A PLAIN AND FAMILIAR EXPOSITION OF THE Fifteenth, Sixteenth, and Seventeenth Chapters of the Proverbs of Solomon. framed printer's device of Thomas Haveland, the crest of Christopher Hatton, featuring a hind on a wreath (not in McKerrow) CERVA CHARISSIMA ET GRATISSIMUS HINNULUS LONDON, Printed by THOMAS HAVELAND for THOMAS MAN, 1609. TO THE RIGHT Worshipful our approved good friend ERASMUS DRIDEN Esquire: Grace and peace be multiplied. SIR, having had long experience of your Christian and constant love and favour, as also of your willingness to read our books, and your godly wisdom to judge and discern of all that you read: we are bold to offer unto your worship this testimony of our unfeigned thankfulness, and to crave your favourable patronage for the same. Our former writings coming only as strangers, yet always found all good and kind entertainment at your hands. Therefore we cannot doubt but that this present treatise shall be welcome and well accepted; not only for that it is like to the former for matter and manner, but also because it shelters itself under your name, and in special manner craveth our countenance. And thus beseeching almighty God to bless and prosper the faithful endeavours of all that truly seek the peace and welfare of his Church, and daily more and more to multiply his gracious mercies upon yourself, your godly wife, and hopeful family, we humbly take our leave. Yours in the Lord to be commanded, John Dod, Robert Cleaver. TO THE READER. THis brief and summary collection of all the doctrines of the 9, 10, 11, 12, 13, 14, 15, 16, and 17. Chapters of the Proverbs, which was intended for private use, I have thought good (with the Author's consent) to prefix unto this book, as that which (I hope) may be useful for many: for by this direction, those that cannot read all, may make choice of that which most concerns them; and those that have read all, may more easily find that again which most contents them. The reason why some verses with the doctrines are omitted, is because they have been handled before. A brief Recapitulation of all the Doctrines of Mr. cleaver's books on the PROVERBS. CHAPTER IX. Verse 1. Doctrine 1. ALL true wisdom is contained in the holy word of God. Doct. 2. It belongeth only to Christ both to build and beautify the Churcb. Doct. 3. The best way for good safety is to become a faithful Christian. Verse II. Doct. 1. The best cheer is that which is made for the soul in God's house. Doct. 2. It is not the wit of man, but the wisdom of God that doth make the word comfortable. Doct. 3. God's favour and grace is always ready to be found when it is faithfully sought. Verse III. Doct. 1. They that will come to salvation, must be brought to it by the ministery. Doct. 2. Christ jesus hath appointed the preaching of the Gospel to be most public, that all might be instructed by it. Verse IV. Doct. Ignorance should not hinder us from hearing the word, but incite us to it. Verse V. Doct. It concerneth us duly to embrace the mercies of God when he doth offer them unto us. Verse VI. Doct. When we begin to clean to God and good men, we must forthwith break off all league with wicked men. Verse VII. Doct. The most faithful Ministers are commonly exposed to greatest reproaches. Verse VIII. Doct. Christian counsel is not to be offered to an obstinate sinner. Verse IX. Doct. 1. The best men must be admonished. Doct. 2. It is a note of a man that is truly religious, to increase in grace and understanding. Verse X. Doct. 1. No man can be truly wise before he be unfeignedly religious. Doct. 2. Sound knowledge is the mother of true devotion. Verse XI. XII. Doct. 1. Grace prolongeth men's days on earth. Doct. 2. Christians are most provident to procure their own good prosperity. Doct. 3. The wicked are most their own foes. Verse XIII. Doct. 1. It is not a sure note of a good cause to be set forth with many words. Doct. 2. So far as any man gives himself to be an agent for sin, so far he bewrayeth his own ignorance. Verse XIV. Doct. 1. Great men without grace are as much subject to sin and folly as poor men. Doct. 2. Great meetings are seldom without the company of sinfulness and Satan. Verse XV. Doct. So soon as any one gins to seek God, the devil and devilish men will be ready to turn him out of the way. Verse XVI. Doct. Ignorant persons that regard not knowledge, are the fittest prey for deceivers. Verse XVII. Doct. Those things that be most unlawful, do best satisfy the humours of unregenerate men. Verse XVIII. Doct. As every sin is more delightful, so it is more dangerous and deceitful. CHAPTER X. Verse I. Doct. THE comfort or sorrow of parents standeth much in the behaviour of their children. Verse II. Doct. 1. No worldling is any thing the better for his wealth. Doct. 2. The goodness of a Christian will work him that happiness which no outward goods could ever procure. Verse III. Doct. Poor Christians are in better estate than wealthy wicked men, even in outward respects. Verse IV. Doct. 1. False dealing rather hurteth than helpeth them that use it. Doct. 2. They greatly help their own estate, that are painful and faithful in their callings. Verse V. Doct. Use is to be made of good opportunity. Verse VI. Doct. 1. The greatest reward that God giveth his servants in this life, is to bless them. Doct. 2. When God entereth into judgement with wicked men, he will cause the plague so to manifest their sins, that they shall not be able to deny them. Verse VII. Doct. The credit of good men will grow, and the reputation of sinners will be turned into shame. Verse VIII. Doct. We ought to be tractable to the will of God, without resisting or gainsaying. Verse IX. Doct. All sound safety and boldness proceedeth from sincerity of heart, and integrity of life. Verse X. Doct. It is not safe to use any member or gesture, though never so closely, to commit sin. Verse XI. Doct. A good man is never barren of good speeches. Verse XII. Doct. 1. Not actions and speeches, but ill affections of the heart are the cause of debate. Doct. 2. Christian love causeth men to be merciful to the souls and names of their brethren. Verse XIV. Doct. 1. It is not enough to b●ing the ear to hear holy instructions, but the heart must also receive and keep them. Doct. 2. The tongues of ungodly men are always pernicious and hurtful. Verse XV. Doct. The extremity of every estate is dangerous and no estate safe without grace. Verse XVI. Doct. Riches are either profitable or hurtful, according to the owner's usage of them. Verse XVIII. Doct. 1. The Lord hath dissemblers in detestation. Doct. 2. It is a note of a sinful person, to have a bitter, railing, and slanderous tongue. Verse XIX. Doct. The multiplying of words doth make a bad cause rather worse than better. Verse XX. Doct. 1. The best wealth of a Christian is laid up in his heart and disbursed with his lips. Doct. 2. Wicked men have nothing of worth within them. Verse XXI. Doct. It is the note of a faithful man, to use his knowledge and other good gifts for the benefit of his brethren. Verse XXII. Doct. A comfortable estate in this world is the blessing of God. Verse XXIII. Doct. Sin is the delight of sinners, and grace of good men. Verse XXIV. Doct. 1. Whatsoever is contrary to the affection of the wicked, they may expect to be plagued withal. Doct. 2. The best way to have our wills satisfied, is to be godly. Verse XXV. Doct. The estate of the godly is more certain than wicked men's. Verse XXVI. Doct. He that employeth in any service unworthy and careless persons, shall bring sorrow and molestation on himself. Verse XXVIII. Doct. 1. They which depend on God in their afflictions, shall in due season be delivered. Doct. 2. ungodly men deceive themselves with a deceitful expectation of happiness. Verse XXIX. Doct. They that are most venturous to sin, shall be most frighted with punishments. Verse XXXII. Doct. It is a point of godly wisdom, for a man to speak as his words may be accepted for his best advantage. CHAPTER XI. Verse I. Doct. I. ALL instruments and means of falsehood are hateful unto God. Doct. 2. God respects that justice which is performed unto men. Verse II. Doct. 1. Pride is a forerunner of shame. Doct. 2. Every humble man is a wise man. Verse III. Doct. 1. Every godly man hath a faithful counsellor in his own breast. Doct. 2. Sinners are the greatest workers of their own woe. Verse V. Doct. Godly men have ability given them to walk in the Law of God. Verse VII. Doct. The confidence of ungodly men is disappointed at their greatest need. Verse VIII. Doct. 1. The afflictions of good men are not perpetual. Doct. 2. When God's mercy beginneth to raise the godly out of trouble, his justice is ready to cast the wicked into misery. Verse IX. Doct. 1. ungodly men are never more mischievous, than when they put on the vizard of godliness. Doct. 2. The knowledge of the godly is a defensive armour against the deadly tongues of the wicked. Verse X. 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. Doct. 2. Godly men are the chief inhabitants, wheresoever they dwell. Verse XI. Doct. A godly man (wheresoever he be) will be doing of good. Verse XII. Doct. The most contemptible persons are the greatest contemners of others. Verse XIII. Doct. A standerous tongue will be as ready to defame them whom it speaketh unto, as whom it speaketh against. Verse XIV. Doct. Nothing is more necessary for any state, than good counsel. Verse XV. Doct. A rash surette doth seldom live in peace. Verse XVI. Doct. They which have grace, shall never want honour. Verse XVII. Doct. 1. Every man's dealing with others shall redound to himself. Doct. 2. They are the best husbands, which best provide for the good of their own persons. Verse XVIII. Doct. 1. ungodly men shall find their sins more hurtful than they looked for. Doct. 2. God is a sure paimaster to every one that laboureth faithfully in his service. Verse XIX. Doct. 1. The Lord hath not only appointed a certain reward, but a precious for his servants. Doct. 2. The more violent wicked men are in their sins, the nearer they draw to destruction. Verse XX. Doct. 1. Whosoever is given to frowardness, is wholly void of uprightness. Doct. 2. The love of God is not according to men's wealth, but according to their hearts and behaviour. Verse XXI. Doct. 1. The plotting and combining of the wicked is of no force for their preservation. Doct. 2. The best way for any man to do his children good, is to ●e godly himself. Verse XXII. Doct. 1. God maketh no more account of sinful people than of brute beasts. Doct. 2. Neither beauty, nor other outward gifts, do any good to the havers that are destitute of wisdom. Verse XXIII. Doct. Godly men are most desirous to please God, and God doth as graciously accept of their desires. Verse XXIV. Doct. True liberality is a furtherance to men's estate. Verse XXV. Doct. He that expecteth comfort for sound mercy, must apply his soul to well-doing. Verse XXVI. Doct. 1. They are after a sort public enemies to the Country, that procure or seek for a dearth. Doct. 2. It is a grievous plague to be pursued justly with the outcries of the people. Verse XXVII. Doct. He that uprightly seeketh to benefit many, taketh the best way to win the hearts of the people. Verse XXVIII. 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. Verse XXIX. Doct. He that would not undo himself, let him not disorder his family and domestical affairs. Verse XXX. Doct. 1. Of all people, none do so much good as the godly. Doct. 2. It is the note of a wise man, to show mercy unto men's souls. Verse XXXI. Doct. 1. The best must look for stripes, if they will take liberty to sin. Doct. 2. Every wicked man's state is worse than any godly man's can be. CHAPTER XII. Verse 1. Doctrine 1. GOOd desires may be tried by our affection to the means. Doct. 2. They that refuse Christian knowledge, are no better than if they had no manner of knowledge. Verse II. Doct. A man can no way be made so happy, as by being in God's favour. Verse III. Doct. They shall miss of their expectation, that hope to secure themselves by sinning. Verse IV. Doct. No outward thing in the world is better than a goodwife. Verse V. Doct. The godly differ from the wicked as much in heart as in life. Verse VI. Doct. 1. Violent men mix their cruelty with craftiness. Doct. 2. It is a note of a good man, to have his good word ready for them that be oppressed. Verse VII. Doct. They that will not keep themselves from wickedness, cannot keep themselves from desolation. Verse VIII. Doct. The upright and wise shall not be destitute of honour. Verse IX. Doct. They deal with best discretion, that yield themselves to a low estate when God calleth them thereunto. Verse X. Doct. 1. Mercy to be showed to unreasonable creatures. Doct. 2. Sinful men's favours commonly tend to hurt. Verse XI. Doct. 1. Husbandry is a commendable vocation. Doct. 2. The idle shall never want example nor company in it. Doct. 3. Every idle person is foolish. Verse XII. Doct. 1. It is the property of sinners, one to rely upon another. Doct. 2. There is no danger to the faithful. Verse XIV. Doct. A good tongue is a good helper in troubles. Verse XV. Doct. The worse any is or doth, the less he seethe it. Verse XVI. Doct. Angry persons bewray folly. Verse XVII. Doct. 1. They that use not their tongues to speak truth in private, can hardly be brought to deal truly in public. Doct. 2. True words are no note of a faithful man, unless they be uttered in due manner, and plain meaning. Verse XVIII. Doct. No weapon is more hurtful than a wicked tongue. Verse XIX. Doct. Only true men are constant in their words. Verse XX. Doct. 1. Crafty persons shall feel the smart of their subtle practices. Doct. 2. Wholesome counsel is comfortable to them that give it as well as profitable to them that take it. Verse XXI. Doct. Though God afflict the godly as well as the godless, yet it is done in a far different manner. Verse XXII. Doct. 1. Every liar is a loathsome person. Doct. 2. That truth which is acceptable unto God, consisteth both in speaking and doing. Verse XXIII. Doct. It is not good for any man to speak as much and as often as he can, but as much and as often as he ought. Verse XXIV. Doct. They that are laborious and faithful in mean places, do take the way to rise to an higher degree. Verse XXV. Doct. Immoderate grief doth turn to great hurt and annoyance. Verse XXVI. Doct. Grace maketh good men to be the most worthy personages. Verse XXVII. Doct. 1. Evil means of getting may bring goods to men's hands, but not to their use. Doct. 2. Wealth well gotten by good men is great in value, whatsoever it be in quantity. CHAPTER XIII. Verse I. Doct. 1. THE wholesome precepts of parents are not to be light set by. Doct. 2. They that most deserve them, can worst endure reproofs. Verse III. Doct. The safety and happiness of the whole life dependeth upon the well ordering of the tongue. Verse IV. Doct. None more covetous than the slothful. Verse V. Doct. 1. True righteousness consists not only in forbearing, but in hating of evil. Doct. 2. He that nourisheth in his heart, and expresseth in his life rotten affections, is far from true honour. Verse VII. Doct. It is a sin for men to make their estate better or worse than they know it to be. Verse VIII. Doct. 1. Life is more precious than wealth. Doct. 2. As the life of rich men is more fenced than poor men's. so is the state of poor men less impugned than rich men's. Verse IX. Doct. Only good men enjoy a comfortable estate. Verse X. Doct. 1. So far as any man is contentious, he is proud. Doct. 2. The more discreet any is, the more peaceable. Verse XII. Doct. As hope is never conceived without comfort, so is it seldom protracted without sorrow. Verse XIII. Doct. 1. No sin is more dangerous than the contempt of God's word. Doct. 2. They that are religiously affected to the word and worship of God are sure to speed well for it. Verse XIV. Doct. Sin is Satan's snare to catch men unto perdition. Verse XV. Doct. 1. So far as any is religious, he is sure to prosper. Doct. 2. ungodly men's lives are full of vexation. Verse XVI. Doct. He only dealeth well both for his comfort and credit, that groundeth his affairs on certainty, and not on likelihoods. Verse XVII. Doct. He that prospereth himself, let him deal faithfully when others put him in trust. Verse XVIII. Doct. They only are provident for their estate and credit, which are careful to get grace for their souls. Verse XIX. Doct. Nothing is more offensive unto wicked men than to be brought to goodness. Verse XX. Doct. Much good or hurt comes by company. Verse XXI. Doct. Sinful men live in perpetual peril of destruction. Verse XXII. Doct. 1. They best provide for their posterity, that every themselves with grace. Doct. 2. That which the wicked get, the godly often enjoy. Verse XXIII. Doct. A little with good husbandry is better than a great portion with unthriftiness. Verse XXIV. Doct. They are best parents, which show love to their children without fondness. CHAPTER XIV. Verse II. Doct. THE faithfulness or falsehood of the heart may be discerned by the course of the conversation. Verse III. Doct. Proud men have arrogant and hurtful tongues. Verse VI. Doct. 1. They are not capable of any grace, that will not be brought to renounce their sins. Doct. 2. Understanding is neither impossible nor difficult to be come by when men have discretion. Verse VIII. Doct. So far is every one wise, as he is of godly and Christian conversation. Verse IX. Doct. Likeness of manners is a forcible means to link men's affections together. Verse X. Doct. 1. No grief is so great as that which lieth upon an afflicted conscience. Doct. 2. God's people feel their greatest comfort after their bitterest grief. Verse XIII. Doct. The wicked are never hearty merry. Verse XV. Doct. They which are least careful to learn the truth, are most credulous to hearken to lies. Verse XVI. Doct. They which are in greatest safety, are farthest from carnal security. Verse XVIII. Doct. A wicked man hath no certain state in any thing but in shame and misery. Verse XIX. Doct. Godliness is no cause of contempt. Verse XX. Doct. The friendship of fleshly men is grounded on men's state, and not on their graces. Verse XXI. Doct. It is not safe to despise poor Christians in their adversity. Verse XXIII. Doct. No man's thriving consists so much in the gainfulnesse of his trade, as in his faithfulness and diligence therein. Verse XXIV. Doct. When the heart of a man is beautified with grace, his outward pre-eminences are ornaments unto him. Verse XXVIII. Doct. That which is good for the state of the Commonwealth, is best for the Prince. Verse XXX. Doct. No man liveth so cheerful a life, as he that is most mercifully affected. Verse XXXI. Doct. All the wrong that is done to the poor; the Lord taketh it as done to himself. Verse XXXII. Doct. 1. When godless men stand in most need of help and comfort, they shall be most of all pressed with plagues and terrors. Doct. 2. No danger or death can take away the comfort of godly men. Verse XXXIII. Doct. Grace must have entertainment in the heart. Verse XXXV. Doct. The honest and virtuous behaviour of superiors is the best way to get the favour of superiors. CHAPTER XV. Verse I. Doct. Mild behaviour is the best means to procure peace. Verse III. Doct. All men are always in God's presence. Verse VIII. Doct. He that would have his service accepted of God, must first give himself to God. Verse X. Doct. The worst men are most unwilling to be taught how to amend their lives. Verse XII. Doct. He that would not be reputed a wicked person, must not shun good company, where he may hear of his faults. Verse XIII. Doct. It is best both for soul and body to keep the heart cheerful. Verse XIV. Doct. Grace and ungodliness make the greatest difference between the persons in whom they severally reign. Verse XV. Doct. Every man's crosses are burdenous or easy, according to the state of his heart. Verse XVII. Doct. There is best cheer where there is best company. Verse XVIII. Doct. Froward men are always troublesome. Verse XIX. Doct. Every good service is hard or easy, according as men wills are inclined unto it. Verse XXII. Doct. He dealeth best for himself, that ordereth his affairs with good advice. Verse XXIII. Doct. Whosoever apply his tongue to do good therewith, shall have the greatest benefit by it himself. Verse XXIV. Doct. He that would have glory in heaven, must live after an heavenly manner on earth. Verse XXVI. Doct. The Lord is as well displeased with sinful thoughts as actions. Verse XXVII. Doct. That way which the world takes to be best to provide for themselves and theirs, turneth to be most hurtful unto them. Verse XXVIII. Doct. He that would speak well and profitably, must not be too sudden in his speeches. Verse XXX. Doct. The Lord hath ordained the senses of men for the benefit both of soul and body. Verse XXXII. Doct. The obedient only have the disposing of their own hearts. Verse XXXIII. Doct. No man can have any godliness in him, that will not learn to be godly. CHAPTER XVI. Verse I. Doct. THE Lord hath the disposing of every man's tongue. Verse III. Doct. They are sure to speed well, which do deal for God, and depend upon him in their affairs. Verse IV. Doct. The praise of God is set forth by the worst things. Verse VI. Doct. 1. Salvation is given by God, not bought by men. Doct. 2. The religious in heart will be innocent in life. Verse VII. Doct. The best way to have man's favour to do us good, is to get God's favour. Verse IX. Doct. Men do purpose many things, but God disposeth all things. Verse X. Doct. They that be in great authority, had need be well furnished with wisdom and justice. Verse XII. Doct. 1. The greater men be, the more grievous their faults are. Doct. 2. The goodness and justice of men in authority doth best uphold their state. Verse XIV. Doct. It is very dangerous to incur the displeasure of great Potentates. Verse XV. Doct. Great account is to be made of the favour and good countenance of such as are in authority. Verse XVII. Doct. 1. Though godly men do sometimes slip into sins, yet they walk not in them. Doct. 2. So much assurance hath every one of his salvation and safety, as he is careful to keep himself innocent and righteous. Verse XIX. Doct. Every proud man, though never so mighty, is in worse case than the humble person, though never so poor. Verse XX. Doct. A believing heart maketh an happy man. Verse XXI. Doct. Sound piety will make a man prosperous. Verse XXII. Doct. Nothing is more needful for the body than grace is for the soul. Verse XXIV. Doct. Nothing is more pleasant and profitable than gracious speeches to godly persons. Verse XXVI. Doct. No turbulent man can keep himself from trouble. Verse XXVII. Doct. A malicious man is always practising of mischief, whether he pretend friendship, or profess enmity. Verse XXVIII. Doct. No bands of friendishp will hold where make-bates may have hearing. Verse XXIX. Doct. It is the property of ungodly men to seek to make others as bad as themselves. Verse XXX. Doct. A wicked man is most studious and cunning about mischief. Verse XXXI. Doct. It is a great honour for a man to be both ancient & godly. Verse XXXII. Doct. It is a point of greater valour to subdue corruptions in one's self, than to prevail against other men. Verse XXXIII. Doct. Those things which seem to be most contingent, are directed by the providence of God. CHAPTER XVII. Verse II. Doct. GRace bringeth men to promotion, and so doth sin to debasement. Verse III. Doct. No skill, nor power, nor means of man are sufficient to deal with the heart. Verse IV. Doct. It is the property of them that do and speak evil, to be much delighted in hearing of evil. Verse V. Doct. It is neither lawful nor safe to be glad at other men's sins, especially if they be God's servants. Verse VI. Doct. 1. It is a great promotion, to have a long and large posterity. Doct. 2. Good parents and progenitors are great ornaments to children. Verse VII. Doct. 1. Good words are unfit for bad men to utter. Doct. 2. Evil speeches are most undecent in bad men's mouths. Verse VIII. Doct. Great gifts win friendship sooner than a good cause. Verse X. Doct. Easy corrections, where grace is, prevail more than great severity doth with graceless persons. Verse XI. Doct. No wicked man is better, nor shall be otherwise dealt withal than a rebel. Verse XII. Doct. No wild beast is so savage and hurtful as a violent and wicked man. Verse XIII. Doct. unthankfulness is a great sin. Verse XIV. Doct. So soon as men fall into strife, they make way for troubles. Verse XV. Doct. 1. It is a dangerous sin, to give allowance to evil men. Doct. 2. It is not safe for a man to lay blame upon blameless persons. Verse XVI. Doct. No means can make a man wise, that wanteth a good will to heavenly wisdom. Verse XVII. Doct. The change of a man's estate causeth no alteration in the affection and behaviour of faithful friends. Verse XXIV. Doct. A gracious heart will show itself in a seemly countenance. Verse XXVI. Doct. It is very dangerous to deal hardly with good men for their godly behaviour. Verse XXVIII. Doct. It is a point of singular wisdom, to be silent till it be fit to speak. FINIS. AN EXPOSITION OF THE FIFTEENTH CHAPTER OF THE PROVERBS. CHAPTER XV. Verse 1. A soft answer turneth away wrath: but a grievous word stirreth up anger. A Soft answer] Gentle, mild, and peaceable speeches, [turneth away wrath] pacify the indignation of him that is displeased. He speaketh of that which cometh to pass most commonly, though not always: for sometimes men of a froward and servile disposition are the more violent, by how much they are mildlier dealt with: and sharp rebukes prevail most with such, to tame them with fear, which would not be entreated with fair persuasions. [But grievous words] Bitter, biting, and provoking speeches [stir up wrath] not only increase it in them in whom before it was kindled, but kindle it in them who before were kindly affected. Doct. Mild behaviour is the best means to procure peace. In another place there is another Proverb to the same purpose, A Prince is pacified by staying of anger, and a soft tongue Prover. 25. 15. breaketh the bones. This was gideon's armour against the rage of the Ephramites; and this was Abigails armour for herself, her husband, and household, when David, incensed by Nabals grievous words, was coming with purpose to slay them every mother's child. Reason 1 First, it is the weapon which God calleth upon us in such a case to take up and use, and therefore he worketh safety by it. Secondly, the strongest resistance is by opposition of contraries, as fire is soon quenched by water; and a soft woole-packe is less penetrable at a Canon shot, than a hard stonewall. Thirdly, it is in the nature of man, and of certain other creatures, to desist from fierceness when they see submission and humble behaviour towards them, which showeth, that a regard is had of them without contempt. Use 1 Reproof of their folly whose stout stomach can never be induced to mitigate anger with meekness, but boisterously resist displeasure with fierceness: & so are they convinced of inhumanity, which being once offended, are ever implacable, notwithstanding all mild persuasions used to satisfy them. Consolation to them that deject themselves before God in humility and prayer: for if gentle words prevail so mightily with most men, to appease their anger, of what force shall the submiss supplications of penitent persons be with the Lord, to quench his indignation? Verse 2. The tongue of the wise setteth forth good knowledge but the mouth of fools poureth out folly. THE meaning is, that godly prudent men will utter good matter, and their speeches shall carry a grace and force with them, as being rightly placed, and wisely ordered. And sinful ungodly persons on the other side, either vomit out that which is hurtful, false, or vain: or else pervert and abuse that which in itself is true and wholesome. See chap. 10. verse 32. Verse 3. The eyes of the Lord [are] in every place, beholding the evil and the good. THE eyes of the Lord] His certain sight and knowledge. He speaketh of God according to man, attributing eyes unto him, (which he, being a spirit, hath not) because we see with our eyes, and best know the things which we see. [in every place] wheresoever any man is: [behold] not only discern and perceive, but purposely observe and mark, and that continually, as the form of the word in that Participle importeth: [the evil and the good] all sorts of men, together with their hearts and ways. Doct. All men are always in God's presence: When they see not him, he eieth and looketh on them, wheresoever they be, and howsoever occupied: as David saith, not concerning himself only, but every man else in the same manner: Thou knowest my sitting and my rising: Thou understandest my thought Psal. 139. 2. 3. afar off: Thou compassest my paths and my lying down, and art accustomed to all my ways. Reason 1 First, he hath made man's eyes, and giveth sight to all, and thereupon the Prophet concludeth, that he himself must needs see every one, and view their thoughts and behaviour always, Psal. 94. 9 Secondly, if any thing were concealed from him, how should he lighten things that are hid in darkness, and make the very counsels of the heart manifest? How shall he bring every Eccl. 12. 14. work unto judgement, with every secret thing, whether it be good or evil? How should he pass an equal sentence upon every cause and person, as becometh the righteous judge of the world, if the knowledge of any thing might be withholden from him? In him we live and move, and all creatures have their existence and being, and he filleth both heaven and earth, and all places with his presence: And whither then can any man possibly withdraw himself out of his sight? Use 1 Instruction, to beware of secret sins, that the closeness of the place embolden us not to do aught that we would be ashamed to have publicly looked upon in an open assembly: because he which is more to be feared than all the world, beholdeth what we do: And who shall enjoin him to be silent at our sinful behaviour, that he publish it not to all the world? Reproof of their madness, that hope for ever to avoid the reproach and punishment of their sins, by denying, excusing, colouring, or cloaking of them: as though, if men give credit to them that they are innocent, God can bring no evidence to find them guilty, notwithstanding that he take them with the manner, and is in place at the deed doing of notable wickedness. Consolation to the godly, that the Lord hath respect to the uprightness of their hearts, and the integrity of their lines, in every work of holiness, righteousness, or mercy, to render a recompense unto them. Verse 4. A wholesome tongue is [as] a tree of life: but the frowardness thereof is [as] a breach made by the wind. THE purpose and drift of this sentence is, to declare that the course and custom of godly men's speeches is both comfortable and profitable to them which know how to make use thereof: as was that goodly tree of life in Paradise, continually bearing fruit, so pleasant and precious. On the contrary side, as a blustering wind, which throweth down trees and houses, doth much harm: so a violent and venomous tongue, causing troubles and calamities, is very pernicious and hurtful. For the former part, see Chap. 11. 30. For the latter, look Chap. 12. 18. Verse 5. A fool despiseth his father's instruction: but he that regardeth correction, is prudent. A Fool] A wicked and ungodly child: [despiseth] either refuseth to hear, or else to obey: [his father's instruction] that admonition or counsel which his parents or other governors give unto him: [but he that regardeth] submitteth himself unto, and is bettered by [correction] either in words or deeds, given by whomsoever, having authority over him [is prudent] showeth wisdom, and receiveth the fruit of the same. See Chap. 13. 1. Verse 6. The house of the righteous hath much treasure: but in the revenues of the wicked is trouble. THE house of the righteous] that is, Either every righteous man hath his house replenished with great store of wealth and substance, or else a less quantity doth as well suffice him, God seeing it to be better and safer for him. And whereas sometimes it falleth out, that godly men have neither so much as others possess, nor as themselves desire, and seem to stand in need of, it groweth from the defect of their godliness, for which the Lord correcteth them with some penury and want, and whereby their hearts fail of that fullness of contentment, which more piety and grace would work in them. The latter clause of this verse preventeth an objection that might be made against the former in this manner: Why should righteousness be commended for making the righteous rich, sithence sin seemeth to make the state of sinners more prosperous than theirs? To this it is answered, that troubles are intermingled with their wealth and possessions; as pains and toil in getting, and cares and fears in keeping, and grief and anger in foregoing of all, or any part of them. See Chap. 10. 22. Verse 7. The lips of the wise do spread abroad knowledge; but the heart of the foolish, that which is not right. HE compareth the lips of wise men to the hands of good seedesmen; who skilfully, and in due manner and measure, at every step, do scatter the corn into the tilth: showing it to be a note of sound understanding, to take opportunity wheresoever it is offered, at home or abroad, to direct their talk to the benefit and edification of the company. On the contrary side, the wicked, out of the evil treasure of their hearts, bring forth evil things, uttering vanity, and errors, and noisome speeches, like those that make it their work to sow Cockle, and tars, and Darnell, or other weeds, which are only venomous and hurtful. In the former part of the sentence, the heart is to be understood, which ministereth matter to the lips: And in the latter, the lips are also meant, which are the instruments of the heart: as if he should have said, The lips of the wise, out of that grace which is in the heart, do spread abroad knowledge, and that which is right: and the heart of the foolish, by the perverseness of the lips, doth spread abroad ignorance, and that which is not right. For the former part, see Chap. 11. 30. For the latter, Chap. 12. 18. Verse 8. The Sacrifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable unto him. THE Sacrifice of the wicked] Their best works, even those which seem most to savour of devotion, and their very prayers themselves [are abomination to the Lord] sins which he abhorreth, and for which he will punish them: [but the prayer of the righteous] and all other their services which they faithfully perform [are acceptable to him] wherewith, through jesus Christ he is well pleased, and for the same will graciously reward them. Doct. He that would have his service accepted of God, must first give himself to God: Though God be not an accepter of persons for men's outward condition, yet he is in regard of their inward graces. Therefore the Lord had respect unto Habel his offering, because he had respect to Habel. And why had he respect to Habel? Because he was his godly faithful servant. And therefore the Lord regarded not cain's oblation, because he Gen. 4. 4. 5. regarded not Cain. And why did he not regard Cain? Because he was a wicked unbelieving Rebel. Reasons. 1 First, his favour and countenance is always and only showed there, where his image appeareth, which is nowhere else to be seen, but in the souls and lives of them that dedicate themselves to his worship; and there it is never failing. Secondly, the most plausible shows that wicked men make (considering the falsehood of their hearts) are condemned of him, as works of the flesh: and the meanest services that good men do, in respect of the uprightness of their minds, be commended as fruits of the spirit. Use 1 Terror for divers ungodly persons, who have nothing but Sacrifices for the foundation of their hope and comfort. For notwithstanding there be never so great guiltiness in their conscience, and sinfulness in their conversation, and both continued to their lives end, yet they trust, by virtue of their prayers and other good deeds, to pacify God's wrath, and escape his judgements, and make amends for all their misbehaviour. Do they deem that the Lord will be beguiled by them, and take rebellion for their ransom? and grievous provocations for a meritorious propitiation? Think they that he is driven to such necessity, that he must either take their service, or not be served at all, as if he had no Saints or holy servants to yield glory unto him? And yet of this sort (beside all, or the most part of the Papists) are very many, which satisfy themselves with external words and actions, though holy in themselves, if they were religiously exercised, yet execrable from them, being hypocritically perverted. Encouragement to godly men to pray often, and be diligent in every good duty, sithence they may be sure of such happy success, and their service shall be so well accepted. Instruction, to esteem well of all righteous men, forasmuch as every one of them is in so good estimation with God. Though they be never so poor in the sight of worldly men, yet they are greater in truth than any worldling is: and such as the Apostle saith, The world is not worthy of. They Heb. 11. 38. are the favourites of the most high, having at all time's access unto him, and hearing of him, and that with delight and good effect. It is no hard matter for them to procure favour for their friends whom they pray for, and displeasure to their enemies whom they are sometimes compelled to pray against. Howsoever it is, Their prayers prevail much if jam. 5. 16. they be fervent. Verse 9 The way of the wicked is an abomination to the Lord: but he loveth him that followeth righteousness. THE way of the wicked] The whole course of his life and behaviour: whatsoever he saith, and all that he doth [is abomination to the Lord] is filthy and loathsome in his eyes, provoking him in anger to plague him. And this is not to be understood only of the gross faults of sinful men, when they directly transgress the Law of God, but of every thing else which they take in hand, as long as they walk after the flesh: as labour and travel; their meat and drink; their sleep and necessary refresh: though in exercises not utterly unlawful; though in matters that be merely civil; though in actions every way commendable for others to perform. And hereof the Apostle speaketh, when he saith to Titus, That to the pure all Titus 15. things are pure; but unto them that are defiled and unbelieving, nothing is pure, but even their minds and consciences are defiled. But he loveth him] esteemeth him, and useth him as his own child; causeth his heart to feel the comfort of his favour, and will in due time make it manifest to all the world how dear he is unto him [who followeth after righteousness] which is not cold, or slow, or unstable in doing of good; but with might and main striveth constantly to obtain the habit and increase of goodness. The word signifieth earnestly to pursue, being a Metaphor taken from the eagerness of wild beasts, or ravenous fowls, or of any kind of creatures that live by the spoil of others, which will run or fly, both fast and far, rather than be disappointed of their prey. True it is, that all are not of equal graces, nor any one at all times equally affected to that which is just and upright; but none must leave off endeavour to seek it. Every man is to make it his gain, and to abandon all the impediments which would stay him from it. The sense and meaning of the words will be the better discerned, if that be supplied which is understood in either part of the sentence, in this manner: The Lord abhorreth the way and person of the wicked, because he followeth iniquity: but he loveth the person and way of the godly, because he followeth righteousness. Doct. God respecteth not men according to their wealth and state, but according to their ways and behaviour. Many wicked men have great substance and dignity; and yet nothing that they have or do is any whit acceptable to the Lord: And most godly men live in poverty, or other afflictions; and yet all of them are precious unto him. See chap. 11. verse 20. Doct. 2. Verse 10. Instruction [is] evil to him that forsaketh the way: [and] he that hateth correction shall die. INstruction] Either wholesome doctrine publicly taught, or faithful admonition privately given: [is evil] not in itself, (for the Scripture calleth it A pearl, and Holy thing in Matth. 7. 6. one place, and preferreth it before silver and gold; and the richest gems in another) but it so seemeth to him that is Prou. 3. 15. not willing to obey it: in whom also it is an occasion of distempered passions, and hardness of heart: [to him that forsaketh the way] not to every one that mistaketh the way, or through infirmity sometimes swerveth from it; but to such a one as either obstinately refuseth to choose and walk in the right path of salvation, when the knowledge of it is offered unto him; or wilfully departeth from it after that he hath made some entrance thereunto: And [he that hateth correction] which is embittered by rebukes, and not bettered by chastisements: [shall die] is in danger to perish eternally at the last, and to be surprised with some speedy, sudden, shameful, or cursed death in the mean season: and before that, to have some heavy judgement to fall upon him. Doct. Instruction is evil] The worst men are most unwilling to be taught how to amend their lives: The sicker their souls are, the more they distaste the Lords medicines: the more beggarly their hearts be, the less they desire the riches of grace: and the greater speed they make towards their destruction, the more offensively they take it to be recalled to the way of salvation. It hath been showed in the ninth chapter, and shall be again in the next verse (save one) of this, that scorners use to hate them that reprove them. Nathan, Proverb. 9 8. and Gad, and all that dealt with David, found always good success in speaking unto him: for it was his prayer to God, that the righteous might smite him with rebukes. But Eliiah and Psal. 141. 5. Micaiah, and such as had to do with Ahab, had an angry countenance, and hard speeches from him: for he professed that he took them for his enemies. Reason 1 First, they are void of sound judgement, and senseless of their own miserable estate, and therefore think all instructions needless; as a frantic patient, or one past feeling of pain, doth see no cause of taking physic. Secondly, they are void of Christian love, and given to uncharitable judging, and therefore interpret all that is spoken to them in the worst sense, and impute it to the malice of him that reproveth them; as though every admonition were given as a sentence of condemnation. Thirdly, they are void of humility, and have themselves in high admiration, and therefore take it for a great disgrace to be told their duty, as though they were ignorant; and especially to be rebuked for their faults as if they were offenders. Use 1 Instruction, that we proceed on with due care and constancy in the way of faith and holy obedience, not suffering sinfulness to make a breach in our hearts and behaviours: for they that return back to that which is evil, and fall away from that which is good, of all men will like worst continually of them that are the best; and of all speeches will least relish those which are the most savoury and wholesome. Consolation to them that desire instruction, and learn wisdom from it, and disdain not correction, but be reform by it. This part of the sentence cleareth them from the guiltiness of contempt: They refuse not to walk in the way of God: and the next secureth them from the punishment of death; They have not correction in detestation. Doct. 2 He that hateth correction] Contempt of rebukes and instruction is a forerunner of some grievous plagues to follow: Hereof the Holy Ghost speaketh at large in the first chapter: and there the point will more fully appear. Verse 11. The grave and destruction are before the Lord: how much more the hearts of the sons of men? THE grave] The darkest places in the ground, or deepest places in the waters, where any dead corpse is, or hath been covered, and consequently all others as obscure as they, or lower than they, even to the very centre of the earth: [and destruction] the place and state of the damned spirits: [are before the Lord] he seethe both how the bodies consume, and how the souls suffer, and what be the thoughts of them that sustain such infernal torments: [how much more the hearts] the counsels, and purposes, and discourses, and motions of all the faculties of the souls: [of the sons of men] of every one in every age that is descended from the race of mankind, so long as he liveth on earth. Yet is not this an argument from impurity, in respect of God, as though it were easy for him to behold some thoughts, and hard to find out others: (for all are equally comprehended of him) but in regard of men, which with greater difficulty attain to the knowledge of that whereunto their sense is not able to reach, and with more facility discern that which is subject to their senses: and so according to themselves they conceive of the Lord. Now if they apprehend that he doth continually observe and look upon things that be so abstruse and hidden, they may be easily persuaded that he is not unacquainted with that which is more conspicuous and apparent. Doct. There can nothing be kept so close and secret any where, but the Lord doth at all times evidently see it. The third verse of this chapter was to the same purpose: and there the point hath been spoken too. Verse 12. A scorner loveth not him that rebuketh him: neither will be go unto the wise. A Scorner] A lewd ungracious person, which obstinately hath given over himself to work wickedness, and derideth all that dislike of his ways: [loveth not him that rebuketh him] but hateth both the reprover and the reproof, the man and his admonition: according as was said before, that instruction is evil to him that forsaketh the way: [neither will he go to the wise] nor be willing that the wise should come to him. He affecteth not the company and society of them that be godly, because he knoweth that they will look into his licentious life, and tell him plainly of his inordinate behaviour. Doct. He will not go] He that would not be reputed a wicked person, must not shun good company, where he may hear of his faults. Both Nathan and Gad, when need required, dealt plainly with David, and told him of things that were amiss in him: yet David did banish neither Gad nor Nathan, either from his Court or company. The Apostle showeth, that he that hath grace when he is rebuked and judged, will not rush out of the assembly, and be gone; nor exclaim against the Ministers, or meeting; but humble himself, and honour the Lord, and give good testimony of his servants. He will (saith he) fall down on his face, and worship God, and say 1. Cor. 14. 25. plainly, that God is in you indeed. Reason 1 First, no man liveth so innocently, as that he never deserveth to be blamed: neither hath any such power of himself, as that he can always find out his faulting, and forsake his faults, without the help of others: and therefore to keep ourselves from them that may make us to see our sins, and teach us how to reform them, is as dangerous as to reject the Physician which would show us our diseases, and minister medicines to cure them. Secondly, every faithful counsellor is a trusty friend; and none deal so faithfully in their counsel, as they that dissuade us from evil courses: and therefore to decline from the society of such, is to refuse the friendship of those who would grow to be our best affected and most approved well-willers. Thirdly, they that choose to converse with wise men, shall learn wisdom by the example of the wise; and the longer they live with them, the less they will offend: and therefore their constant company-keeping with those that be godly, doth argue their purpose, that they unfeignedly mind to be godly, and will so accustom themselves to that which is seemly and good, that they shall not need to be often rebuked for that which is evil. Use. Instruction for all men, to observe the state of their own souls, and the better, when occasion is offered, to inform themselves of others by the company which they most desire to frequent. He that delighteth to associate himself with good men, is never to be deemed a friend to evil ways. And he that embraceth the fellowship of sinful persons, must needs be judged an enemy to godly behaviour. When David would clear himself to be none of the wicked, he made it fully manifest by this, that he haunted not with vain persons, Psal. 26. 4. neither kept company with the dissemblers: That he hated the assembly of the evil, and companied not with the wicked. When he would prove himself to be one of the righteous, he evidently confirmeth it by this, that he was a companion of all them Psal. 119. 63. that feared the Lord, and kept his precepts. Verse 13. A joyful heart maketh a good countenance: but by the sorrow of the heart, the spirit is broken. A joyful heart] A glad and merry mind, especially having peace with God, and pardon of all his transgressions: [maketh a good countenance] causeth the whole body to be more healthful, but most of all showeth itself in the cheerfulness of the face: for the affections of the mind pierce into the parts of the body, and chief appear and work in the countenance: [but by the sorrow of the heart] when it is carnal or excessive, [the spirit is broken] as the looks are marred, so the spirits are dulled, and men by sigh and griefs are often brought to such extremities, as that they can hardly draw their breath. The opposition standeth thus: A joyful heart maketh a good countenance, and by the comforts of it, the spirits are refreshed: and a sorrowful heart maketh an heavy countenance, and by the griefs thereof the spirits are oppressed. Doct. It is best both for soul and body, to keep the heart cheerful against all worldly vexations. Godly sorrow for sin is undoubtedly expedient and necessary, because it is a medicine to expel sin, and mixed with comfort, and maketh a way for more comfort to follow after: but than it is moderate without excess, because the spirit from whence it proceedeth, worketh nothing beyond due measure: but of griefs that grow from carnal causes, the fewest are too many, and the smallest too great. Else why doth S. Paul, and David in Phil. 4. 4. like manner, so often and so earnestly exhort us to rejoice in Psal. 33. 1. the Lord, and always to rejoice? And why doth Solomon so confidently testify, that a joyful heart causeth good health, but a sorrowful Prover. 17. 22. mind drieth the bones? Reasons. 1 First, the Lord requireth joy and gladness in all them that yield worship unto him; and in signification thereof, ordained the solemn feasts among the Israelites. and therefore the services which are offered to him without all cheerfulness, have seldom any acceptance from him. Secondly, the comfort and joy that is in the godly, doth minister unto them a force and power for the due performance of every good duty. Be not sorrowful (saith Nehemiah, Nehe. 8. 10. with Ezra and others, when the people mourned unseasonably) for the joy of the Lord is your strength. A heart replenished with hope and sound comfort, is evermore in best readiness to praise the Lord, to pray to the Lord, to hearken to the Lord when he sendeth his word, and to yield such obedience as his word requireth. They that are so affected, addict themselves to the exercises of Religion with devotion; unto the works of mercy with willingness; and to the affairs of their calling with faithfulness: whereas all commonly is contrary in them which give over themselves to passionate griefs and heaviness. Use 1 Reproof of them that torment themselves with superfluous and hurtful vexations. They must necessarily be grieved (otherwise how can they be pardoned?) for their unnecessary griefs, wherewith they have oppressed their souls, and so miserably macerated their bodies. Instruction, to use all good means to retain cheerfulness of spirit, and to repair it again as often as it shall begin to decay: and for this purpose let every man labour for uprightness, without which there can be no sound joyfulness; and from which, Christian comfort is never totally disjoined; for it is the spirit of God that worketh sincerity: and joy and peace are the fruits of the same spirit, as the Apostle Gal. 5. 22. testifieth to the Galathians: and withal, the company, and counsels, and consolations of godly friends, which know how to minister a word in due season to him that is weary, are of no small force to revive them that are oppressed with affliction and anguish. Deal plainly with them, and they will deal faithfully with you. Let them know the true cause of your fear and sorrow, and you shall know the right remedy, whereby both may be helped. And add hereunto, that their love and compassion, their skill and discretion, their prayers and supplications, are like to be very forcible means to procure the medicine to work upon the heart for the effectual healing of it. Verse 14. The heart of him that hath understanding seeketh knowledge: but the mouth of the fool is fed with foolishness. THE heart of him that hath understanding] The upright desire, and sincere affection of him that is wise unto salvation: [seeketh for knowledge] moveth his lips, and ears, and senses, diligently to labour for increase of that holy wisdom wherewith he is already endued: [but the mouth of the fool is fed with foolishness] that is, lewdness of life, and practise of evil, are as delightful to the mind of a sinful person, as delicious food is to the mouth and taste: and he that hath a wicked heart, will be as greedy to satisfy his lust at every moment, as he that hath a dainty tooth will be desirous to feed on delicate dishes at every meal. And so it is agreeable to that which is in the fourth Chapter, where sinners are said to eat the bread of wickedness, and Prover. 4. 17. to drink the wine of violence: that is, It is meat and drink to them to do mischief. The sense and opposition in effect tend to this, that the heart of a wise man seeketh for knowledge, and therefore his soul is fed with grace: and the heart of a fool doth hunt after folly, and therefore his mouth is fed with foolishness. Doct. Grace and ungodliness make the greatest difference between the persons in whom they severally reign. Their hearts are contrary: Their desires are contrary: Their endeavours are contrary: and so are their delights; and so are their practices; and so are all their ways. And the very same he meant and spoke before, when he said, It is a Prover. 10. 23 pastime to a fool to commit wickedness: but wisdom is the delight of a man of understanding. Reason 1 First, because the one sort is after the spirit, and therefore they savour the things of the spirit; and the other sort is after the flesh, and therefore they savour the things of the flesh. Secondly, because the one sort is guided by judgement, and choose that which will chief comfort their consciences; and the other is altogether lead by lust, and seek only that which will satisfy their senses. Thirdly, faith maketh the one sort to cast an eye to that which will follow hereafter: and sensuality causeth the other, like brute beasts, made to be destroyed, only to look to that which is present. Use 1 Reproof of their folly, which arrogate to themselves a policy and skill to serve their own turns both in piety and sinfulness: they will walk in the ways of the wicked, and follow the course of the world for their profit and pleasure, and yet seem also to imitate the godly, and to take upon them a show of Religion for their credit and hope of salvation. But who told them that they may knit such a knot, and bring such contrary ends together, when our Saviour telleth us, that no man can serve two masters; when S. Matth. 6. 24. john saith, that if a man love the world, the love of the father is 1. john 2. 15. not in him; when S. james saith, that whosoever will be a friend jam. 4. 4. to the world, is made the enemy of God? Consolation to those whom corrupt nature causeth sometimes to taste of sin, but can never allure to feed on it. Though the flesh do relish it a little while, and feel a kind of sweetness in it, yet the spirit doth utterly distaste it forthwith, and findeth it to be full of bitterness: and albeit they slip into faults, as the wicked rush into rebellion, yet they please not themselves in the faults which they commit, as the wicked do in playing the Rebels. Verse 15. All the days of the afflicted are evil: but he that hath a good heart [is at] a continual feast. BY the next two verses following it may appear, that by the afflicted is meant such a one as (through defect of faith and contentedness) is troubled in mind for poverty, or other outward calamities, because his worldly estate and condition is no better. And of him it is said, that all his days are evil: that is, His whole life, during those wants, or crosses, or fears, till the heart be helped by grace [are evil] grievous, tedious, and full of bitter vexations: [but he that hath a good heart] which is at peace with God, and freed from the power of infidelity and sinfulness: [is at a continual feast] is no more burdened with want at any time, than they which have variety of dishes before them: and no less filled with delights at all times, than they which are well satisfied with dainty meats and pleasant wines. For the comparison is from the comfort and commodities of banquets, and not the surfeits and excess thereof. Yet this is according to the degrees of that goodness which is in men's souls: so much godliness as they have, so much refreshing they find in their afflictions: and because none can attain unto a perfection thereof, therefore none shall be rid of all worldly griefs, and dreads, and discontentments. The sense and exposition tendeth to this purpose: All the days of him that hath an evil heart, are as grievous when he is afflicted, as if he were pinched with continual penury: but all the days of him that hath a good heart when he is afflicted, are as joyous as if he were at a continual feast. Doct. Every man's crosses and troubles are burdenous or easy, according to the state of his heart. It shall be needless to show by testimonies, or examples out of the word, how vehemently carnal grief doth torment the minds of them that are destitute of spiritual grace, seeing that experience maketh it manifest, that temporary miseries are more felt and feared of men unregenerate, than is the danger of eternal destruction. But for the other point, that godliness doth bring more contentment and comfort, than afflictions can work vexations and sorrow, let S. Paul witness by trial in himself, who found matter of rejoicing in necessities, in 2. Cor. 6. 4. 5. distresses, iustripes, in imprisonments, etc. And let the godly Hebrews, in stead of many others, be produced for the verifying of the same: for besides the reproaches and afflictions which they sustained, being made a very gazing-stock (as the Apostle Heb. 10. 33. 34 speaketh) they suffered with joy the spoiling of their goods, knowing in themselves how that they had in heaven a better and enduring substance. Reason 1 First, all sinful men make profit and pleasures, and other earthly things, their principal treasure, reposing their whole felicity in the same: and therefore when wealth and worldly things do fail, their hope and happiness must needs also fall; whereas godly men make God and his favour their portion, and heaven and salvation their inheritance. Now because these are as much apprehended in lowest adversity as highest prosperity, therefore their hearts be as joyful when they are in boisterous troubles, as if they were in peaceable tranquillity. Secondly, ungodly men have nothing but flesh in them to help to bear their burdens; and that causeth infidelity to add to the weight of them, by fears and discouragements, which usually crush them sorer than the crosses themselves: whereas the godly have the spirit to support them, which useth faith to revive their spirits, and animate their hearts, with assurance of God's helpful presence, during the time of their trial, and of seasonable deliverance, when they shall be sufficiently tried, and of the fruit of all their sufferings after that their sorrows be ended. Use. Instruction, that so far forth as we would live a comfortable life, we should seek to build up our inward man more than our outward estates; that our hearts be better furnished than our houses, and our consciences than our coffers: that our stock of faith and everlasting goodness may exceed our store of coin and temporal goods: and so shall we be fenced against all perils, and provided for against all wants, and secured against all accidents whatsoever shall fall out hereafter. 2. If passions and distempers be stirring in us when any kind of afflictions do come upon us, it shall be needful to search our hearts, and examine our souls, what evil there is in them abounding, and what good there is wanting; for all impatiency proceedeth from the excess of the one, and defect of the other. Verse 16. Better is a little with the fear of the Lord, than great treasure, and trouble therewith. BEtter is a little] A small portion of goods is more profitable and comfortable, [with the fear of the Lord] with godliness causing a contented mind with joy, and procuring God's blessing for use: [than great treasure] than the abundance of wealth: [with trouble] with sinfulness which bringeth trouble, namely fear, care, sorrow, and many curses with the check of an ill conscience: for where Religion is not, there griefs and vexations will be: and the more riches a wicked man hath, whereby he may seem to be free from all molestations, the more encumbrances he hath, which are always ready to molest him. Doct. Though sinful men have larger possessions than the godly, yet godly men's goods be much more worth than theirs. They are precious riches, as he termeth them in the twelfth Chapter, and 27. verse, where the point hath been handled in both the Doctrines. Verse 17. Better is a dinner of green herbs where love is, than a stalled Ox, and hatred therewith. BEtter] More laudable in the house, and acceptable to the guest: [is a dinner of green herbs] very mean and slender fare: [where love is] where is concord and hearty good will: [than a stalled Ox] than great store of good meat, and all manner of provision that appertaineth to a sumptuous feast: [and hatred therewith] an evil affection, either towards the parties bidden, or one towards another. Doct. There is best cheer where is best company to eat and drink with. It is said to the same purpose, as it may appear by the force of the argument, in another Proverb, that better is a dry morseil, if peace be with it, than an house full of sacrifices, Prover. 17. 1. with strife. There were many great Feasts in the time of the Apostles, and yet of them none are so much commended in the Scriptures as the meetings of the believers, which did eat meat Act. 2 46. together with gladness and singleness of heart: notwithstanding they had neither so much meat, nor so costly dishes, as divers others had. It is noted of Abraham, that he entertained God and his Angels to dinner. The Lord himself would be his guest, sithence he would be so good an housekeeper: and yet the victuals which are mentioned were only butter and milk, and veal that had not time to cool between the kill and dressing: notwithstanding his hospitality is preferred before the Persian Kings royal banquet: for the one Ester 1. purposed to show his greatness in pomp, and the other his goodness in love. The one dealt exceeding unkindly with his own wife, and the other very courteously with them that seemed to him to be mere strangers. Reason 1 First, kindness and friendship to them that are ingenuously disposed, doth more and longer refresh their hearts, than any food, though never so sweet and pleasant; especially coming from him, or in the company of them, whom he knoweth to be hardly affected towards him. Secondly, where is store of meat, and want of good will, there must needs be either lumpishness, or wrangling, or dissimulation among them that sit together: and often thence spring the beginnings of suits and contentions, and of quarrels and murders; yea sometimes they are purposely aimed at in the same, as Saul intended on an holy days feast to kill David; and Absalon made a sheep-shearing banquet to dispatch Amnon. Now where love is, there every one is cheerful to other, and edifieth others, and beareth with others, and dealeth faithfully with others: and so that which is wanting in their commons, is fully supplied in their fruitful conference. Use 1 Reproof of them that never invite any friends to their houses, because they cannot provide so good cheer as they wish for them. Instruction, that if we be called in kindness to our neighbour's table, we be not discontented, though there be not so many messes, or variety of dishes, as we may peradventure meet with in some other places where we shall not be so welcome. They that dress most meat are not always the kindest men: for our Saviour was full of liberality when he gave but barley-bread and fish to his Disciples; and Nabal was but a Churl, though he killed both beeves and muttons for his sheepe-shearers. Consolation to them whom God abridgeth of that plenty which many others enjoy, if they enjoy that Christian love together which many others are abridged of: their minds may be as well refreshed with a little, and a little may be as wholesome and good for their bodies. Eliiah at Sarepta had but one kind of food, as it may appear, all the time of his sojourning there: and yet Ahab and jezabel had not so much comfort in their great varieties, as he and the Widow had in one kind of food. Verse 18. An angry man stirreth up contention: but he that is slow to wrath, appeaseth strife. AN angry man] Such over whom wrath and passion hath power, and in whom it reigneth, (for in the original text he is called a man of anger) [stirreth up contention] increaseth dissension where he findeth discord, and maketh debate where peace was before: [but he that is slow to wrath] which can govern his affections, and not be angry without cause; or beyond measure, [appeaseth strife] endeavoureth to pacify that displeasure which one man hath conceived against another: so that he is not only unlike to him that is given to anger, and will not raise contention as he doth, but taketh a course quite contrary to his, in reconciling them that be at variance. Doct. Fumish and froward men are always troublesome and turbulent persons. They commonly bring with them fire and fuel, and bellows to make combustions and stirs wheresoever they come. The same words of this text are repeated again in another place, where it is said, that an angry man Prover. 29. 22. stirreth up strife, and a furious man aboundeth in transgression. Reasons. First, pride worketh very strongly in them; and only by pride do men make contentions. They think the wrongs Prover. 13. 10 that seem to be offered unto them, are too many; and the duties that are performed, too few; and the regard that is had of them, too little; and nothing is enough to satisfy their desires; and therefore nothing will serve their turns to keep them from brawling. Secondly, they are void of love, and therefore full of strife, willing to disquiet others with their frowardness, and glad to make others as unquiet and froward as themselves. Now the contrary is in men of mild and moderate spirits: their hearts are replenished with humility: they consider how themselves have been pardoned by the goodness of the Lord, and therefore can easily pass by the trespasses of their brethren: They are more ready to perform duty than to require it: They deem themselves unworthy of that estimation which is had of them, and therefore grudge not that they are no better esteemed: and finally, their Christian love doth cause them to seek the means how they may show themselves peaceable towards all men, and maketh them desirous that all men should be peaceable. Use 1 Instruction, to keep ourselves, as much as we may, from the company of testy persons, which upon every slight occasion will be ready to wrangle, and fall out with their companions: for we may quickly learn to grow contentious, Prover. 22. 25 if we converse much with them that love contentions. To show forth the moderation of our own minds, by making peace and good agreement between others that are at difference. Verse 19 The way of the slothful is as an hedge of thorns: but the way of the righteous is [as] a paved causey. THE way of the sluggard] Not that lewd and licentious course of life which a sinful slothful person doth take, (for that seems plain and pleasant unto him) but the good and honest conversation which he ought to walk in: [is as an hedge of thorns] appeareth to him to be full of difficulties and dangers, as a path that is all overgrowen with thorns and briers: and therefore either he dareth not enter into it, because he feareth perils; or else he will not proceed forwards, because he findeth inconveniences: [but the way of the righteous] the use and exercise of those good duties which every godly diligent man performeth: [is [as] a paved causey] plain, easy, and commodious: and therefore he goeth on in the same with good contentment and comfort. Doct. Every good service is hard or easy, according as men's wills are inclined unto it. He that hath his mind priest and ready to the practice of any duty, either of piety, justice, or mercy, will observe all the inducements that may lead him to the same: and he that is averse and backward, will look to all the impediments that may discourage him from it. That Israel should root out the Canaanites, the unfaithful spies thought it no less impossible, than for Grasshoppers to Num. 13. 34. overcome Giants: but Caleb and joshua knew it to be no more unlikely, than for armed soldiers to vanquish naked people, or for hungry persons to eat up meat. They are but Num. 14. 39 bread for us (say they) their shield is departed from them, and the Lord is with us: fear them not. Reason 1 First, the one is fortified with the force of love, which is unresistible, and strong as death, that nothing can withstand Cant. 8. 6. it: and the other being destitute of all love to any goodness, are likewise void of all power to proceed in, and go thorough with any work that is good. Secondly, faith showeth to the one what help God will minister, and what reward he will render to all them that apply themselves to his service. And infidelity persuadeth the other, that well-doing is needless, and bootless, and fruitless: or chargeable, or contemptible, or troublesome, or tedious: against pleasure, or profit, or credit, or safety. Use. Instruction, not to hearken to the excuses of them that are unwilling to be well exercised: for as they are found absurd when they are duly examined, so are they full of dangers where they are rashly credited. That which they pretend for themselves, may also discourage the hearts of others if any heed be given unto them. Who would be bold to undertake his journey, or go out of his own doors, if he believed the sluggard when he saith, A Lion is in the way: A Prover. 26. 13. Lion is in the streets? Encouragement to them whose hearts are faithful; that they shall want neither direction, nor assistance, nor any good furtherance in the ways of the lord Every valley shall be Luke. 3. 5. filled, and every mountain and hill shall be brought low, and crooked things shall be made straight, and the rough ways shall be made smooth unto them. All lets and impediments, both inward and outward, shall be removed: and all good opportunities, and ability to take the benefit thereof, shall be offered and yielded unto them. Verse 20. A wise sonnereioiceth [his] father: but a foolish son despiseth his mother. A Wise son] A child that is endued with grace, and virtuously inclined: [rejoiceth his father] bringeth comfort to both parents for his piety and fear of God (if they themselves be religious and godly, otherwise it may be they will be the more vexed at it) for his obedience and dutiful behaviour towards them, and for his own good credit with all wise men that know his ways, and the blessing of God upon his state. [but a foolish son] such a one as is given to be lewd and wicked: [despiseth his mother] showeth contempt to mother and father, but especially to the mother, because he presumeth to be more bold with her, and because his state commonly doth less depend upon her. The opposition is thus to be conceived: A wise son doth honour his father and mother, and therefore doth make them to be glad: but a foolish son despiseth mother and father, and therefore causeth them to mourn. See chap. 10. verse 1. Verse 21. Foolishness is joy to him that is destitute of understanding: but a man of understanding will walk uprightly. Foolishness] Wickedness and sin: [is joy] desired, and committed, and continued in with delight: [to him that is destitute of understanding a●● full man that is without all saving knowledge, and heavenly wisdom: [but a man of understanding] such a one as is godly wise, whose mind the Holy Ghost hath enlightened with the sound knowledge of the word: [walketh uprightly] ordereth his conversation aright, and that in the truth and sincerity of his heart. Thus standeth the opposition: Foolishness is joy to him that is destitute of understanding, and therefore he walketh perversely: but wisdom is joy to him that is a man of understanding, and therefore he walketh uprightly. See chap. 10. verse 23. Verse 22. Without counsel, thoughts come to nought: but by store of Counsellors they shall be established. WIthout counsel] When men in difficult and doubtful cases will trust to their own wit, and consult with no others whether their enterprises be convenient, and by what means they may effect them: [thoughts come to nought] either they grow weary of their attempts, or are defeated of their purposes: or though they seem to succeed well for a time, yet their hopes are frustrate in the end: [but by the multitude of Counsellors] which are wise, and give faithful counsel, if their faithful counsel be hearkened unto and obeyed: [they are established] in the Hebrew text the Verb is of the singular number, but collectively spoken: meaning that all and every one of those thoughts which are so directed by counsel, shall have a constant prosperous success at the last, if not at the first. Doct. He dealeth best for himself, which ordereth his affairs with good advice. The less confident any man is of his own judgement and skill, the better he is like to speed in his actions and ways. And for this cause the spirit of God elsewhere giveth this precept: Establish thy thoughts by counsel, and by Prover. 10. 18 counsel make war. So David did usually, enquiring of the Prophets and Priests what he ought to do, and therefore usually he had good success: and hereof he failed sometimes, as in the numbering of the people; and therefore sometimes he brought troubles upon himself, as it fell out after the people were numbered. This wholesome instruction Rhehoboam refused, when he declined from the counsel of his ancient Senators: and Achab despised, when he quarreled with Micaiah: and therefore Rhehoboam had a rent made in his Kingdom, and Ahab fell into utter destruction. Reasons. 1 First, no mortal man can attain unto such depth of judgement and understanding, to be able sufficiently, by his own knowledge, to manage all his affairs: God will have every man stand in need of his brother's direction: That is revealed to some, which is hid from others: and many eyes may clearly apprehend that which no one could possibly have pierced into. Secondly, every man by nature is somewhat partial to his affection, and may easily be induced to add weight by colour of reason, to that end of the scale whereunto his desire more inclineth: whereas he that leaneth on neither side, may discern the stronger motives to be on the other side. Use 1 Reproof of rash heady persons, which commit all their affairs to happe-hazzard, without any dread of afterclaps to fall out, or providence of good success to follow. And it serveth also for the reprehension of others, which earnestly desiring, and certainly concluding of all good prosperity and happiness, do yet repose so much affiance in their own understanding and wisdom, as that they think they have no need either to be taught of God, or advised by man. But these have been already spoken of upon the like occasion, Chap. 11. 14. Instruction, not to be slack to ask counsel in all matters of importance, nor slow to observe it whensoever it is offered: Thou mayst with more assurance expect a blessing from God, because herein thou yieldest obedience to God: but though the event should seem not to be answerable to thy wish, yet were not thy labour altogether lost, neither should thy heart fail of the comfort of thy endeavours, forasmuch as thou hast performed a duty in avoiding of rashness. Verse 23. A joy cometh to a man by the answer of his mouth: and how good is a word in due season? A joy cometh to a man] A good man shall find either sooner or latter, comfort and gladness [by the answer of his mouth] by the wholesome words which he uttereth with his mouth, whether he answer to things demanded, or otherwise: [And how good is a word in due season?] that is to say, marvelous profitable and delightful to himself and others, a●e faithful speeches discreetly delivered, all meet circumstances of time, place, and persons, being duly observed. Doct. Whosoever apply his tongue to do good therewith, shall have the greatest 〈◊〉 by ●● himself. A man shall eat Proverb. 13. 2. good things by the 〈…〉 as it 〈…〉 Proverb. A man shall be sac●a●e 〈◊〉 good things by the fruit of his mouth, Prover 12. 14 as 〈…〉 in 〈◊〉 ●he Proverb. Reason 1 First he will learn that which he teacheth others, and pra●●●s● that wh●●●●● he persuadeth others, and have feeling of that wherewith 〈◊〉 affecteth others. And by all this doth commodity 〈…〉. Secondly, his love doth make his brethren's good to become his own, and then especially when he hath been by counsel, or consolation, or the like, a means and instrument of the same. And therefore S. Paul telleth the faithful Philippians, who were converted by his ministery, that they were his joy and his crown. Philip 4 1. Thirdly, the hope of reward for that good which they have done by their fruitful speeches, refresheth their hearts for the present here, and will bring them fullness of glory and gladness for evermore hereafter. Use 1 Encouragement to use our lips constantly to holy and profitable communications, sithence the greater part of the profit will redound to ourselves. And albert none should make use of them, but every one reject them: nay, what though we should be maligned and molested for telling the truth? Yet if our hearts be upright, together with our endeavours, we may truly say with that Prophet, whose strength seemed to be spent in vain, and his labour utterly lost: For all this, my Isa. 49. 4 5. judgement is with the Lord, and my work with my God, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. Instruction, not only to find out good points to speak of, but also to choose a fit time to speak in, that matter and manner, and all the helps that we can use, may further the effect that we desire. By this means, every sentence shall be of greater force and excellency than a long Oration unseasonaby made: which may appear by that elegant comparison. A Prover. 25. 12. word spoken in his place is like apples of gold upon pictures of silver: and by that which job affirmeth and S. Paul intendeth, that job 6. 6. Col. 4. 6. true word, without discretion are as unsavoury as eggs or meats without salt and seasoning. Verse 24. The way of life is on high to the prudent, to avoid from hell beneath. THE way of life] The way that leadeth to life, yea the very true life itself: [is on high to the prudent] is not worldly, carnal, and earthly, but spiritual, holy, and heavenly: and therefore so far as any man is wise to salvation, he thinketh or heavenly things, and in all his behaviour tendeth towards heaven [to avoid] that so walking therein, he may escape [from hell beneath] from death and destruction, and the place of eternal torment, which a sensual course of life, and the desire of earthly things will bring men unto. Doct. He that would attain to glory in heaven, and will not be damned in the world to come must live after an heavenly manner in this present world. The Apostle foretelleth, that they who have thei● belly for their God, and mind earthly things, Phil. 3. 19 20. must look to have their end to b● damnation. But our conversation saith he) ●● in heaven, from whence also we lo●ke for the Saviour, even the Lord jesus Christ First, the promise of salvation, and all the covenants of God, are appropriated and made only to them that walk not after the flesh, but after the spirit: all others have threatenings and curses against them. Secondly, none have communion with Christ, or a●●●surance that their sins are washed away with his blood 〈…〉 they that walk in the light, according as he is in t●●●●●. Thirdly, they that will escape the second death, mu●● 〈◊〉 their part in the first resurrection: and they that have ●●●●ned to that, and are risen with Christ, must seek those things which are above, where Christ sitteth at the right hand of God. They must set their affections on things which are above, and not on things which are on the earth. Use 1 Reproof of their folly, which will not take pains to ascend up to this way, and yet hope notwithstanding with good ease to ascend up to happiness. They clog their souls with all kinds of sins, and yet boast that they look to be saved as well as the best: and so they shall if their own bragging breath be strong enough to blow them up to heaven: and that is a harder work than to blow up many millions of millstones. It would be long to recite the several sorts of these illuded sinners. A few shall serve for all the rest. Proud men may well be set in the first rank, for none go faster than they towards destruction, and scarce any presume so much as they of blessedness and salvation. Indeed if the conceits and desires of an high mind were this highway here spoken of, they went apace in it: but than it could not be called the walk of the wise for their honour; for all they are always foolish to their shame. The more lofty they are, the base they be: and the higher they aspire upwards, the lower they sink downwards. Pride is not a fair path to rise up to, and walk in; but a filthy puddle which they sink into, and wallow in. And next to these are greedy worldlings, which lie groveling on the ground, and like moles are always digging down wards in the earth. In the same state are voluptuous belly-gods, and all others which repose their felicity and happiness in the earth. Consolation for them whom God hath raised up so high to this way of grace, to walk in it: for they shall be raised higher to glory when they come to their journeys end. And let them not be discouraged though they have so few fellows to accompany them; for no man hath power or will of himself to climb up to this causey, nor very many have that favour from God to be brought into it. Verse 25. The Lord will destroy the house of the proud: but he will establish the border of the widow. THE drift of this sentence is to show that the safety of no man's state doth stand in his greatness, nor peril of ruin in his smallness; but that God's displeasure doth cut off the wicked how strong soever; and his favour protecteth the godly though never so feeble. The Lord will destroy] at one time or other, at once or by degrees, either by the wont means of his plagues and judgements, or by some immediate stroke from his own hand: [he will root out (as the word signifieth) and utterly overthrow: [the house of the proud] themselves, their seed, substance, estimation, and whatsoever belongeth unto them: [but he will establish] defend and maintain [the borders of the widow] those livings and possessions, or whatsoever else pertaineth to poor helpless persons, of any sort, which want power to resist their oppressors. Yet is it not so to be understood, as though they that were without friends, were also always without wrongs, (for we read, and hear, and see the contrary continually) but that it is not in any man's power to spoil them at his pleasure: and when they are oppressed, he will take their cause into his hands, in justice and anger to punish their adversaries, and by grace and providence to recompense them. This is the sense of the opposition. The Lord will destroy the house of the mighty, when they grow to be proud; and establish the borders of the Widows and weak ones, when they show themselves humble. The former part, concerning the fall of the proud, hath been handled, Chap. 11. 2. and fit occasion will be offered for the latter in the 23. Chapter, verse 10. following. Where an admonition is given, that we remove not the ancient bands, nor enter into the fields of the fatherless because he that redeemeth them is mighty, and he will defend their cause against them. Verse 26. The thoughts of the wicked are abomination to the Lord: but the pure have pleasant words. THE thoughts of the wicked] Their desires, affections, purposes, imaginations, and all the motions of their minds: [are abomination to the Lord] such as he presently beholdeth with detestation, and hereafter will punish with great severity: [but the pure] godly men, whose hearts are purified by faith, and which are upright in their ways, [have pleasant words] they speak such things as are just and acceptable in the sight of God, and good and profitable for the use of the hearers. The opposition standeth thus: The thoughts of the wicked, and therefore also their words, are abomination to the Lord: but the words of the pure, and consequently their thoughts, are pleasant unto him. Doct. 1 The Lord is as well displeased with the sinful cogitations of the mind, as with the wicked actions of the body. His eye doth as evidently see what the heart doth think within, as what the hand doth work without: and the evil that is conceived in the heart is no better allowed than the sin which is practised by the hand. When he complaineth by the Prophet, of the grievous iniquities wherewith men laded themselves; how that their feet, their hands, their lips, their tongues, and all their members were prone and swift to work mischief, he inserteth this as a principal among the rest, that their thoughts were wicked thoughts. And Isa. 59 7. when he concluded to destroy all the world (excepting Noah and his family) with water, and repent that he had made man in the earth, this is assigned as a cause hereof, that All the in aginations of the thoughts of man's heart were only evil continually. Gen. 6. 5. Reasons. 1 First, his law doth command the soul, with the motions of it, as well as the body with the actions of that: and therefore as the ungodly deeds of the one provoke him to anger, so likewise the unlawful thoughts of the other must needs offend him. Secondly, all the thoughts of the wicked are either suggestions by inspiration from Satan, or vapours that fume out of corrupt nature, and sinful hearts: and therefore how can they but very vehemently displease the Lord, who is perfectly righteous and holy? Thirdly, from the motions of men's minds proceedeth the mischief which wicked men work; and therefore that which is the fountain of so much evil, is grievously hated of him which is the Author of all goodness. Use 1 Instruction, that in examination we call not only our deeds, but cogitations into question, that in humiliation we pass sentence upon thoughts which we find unlawful, as well as on actions which we find unrighteous: that in reformation we neglect not to purge our souls from sinful imaginations, when we cleanse our lives from wicked conversation. This doth the Lord himself require by the Prophet jeremy, saying, O Jerusalem, wash thine heart from wickedness, jer. 41. 4. that thou mayest be saved. How long shall thy wicked thoughts remain within thee? Consolation for God's people, whose ruin and destruction the thoughts of the wicked continually aim at. Though much be purposed against them, yet nothing shall be effected against them for their hurt: nothing shall take place, which in the end shall not make for them. They need not to dread that which he doth detest: whatsoever is hateful to him, may not be hurtful to them; for how should he suffer any thing, which he abhorreth most, to work their woe whom he respecteth best? Doct. 2 But the pure] So far as any man is upright and godly, he may also justly be called pure. Full perfection remaineth for the Saints to attain unto in the life to come: but purity in the measure thereof doth accompany them thitherwards in this life. This doth our Saviour confirm, when he pronounceth them blessed that are Matth. 5. 8. Titus 1. 15. pure in heart. And so doth S. Paul when he saith, that to the pure all things are pure. And so doth David, when he testifieth, that with the pure the Lord will show himself to be pure. Reason 1 First, the sins of the godly are all washed away by the blood of Christ; and in this respect, they are holy & blameless before God, without spot or wrinkle, or any thing that may defile them. Purge me with hyssop (saith the Prophet) and I shall be clean: wash me, and I shall be whiter than snow. Psal. 51. 7. Secondly, both clearing and cleansing do always follow confession of sins, and unfeigned repentance: and therefore the Apostle telleth the Corinthians (after their godly sorrow, declared by their care and fear, with indignation, zeal, punishment, and the like) that in all things they had showed themselves 2. Cor. 7. to be pure in that matter. No man is charged by the Lord with the evil which he hateth and striveth against, though he cannot avoid it: and every man is approved of him for the good that he loveth, and endeavoureth to do, though he cannot effect it. Use 1 Confutation of the Donatists or Catharists, that pervert this or other such texts of Scripture, to prove a perfect purity necessary after repentance. Those Congregations that have any defects, they bitterly disclaim, as being no Churches: and those particular persons which are not free from faults, they peremptorily condemn to be no Christians. But the Holy Ghost meaneth no such matter: he is not contrary to himself, which affirmeth elsewhere, that no man can say his heart is clear, and that he is without sin. And therefore observe the difference between these Heretical Puritans, and the faithful pure men here mentioned. The one sort arrogate to themselves so much goodness, as that they be satisfied therewith, and seek for no more: The other acknowledge in themselves so great want of grace, as that they strive for a daily increase, and can never have enough. The one sort say all things are so well with them, as that they would not wish to be bettered: and the other see so many things amiss in them, as that they have cause continually to amend. The one sort are unmerciful to their weak brethren, and without any compassion pass heavy sentences against them: and the other are pitiful to them that have their infirmities, and labour in all love to support them. Instruction to them that would not be reputed ungodly, that they show not themselves impure, either to men by corrupt conversation, or else to God by a polluted conscience: but that externally and internally they observe the precept of the Apostle: Let us cleanse ourselves from all filthiness 2. Cor. 7. 1. of the flesh and spirit, and grow up to full holiness in the fear of God. It is a duty needful to be performed, and much for their comfort and credit that proceed in it, though they may look for mocks and reproaches from the mouths of the wicked; for it is ordinary with wicked persons to deride their betters, which endeavour to be more clean than themselves. Verse 27. He that is greedy of gain, troubleth his house: but he that hateth gifts, shall live. HE that is greedy of gain] which being discontented with his portion, doth ravenously covet after more wealth: [troubleth his house] subverteth his own estate, and draweth misery upon his household and posterity: [but he that hateth gifts] not that all receiving of gifts is sin, for inferiors may take that which superiors bestow upon them in mercy: and superiors may accept of that which inferiors present them with in kindness: but bribes are here spoken against, which are offered either to pervert judgement, or to buy justice: whereas the former ought not to be yielded unto for the greatest sums of money; and the latter should be granted without the least reward. And here is a Synecdoche, one thing being proposed for a pattern of many others of like nature. The Magistrate's duty is set for an example of all others, and gifts for all manner of unlawful gain and get [shall live] safely and comfortably in this life, and gloriously in the life to come. This is the opposition: He that is greedy of gain, and loveth gifts, bringeth trouble to his house, and shall die: but he that hath a contented mind, and hateth gifts, bringeth peace to his house, and shall live. Doct. That way which the world taketh to be best to provide for themselves and theirs, turneth to be most hurtful unto them. The love of their family is their pretext of loving wealth so well, and thereby they annoy their family as much as an enemy could. Great store of riches, they trust, will make them live, and live like men in great credit and honour: and therefore their trust in riches doth turn to their death: they shall die like beasts with shame and reproach. Who is ignorant of the woeful success which Achan found in coveting unlawfully the gold and silver at jericho? He hoped to get more there than any man in Israel: but no man in Israel lost so much there as he: for himself, his gold and silver, his sons joshua. 7. 24. and daughters, his Oxen and Asses, his sheep and Tent, and all that he had, were destroyed. So Habakkuk upbraideth the King of Babel with coveting an evil covetousness to his house: for seeking Hab. 2. 9 10. to set his house on high, he had consulted shame to his house, and sinned against his own soul. Reason 1 First, they molest their people with burdens and niggardliness, with chafing and chiding, and sometimes with strokes and violence. Secondly, they often provoke the Lord to curse their habitations, and to power down plagues upon that which they possess, and them that dwell with them. Thirdly, they expose their posterity and seed after them, to the vengeance and judgements of God, as is threatened in the Scriptures, and was executed on Ahabs' line, and many others. Use. 1 Instruction, to labour for godliness, which will kill this greediness, and work in us contentment; that will bring riches to our houses, and blessings to our children, and happiness to ourselves, as is at large to be seen in the Psalms of David. The more we labour for heavenly things, the less Psal. 112. we shall like of earthly things, and yet take the way to have the greater plenty of them. Consolation to those faithful men, to whom grace hath given victory over their covetous affections. They that have subdued this sin, are under the dominion of no sin: for if they were, how should they have this assurance of life? Those whom the spirit causeth to hate unrighteous profit when it is offered to them, the flesh cannot make heartily to love any other corruptions. And observe, that under life he comprehendeth all needful things, whereby men may commodiously live. Well is it with his estate who is firmly estated in this life here promised. That family is in good case, whose governor is so good a man. Happy are those children (if they will embrace their happiness) whose parents are grown enemies to the world, and friends unto their own souls. Verse 28. The heart of the righteous studieth to answer: but the mouth of the wicked babbleth out evil things. A Good man, out of the good treasure of his heart, bringeth forth good things. He meditateth what to speak, that he may utter such matter as is most wholesome and profitable; and that not only when a question is demanded of him, or he is otherwise spoken unto; but upon any other occasion, when it concerneth him to say aught: For the word [answer] is more largely taken sometimes in the Scriptures than we use it in our common speech, as Matt. 11. 25. at that time jesus answered and said, I give thee thanks, O Father, Lord of heaven and earth, etc. [but the mouth of the wicked babbleth out evil things] he can neither be silent, nor speak well; but is full of discourse, and always prattling rashly, vainly, offensively, and lewdly. The opposition standeth thus: The heart of the righteous studieth to answer, and therefore he uttereth things that be good: but the mouth of the wicked is hastily and rashly set on work, and therefore he babbleth out things that are evil. Doct. He that would speak well, and do good with his words, must not be too swift and sudden in his speeches. We shall find in the next Chapter, that the heart of the wise Prover. 16. 23. guideth his mouth wisely, and addeth Doctrine to his lips. And David directed before by the spirit that Solomon was after, did fore-testifie the same which Solomon hath afterwards confirmed: The mouth of the righteous (saith he) will meditate of Psal. 37. 30. wisdom: that is, utter wisdom premeditated. And his tongue will talk of judgement. When Hannah would free herself to Eli from the imputation of drunkenness, or other crimes, she hath this to say for herself, that out of the abundance of 2. Sam. 1. 16. her meditations and grief she had spoken. Reasons. 1 First, it is not easy on the sudden to apprehend the right, because error at the first ken standeth usually in men's light, and hindereth them from seeing the truth: whereof they may better inform themselves by serious deliberation. How was Eli deceived in his swift censuring of Hannah? How was joshua, with the Elders of Israel, overseen in making a league with the Gibeonites? And how did Nathan mistake the matter, when he would have had David gone in hand with the building of the Temple? Secondly, when the mind hath time and liberty to ponder upon, and will to weigh the point to be spoken unto, it findeth out good arguments for good causes, and digesteth the same in so apt a manner, as may best persuade the hearts of the hearers. Thirdly, a meditating heart affecteth itself with that which it provideth for others to hear: and such men speak not alone truly and pertinently, but faithfully also and conscionably: their soul having first feeling of that within, which after their mouths are to deliver out. Use 1 Instruction, for every man to look to his lips, that no words issue out thereat, but by warrant from the heart: that they examine all that is about to be said, whether it hath been advisedly considered of by the mind. By this means they may be profitable for the edification of their brethren: without it, they will be infectious and hurtful. By this, they may be serviceable to God: without it, they are rebellious and froward. By this, they may know and declare themselves to be righteous men: and without it, they show themselves wicked and sinful. Neither is it enough to begin our meditations when we should enter into our speech, but to be always well stored therewith for all occasions, as good householders have their victuals in a readiness, and not then to be provided, when their guests are sitting down at the table. Reproof of such as never set their hearts to study for any sound or fruitful matter, no not then when they are to speak to God himself by prayer of thanksgiving; nor with any uprightness when they are to speak from God in the ministery of his word. Nay rather, the hearts of many do study how to whet their tongues, and open their mouths wide, to vomit out most pestilent venom and poison. Verse 29. The Lord is far off from the wicked: but he heareth the prayer of the righteous. THE Lord is far off from the wicked] He is near unto them in his essence, whereby he filleth heaven and earth: and in his presence, whereby he beholdeth their hearts, and all their ways: and in his justice, being at hand to punish them. But he is far off in respect of his favour and help: yea even then when they pray unto him in their manner: so that they get no more good thereby, than if they should call upon one that is in another Country. Upon which occasion the Prophet exhorteth men to seek the Lord while he may be Isa. 55. 6. found, and [to] call upon him while he is near. The cause thereof may be gathered out of the eighth verse of this Chapter, where the Sacrifice of the wicked is said to be abomination to the Lord. Who would willingly come nigh to that which he much abhorreth? Who would not keep off from smelling of noisome scents, or looking on loathsome sights? [but he heareth the prayer of the righteous] accepteth of it, and yieldeth to it: is well pleased with that which they offer to him, and granteth that which they desire of him. This is the opposition: The Lord is far off from the wicked, and rejecteth their prayers: but he is near to the righteous, and heareth their petitions. See what hath been spoken to this point in the eighth verse. Verse 30. The light of the eye rejoiceth the heart: and a good hearing maketh the bones fat. THE light of the eyes] The beholding of delightful aspects [rejoiceth the heart] bringeth sound gladness to the soul that is seasoned with grace, and looketh on God's favour, with his blessings: [and a good hearing] where there is comfortable matter related, and an attentive ear to hearken unto it: [maketh the bones fat] procureth health, and good disposition of the whole body; by means whereof, the bones are replenished with marrow within, and well stored with flesh and fatness without: not that seeing serveth only for the comfort of the heart, and hearing for the health of the body; but each of them is profitable both ways. And the same may be understood also, in due proportion, of the other senses. Doct. The Lord hath ordained the senses of men for the use and benefit both of soul and body. Goodly prospects and ornaments he offereth unto the sight both above and beneath, to please the eyes: pleasant speeches, besides music and other sweet sounds, to content the ears: delicious food, to sweeten the palate: and redolent smells, to refresh the nostrils: and in all these he alloweth us a natural delight, and a spiritual. And divers objects he hath consecrated merely for holy uses, as under the Law, especially in salomon's days, and after, were to be seen at jerusalem; the sumptuous building of the Temple, the gorgeous garments of the Priests, with gold and silver, and many precious jewels and vessels, then used in that house: So were there also melodious instruments and songs to be heard, odoriferous ointments and perfumes to be smelled, feasts wherein much meat was dressed to be tasted. And so have we in the time of the Gospel, our hearing, handling, seeing, and tasting exercised in the Supper of the Lord, and many joyful messages are brought unto us by the ministery of the word: In all which the Lord respecteth the good of our souls, and maketh our senses as tunnels, thorough which he poureth his graces into our hearts. Reason 1 First, there is an imbecility and weakness in the nature of man, who is not able to confirm himself in faith without the help of sense. Secondly, our bountiful father declareth his admirable love and kindness, who giveth unto us as well spiritual as corporal blessings, both at once, one (after a sort) enclosed in another: and maketh body and soul to feel their happiness together. Use. Instruction, to labour for circumcised ears, and sanctified eyes, and religious hearts: otherwise many glad tidings may be published, as was salvation by Christ himself: and many wonderful objects may be offered, as were the miracles which he wrought: and yet neither soul nor body benefited by them: as was the case of the unbelieving jews and Phariseis. When God spoke with his own voice from heaven, and showed divers strange wonders on the earth, and that every day for forty years together, Yet (saith Moses unto them) the Lord hath not given you a heart to perceive, and eyes to see, and Deut. 29 4. ears to hear, unto this day. Reproof of their madness, that put away from themselves these comforts, and yield up their senses to be weapons of Satan, and instruments of their own misery. Their eyes and ears are as the grates, or rather open mouths of sinks, thorough which all sinful lusts and vile affections do pass into their souls: as pride, and envy, and maliciousness, impurity and covetousness, with innumerable others, which cannot but fill them up to the brinks with woeful sorrows, troubles, and torments. Consolation to God's people, in regard of their state to come: if our dim sight now, when as (as S. Paul saith) we look but as it were thorough a glass, be yet so joyful and comfortable: if our hearing, which is mixed with much deafness, do produce such lively effects to the heart and whole man, what shall be our felicity hereafter, when we shall be able perfectly to apprehend all that we shall hear and see; and all that we shall hear and see will be perfectly excellent and glorious? Verse 31. The ear that heareth the correction of life, shall lodge among the wise. THE ear that heareth] The person which inclineth his ears, together with his heart, and yieldeth obedience [to the correction of life] to wholesome reproofs, whereby we are taught to live well, and directed to life eternal, [shall lodge among the wise] shall be wise, and receive the reward of wisdom, as a domestical companion, and fellow servant with other wise men in the family and household of God. Doct. Due reproofs being duly regarded, do make for the salvation of God's people as well as promises. Every man is a traveler, and every such traveler sometimes doth fall into by-ways, and every by-way is exceeding dangerous; and therefore faithful is that friend that reduceth him into the right path, that wandereth aside: and happy is he that is directed by his friend's admonition. To this purpose is that which is said in one of the former Chapters: He that regardeth instruction, is in the way of life: but he that refuseth Prover. 10. 17 correction, goeth out of the way. When Wisdom, near the beginning of this Book, doth proffer and publish her greatest favours, she maketh a way to her promises with expostulations and rebukes, saying, O ye foolish, how long will ye Prou. 1. 22. 23. love foolishness etc. turn you at my correction? Lo, I will power out my mind unto you, and make you understand my words. And there we take to be the fittest place for the prosecution of this point. Verse 32. He that refuseth instruction, despiseth his own soul: but he that obeyeth correction, possesseth his own heart. HE that refuseth instruction] which disdaineth to be admonished of his faults, and directed in his ways, [despiseth his own soul] dealeth as hardly with his own soul, in bringing shame and destruction upon it, as if it were a thing that he despised, and were a mortal enemy unto: [but he that obeyeth correction] which listeneth unto, and is guided by wholesome lessons, whether sharp or gentle, [possesseth his own heart] hath the use and ordering of his mind, and whole soul, and preserveth it from the power of death and damnation. The opposition is this: He that refuseth instruction, despiseth his own soul, and casteth it away: but he that obeyeth correction, regardeth his heart, and possesseth it. Doct. 1 None are so much their own foes, as unteachable persons, which will learn no goodness. The madness and misery of such doth Wisdom declare in the end of the eighth Chapter, saying, He that sinneth against me, hurteth his own soul: and all that hate me, love death. And thither we refer this matter to be entreated of more at large. Doct. 2 It peculiarly belongeth to them that are obedient to God's holy Will, to have the disposing of their own hearts. So meant Ecclesiastes, when he said that the heart of a wise Eccles. 10. 2. man is at his right hand: but the heart of a fool is at his left hand. And so did Hosea, when he said, that Ephraim was like a Dove Hosea 7. 11. deceived, without an heart. And so did Solomon, when he said, Wherefore is there a price in the hand of a fool to get wisdom, and Prover. 17. 16. he hath none heart? Reason 1 First, they have the spirit of grace, and others have not: and where the spirit is, there is liberty, and elsewhere it is not. So that, besides them, all are bondmen, which are owners of nothing, but least of themselves and their own souls. Secondly, their minds are illuminated with the sound and saving knowledge of God, and the rest are full of blindness. Now we know that Satan is called the prince of darkness: He ruleth and reigneth in the hearts of all them that are overwhelmed with ignorance. Thirdly, they can master their unruly affections, and mortify the rebellious motions thereof. They have power, by the grace that is given unto them, to hear the word with due attention, to pray to God with fervent feeling, to rejoice in the Lord with holy gladness, to mourn for sin with godly grief, etc. whereas others are commanded by the Devil and lust, and carried away strongly to covetousness, pride, uncleanness, intemperancy, or such like: but can never bring any faithful desire to any holy service. True it is, that the godly obedient are often assaulted with the forenamed vices, and yield too far unto them: but they are not vanquished of them, nor disabled of recovery. And it cannot be denied, but that the rebellious wicked have sometimes purposes to exercise those Christian duties, and seem to set themselves thereunto: but it is merely in passion without uprightness; neither have they power to proceed in the performance of them. Use 1 Consolation to them that yield obedience to holy instructions, though they come with some severity and sharpness. They are far more profitable than painful, and will bring more joy and comfort in the end, than they work grief and sorrow at the beginning: yea, albeit such men have not only God's word to reprove them for their faults, but wicked men to reproach them for their virtues: and let it be that they are molested, and peeled, and polled, and spoiled of their Heb. 10. 34. goods, as were the faithful Hebrews: and slain and killed, as have been the godly Martyrs: Yet in all this they are nothing endamaged in credit, state, or body, in comparison of their blessedness, and most happy condition. When they have lost all, they have gained more than all, because they enjoy their souls, which are more worth than any wealth; and possess their hearts, which are of greater value than the richest treasures, or life itself. He that is owner of his soul, is a freeholder for ever; and the possession of the heart is a sure evidence for the possession of heaven. Terror for them that are contemptuous and wicked, refusing to subject themselves to the government of the Lord. Though they abound with all things, and sin seem never so commodious unto them, yet it is better to have nothing, than not to have the owning of their own hearts: for our Saviour saith, What shall it profit a man, if he shall win the whole Matth. 16. 26. world, if he lose his soul? as every one doth which hath resigned up his heart to the power of Satan. We account it no great gain, to get goods with the loss of our ears, or any other member: and yet it is safer to have our ears cut off, and head also, and all our limbs torn in pieces, than that sin should rule in our hearts here, and hell hold our souls in thraldom for evermore hereafter. Verse 33. Before the fear of the Lord goeth the instruction of wisdom: and before honour goeth humility. BEfore the fear of the Lord] Before a man be truly religious and godly, [goeth the instruction of wisdom] he must be daily informed in the precepts and doctrine of God's holy will expressed in the Scriptures: [and before honour] either that celestial glory which is prepared for God's people in the life to come, or any comfortable advancement in this life, or the undoubted note and credit of unfeigned faithfulness and piety, [goeth humility] such as is not counterfeit, and merely in show, but proceedeth from feeling of corruptions, and sight of ones own unworthiness, whereby he is induced in the meekness of his mind, to esteem others better than himself. The word signifieth properly, in respect of the derivation of it, such a kind of lowliness as is wrought by afflictions, though it be also sometimes more largely taken. Now it is to be inquired, what connexion there is between this clause and the former, which will easily be found if we observe that the virtue and reward here lastly mentioned, depend upon the duty and grace in the former place specified: for with instruction there is required humility, and to the fear of God there is adjoined honour. Doct. 1 No man can have any godliness in him, that will not learn to be godly. The Prophet Agur, who is mentioned in this Book, confesseth to God and all the World, that therefore he was so foolish, and void of understanding, because he had not learned Prover. 30. 3 wisdom, nor attained to the knowledge of holy things. The Apostle admonisheth the Ephesians to walk in better ways than other ignorant Heathen men did. For (saith he) Eph 4. 20. 21. you have learned Christ, and have heard him, and have been taught by him, as the truth is in jesus, etc. Whereby he intimateth, that nothing is to be expected from them that are untaught, but that which is unholy, as hardness of heart, uncleanness of life, and such lascivious behaviour as is there spoken of. And where is pure and sound instruction, there may we look for sincere and comely conversation. Reasons. 1 First, there is a disability in the nature of every man, as it now standeth corrupted, to be any way truly religious. There is a covering (as the Prophet saith) that covereth all people, and Isa. 25. 7. a veil spread upon all Nations. Their minds are dark: Their hearts are hard: Their affections perverse. Repent they cannot, believe they cannot, and pray they cannot, unless they be effectually informed by the word of the lord How shall Rom. 10 14. they call on him (saith S. Paul) in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a Preacher? Secondly, neither Satan nor the world will relinquish the holds which they keep in men's hearts, before they be thrust out of possession by the power of God's holy spirit: and the holy spirit of God doth usually work by the ministery of the word. Use. 1 Admonition for them that enjoy this precious commodity of faithful instruction, to make their use of it, both in getting knowledge and piety: and for them that are deprived of it, to take notice of their great want of a necessary help, which every man hath need of: and for all that desire to have God to be served and men to be saved, that they pray for the propagation and prosperous passage of the Gospel. Confutation of their folly, which scorn to be taught of any, and yet for godliness will give place to none, their own ripe wit and reason serving them sufficiently for their salvation. But the weakness of their wit, and the vanity of their reason is bewrayed by their witless and unreasonable presumption. Should a blind man become his own guide in an unknown way, which is full of difficulties and dangers? Or is it safe for a naked cripple to enter into a combat with an armed Giant? And what way is so intricate to him that cannot see, as is the way of life to him that is not taught? And what cripple was ever so infirm in body, as he that is wilfully ignorant is feeble in soul? How then shall he think to make his part good with the Devil? That humility maketh a way for honour, we shall have fit opportunity to declare in the eighteenth Chapter, and twelfth verse, where the point is set forth by the contrary, after this manner: Before destruction, the heart of a man is haughty: and before glory goeth lowliness. AN EXPOSITION OF THE SIXTEENTH CHAPTER OF THE PROVERBS. CHAPTER XVI. Verse 1. The preparations of the heart are in man: but the answer of the tongue is from the Lord. IT is far from the meaning of the holy Ghost, to ascribe here free-will to man, as though he had any absolute power to dispose of his own heart, though by concession, according to the vulgar opinion, that seem to be granted: for no man can think an evil thought without God's providence, much less a good thought without his grace: but the drift is to show, that albeit men devise much, and have whole armies (as the word signifieth) of cogitations in their minds, and those placed in exact order, as it were in battle array, so that they set down with themselves both what and how to speak, yet [the answer of the tongue is from the Lord] they shall utter that which God appointeth, and not always what themselves do purpose. Doct. The Lord hath the disposing of every man's tongue at his own will. It was more than Esau minded (as it is probable) or than ever jacob did look for (as it is certain) that Esau should greet jacob with so great kindness, and offer so much Gen. 32. courtesy to him. And Balaams' voyage to Balak was not with Num. 23. intent to bless Israel, but to curse them. Neither was Saul ever purposed to commend David for his faithfulness and 1. Sam. 24. 18. innocency, but to accuse him of disloyalty and treason. Neither was it in Caiaphas' thought to prophecy how happy all God's children should be made by the death of Christ, but to conspire his destruction: but God compelled all these in that manner to bestow their speeches, and therefore every one of them form them accordingly. Reasons. 1 First, the heart of man is in his hand, and the mind and memory, with all the faculties of the soul: and he in a moment doth either further, or hinder, or alter the motions of the same, as seemeth best to his own wisdom. Secondly, he hath made the mouth of man, and given it to him, and therefore is the principal owner of it, and consequently, hath the chief commanding of it. Use 1 Instruction, that when we are to speak of matters of moment, we be more careful to crave God's direction, than confident of our own ability. When we would wish others so to speak unto us, or for us, as whereby we may receive any benefit, that we entreat the Lord to open their lips, that they may seasonably utter their words to do us good. When we desire to have our enemies silent towards us, and not speak such things as may turn to our hurt and damage, that we beseech him to mousell their mouths, and restrain them from dangerous and noisome speeches. When we are defamed, and evil spoken of, that we more look to the hand of the righteous God, to be humbled, than to the lips of unrighteous men to be vexed, according as David did, when he was railed upon and cursed by Shemei. 2. Sam. 16. 10. Consolation for innocent persons, whose consciences are upright, how witty and eloquent, how lewd and lying, how bitter and clamorous soever their adversaries be, sithence their tongues are not to be disposed at their own wills, but by God's appointment, who doth never appoint aught that shall be pernicious to his people. If Hamon's accusations, and Ahashuerosh his sentence against the jews, had been to be executed to the destruction of the jews, they should never have been uttered by them. And why should any man therefore omit good duties for fear of evil tongues? and forbear to perform that which he ought to do, because he dreads that which others will say? The same Lord which promiseth his servants defence from the stroke of violent hands, doth also warrant them safety from the scourge of virulent tongues, job 5. 21. Verse 2. All the ways of a man are clean in his own eyes: but the Lord pondereth the spirits. ALL the ways] The purposes, courses, and proceed: the deeds that are done, the words that are spoken, and the thoughts that are conceived [of a man] of him that is unregenerate, and hath an ignorant mind, a proud heart, and a sleepy conscience, [are clean in his own eyes] seem commendable unto him: he justifieth and applaudeth himself in them: [but the Lord pondereth the spirits] searcheth narrowly, not only into the behaviour, but the hearts also of all men, as it were putting them into the balance, and examining them by number and weight, whether they be pure and upright, as proceeding from sincerity; or profane and hypocritical, as growing from corruption and guile. The doctrine that the former part of this sentence would yield, hath been handled in the twelfth Chapter, and fifteenth verse: and that which would arise out of the other, hath been entreated of in the fifteenth Chapter, verse 3. 11. Verse 3. Commit thy works unto the Lord, and thy thoughts shall be directed. THE word which we translate [commit] signifieth to devolve or role, meaning thereby that God is chief to be respected in every thing that any man doth deal in: by taking direction from his word, both for matter and manner: by proposing a right end, even his glory, in the performance of it: by ask his help, and waiting on his hand, as well for success as recompense: [and thy thoughts shall be directed] thy mind shall be informed in the right way: thy heart shall be confirmed to proceed on with cheerfulness, and thou shalt be lead with a special guidance to think upon those means which will be most effectual for the accomplishing of thy desire, if it be for his praise and thy good to have thy desire accomplished. Doct. They are sure to speed well which deal for God, and depend upon him in their affairs. There is a consent and agreement of sundry other texts of Scripture with this, which persuade to the same duty that in this place is required, and confirm the same promise that here is delivered. The Psalmist useth almost the same words, saying, Commit thy way unto the Lord, and trust in him, and he shall bring it to pass. And the Writer of this Book, elsewhere, Psal. 37. 5. doth nothing differ from the same in sense, when he saith, Trust in the Lord with all thine heart, and lean not to thine own wisdom. In all thy ways acknowledge him, and he shall direct thy Prover. 3. 5. 6. ways. Examples may be brought for proof hereof, both plentiful and pregnant: as of Abraham's servants journey into Mesopotamia to fetch a wife for Isaac: and of jacobs' to take a wife for himself. Who knoweth not that they altogether rested upon the Lord in their enterprises? And who seethe not the goodness of God in their protection, and direction, and happy success? That his gracious providence went thither with them, and was there with them, and returned back with them, and wrought all for them? Reason 1 First, the business is his, and they be his servants, and therefore in helping them, he doth manage his own matters for his own glory. Secondly, he is all-sufficient both in wisdom and power, and therefore it is most easy for him to direct them with counsel, and assist them with strength, and prosper them with a comfortable event. Use 1 Instruction, to repair to God in all our ways, and be religious not only in works of Religion, but in every other action and exercise. Our refresh, our civil employments, our ordinary and common vocations, though never so mean, will call upon us to crave help from heaven, and to be serviceable to our heavenly Father, if we mind to show more obedience than the wicked, and to obtain a better condition than the Infidels. Remember what the Apostle saith to Christians that be faithful, and believers, Whether ye 1. Cor. 10. 31. eat, or drink, or whatsoever ye do, do all to the glory of God. Encouragement against all the lets and impediments that use to stay many good men from many good services. The work (say they) is great, and our power to perform it is but small: the managing of it requireth much wisdom, and we find ourselves very defective of wisdom, and therefore how shall we be able to deal in matters of such difficulty? This is true, if that be not a duty which thou art to undertake; if the work be none of thine, as not laid upon thee by God: but if he call thee unto it, and set thee about it, let no discouragement oppress thine heart: he will surely help thee in it. Both Moses and jeremy were troubled with such fears, but felt afterwards by experience, that they were causelessly fearful. At first they considered how heavy the burden of their offices was, and how weak their own backs were to bear it: but afterwards they found that they and their ministries were supported and blessed by a divine hand from above; and so shall every godly man be in all religious and righteous exercises. Reproof and terror of the wicked, which respect the Lord in that which they do or take, no more than the horse in going, or the ox in ploughing, or any kind of beast in his feeding. Of all others, they would have least dealing with him: their hearts say to God, as the devils said to Christ: What have Matth. 8. 29. we to do with thee? Art thou come hither to torment us? Whatsoever hath in it any stamp or print of his ordinance, is for that cause distasteful unto them, though otherwise they see it would be commodious for them. How can these expect so much to have their thoughts directed, as their hearts more hardened, and their minds infatuated? And whether is it more likely that they shall be blessed in their ways, or rather, according to the threatening of the law, accursed in their courses? especially when their works are so far from being committed to the Lord, as that they are opposed against the Lord? when they be not done loyally in obedience to please him, but contemptuously in rebellion to provoke him. Verse 4. The Lord hath made all things for his own sake: Yea even the wicked for the day of evil. THE Lord hath made all things] By making is understood as well that workmanship which was bestowed upon all the creatures for their form and existence, as the works which he daily doth in his perpetual government and administration: [for his own sake] for his glory, which is seen in his wisdom and power, in his mercy and righteousness, with all other holy attributes. And this he doth not only propose to himself, as an end that were meet, and to be wished, but commandeth and causeth, as an effect that is necessary and certain: [even the wicked against the day of evil] This clause is annexed, as a prevention of an objection that might arise out of the former words: How truly may it be said that he hath made all things for himself, when reprobates, both men and Angels, continually set themselves against him? Now to this he answereth, that he getteth no small honour by them that are most ungodly and wicked: for sithence they refuse to yield him glory by their life, and to acknowledge his goodness in the time of their prosperity, he will glorify himself by their death, and manifest his justice in the day of their destruction. And to that damnable estate they are foreordained by God's righteous decree, as it is intimated here, and expressly affirmed in other places, and yet made worthy of it by their own unrighteous behaviour: as is noted in Pharaoh, and other obstinate Rebels. Doct. The praise of God is set forth not only by his most eminent creatures and actions, but even by the meanest of his works, and the worst things that be. This doth David acknowledge in the general, when he saith, All thy works praise thee, O Lord: and dilateth upon it Psal. 145. 10. in the particulars, when not only he provoketh Kings and Princes, and all people to perform this duty, but bringeth in all sorts of beasts, and fishes, and fowls, and creeping things, Psal 1. 48. as occasions and means thereof. When the Lord was sending the Prophet Isaiah about a most uncomfortable message, even by his ministerir to harden the hearts of the people, to their destruction, the Seraphims cried, Holy, holy, holy is the Lord of Hosts. Isa. 6. 3. When S. Paul had discoursed of the rejection of the jews from being a Church for many hundred years, which misery he could have been content to prevent with the price of his own soul, he concluded the point in this manner: Of him, and through him, and for him are all things. To him be glory Rom. 11. 36. for ever. Amen. Reason 1 First, the holy and only wise God cannot possibly do any thing that is vain, and fit for nothing, as every thing is that serveth not for his glory. A prudent man will aim at some use of those things which he taketh in hand, and therefore much more will he which maketh men prudent, and giveth them their wisdom, and can turn all things to such use as best pleaseth him. Secondly, the Lord is provident for his creatures in all his works, and regardeth their good, especially of the principal and most excellent, as men and Angels: Now he respecteth none so much as his own honour, nor matcheth any in equality with himself; for whatsoever happiness is conferred upon them, it is subordinate to his praise: and that is the scope and chief end whereunto all other ends and proceed are directed. Use 1 Instruction, to observe matter in all his works and ways, whereby we may be moved to yield him that praise which is proportionable to the object offered unto us. If we see punishments executed, there is cause that we should be humbled, and made to tremble at his justice: if mercies be performed, let us bless his name for his goodness. And so when things come to pass that are stranger than we thought of, or greater than we expected, let us wonder at his wisdom, and be guided by it; and magnify his power, and repose upon it. And because we ourselves are of his making, and he doth give us life, and breath, and all things; yea because we are of his second making, and he doth give us eternal life, and grace, and all blessedness, therefore ought we to be for him, and his glory, against sin, and his enemies. And this may be a forcible motive to make us patiented in all the afflictions which he imposeth upon us, because they are his work, and for his honour, which will be the more procured by our humble and fruitful submission to him in the same. Terror for ungodly men, which give all the members of their bodies, and faculties of their souls, as weapons of unrighteousness, to fight against God, and yet thrive in their wicked ways, and prosper in their sins. They are reserved (as S. Peter testifieth) to the day of judgement to be punished, 2. Pet. 2. 9 though they should not be plagued sooner. The Lord will show himself to be admirable in righteousness, when all the world shall see them miserable with torments. Verse 5. All that are proud in heart, are abomination to the Lord: [though] hand [join] in hand, he shall not be unpunished. ALL] All sorts and degrees of men, male or female, young or old, high or low, and every particular person, of what condition soever, [that are proud in heart] whose hearts are lofty, and void of humility; and the heart is therefore specified, because pride is seated in it, and floweth from it, and that no man should challenge to himself any immunity from the wretched estate of the proud, unless his heart be seasoned with humility. He that hath an high mind, though he bear a low sail, and keep a small port, without pomp and bravery, may be as loathsome in the eyes of the Lord, as some others that set forth themselves with greater shows. Yet note that he saith not, all that have pride in their hearts, for who can be fully freed from it so long as he is clothed with mortality? but they that are proud in heart, and so be none that unfeignedly fear God; for that manner of speech intendeth the habit or dominion of pride, which is only in the unregenerate: [are an abomination to the Lord] he hath them in detestation, and cannot abide them: [though hand join in hand] notwithstanding that they unite their forces, and combine themselves together for their defence and safety, [he shall not be unpunished] not one of them shall escape the strokes of God, though for a time he defer his judgements. Doct. The better that men do like of themselves, the worse the Lord doth like of them. The mischiefs that ensue upon pride, have been more at large entreated of in the second verse of the eleventh Chapter: and the vanity of wicked men's association for impunity, in the 21. verse of the same Chapter. Verse 6. By mercy and truth shall iniquity be purged: and by the fear of the Lord men depart from evil. BY mercy] That kindness and free love which the Lord beareth to his elect, [and truth] the faithful accomplishment of his promises (and in the same sense are the same words taken in Chap. 14. 8. 22. To them that think on good things shall be mercy and truth) [iniquity shall be purged] as well original guilt as actual transgressions, and all that is amiss in the nature, and hearts, and ways of Gods chosen, shall be remitted and washed away through the blood of jesus Christ. That this is the meaning of this sentence, it appeareth by the force of the word, that signifieth to make expiation, which properly belonged to Christ to do, though typically the Priests of the Law were said to expiate by the sacrifices which they offered. For he (as S. john witnesseth) which is our Advocate with the father, is likewise the propitiation for our 1. john 2. 2. sins: [and by the fear of the Lord] the knowledge of his will, the reverence of his majesty, and the regard of his favour, [men departed from iniquity] they decline from wicked ways, and do those things which are lawful and good. Yet neither of them are in full perfection, though both of them in sincerity and truth. So that he declareth the causes of justification in the former clause, and the exercise of sanctification in the latter: showing by whom sins are pardoned, in the one; and to whom the assurance thereof pertaineth, in the other. Doct. 1 Remission of sins and salvation are given by God, and not bought by men. That pride and presumption, to arrogate to ones self the praise of making himself happy, is most loathsome to the Lord, and therefore he hath stored the Scriptures with testimonies and proofs, to help our hearts against it. And to this purpose is that in Isaiah: I [even] I am he that putteth away Isa. 43. 25. 26. thine iniquities for mine own sake, and will not remember thy sins. Put me in remembrance; let us reason together: count thou that thou mayest be justified. The meaning of the latter words is as if he should have said, Show thy righteousness, if thou hast any, and I have forgotten it: Stand for thine own worthiness: Recount the meritorious works which thou hast wrought, to be justified thereby: but all will be in vain. And S. Paul doth expressly disclaim all merits of this nature, both for himself, and all his brethren. He saved us (saith he) not by the works of righteousness which we had done, but according to his own mercy. Titus 3. 5. Reasons. 1 First, all men's works, before remission of sins, are nothing else but sins, wherewith the Lord is offended: and can that pacify his anger, which further provokes him to be angry? Secondly, all the works of the godly, even after their sins are pardoned, be yet mingled with sin, whereas the merit of our redemption must be absolutely righteous, and infinitely holy, according as the Law broken, and the lawgivers justice are. Thirdly, the best works of the best men, and that which is best both in the men, and in the works, is his own free gift: and would it become them to boast thereof, as though they had deserved at his hands for receiving his alms? Fourthly, all the good that any man can do, though he could do more than ever any mere man did, is itself a due debt, and far less than is due: and how then should it go for the discharge of all former debts and arrearages? The payment of some part of this years rend will not serve the turn to heal the last years forfeiture. Use. 1 Confutation of the Papists, who will not be beholding to the Lord for their salvation, so as to yield him the entire praise thereof. They must earn some part, or have no part: They will either win it, or never wear it. But it may be truly said of them, that they trusting in lying vanities, do forsake their own mercies. Consolation to God's people, who have a gracious God to fly unto, and depend upon, though themselves cannot help their souls against their sins. Notwithstanding their miseries be many, and their merits none at all, yet his mercy and truth are sufficient to help against the one, and to supply the other, and to be all in all unto them. In them there is efficacy, and constancy, and constancy, and perpetuity, according as the Psalmist saith, His loving kindness is mighty towards us, and his Psal. 117. 2. truth endureth for ever. After that we are estated in his mercies, we shall as certainly remain happy people for ever, as we know him to be a glorious God for ever. He can no more fail of any part of his mercy and truth, than of his whole nature and Deity. Instruction, so to believe and live, that we may have his promises for us, and not his threatenings against us: Otherwise his truth and justice will join together to condemn us, and not his kindness and truth to forgive and justify us. He will not cast off his righteousness, as he will not fail of his mercy. For if he should either punish his people that are penitent, or spare his enemies that are obstinate, he should forfeit his truth: for he plainly professeth, that those that walk Deut. 29. 20. after the stubbornness of their own hearts, he will not be merciful unto. Doct. 2 And by the fear of the Lord] According as any man is religious in heart, so he will strive to be innocent, and honest in life. He that is godly, will surely be good: and he that is impious, cannot choose but be unrighteous. The Apostle charging unregenerate men with wicked behaviour, as that their mouth is full of cursing and bitterness, and their feet swift to shed blood, etc. assigneth this as a cause of all those evils, that the fear of God is not before their eyes. Where Abraham doubted that the fear of God was not, he looked for dishonest dealing: Rom. 3. 18. and just cause he had so to do, though he used unmeet means to prevent it, and extended his suspicion too far in misdeeming all, whereas it appeareth that there was piety Gen. 20. 11. and godliness in some. Contrariwise, job and joseph, by virtue of this reverent awe of God, obtained power, not only against the practice of gross sins, but over their eyes, that they should not cast job 31. 1. wanton looks; and over their hearts, that they should not conceive unchaste thoughts. Reason 1 First, it worketh an hatred of that which is evil; and we know no man will be desirous to meddle much with that which he Prover. 8. 13. loveth not. Secondly, it putteth men in remembrance of God's precepts, of God's presence, of God's threatenings, of God's judgements, and loss of his favours and mercies. What portion (saith job) should I have of God from above? and what inheritance from the Almighty from on high? Is not destruction to the wicked, and strange [punishment] to the workers of iniquity? Doth not he behold my ways, and tell all my steps? job 31. 2. 3. 4. Use 1 Instruction, that if we wish well unto our souls, and would not lay load upon our consciences; if we bear love to our bodies, and would not have them polluted with corrupt conversation; if we tender our credits, and would not be blemished with naughty practices, then let us seek to be sanctified throughout with soundness of Religion and godliness. Or would we be glad that our people should prosper, and our children take good courses for our comfort? Are we loath to see them unthrifty, unchaste, given to filching, or drunkenness, or any other misbehaviour? Let us then teach them to know the Lord, and persuade them sincerely to worship him, and that will be a preservative against all these mischiefs. Conviction of them which trust they are godly, and brag that they are very religious, and yet the ways that they walk in, are most licentious and wicked. If they were any whit acquainted with the fear of God, they would be much more estranged from such lewd behaviour. The loyalty and obedience which they show to sin, doth prove them to be Traitors and Rebels against the Lord. Consolation for such as are reform of all their former faults, and return not again to them, or to as bad: that they are unfeignedly religious, though peradventure they have not so sensible feeling of it. If they were not friends with God, and feared him, they would not fall out with sin, and fly from iniquity. Verse 7. When the Lord is pleased with the ways of a man, he will make his enemies at peace with him. WHen the Lord is pleased with the ways of a man] When any person leadeth a holy and righteous life, with faith and integrity, according to the rule of his word, [he will make his enemies at peace with him] he will cause his adversaries to lay aside their hatred, and bear good will to him, and deal friendly with him. This cometh to pass often, but not always: neither would the Holy Ghost have it taken for a perpetual rule; for how then should that be verified which our Saviour told his Disciples, that they should be betrayed of their parents, and Luke 21. 16. brethren, and kinsmen, and friends, and be hated of all men for his name's sake: which we see usually come to pass also in our times? But this is the best means to reconcile them unto us, and win their love either sooner or latter, as experience divers times declareth. And this procureth protection from God, though malice be nothing diminished in them. And this may occasion them now and then to do us a good turn in a fit, as the Egyptians did to the Israelites; or before they are ware, as Hamon did to Mordecai, though they bear no good affection to us. The best way to have man's favour to do us good, is to get God's favour. jacob was undoubtedly persuaded of this, when his brother Esau, whose wrath he feared, was coming with a band of men to meet him: and that made him so indefatigable in his prayer and wrestling with the Lord. And the answer which he received, with the success that he found, was suitable to the means which he used. Because thou hast had power (saith the Angel) with God, thou shalt also prevail Gen. 32. 28. with men. The same course took Mordecai and Hester to procure the favour and help of Ahashuerosh; and Nehemiah to obtain Hester 4. Neh. 1. 11. his suit of King Artahshashte. And it is said of the jews that were in Babel and other places, that when the Lord remembered his covenant towards them, and repent according to the multitude Psal. 106. 46. of his mercies, that he gave them favour in the sight of all them that lead them Captives. Reason 1 First, he hath the affections of all men at his disposition: He deriveth their love and liking to whom it pleaseth him: and he incenseth their wrath and hatred against whom he appointeth it. He made Ahashuerosh to cast off Vashti, whom he doted on before; and to embrace Hester, whom he never knew before. He caused the same King in a moment to abhor and hang Haman, which had been his minion and principal favourite; and to admire and promote Mordecai, whom he had formerly prescribed and destinated to death. Secondly, he doth bless the virtuous and amiable behaviour of his servants, that it shall be observed of their enemies, and that to the pacifying of their displeasures, and reconciling of their good wills: as their mildness and mercy, their humility and patience, their diligence in their callings, their faithfulness to their friends, their love to their enemies, their innocency towards all, and readiness to do good to every one. By these and such like, though some be moved to more envy, yet many will be alured to better liking of them. Use 1 Instruction, that when we have many adversaries to oppress us, and few friends to relieve us, we examine our ways, whether they do offend, or please the Lord. If he be at variance with us for that we have provoked his anger, it is his displeasure that hath procured us so many foes, and it is our repentance that must obtain deliverance from them. But if he be at peace with us, they shall not long war, nor at all prevail against us: either their hearts will be changed, and they turned to be our friends, or their power restrained, that they shall be but weak enemies. Either they will desist from their malice, or others will protect us from their mischief, or God himself will be our refuge, that we shall not be hurt by their violence. Confutation of their folly that curry favour with men by sinning against God, as by flattery, and telling of false tales, and serving their turns in all other unlawful practices. Who is able to recount all the particular courses of this kind, they are so many? There is no evil work that they dare omit when they are required to do it, if it be in request; nor any good duty that they will adventure to perform, if it be in disgrace, lest they should make their friends become their foes. Let them know, that the friendship that is so gotten or retained, is either unconstant and mutable, and is like to be lost as soon as it is found; or unprofitable and barren, that will do them no good at their greatest need; or dangerous and noisome, that will turn to the hurt either of their hearts or bodies. For many of them whose favour they have paid for with the hazard of their souls, do at length become their mortal enemies for the ruin of their present estate: but which of them all will show his kindness in helping them to Heaven, and seeking the happiness of their state to come? Verse 8. Better is a little with righteousness, than great revenues without equity. BEtter] More comfortable and profitable [is a little] small substance or maintenance [with righteousness] when the man himself is just and godly, and his possessions are well gotten and used [than great revenues] either a large stock, and store of money, or any kind of riches, or lands, or pensions, or come in, whatsoever, [without equity] which are unjustly come by, unrighteously kept, or unlawfully spent. See Chap. 12. verse 27. and 15. verse 16. Verse 9 The heart of a man purposeth his way: but the Lord directeth his steps. MAny devices, intents, and resolutions, are in the minds of men: [but the Lord directeth his steps] his providence causeth their determinations either to proceed and take effect, (when they intent to do that which he hath decreed to have done) or else to be stayed and hindered, when they purpose to themselves those things which he hath not appointed. And because the whole course of man's actions is resembled to a way, he therefore doth call all his particular proceed therein, his steps. Doct. Men do purpose many things, but God disposeth all things. The Prophet David affirmeth the same point, saying, The Psal. 37. 23. steps of man are directed by the Lord. And jeremy doth also confirm it, when he saith, I know, O Lord, that the way of man is jer. 10. 23. not in himself, neither is it in man to walk, and to direct his steps. If it had been otherwise, all Israel should surely have perished when the Egyptians pursued them, with purpose, and resolution, Exod. 15. 9 to overtake, and slay, and spoil them. Neither would Hezekiah and his people have been much more safe, if Saneherib 2. King. 19 could have done as much as he minded, and boasted, and threatened, for his will was plainly enough declared by Rabshakehs words. Reasons. 1 First, he alone doth fashion all their hearts, and therefore can easily make them alter their thoughts, and change their minds; or go on constantly with their work, and continue Psal 33. 14. their resolutions. Secondly, they hold their power of him, and their life also: their strength is his, and so is their breath, and therefore they shall neither be able to do aught that he resisteth, nor unable to do any thing that he appointeth. It is said, that Herod and Pilate, with the Gentiles, and people of Israel, came together Act. 4. 28. to do whatsoever his hand and counsel had determined before to be done. Thirdly, as all men are made for his glory, so all their ways do tend thereunto, though not in their purpose, yet by his providence, and therefore he doth accordingly direct them for the same end. Use 1 Instruction, that sithence he doth direct our actions by his providence, we pray him also to guide our hearts by his grace, and cause us to purpose that which he doth approve of, that we may be assisted by his power for the good effect of our enterprises. And if we find good success in our affairs, according as we wish, let him have the praise thereof, for making us to prosper: If we see ourselves crossed therein, that we cannot accomplish our desires, we acknowledge his righteous hand in the same, and submit our wills unto his most holy wisdom. And this may yet further be a forcible motive to make us more depend upon him than on any one, or all men beside: If they show love and kindness unto us, the principal praise and thanks belongeth to him: If we find hard entreaty at their hands, there is due cause of humility and patience, because he hath justly stirred them up to afflict us. Consolation for the people of God, which desire to walk in the ways of his word, for they shall never want the guidance of his spirit. A promise is made to them for their good prosperity, and it is in his hand to conduct them to it, and as easy for him to effect it, as to speak it. And because the wicked are continually practising against the godly (innumerable plots being cast for their ruin and destruction) this is our comfort concerning our safety, that whatsoever God hath purposed in mercy for our good, shall take place; and nothing that they have concluded in mischief for our hurt, shall prevail. The Lord breaketh the counsel of the Heathen Psal. 33. 10. (saith the Scripture) and bringeth to nought the devices of the people. The counsel of the Lord shall stand for ever: and the thoughts of his heart throughout all ages. Verse 10. A sage sentence should be in the lips of the King: his mouth should not transgress in judgement. A Sage sentence] The word signifieth a divination, being used very often in the evil part for the predictions of the Soothsayers and Astrologers, and so is forbidden in the Law, Deut. 18. 10. And sometimes in good part, as Isa. 3. 2. The Lord will take from Jerusalem the strong man, and the man of war, the judge and the Prophet, the Diviner or prudent man, (who by observation of causes can foresee what effects are like to follow) and the aged. And in Micah 3. 6. there is a threatening, that night and darkness (meaning God's judgements upon their minds, or bodies, or both) shall keep them from vision and divination. And so here it is prescribed as the King's duty, and commended as his virtue, and not reproved as his fault. And hereby is intimated, that a wise equal manner of proceeding in all causes [should be in the lips of the King] in the words and sayings of the Ruler, and sovereign Governor, and of the subordinate Magistrates under him, who are deputed to supply his place for him: [his mouth should not transgress in judgement] neither he nor they ought to pass or award any unjust sentence, or otherwise utter unrighteous speeches, but deal uprightly towards every man in every matter. Doct. They that be in great authority, have need to be well furnished with wisdom and justice. The prayer which Solomon made to God at the beginning of his reign, doth argue that he knew both these graces to be necessary for him. Give (saith he) to thy servant an understanding 1. King 3. 9 heart to judge thy people, that I may discern between good and evil. Now that which he asked, God was well pleased to grant; and that end which he proposed, God also much respected; that he would therefore, he did afterwards in the case of the two victualling women or harlots about the child. And it is said, that all Israel heard the judgement, and saw the wisdom 1 King. 3. 28. of God to be in him to do justice. Reason 1 First, the Magistrate is made the Lords Lieutenant and Deputy: he ruleth for him, and occupieth his place, and therefore must not only approve himself to his presence, but endeavour so to proceed, as he verily thinketh God himself would, if he were personally in the same case, there and then to sit upon the same causes. This was the ground of Iehoshaphats admonition to his judges, whereby he persuaded them to be faithful in the execution of their offices. Take heed (saith he) what ye do, for 2 Chron. ●● 6 7. ye execute not the judgements of man, but of the Lord and he will be with you in the cause and judgement. Wherefore now let the fear of the Lord be upon you: take heed, and do it, for there is no iniquity with the Lord our God, neither respect of persons, nor receiving of rewards. Secondly, the subjects ruled are also the Lords subjects, sheep, and people, as Solomon confessed in his prayer before mentioned. God is the master and owner of the flock: the Prince his principal shepherd, and next unto him; and the subordinate Ministers of justice inferior shepherds under the Prince. Thirdly, where the Magistrate faileth of upright dealing, much mischief ariseth, both to the innocent, in regard of his state and body; and to the offender, in regard of his soul and conscience; and to the Commonweal, in regard of the manifold evils that ensue upon unjustice: all which, for the most part, are prevented, or healed, by the wisdom and faithfulness of righteous Governors. Use 1 Instruction to all that have authority committed unto them, or are like hereafter to bear rule over others, so to store their minds with knowledge, that their lips may speak not only equally, but admirably and divinely, and to be as far before other men in wisdom and understanding, as they are above them in place and dignity. These two virtues comoined, and seasoned with piety and godliness, will add daily increase of honour to them that are most honourable and excellent. And as they are much behoveful for their reputation, so are they very necessary for their consciences, because they must yield an account to God of the manner of their administration and government. In which respect, every sentence which they pass, and every work of their office which they perform, doth more nearly concern themselves, than the parties whose causes they deal in. If they do justice, and decree that which is right, they shall have praise for the same from the most righteous judge at the last day: but if they have perverted judgement, if they condemn the innocent, and if they confirm the wicked in their wicked ways, they do all this against their own souls: those matters will be called into question again at that time, and then they shall have shame before the judgement seat of Christ, in the presence and hearing of all the world. Verse 11. The weight and balance of judgement are of the Lord: all the weights of the bag are his work. THE weight and balance of judgement] just, even, and equal measures, and all upright and faithful dealing in every respect, [are of the Lord] commanded and appointed by him, according as it is said in the Law, Thou shalt have a right and Deu 25. 15. 16 just weight: a perfect and a just measure shalt thou have, that thy days may be lengthened in the land which the Lord thy God giveth thee. For all that do unrighteously are abomination to the Lord thy God. [all the weights] the great and the small, and of the middle size [of the bag] which men use to put into the bag for the better and safer keeping of them, [are his work] his ordinance, found out and invented by his special providence and direction, and warranted by his word for the benefit of human society, and the preservation of equity in the traffic of one man with another. Herein is a secret admonition contained by consequence, that no man pervert them to fraud and deceit, because that man is not only thereby damnified, but Gods own ordinance is thereby violated. See Chap. 11. verse 1. Verse 12. It is an abomination for Kings to commit wickedness: for the throne is established by justice. IT is an abomination] an horrible and loathsome thing, wherewith the Lord is highly displeased, [for Kings] for great and mighty men, and Magistrates of every degree, [to commit wickedness] to walk in impious, unclean, and unrighteous ways: [for the throne] their honour, and safety, and good estate every way, [is established by justice] made firm, and continued the longer, by their faithful and upright behaviour towards God and their people. Doct. 1 The greater men be, the more grievous their faults are when they fall into sin. By this argument doth Hosea exaggerate the offences, and justify the punishments of the Priests of his time. As they Hos. 4. 7. were increased (saith he) that is, grown richer, and exalted higher, they rebelled against me, therefore I will change their glory into shame. And jeremy, by way of comparison, doth somewhat extenuate the naughtiness of the vulgar sort, to aggravate the wickedness of the nobility, saying, They (this common people) are poor, they are foolish, for they know not the way jer. 5. 4. 5. of the Lord, nor the judgement of their God. I will get me unto the great men, and will speak unto them, for they have known the way of the Lord, and the judgement of their God: but those have altogether broken the yoke, and burst the bonds. Wherefore a Lion out of the Forest shall slay them, and a Wolf out of the Wilderness shall destroy them, etc. Reason 1 First, the more bountiful God hath been to them, the more thankful they ought to be to him; and as he hath increased their wages, they should also mend their work: large pay doth duly challenge large pains: and therefore contrariwise their great offences must needs deserve the greater punishment. The Lord was wont to ebbraid great personages, when they committed great transgressions, with the high places he had advanced them unto, as Saul, and jeroboam, and Eli, though better than they, and David himself, though best of them all. Secondly, their sins are very pernicious and pestilent: they bring evil into request, that men by their example will practise it for credit sake. When jeroboam is mentioned, he is usually described by this, that he made Israel to sin. Thirdly, they draw down plagues and judgements upon the places and people that are under them, as David did by his adultery and murder: and when he committed a smaller fault, as was the numbering of the people. But the strokes which the fearful sins of Manasse, jehoiakim, and others, brought upon the City, Temple, and inhabitants of jerusalem and judah, were marvelous lamentable in those days, and very memorable still in these times. Use 1 Reproof and terror for such as privilege themselves by those prerogatives which they have above other men, whereas none are in so dangerous and miserable estate as they. They think their gentry will warrant all impiety, and their dignity assure them of impunity, and their eminent places a protection from all punishments. And therefore so many are puffed up with pride, and practise cruelty, and profess adultery, and breath out blasphemies, and live in voluptuousness, and scarce forbear any kind of iniquity. Instruction, for honourable personages to take the right way to preserve their honour, by keeping themselves from those corruptions whereunto this age of ours, and that state of theirs are very prone. Let them therefore read the Scriptures constantly, as the King was commanded to do all the Deut. 17. 19 days of his life, that he might learn to fear the Lord his God, and to keep all the words of the Law. Let them meditate in the same with as great diligence as was required of joshua, who was to apply himself thereto both day and night, that he might Josh. 1 8. do according to all that was written therein. Let them have faithful Ministers about them, which will show them their sins, and deal faithfully with their souls, as Gad and Nathan did with David: and let them hearken to their wholesome counsels, as David did to Gads and nathan's. Doct. 2 The throne is established, etc.] The goodness and justice of men in authority doth better uphold their estate than greatness and riches. The Lord by jeremiah declaring how happy josiah the father had been, and how wretched jehoiakim the son should be; and why the one did speed so well, and wherefore the other could thrive no better, saith, Shalt thou reign because jer. 22. 15. thou closest thyself in Cedar? Did not thy father eat, and drink, and prosper, when he executed judgement and justice? When he judged the cause of the afflicted and poor, he prospered. Was not this because he knew me, saith the Lord? But thine eyes and thy heart are only for thy covetousness, and for oppression, etc. And so his ruin and destruction is showed in the words following. Reason 1 First, there; and no where else, is stability and assurance, where God is a refuge and defence: they stand all firm whom he protecteth, and down they must whom he neglecteth: And whom doth he preserve but the righteous? And what righteous man was ever forsaken? Especially, what righteous and godly Prince can possibly be destitute of his aid and secure? Secondly, equal and upright administration of justice doth knit the hearts of the people to their governors: and the love of the subjects is a strong foot, and a mighty munition for the safety of the Ruler. Thirdly, when the Magistrate doth right to all, and wrong to none, every good and indifferent man will reverence him, and stand in the greater awe of his laws: his authority will command the very heart, so that none but such as are desperately rebellious, will dare to attempt any thing against him. It is noted, that when all Israel had heard the wise and righteous sentence that Solomon passed for the delivery of the child to the right mother, they feared the King: and the reason is added, because they saw the wisdom of God was in him to do justice. 1. King. 3. 28. Use. Reproof of their folly that make fraud and oppression the pillars and buttresses of their estates, to uphold them from decay, and means and instruments to erect them higher. And this is to be found almost in all sorts of superiors; as in many masters, which are as fierce as Lions in offering injuries, and preying upon their apprentices and servants. So in sundry Landlords, who are as hungry as Bears to swallow up and devour the labours and substance of their poor tenants. So in divers Magistrates and Officers, who smite with the fist of wickedness, and lay heavy burdens upon the backs of their inferiors. But let them be entreated to remember, that God doth hear all, and see all, and will judge all; and that whiles they go about to make themselves great, they make themselves guilty of great iniquity, and liable to great punishments, which no title, nor price, nor power can prevent. They undermine the very foundation of their honour and posterity, when they take that course for the advancing of their names, and the raising up of their houses. Verse 13. Righteous lips are the delight of Kings: and the King loveth him that speaketh right things. THE latter clause showeth what is the sense of the former, that when it is said, [Righteous lips are the delight of Kings] is meant, that Kings and great personages will affect such as speak with truth, wisdom, and faithfulness. This often cometh to pass, but oftener faileth, more mighty men favouring flatterers and Sycophants, than such as are upright in their speeches. And yet is there no untruth in the sentence, because the purpose thereof is to show what is done by some, and aught to be done by all. It is therefore given as a precept to Princes and superiors, to make much of them that speak plainly with judgement and discretion: and an encouragement to subjects and inferiors, to use their lips so, with expectation of favour thereby, if not from mighty men in the earth, yet from the Almighty God in Heaven. Doct. Faithfulness and honesty is the directest way to preferment and honour. We see it verified in Joseph, in Daniel, in Mordecai, and others. And there is to the same purpose a like saying in another Chapter: He that loveth pureness of Prover. 22. 11 heart, for the grace of his lips the King shall be his friend. See more for this point in the 14. Chapter at the last verse. Verse 14. The wrath of a King is as messengers of death: but a wise man will pacify it. THE wrath of a King] His indignation, justly and upon due cause kindled against his servants or subjects, [is as messengers of death] doth portend and threaten some great punishment, if not present death, to the parties with whom he is offended, if they fall into his hands: [but a wise man will pacify it] he will endeavour either by his own means, fit opportunity being taken; or by mediation of others, who shall be better regarded, to assuage his anger. Doct. It is very dangerous for any man to incur the displeasure of Princes and great Potentates. True it is that Pharaoh was very much moved against Moses, and yet Moses nothing feared Pharaohs fierceness: and Nabuchadnezzar was full of rage against the three children, and yet could do the three children no harm: And Ahab stormed at Elijah, and sought to slay him, and yet had never power to prevail against him, because the displeasure was without the desert of those Prophets. But the case standeth otherwise with those that exasperated their Sovereigns with their rebellious behaviour, or any other misdemeanures. To such the fear of the King is like the roaring of a Lion. Prover. 20. 2. He that provoketh him to anger, sinneth against his own soul. Witness for this purpose, Haman, who notwithstanding all his former familiarity with the King, felt yet what it was to Hester 7. offend a King. Reasons. 1 First, his might enableth him to do as much as his anger persuadeth him: if he purpose aught, he can easily have it effected: if he pass sentence, who will deny execution? Where the word of the King is (saith Ecclesiastes) there is power: Eccles. 8. 4. and who shall say unto him, What dost thou? Secondly, he is (as S. Paul testifieth) God's Lieutenant and Minister to take vengeance on him that doth evil: and therefore the Lords anger is to be trembled at in his indignation: and Rom. 13 4. he is many times made severe in his justice, and will not pardon malefactors, because God is righteous in his judgements, and will surely have those malefactors punished. Use 1 Instruction, to please our governors as much as we may, and that in most awful and loyal manner, and with all due care beware how we kindle their anger: for their just wrath is a spark of God's wrath: their menaces are his threatenings: their sentences are his judgements: their stripes are his strokes: and those doth he plague, whom they do punish. Let us be far then from those practices which may give them cause of provocation against us, and keep ourselves from those companions which may embolden us against them. My son (saith the wisdom of God) fear the Lord and the King, and meddle not with them that are seditious. Prover. 24. 21. And this serveth also to admonish them who are already fallen into the displeasure of mighty and potent personages that rule over them, that they sit not down securely while their danger is so great. The more eminent the person is against whom the offences are committed, the more imminent the peril is to the party that committeth the offences. What is then to be done in such a case, that the evil like to follow may be prevented? Our text telleth us, that a wise man will use his wisdom in assuaging the anger, and reconciling the favour of Kings and superiors incensed. In the first place, seek grace from God, (as Hester did, and Mordecai, and all the godly Jews) to turn away his indignation, and then is it easy for him to mitigate and appease the Prince's displeasure. And next, either solicit friends to intercede for thee, as David did Jonathan, and Mordecai Hester; or else deal so in thine own cause, as whereby he may be most moved to show thee compassion. If thou be falsely accused, make clear thine innocency with humility: if justly charged, acknowledge thy fault with submission: if remission may conveniently be granted, beseech thy Sovereign to pardon thee: if so much cannot be obtained, yet entreat that at the least he would pity thee. Terror for that sinful swarm of jesuits, Seminaries, and other treacherous Papists of every sort, whose practice and profession is to subvert the state and majesty of the Prince. They do not only detract from him, and transfer to a foreigner, the mortal adversary of Christ and Kings, that authority & sovereignty which he hath in matters of greatest moment, but deny him allegiance in civil causes, and refuse to secure him from their force and violence against his person and dignity. If this audacious obstinacy; if this egregious contempt; If this most barbarous disloyalty should neither stir up the Lord, nor the Lord's Vicegerent, to punish them, what safety could there be in ruling, or danger in rebelling? But certain it is, that God will not pass by it, though man would; and his sword is sharper than man's ; and his hand will strike stronglier than man's can; and therefore let them, and let all other sorts of sinful creatures know, that if the King's wrath be as a messenger of death, that God's wrath will be a worker of their eternal destruction. Verse 15. In the light of the King's countenance is life; and his favour is as a cloud of the latter rain. THE meaning of this sentence is, that where the King and great personages do affect, and make manifest their love, there is joy, and credit, and protection, and preferment, and all such prosperity as man may be a means of: for so much the word [life] doth import: and the same is amplified by the two similitudes of lightsome and comfortable sunshine, and of fruitful and profitable showers; especially those which they called the latter rain, whereby the ground was refreshed after the drought, and the corn was ripened before the harvest. And yet are not all promiscuously, without difference, in so happy an estate when superiors do set by them, unless the Lord do also grace them: for man's friendship can never do good unto God's enemies, as may appear by the condition of Doeg, and of the noble man, upon whom the King of Jsrael leaned; and of the Priests of Baal, whom 2. King. 7. Jezabel maintained; and of the false Prophets, whom Ahab respected. Doct. Great account is to be made of the favour and good countenance of Princes, and such as have authority over us. The cheerful looks of a good ruler upon a worthy person is as a bright morning after a dark night, and as dew upon Prover. 19 12 the grass after a great drought, as the holy Ghost maketh resemblance. It was not a small comfort to Mephibosheth to find so much grace at David's hand; nor a little honour to Daniel to be so much esteemed of Darius, and other Kings under whom he lived. And the like may be said of Joseph and Hester, of Mordecai and Nehemiah, whom the Scripture mentioneth to have been in great credit with those Monarches whom they served, and were in subjection unto. Reason 1 First, a good man may discern the favour of the Lord in the face of his governor, who, as S. Paul witnesseth, is the Minister of God for the wealth of them that do well. Rom. 13. 4. Those whom mighty men do set by, the most of inferior places will be ready to make much of, so that one great friend will occasion many others to be very friendly, though not always with sound affection, yet often times with good profit and comfort. Thirdly, they which enjoy the love and good liking of Princes and principal Commanders, have opportunity put into their hands, whereby they may secure the distressed, and pleasure their brethren, and promote righteous causes, as may be exemplified in those faithful favourites formerly specified. Use 1 Instruction to them whom the Lord hath advanced to thrones and dignities, or to any degree of authority, though not the highest, that they show most courtesy to them that be most honest, and give best countenance to them that be of best behaviour. Since God hath deputed them to keep his room, it doth well become them to follow his example, whose gracious favours never fail the righteous, nor the light of his countenance at any time shineth on the wicked. That was one of the principal clauses of David's Vow which he made to God before he entered into the possession of his Kingdom, that he would know (or rather acknowledge by any kind and familiar usage) no evil man. Mine eyes (saith he) Psal. 101. 4. 6. shall be unto the faithful of the Land, that they may dwell with me. He that walketh in a perfect way, he shall serve me. Great men's kindnesses have as much operation in the people, as seasonable showers in the herbs and plants. And is it not then to be wished that they were restrained from sinful weeds and nettles, lest they grow ranker, and smell the worse; and reserved for virtuous herbs and flowers, which may be the more odoriferous, and flourish the better? Certain it is, that the hands of ungracious wretches are greatly strengthened, and made able to do much mischief, by being favoured of men in eminent places, which may easily be prevented, or stayed, by frowns, or checks, or disgrace from them. And this serveth also for a motive to inferiors, to incite them to seek by due desert in good services, to be well esteemed of, and in credit with those that bear rule over them. Who knoweth whether the Lord may not direct their eyes to take notice of them, and incline their hearts to be affected towards them? But because it is scarce possible for a Prince to grace all, or to know every one of his dutiful subjects, therefore they which (according to S. Peter's precept) do religiously fear God, and loyally honour the King, have cause to comfort themselves in the favour of the most mighty Monarch of heaven and earth, which doth infinitely more exceed the greatest kindness that all the greatest states in the world can show to their dearest friends, than the Sunbeams at noon, in the clearest Summer days, do excel the smallest spark of fire in the earth in brightness. It is everlasting, as he is eternal: It is unchangeable, as he is immutable: It is effectual, as he is almighty: It is most glorious and comfortable, as he is the God of glory and consolation. Verse 16. How much better is it to get wisdom than gold? And to get understanding is more to be desired than silver. HOw much better] It is so far better to seek and find heavenly wisdom, and the knowledge of God rather than gold, yea even that which is fine and precious, (as the word importeth) and silver, as that the odds and difference is inexplicable; the greatness of it cannot be uttered. Doct. They are of all others most thrifty, which prefer heavenly graces before earthly riches. Which point is more amply prosecuted by the holy ghost himself, Chap. 3. 14. etc. and 8. 10. 11. Verse 17. The path of the righteous is to decline from evil: and he keepeth his soul that keepeth his way. THE path of the righteous] The wont and most constant conversation of all good men, that which they most desire and endeavour, [is to decline from evil] to abstain from sin and iniquity, and all that may allure thereunto: and contrariwise to perform, as far as in them lieth, every Christian duty that is required at their hands: [and he keepeth his soul] he preserveth himself, both soul and body, from destruction, and all kind of plagues, [that keepeth his way] which ordereth his life aright, and walketh uprightly in obedience to God's holy Commandments. Doct. Though godly men do sometimes slip into sins, yet they haunt them not, nor walk in them. S. Paul confesseth, that divers things he did amiss, but Rom. 7. 15. with no allowance, for he hated them: and sundry good works he failed to do, but not to desire, for his will was to have performed them. And God giveth a testimony of integrity, and a promise of happiness to his faithful servants, in that divine and holy Psalm. Blessed (saith he) are those that Psal. 119. 1. 3. are upright in their way. Surely they work none iniquity, but walk in his ways. Reason 1 First, the Lord doth minister assistance to them, his word to be a light, and his spirit to be a guide in their ways; and both of them to discover the deceitfulness and danger of evil, to the end that they may with the more wisdom and wariness avoid it. Secondly, they have the love of God in their hearts, and that doth cause them to abhor iniquity for the Lords sake: and so they have also his fear, and that doth drive them from sin for their own sake, to escape punishment: for they know that whosoever will propose heaven and salvation for the end of his journey, must walk in holiness and sanctification, as the way unto it: and that he which would not feel God's curses, and bear the weight of his displeasure, must fear God's threatenings, and shun the cause of his anger. Use 1 Confutation of their presumptuous self-liking, which walk in wicked and damnable ways, and yet arrogate to themselves the titles of just and godly men. What profane Atheist, what superstitious Papist, what blasphemous swearer, what impious Sabaoth-breaker, will endure to be charged with ungodliness? And who is he, among the worst of all, that will acknowledge himself, or bear it well at other men's hands, to be termed or deemed unrighteous? Proud persons will not: contemptuous persons will not: contentious persons will not: nor violent oppressors, nor filthy whoremongers, nor luxurious Epicures, nor the covetous, nor Usurers, nor gamesters, nor liars, nor railers, nor any other malefactors. Every man (say they) committeth evil, and the best have their faults: but no upright man (saith the Scripture) walketh in evil, nor alloweth himself to continue faulty. Shall a rebellious traitor, that conspireth against his Prince, or taketh up arms against him, be therefore justified for a good subject, because the most faithful subjects may be convinced of the breach of some penal laws? Consolation to God's people against the frailties wherewith they are many times overtaken. The Lord observeth and approveth of the way that they usually and conscionably travel in, though now and then they serve from it: He marketh that their mind is most bend to the right path, though their feet be sometimes in the wrong. Doct. And he keepeth his soul] So much assurance hath every man of his salvation and safety, as he is careful to keep himself innocent and righteous. To this end tendeth that saying of Moses after he had delivered and declared the Law of God to the Israelites: Behold, I have set before thee this day life and good, death and evil, Deu. 30. 15. 16 in that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his Commandments, etc. Reasons. 1 First, no man can order his behaviour aright, but he that is lead by the spirit of God: and he that is lead by the spirit of God, is a member of Christ: and a member of Christ can no more possibly be destroyed, than Christ himself can perish. Secondly, the promise of all God's mercies is made to them that live a godly life; and the Scripture pronounceth them blessed that are upright in their way, and walk in the Commandments of the Lord, and therefore they are far from danger of damnation. Thirdly, they that look well to their ways, have God and his Angels to look well to their souls and bodies: and who shall be able to resist such puissant Keepers? And who can do hurt to them that are so powerfully kept? Use. Encouragement against all those scoffs and calumniations which this godless age doth cast upon them that take heed to their steps, and will not run with the wicked in the race of Atheism and iniquity. For that is now verified in our time which the Prophet bewailed in his, that he that refraineth from Isa. 59 15. evil, maketh himself to be thought a mad man. As who seethe it not, that they are little better accounted of, which fly from those sinful delights which others follow? That dare not join with swearers, Sabbath-breakers, and men of other lewd conditions, in fashions or fellowship? That dare not lift up themselves in pomp and pride, and will not revenge the wrongs that are offered unto them? That choose rather to live poor and godly, than wealthy and worldly, and to get goods by guile and falsehood? What are you the better (say the sons of Belial) for your precise course of life, and strict restraint of yourselves from that liberty which other men take? Hear is an answer to them, and a comfort to us: This text telleth wherein we are the better, and what gain we do get by the exercise of godliness, shunning of licentiousness, than which nothing is more contrary to liberty. We keep ourselves in keeping our way: We escape much mischief in shunning of sin: We are delivered from destruction by ordering well our conversation. Who now doth call into question the wisdom and providence of Noah in declining the universal corruptions of his days, though then all generally derided him? Was not he protected when others were punished? Was not he preserved when all the world perished? Right wise then, and happy is that man which proceedeth in the good way, though it be never so rough, that is safe, and leadeth to salvation; as he is most sottish and miserable that turneth to the paths of sin, how smooth soever they seem to be, which are full of perils, and will bring him to perdition. Verse 18. Pride goeth before destruction, and an high mind before the fall. PRide goeth before destruction, etc.] That commonly cometh to pass, that before any great plague befall the wicked, they grow insolent and presumptuous, setting forth themselves ambitiously, and seeking vain glory, in words and deeds, in gestures or countenance: or at least their hearts are lifted up, as it is testified in the latter clause. And where either stately or stubborn behaviour, or an haughty mind do go before, there some notable judgement of God will certainly follow after, unless humiliation and repentance come between. See Chap. 11. verse 2. Verse 19 Better it is to be of an humble mind with the afflicted, than to divide the spoils with the proud. BEtter it is] It is more comfortable, more honourable, more profitable, more safe and easy [to be of an humble mind] or as the Hebrew word is, [of an humble spirit] not artificially in pride or policy to make semblance of humility, or only by natural disposition to be less ambitious than many others; but to have the true habit of humility, being beautified and sanctified with the grace thereof, [with the afflicted] albeit we should be poor, or oppressed, or pass under any other crosses, as many, and the most, and well-near all do, or have done, that are hearty humbled, [than to divide the spoils with the proud] than to prevail in our attempts, and get victories for glory, and riches for state, [with the proud] in that manner, and with that mind, as violent and arrogant oppressors use to do. He alludeth to the winning and sacking of Cities, and preferreth the condition of the people subdued, and spoiled of their substance, if they be lowly, before the state of the warriors conquering, and carrying away the wealth, if they be puffed up with pride. Doct. Every proud man, though never so mighty and prosperous, is in worse case than any humble person, although he be but mean and poor. The one sort in the book of Ecclesiastes is no more reckoned of than servants and slaves mounted on horseback: and no Eccles. 10. 10. less account is made of the other, than of Princes, and great noble men, walking on foot. And in one place of that book he cometh as directly in express terms to the point, as in this our text, saying, The patiented in spirit (meaning the humble, Eccles. 7. 10. so described by his effects) is better than the proud in spirit. Reasons. 1 First, the one is rich and puissant in his soul by the endowments and force of the spirit, possessing greater treasures than all the wealth of the world is worth; and prevaileth against strong conceits, and principalities, and powers: and the other hath a beggarly mind, and impotent heart, living in servitude to Satan, to lust, to discontentedness, to distempered affections, and violent passions. Secondly, the one is acceptable to God, and amiable to godly men; and they that be civil, though not religious, do like of that lovely virtue of modesty; whereas the Lord doth abhor the other, and good men shun his society, and all that be prudent, detest his insolency. Thirdly, the one is rising, and growing to a better state, for humility will surely bring promotion, either here in this life, as many find; or hereafter in the life to come, as none shall miss. And the other is coming down, and falling into misery; for pride will certainly bring ruin, as the former verse witnessed, either before death, as is very often to be seen; or after that men are dead, as every one that is in the power of it shall feel. Use 1 Instruction. Since the Lord extolleth the humble above the mighty, and depresseth the proud beneath the poor, that we therefore make a wise choice for ourselves, to embrace that which he commendeth, and labour for that precious grace of lowliness, and to purge ourselves, as much as we may, of that which he condemneth, and strive against that loathsome sin of loftiness. It is not unlawful for a man of great state, if God advance him, to be ranked with men of great degree; but then he must take the more pains to keep down his heart, that it may not be lifted up above his brethren of lower place: for he that admireth himself in the opinion of his own excellency, maketh himself base in the sight of God, and contemptible in the judgement of wise men. Consolation to them that are wronged and reproached with all indignities by proud persecutors and contemptuous scorners: The despite that is offered unto them doth not cause the Lord to despise them, but to make them contemptible that are despisers of them. No disgrace can take away any part of their honour, if they be faithful; and no high looks shall prevent the low fall of their enemies, if they be cruel. The abjects of the world (as they were accounted of and used) the poor distressed Israelites, were God's sons and dearelings, when the burden was upon their backs, and the strokes on their bodies; and the mightiest Potentate then of the world, as is probable, even great Pharaoh, that played the tyrant with them, was but a great beast, a Serpent, or Dragon, when he most flourished, and sat upon his throne. They were appointed to an honourable deliverance, and he was ordained to a memorable destruction. Verse 20. He that hearkeneth to the word, shall find good: and blessed is he that trusteth in the Lord. HE that hearkeneth to the word] which apply his ear, and mind, and heart to the sacred word and doctrine of God, both written and preached, [shall find good] shall obtain all such graces for his soul, and blessings for his body, as may testify God's favour towards him. [And blessed is he that trusteth in the Lord] This latter clause is an explication of the former, showing the good that is promised, to be blessedness itself; a sufficiency of comfort and prosperity in this life, and a full perfection of glory and felicity in the life to come: and the attention required to be such as is accompanied with faith, that the word be not only marked, but also believed; and God when he speaketh, have not only heed given to him, but confidence likewise reposed in him. Doct. 1 They never lose their labour, that conscionably and carefully seek God in his word. See Chap. 13. verse 13. in the second Doctrine. Doct. 2 A believing heart maketh an happy man. Nothing is more frequent and common in the Scriptures than promises to the faithful: It is the current of them all, and that which they principally drive at, to assure them that rely upon God, that their state is most comfortable. How often are the acclamations added to the end of sentences in the Psalms: Blessed are all that trust in him. O Lord God of hosts, Psal. 2. 12. Psal. 84. 12. blessed is the man that trusteth in thee, etc. And how evidently and elegantly doth jeremy, among the rest of the Prophets, declare the same, saying, Blessed is the man that trusteth in the jer. 17. 7. 8. Lord, and whose hope the Lord is; for he shall be as a tree that is planted by the water, which spreadeth out her roots by the river, and shall not feel when the heat cometh: but her leaf shall be green, and shall not care for the year of drought, neither shall cease from yielding fruit. Reason 1 First, the Lord doth take it for an high honour to be trusted in, and depended upon, not allowing any creature to be joined with him therein. Love is so due to him, as his children are also to be loved for his sake, and our neighbours by his appointment. And fear is so required by him, as that Princes, and parents, and other governors, must according to his commandment be feared. But confidence is a worship properly reserved to himself, and may not be communicated to any other, without disloyalty to him. It were sacrilege for superiors to challenge it, and Idolatry for inferiors to yield it. And as faith and affiance in God are themselves very acceptable to him, so do they make, through Christ, all our other services accepted of him. Secondly, he that is so well pleased with the faith of his servants, is no less ready to recompense their faithful service, and that in such bountiful manner, as that they can wish for no more, nor could possibly have hoped for so much: for his gifts are agreeable to his own infinite munificence, and not according to man's narrow comprehension. All noisome things shall undoubtedly be removed from them, and they delivered from the danger thereof. God's wrath is mitigated, his judgements restrained, his curses abolished, and the nature of his threatenings altogether altered. And what then car sin do? And what can death do? or the devil? or the power of hell? Much less shall malicious men effect their mischievous purposes to hurt them: and lest of all shall any other creature be able to work their woe, when the Lord of all creatures is at peace with them, and their protector: when he is as firm for their defence as the mightiest mountains, and maketh them stand as fast as the hills, according to that saying of the Prophet; They that trust in the Lord, shall be as Psal. 125. 1. Mount Zion, which cannot be removed, but remaineth for ever. And for the fruition of good things, let them ask and have; for he will give them their heart's desire. And though they ask not, nor desire enough, (as who is that way so provident for himself as his own state doth require, and God's goodness doth offer opportunity?) yet he will bestow upon them all that (in their behalf) Christ hath bought, and paid for; and that is incomparably more than they can beg, or pray for. It is said for their provision, that nothing shall be wanting unto them. It is said for the salvation of their souls, that he that heareth the word of Christ, and believeth in him that sent him, hath john 5. 24. everlasting life, and shall not come into condemnation. And it is said for the resurrection of their bodies, that every one that believeth in the son of God, shall have everlasting life, and he will john 6. 40. raise him up at the last day. And it is said for the fullness of their comfort, felicity, and everlasting bliss, that the Lord God is a Sun and shield [unto them.] The Lord will give grace Psal. 84. 11. and glory, and no good thing will he withhold from them that walk uprightly. Use 1 Instruction, to labour for faith, and trust in God, as much as we wish to be happy and blessed. Every man naturally desireth prosperity, and no man is willing to bear the burden of misery and torment. Then let every man abandon infidelity, and let no man be negligent to get a state in God's promises. Embrace his covenants, and lay fast hold on them: Apply thyself to them, and them to thyself, and be assured that every Article of the same shall be performed unto thee. His strength shall be for thy safety: his riches for thy maintenance: his favour for thy comfort: his glorious heavenly greatness, for thy great heavenly glory: his absolute all-sufficiency, for thy complete and entire welfare. Reproof of their folly, which dote so much upon sense, and carnal reason, that whatsoever they apprehend not by sight, they little account of, how faithfully soever God himself doth promise it by word, confirmed with his oath, and seal annexed to his writing. Who almost doth rely upon his might and power, and wholly rest upon his truth and fidelity? Are not most men of Achas his mind, and show it in deed, though they say not in word, that they will not tempt the Isa. 7. 12. Lord, that is, put themselves upon him for protection against perils, and provision against poverty, without shifting for themselves, through fear lest he should disappoint them? There be many that give him as much credit as they would yield to any bankrupt, being willing to traffic with him in his services, and trust to his promises, so long as they see ready pay, and may attain to present preferment, or profit; but further they dare not take his word. Foolish people, that forsake their own mercies, and trust to lying vanities: that make gold their hope, and men their arm: that deify base creatures, by putting confidence in them, and vilify the glorious God by withdrawing their hearts from him: which obstinately refuse a blessed estate, by forsaking the fountain of living waters; and wilfully choose a cursed condition, by digging to themselves broken pits, that can hold no water. Verse 21. The wise in heart shall be called prudent: and the sweetness of the lips shall increase Doctrine. THE wise in heart] He which is godly wise, and wise to salvation, who hath knowledge and sincerity mixed together in his soul, [shall be called prudent] shall show himself, be known, and justly commended, to be a judicious and discreet person, both in the mouths of godly men, and in the consciences of wicked men, and by good effects at last in the sight of all men: [and the sweetness of the lips shall increase knowledge] The former part of the sentence declareth what good the wise do get by wisdom; that they attain to the virtue and praise of prudence: and in this latter, what good they do by the same to others, which is specified only in their words, in their wel-seasoned and comfortable speeches, called the sweetness of the lips, that thereby groweth [increase of doctrine] to every attentive and diligent hearer, both for admonition, instruction, consolation, and every other use, as opportunity serveth. Doct. Sound Religion, and piety in the soul, will make men circumspect, and prosperous in their ways. Their wise behaviour will so well become them, and their good success in the end will so much advantage them, that the eyes of many will observe their comely conversation, and their tongues commend their happy condition. The Laws (saith Moses) which I have taught you, keep and Deut. 4. 6. do them; for that is your wisdom and your understanding in the sight of the people which shall hear all these ordinances, and shall say, Only this people is wise, and of understanding, and a great Nation. And it may be noted throughout all the Scriptures, that none have with so great dexterity and happy effect discharged the duties of their callings, in what place soever, as they which are most praised for their godliness, as joseph, and Moses, and David, and Daniel, and many other Worthies. Reason 1 First, they have Christ inhabiting in them, who sanctifieth their hearts with grace, and directeth their ways with judgement: and so much he testifieth of himself, saying, I Wisdom Prou. 8. 12. 14. dwell with prudence, and I find forth wisdom, and counsels. I have counsel, and wisdom: I am understanding, and I have strength. Secondly, the same holy writings which minister wisdom to their hearts, do also plentifully yield precepts of prudence for their behaviour. And that, among all the rest, this one Book of Proverbs doth witness, abounding every where with rules and instructions to that purpose: As with admonitions against idleness, and rash suretyship: persuasions to thrift, and good husbandry: directions for seasonable silence, and speaking: lessons how to deal with superiors: advertisements how to govern inferiors: counsels how to match in marriage, and well to use and live with a good yoke-fellow, etc. Thirdly, the Lord doth bless their ways, and make them fortunate in their works, as he promiseth joshua, if he would religiously seek to know his will, and faithfully obey his word: Then (saith he) shalt thou make thy way prosperous, and joshua 1. 8. then shalt thou have good success. And that which is said to him, is spoken of every wise hearted man, in the Psalm: Whatsoever Psal 1. 3. be shall do, shall prosper. Use 1 Instruction. 1. To lay the foundation of our ways, of our state, and of our credit, in our hearts: It is wisdom in the breast, and grace in the soul, that must guide our affairs, and work our welfare, and win us good estimation; if we would not deal absurdly, and speed unhappily, and justly be censured for foolish persons. 2. To employ them most in all our affairs, that are most religious and godly wise. They will be prudent and faithful in the managing of those matters which they take in hand, and God will be merciful and gracious in prospering of them. Abraham found this true by good experience, in sending of that devout and trusty servant to fetch a wife for Isaac: and so did Laban, in vising jacob about his flocks: and so did Potiphar, in committing such trust to joseph in his family. Reproof of their folly, that think it impossible for those that are truly religious, either to show themselves prudent, or that others should commend them for discretion: and therefore they reject the wisdom of the word, because they fear it will make them to be derided; and wholly embrace the policy of the world, because they hope it will make them to be admired. Or if at any time profession of piety and Religion may be for their advantage, as often it is, they will only make a show thereof with their tongues, but never give entertainment thereto in their souls. Sorrow and shame will teach them in time to know, that neither they which contemptuously despise the wisdom of the spirit, nor they which dissemblingly pretend a love of it, had ever any good forecast for themselves, but only they that are wise in heart shall be called prudent. We are taught by jobs faithful testimony, that they which say unto God, Depart from us, we desire not the knowledge job 21. 14. 17. of thy ways, shall have their candle put out, and destruction come upon them. And we learn by Achitophel's woeful example, that no wit nor subtlety can preserve an hypocrite from working his own misery. The doctrine that ariseth out of the other part of the sentence, concerning the fruit that cometh by wise, wholesome, and comfortable speeches, hath been observed and handled Chap. 10. verse 11. where the mouth of the righteous is called a wellspring of life: and Chap. 11. verse 13. where the fruit of the righteous is said to be as a tree of life. Verse 22. Understanding is a wellspring of life to them that have it: but the instruction of fools is folly. Understanding] The true knowledge of God's holy will [is a wellspring of life] a precious possession, as fountains were in those Countries; and a comfortable, constant, necessary, and effectual means of salvation, [to them that have it] whose minds are sound illuminated, and their hearts graciously seasoned therewith: [but the instruction of fools] those persuasions which sinful men use, and that advice which they give in stead of instructions, [is folly] corrupt and wicked for matter, and pernicious and hurtful for effect. Thus standeth the opposition: Understanding is a Wellspring of life to those that possess it, and therefore the counsel of wise men is wisdom: and ignorance is the fountain of death to them that are possessed of it, and therefore the instruction of fools is folly. Doct. Nothing is more needful and profitable for the body, than grace is for the soul. He taketh his comparison from that which every man, besides many other creatures, hath necessary use of for preservation of life; and whereof the plants of the earth stand in need for growth and fruitfulness, and the ground itself for moisture and fertility. By the same similitude the Lord jesus doth commend and set forth the excellency of his grace and Gospel to the woman of Samaria, when he told her, that whosoever should drink of the water that he shall give him, shall never be more athirst: but the water that he shall give him, shall be in him a Well of water springing up into everlasting life. And not much unlike to this is that which he so solemnly proclaimed in a solemn assembly, and that in the last and great day of a solemn feast, saying, He that believeth in me, as saith the john 7. 38. Scripture, out of his belly shall flow rivers of water of life. Reasons. 1 First, the same God which hath appointed food and water to nourish the body, and by the virtue thereof to sustain the natural life, hath also ordained grace and understanding to refresh the soul, and by the efficacy of that to maintain the spiritual life, so that the latter is no less expedient and beneficial than the former. Secondly, this water of life that is in the soul, doth by many degrees surmount the material water that is to be found in the fountains. That issueth out of the ground, and cometh from the bowels of the earth: and this descendeth from heaven, and is derived from the son of God. That is communicated to all sorts of creatures; the worst partake of it as well as the best, and the beasts as much as any men: but this is peculiar to Gods own people, and no man can have any portion of it beside the elect. That is not every where to be had, for some places be destitute of it, and some seasons do cause it to fail, as it came to pass in the days of Ahab: but this accompanieth the owner whithersoever he goeth, and wheresoever he is; and no drought can possibly dry it up. That hath no force to preserve life against violence, or mortal diseases, or fullness of old age: but this hath power to protect the soul against all assaults, and suffereth not any malady to kill it, and maketh it the more fresh and lively, by the greater multitude of years that it liveth. Use 1 Instruction, to seek for this heavenly understanding, sithence it is for so good use, as we labour for the best earthly commodities, which cannot serve for better use: and by how much it doth every way exceed all worldly possessions, by so much to be the more industrious and diligent to possess it. It is a wellspring of life to the owners of it, and not to the talkers and hearers of it. The enjoying of wealth doth make a man rich, and the receiving of food doth nourish him, and not the bare sight of either of them. One may see meat dressed in other men's kitchens, and plate and jewels in other men's shops, and yet live in hunger, and die a beggar. Consolation to them whose hearts are taught of God, and whose minds are enlightened with the spirit of revelation, whereby they have attained unto this heavenly understanding: they be not without a testimony of regeneration, nor want assurance of perseveration. Whosoever is once a partaker of the water of life, can never be after defeated of everlasting life. No enemy within or without can stop up this Well, as the Philistims maliciously did fill up isaack's Wells: and this Well is never empty of water, and this water never wanteth an effectual virtue for conservation of the soul. Doct. 2 But the instruction, etc.] Good counsel is not to be expected from sinful and ignorant men's mouths: they are full of vanity and foolishness, as sinks and puddles be of muddy water and filthmesse; and therefore it is not likely that they should send forth the pure streams of wholesome instructions. They know no good: they learn no good: they love no good: and is it possible then for them to give exhortations, and precepts of goodness? When Rehoboam left the judgement of the prudent, aged, and leaned on the sentences of the wild headed yoongsters, the advice that he took, was suitable to the Counsellors that gave it; namely, rash and dangerous, exceeding pernicious and hurtful. We shall see in the 29. verse, that a wicked man deceiveth his neighbour, and leadeth him into the way that is not good. And there we shall have better occasion to handle this point more at large. Verse 23. The heart of the wise guideth his mouth aright, and addeth doctrine to his lips. THE heart of the wise] His knowledge and judgement, his prudence and discretion, [doth guide his mouth aright] direct him when to speak, and when to hold his peace, and what to say, and what to conceal. His love to goodness induceth him to declare that which is good; and his hatred of naughtiness doth cause him to refrain from all words that are nought: [and addeth Doctrine to his lips] ministereth matter of wholesome lessons for them to deliver. It getteth knowledge, and keepeth it, and they being stored therewith, do utter the same for the instruction of others. See Chap. 15. verse 28. Verse 24. Fair words are as an honey comb: sweetness to the soul, and health to the bones. GOdly and comfortable sayings rightly grounded on the holy Scriptures, and fitly applied to the use of well prepared hearts, whether publicly or privately, [are as an honeycomb, sweetness to the soul] they bring great joy and gladness to an upright heart, as honey or other sweet things do much delight the taste, [and healeth the bones] are means of good to the whole body, for conservation of health, or restitution to it, by the cheerfulness of the mind, and the favour and blessing of God. Doct. Nothing is more pleasant and profitable than gracious speeches to godly persons. In this place they are compared to honey by Solomon, as being equal to it in deliciousness: but in the Psalms they are preferred before honey by David, as being every way more Psal. 19 10. delightful than that is. Neither was he ignorant of the operation thereof, when he besought the Lord to make him hear joy and gladness, that Psal. 51. 8. the bones which he had broken might rejoice. Reason 1 First, God himself doth put virtue into them, and maketh them effectual for the comfort and help of his people, according as himself testifieth, saying, I create the fruit of the lips to be peace: peace unto them that are far off, and to them that are near, saith the Lord, for I will heal them. Secondly, the matter of these fair words, directed from God to the souls of his faithful servants, is such as far surpasseth all things which are subject to any of the senses. His own love and favour is thereby declared unto them: remission of sins is thereby assured unto them: everlasting glory is thereby confirmed unto them, and the Lord jesus Christ himself, with his holiness, merits, and graces, is thereby exhibited to them. Every one of which, as it is incomparably more delectable and sweet than any thing that is sensible and for corporal use, so it is also infinitely more durable, as being for eternity, and making him eternally happy that enjoyeth it. Use. 1 Instruction, to choose to live, if we may, where our souls may taste of, and be often refreshed with these heavenly and gladsome speeches, though our bodily food be there more scant and homely, rather than to converse in places where we shall be without them, though our fare should be never so plentiful and dainty. And let all them that love hospitality, learn to provide, that their friends and guests may not only have the choice of toothsome dishes, but also the means of wholesome conference; for so a poor man may keep a liberal table. Reproof of them that find honey and sugar in filthy, wanton, or any kind of sinful and foul words; but gall and wormwood in godly discourses, and a loathing of all fair and fruitful speeches. The distasting of well-relished and savoury meat, doth argue a sick and foulesome stomach: and the detestation of godly and seasonable talk doth bewray an evil and guilty conscience. Verse 25. There is a way that seemeth right to a man: but the issue thereof are the ways of death. THere is a way] an ungodly, but a common course of life, which all unregenerate persons do take, [that seemeth right to a man] wherein he pleaseth himself; and being either blindfolded by lust, or misled by carnal reason, custom, or company, thinketh it not to be very displeasing to God, or dangerous to himself: [but the issue thereof are the ways of death] in the end it will bring them to destruction, toward which they have been traveling all their life time before. See Chap. 12. verse 15. and Chap. 14. verse 12. where the self same words have been expounded. Verse 26. The troublesome person bringeth trouble to himself, for his mouth doth recoil upon himself. THE troublesome person] which taketh a delight, and seeketh occasions to molest others which have done him no hurt, [bringeth trouble to himself] procureth his own hurt or vexation of mind: [for his mouth recoileth upon himself] his false or malicious speeches, whereby he diffameth his neighbours, or otherwise seeketh to work their sorrow, turn to his own shame and discredit, if not loss, or further punishment. Doct. No turbulent man can keep himself safe from trouble and misery. It is a righteous thing with God (saith S. Paul to the Thessalonians) 2. Thess. 1. 6. to recompense tribulation to them that trouble you. Pharaoh with the cruel Egyptians felt this true, and Saul with his malicious Courtiers, and Haman with those violent men that attempted the ruin of the Church in hester's time. Though Achan minded not to molest Israel, nor had a purpose to do them harm, yet because he did it in deed, and drew down a plague and judgement upon them, therefore said joshua to him, In as much as thou hast troubled us, the Lord joshua 7. 25. shall trouble thee this day. Reason 1 First, God taketh the matter in hand for the wronged, and repayeth the wrong-doers according to their own measure wherewith they meet to others, as appeareth by the former testimonies and examples. Secondly, an unquiet and contentious person doth commonly make himself hateful and odious to the people, and so that befalleth him which was spoken concerning Ishmael, His hand shallbe against every man, & every man's hand against him. Gen. 16. 12. Thirdly, their bodies usually are put to travel, by going or riding: their purses to charges, for fees or other expenses: their hearts to torment, with disappointments and repulses: for their success will not be answerable to their expectation and desire, as Haman found, to his discontentment, even whiles Mordecai was under him; but felt to his anguish and destruction when Mordecai was over him. Use. Instruction, to preserve our own peace by living peaceably with our brethren; and rather to suffer injuries with quietness, than to revenge them uncharitably with strife and contention: and especially, than to offer them with molestation and disturbance of any man. Or if we have faulted too far already that way, before we heard, or well hearkened to this counsel, that shall be our wisdom, providently to prevent the hurts that may ensue, by a timely remedy thereof: and that is, as we have unjustly brought grief to other men's hearts, and hindrance to their states, so we afflict our own hearts with grief for the same; and as much as in us is, procure them rest, and make them recompense. Verse 27. A wicked person diggeth up evil, and in his lips is as it were burning fire. A Wicked person] A naughty, lewd, and wicked man, [diggeth up evil] secretly under hand layeth plots for the subversion of his neighbour's state, whom he maligneth, as pioneers undermine the foundations of Cities or houses: [and in his lips is as it were burning fire] he breatheth out pernicious and evil words, tending as much to the ruin and destruction of the parties against whom they are spoken, as fire kindling upon an house doth to the consumption both of the building, and stuff that is in it. Doct. 1 A malicious man is always practising of mischief, whether he pretend friendship, or profess enmity. At one time David must be saul's son in law, he is so far 1. Sam. 18. in his favour, and no dowry required at his hands, but an hundred foreskins of the Philistims: but saul's purpose was to make David fall into the hands of the Philistims. Another time David is reputed a Traitor that hath conspired against Saul, a rebel that seeketh to kill the King: and why is this charged upon him? Not because David was guilty thereof, but that Saul might have some colour of reason to kill David. Micah complained, that every man hunted his brother with a Micah 7. 2. net. And David saith, that his adversaries were fierce Lions, that they were set on fire, that their teeth were spears and arrows, Psal. 57 4. and their tongue a sharp sword. So craft and cruelty are ever at the hand of malice, ready to serve her turn, and each of them to be employed for great advantage. See Chapter 12. verse 6. Doct. 2 And his lips, etc.] Many and great evils are wrought by the poison of a mischievous mouth. A few evil words, quickly spoken, may minister a multitude of troubles and stirs for a long time, as the hot breath of Rehoboam and his Counsellors did against himself and the whole nation for many ages. What a flame was kindled by the mouth of Sheba the son of Bichri, who by one mutinous saying caused all Israel to go from David, and follow him, so base a companion? And how many millions, by the like means, have been drawn from the Lord himself, to fall to Popery and treasons, and to follow sin and Satan? Reasons. 1 First, all the corruption that is in man's nature, and the sinfulness that is in his heart, do gather unto it, and there break out, whereby it becometh so fierce and violent. Secondly, the Devil himself hath the rule and managing of it, and he putteth force into it, beside the venom that it hath in itself. He fireth that matter that he findeth there, and addeth to the same fuel of his own, to feed the flame thereof. Behold (saith S. james) how great a thing a little fire jam. 3. 6. kindleth. And the tongue is fire even a world of wickedness: so is the tongue set among our members, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of Hell, that is to say, by Satan that hellish spirit. Use 1 Instruction, to refrain as much as we may from the society of those fiery fellows, as we would preserve ourselves, our houses, and goods from the flame of burning fire, lest otherwise their friendship do scorch our souls, or else falling out devour our states. And it is needful also for godly men always to have innocency, wisdom, and patience in a readiness to prevent the hurt that may grow from these juniper coals, and firebrands: for though they will take occasion, by maligning these graces, to blaze the more, yet they shall be restrained by the same from burning so much, or annoying them whom they malign. And withal it shall be very expedient to have often recourse to God for remedy against them, without whose help there is no hope of safety: the whole Church, and every part of it would be burnt to the ground (there are so many every where that spit fire against the faithful) were it not that the Lord sendeth water from heaven to extinguish the force of their maledictions. David knew that Achitophel had a virulent tongue, and such an one as was like to do much mischief, if it were permitted to take place, and therefore he sought succour at God's hand against it, for he prayed that his crafty counsel might be turned into foolishness, as it fell out, to 2. Sam. 15. 31. the destruction of the giver and receiver of it, and the preservation of him against whom it was devised. See the violence of an evil tongue more largely described Chap. 12. verse 18. Verse 28. A froward person soweth strife, and a tale-teller separateth chief friends. A Froward person] A man of frowardness (saith the original text) he that is given to unquietness, and to be a busy body, perverting other men's words and ways, and nourishing peevishness and sinfulness in himself, [soweth strife] raiseth contentions, and causeth debate between man and man which agreed well together before: [and a talebearer] a pickthank, which under colour and pretence of love doth secretly whisper in men's ears, and maliciously inform them against their innocent and faithful well-willers, [separateth chief friends] the word that often signifieth a Prince, a Guide, or Captain, is sometimes taken also for a principal friend, or, as we say, a Prince of friends, as here and in the next Chapter following, verse 9 and Psalm 55. verse 13. It was thou, O man, even my companion, my especial friend, and my familiar. And Micah 7. verse 5. Trust ye not a friend, etc. The meaning than is, that he setteth variance between those that were inward together, and singularly affected one towards another. Doct. No bonds of friendship and kindness will hold, where make-bates may have hearing. One falsehearted lying sycophant will cause many trusty friends to seem unfaithful and treacherous, as Doeg did Ahimelech, and the other Priests to Saul. It is easy for a makebate to incense a master against his best servants, as Potiphars wife did her husband against joseph: or a Prince against his loyallest subjects, as Haman did Ahashuerosh against the jews: or the father against his dearest son, as some of saul's Courtiers did Saul against jonathan: or the husband against his most kind and loving wife, as daily experience declareth. A makebate will provoke any degree of superiors to reject and cast off their inferiors that depend upon them: A makebate will stir up every kind of inferiors to grudge and murmur at their superiors that are careful for them: A makebate will set all sorts of equals at variance, that erst were united together with love and hearty affection. Reason 1 First, there is guiltiness in his conscience, which worketh waywardness in him; and so there being no peace between God and his own soul, he seeketh to interrupt that peace and amity which is between others, like as when the wind disquieteth the Sea, the waves thereof do toss the ships. Secondly, there is pride and envy in his heart, which maketh him to repine at the love and beneficence which is showed among friends, for that he would alone be well esteemed, and much made of, as the false Apostles for that cause laboured to alienate the hearts of the Galathians and others from the Apostle S. Paul. Thirdly, there is venom in his mouth, and a pestilent breath proceeding from him, by means whereof, they that hearken to him are soon persuaded by him, that there is falsehood in fellowship, and most fraud where in truth is greatest uprightness. If David will entertain the report of Ziba, he will make him believe that faithful Mephibosheth is turned to be a perfidious Traitor. Such a poison there is in a slanderous tongue, to send out infection; and such an aptness in a credulous ear to receive it. As the coal maketh burning coals, and wood a fire, so the contentious man is apt to kindle Prover. 16. 21 strife. Use 1 Admonition, to beware of frowardness, lest we grow to be backe-biters; and of backe-biting, lest we show ourselves froward; and of both, lest either of them draw down God's judgements upon us. He that raiseth up contentions among brethren, maketh war between the Lord and himself; for the doing of that is one of the greatest of those abominations which the soul of the Lord is said to abhor; and whomsoever the Scripture chargeth to have been offenders in this, are noted either to have carried misery with them when they died, as Doeg, and daniel's adversaries, and Haman; or to leave infamy behind them after their death, as joseph's mistress, Rehum, Shimsai, Tabnai, the accusers of Christ before Pilate, and they that complained on Paul to Felix and Festus. The naming of them provoketh a loathing of them, and the reading of their malicious practices reviveth the memorial of their mischievous behaviour. 2 To esteem of a bate-maker, and so to deal with him, as the Holy Ghost testifieth of him, and giveth direction: Cast out the scorner, and strife shall go out; so contention and reproach Prover. 22. 10. shall cease. He that will whisper an uncharitable tale against his brother in secret, is well rewarded if he be sharply rebuked in public. Nay David, after a sort, vowed to do more than that, which he might very well have performed upon Ziba. Him that privily slandereth his neighbour (saith Psal. 101. 5. he) will I destroy. It is a great wrong that thou offerest unto thy friend, but greater to thyself, when thou givest leave and encouragement to thy friend's enemy to traduce him, and conspirest with him to rob thyself of an unfeigned well-willer. Verse 29. A wicked man deceiveth his neighbour, and leadeth him into a way that is not good. A Wicked man] He that is headstrong, and wilfully given to transgress the laws of God, in regard whereof the original text calleth him, a man of violence, [deceiveth his neighbour] infecteth the minds of those with whom he converseth, with errors, persuading them of the lawfulness of that which is unlawful, and of safety where is peril; and that that is evil which is good and laudable, and sometimes necessary, [and leadeth him into a way that is not good] corrupteth his conversation with vices, and draweth him unto such courses as are both sinful and hurtful. Doct. It is the property of ungodly men to seek to make others as bad as themselves. S. Paul knew their disposition, what was to be looked for from them, and what always will be found in them, saying, That evil men and deceivers shall grow worse and worse, deceiving 2. Tim 3. 13. and being deceived. And our Saviour Christ noteth it in the Scribes and Phariseis, that they would compass sea and land to Matth. 23. 15. make one of their profession; and when he was made, they would make him twofold more the child of hell than themselves. Reason 1 First, they hate righteousness, and love iniquity, as Christ and Christians do love righteousness, and hate iniquity: and therefore they like not that any man should delight in that which they hate, but wish that every one would accompany them in doing that which they love. Secondly, they think that sin will lie the lighter upon their own consciences, if others can be drawn into guiltiness with them; and that they shall be the less blemished by that wherewith their neighbours are so much blotted, though they make their burden heavier, and their faults fouler by seducing their brethren. Thirdly, they are of their father the devil, and the lusts of their father they must and will do. He hath been a deceiver from the john 8. beginning, and sinful wretches will be factors for him until the end: they can no way else so much resemble him, or so well content him. Use. Instruction, to be so far from showing ourselves wicked persons in deceiving of our neighbours, that we declare ourselves righteous in directing of them: so shall we be adversaries to Satan, and servants to the Lord: so shall we exercise mercy, in being helpful towards the salvation of Gods elect, and not cruelty in being contagious and hurtful to the souls of any. 2. To get understanding and skill, whereby we may discover the practices of deceivers, and so escape them. We have seen already, Chap. 9 verse 16. that their call is, Whoso is simple, let him come hither, and he that is destitute of wisdom. And Chap. 11. verse 9 that an hypocrite with his mouth corrupteth his neighbour, but the righteous shall be delivered by knowledge. In which places see both the point and uses entreated of more at large. Verse 30. He shutteth his eyes to devise wickedness: he moveth his lips, and bringeth evil to pass. HE] The wicked man formerly spoken of, [shutteth his eyes to devise wickedness] seriously setteth his mind upon mischief, and would not have his thoughts distracted and drawn away from it, by looking here and there upon any objects; meaning that he is very intentive to invent that which may do hurt: [he moveth his lips] he speaketh softly, and whispereth; he dealeth closely, and would not be known in his practices, lest he should be prevented, [and bringeth evil to pass] by his industry and secrecy doth many shrewd turns, and worketh much villainy. Doct. A wicked man is never so studious and cunning about any thing, as he is in working mischief. His mind, and his members, and the whole man join together in the service of sin, as Isaiah instanceth in the niggard: He will speak of niggardness, and his heart will work iniquity, Isa. 32. 6. and do wickedly, and speak falsely against the Lord, to make empty the hungry soul, and to cause the drink of the thirsty to fail. And Micah his testimony tendeth to the same purpose, when he saith, that they imagine and work wickedness upon their Micah 2. 1. beds, and when the morning is light, they practise it. Reason 1 First, they delight in nothing so much as that which is worst, and most pernicious: their meat and drink and rest do not so much refresh them, as lewd behaviour doth affect them: For they cannot sleep, except they have done evil; and their Prover. 4. 16. sleep departeth, except they cause some to fall. For they eat the bread of wickedness, and drink the wine of violence. Secondly, they are wholly bend to their designments, and fully resolved in their purposes, and therefore muse and meditate of all such projects as be for their furtherance, and avoid all the lets and impediments that any way may hinder them. Instruction for all that fear God (for against them commonly most hurt is intended) to be as watchful and wise for their own preservation, as the other are painful and crafty to undermine them. When the one sort shut their eyes, and fall to plotting, it concerneth the other to open their eyes, and fall to prayer, that God would behold how their enemies winked wiles, and by his good providence prevent them. Then let them speak out, and cry aloud to the Lord for direction, help, and deliverance, when such as seek their ruin begin to fall to muttering, and to conspire together against them in secret. And for further use of this point, it is not to be passed over, that the studiousness of these malicious men is imitable, though the matter which they study for be odious and damnable. If they cast about how to fulfil their wicked wills, shall not we meditate how to accomplish our godly desires? If they beat their brains to find out devices for the service of Satan, the hurt of their neighbours, and their own perdition, ought not we to bend our thoughts to learn the best means for the glory of God, the good of our brethren, and our own salvation? The Prophet Isaiah condemneth the Churl for devising wicked counsels to undo the Isa 32. 7. 8. poor with lying words. And the same Prophet in the same place commendeth the liberal man for devising of liberal things: and this man (saith he) will continue his liberality. Verse 31. The grey head is a crown of glory, when it is found in the way of righteousness. THE grey head] Old age, whereof grey hairs and a hoar head is a sign, [is a crown of glory] yieldeth commendation to the aged person, and maketh him reverent [when it is found in the way of righteousness] when the old man doth show himself to be religious and righteous, whether he hath led his life in that manner from his youth, or whether he hath been converted to it now in his latter time. Doct. It is a great honour for a man to be both ancient and godly. When the head is decked with grey hairs, and the heart with heavenly graces, and the life with virtuous behaviour, he is more gorgeously appareled than if otherwise he were clad in gold. He weareth a Diadem, which not the art of man, but the finger of God hath fashioned, and set upon his head. This was one of the ornaments of those holy patriarchs, Abraham, Isaac, and jacob: and for this is that worthy widow Anna commended by S. Luke: and by this doth the Apostle partly challenge to himself authority among the people of God, as appeareth by his Epistle to Philemon: Though I might Philemon 9 be bold to command thee that which is convenient; yet for loves sake I rather beseech thee, though I be as I am, even Paul, aged. Reason 1 First, old age of itself, to them that are godly, is a gift of God, and a blessing of greater value than wealth and dignities: for length of days is in wisdoms right hand, and in her left hand Prover. 3. 16. riches and glory. Secondly, as they which have long lived righteously are well stored with knowledge and experience in themselves, so do they, like true, trusty, and tried soldiers, manifest the experience of their faithfulness and constancy to all that know them. Thirdly, they which put on the new man in their old age, having worn the old man all the time of their youth, do show forth an excellent wisdom in redeeming at last the former part of the time, which they have misse-spent: and humility in submitting themselves to learn, when so many of their juniors disdain to be taught, and the power of God's holy spirit, which (notwithstanding all the impediments wherewith that age is encumbered) doth rescue them from the hand of Satan, who had held them so long a time in captivity and bondage. Fourthly, where anciency and goodness do concur and meet together, there the image of God doth shine out the more brightly; there is a lively resemblance of him whom Daniel calleth The ancient of days. Dan. 7 13. Use 1 Instruction for the younger sort, as sons and daughters, that they yield due reverence to them whom the Lord hath made reverent, as fathers and mothers. He hath vouchsafed them time to attain to these years, and titles to be called by these names, and graces to be worthy of that honour: Yea, he requireth that they be respected, and obeisance be done unto them by those that have care to regard and obey him: for in this manner his commandment is laid upon them: Thou Levit. 19 32. shalt rise up before the hoar head, and honour the person of the old man, and dread thy God. I am the Lord. What though their beauty be withered away, and their bodies grown crooked? What though their strength be diminished, and their memories impaired? What though they retain not their former freshness of wit, or elegancy of speech? What though their state be but poor, and their parentage obscure? Yet their honourable place of age, especially being garnished with wisdom, justice, and piety, doth countervail and far exceed all the rest of those ornaments. It serveth also to admonish them that would not be contemned, and have the world weary of them when they shallbe old, to lay the foundation of a constant and durable estimation whiles they are young. If they treasure up understanding, and good discretion, and other spiritual graces whiles they have the benefit of strength, memory, senses, and capacity, they shall have that which will comfort their hearts, inform their minds, direct their behaviour, and maintain their credit at those years, wherein others will dote, and deal absurdly, and be full of contempt and tediousness. Reproof of their folly, which have nothing else to commend them, but this, that the days of their life have been many, and they have seen many fair years, and all those of their age be gone, and knew the grandfathers of the most of their neighbours, etc. but what good have they done, or what goodness have they gotten in all those days and years which have passed over them? And they which knew men so long time since, is it not a shame for them that they neither know God nor themselves as yet? Have they been spared all this time from death, and at last will they be unprovided for death, that death and destruction together should apprehend them? For a sinner (saith Isaiah) of an hundred years old shall die Isa. 65. 20. accursed. Verse 32. He that is slow to wrath, is better than the mighty man; and he that ruleth his own mind, is better than he that winneth a City. HE that is slow to wrath] which will not be provoked to anger without due cause, neither having due cause to be angry, will pass the bounds of moderation and measure, [is better than the mighty man] is more to be commended for his strength and fortitude than he that is boisterous, and strong of body: [and he that ruleth his mind] which represseth and keepeth under his intemperate passions and violent affections of every sort, [is better than he that winneth a City] hath greater power, and doth a more worthy exploit, than he which by force of arms doth overcome and conquer whole Cities, Castles, and Countries. Doct. It is a point of greater valour to subdue corruptions in one's self, than to prevail against other men. The Scripture testifieth of the force and might of Esau, that from the womb he was far more strong and sturdy than jacob: but it praiseth the patience and mortification of jacob, that he was incomparably more meek and moderate than Esau. And that staidness of affection which was seen in poor lame Mephibosheth, who was neither perplexed with perils, nor embittered with wrongs, hath won him more honour than joab could get by all his martial prowess, or Samson himself by his admirable power. Reasons. 1 First, the enemies of the soul, as lusts and inordinate affections, are more powerful and dangerous than the enemies of the body; and therefore the victory over them is so much the more notable and praiseworthy. Secondly, he that vanquisheth Cities and people, doth prevail by a bodily power, which will decay together with the body, and may at another time be overflowed: but he that mastereth his affections, doth it by a spiritual puissance, which age impaireth not, and that retaineth the victory for ever. Base men may subdue Kingdoms and Nations, and yet themselves remain the bondmen of sin, Satan, death, and hell, as Zenacherib, and the stately Kings of Ashur, and Nabuchadnezzar, and the mighty monarch of Babel: the Medes in like manner with the Persians: the Grecians also and Romans. But all that rule their own mind, are truly noble, and ever free, and have already the livery and seizin of an eternal liberty. Use 1 Instruction, more to labour for the command of ourselves, than for domination and authority over our brethren. All men, almost, desire to rule, and in this case every man may well be a Ruler. God doth offer to the meanest men and women the jurisdiction of their own hearts: let him be sovereign there. And he would have them to be his substitutes under him: and they that will undertake that office, and set themselves severely to suppress those disordered passions, lusts, and motions, that keep evil rule in their souls, shall want no backing, countenance, or preferment from him. Reproof of those that are ambitious, and would have all men under them abroad, and suffer all vile affections to rule over them at home. They think to make themselves very glorious by showing themselves so wrathful, fierce, and furious; and hope to be reputed so much the more excellent, as they can make their poor neighbours to feel their hands to be more heavy and violent: but like foolish creatures, in so doing they make many of their underlings become their superiors, and debase themselves beneath their meanest inferiors. Their humble, poor, patiented, oppressed tenants, servants, and people, have gotten a pre-eminence above them by the Lords own appointment: he hath deposed the one side (and will in time make it manifest) for their sinful hearts and cruel behaviour: And he hath exalted the other side (and once will declare it) for the meekness of their minds, and their sober conversation. Verse 33. The lot is cast into the lap: but the whole disposition thereof is of the Lord. THE lot] which was much in use among the people of God, both for division of lands, as Num. 26. 55. and for other causes, as appeareth in many places of the Scriptures, [is cast into the lap] into some secret or close place; and that which was most ordinary with them, is put for many other, as hats, fists, pots, boxes, or whatsoever else: [but the whole disposition thereof] the particular ordering, guiding, and government of it, [is of the Lord] by his immediate providence, without either chance, art, or labour. And under lot he comprehendeth all other accidents which are thought to be merely casual, and wholly subject to fortune. Doct. Those things which seem to be most contingent, are directed by the providence of God. The lots that joshua and Eleazar did cause to be cast for the inheritance of the Tribes of Israel, did so justly accord with the blessings which jacob and Moses had before pronounced concerning divers of them, that every man may well perceive that he which spoke by the tongues of the former, did also work by the hands of the latter. And Samuel engaged the credit both of his truth and ministery upon the success of 1. Sam. 10. the lot that was to be cast for the King to be chosen, that it would undoubtedly fall upon Saul, whom, by the appointment of God, he had anointed. And that in other cases, things casual in show are wisely governed in deed, the vision which was showed to Ezekiel doth confirm, who beheld a multitude of the matters of the world in appearance to run upon Ezek 1. 18. wheels, and yet in no sort to be either drawn or driven by blind Fortune; for he observed the strikes of the wheels to be full of eyes round about: whereby the intentive providence of God was signified. Examples for this purpose are plentiful, plain, and pregnant. Who appointed the Ishmaelitish Merchants Gen. 39 25. at that time to travel that way which they went, but the Lord, that they might carry down joseph into Egypt? Who appointed Pharaohs daughter at that time to come to wash herself in that place, but the Lord, that she might undertake the preservation of Moses? The same appointed King Exod. 2. 5. Hester 6. 1. Ahashuerosh not to sleep for one night, but to call for the Chronicles to be read unto him, that he might protect and exalt Mordecai. The same prepared the whale to be ready jonah. 117. where jonah should be cast into the sea, that he might receive him, as the text testifieth. And as much might be said of the vinegar that they offered unto Christ at his suffering: and no john 19 24. less of the soldiers that divided his garments, and cast lots for his coat after that he was crucified. Reason 1 First, the being, motion, and issue of all things are from him: he disposeth of the words and actions of men, which seem to be most voluntary, and in their own will and power; and therefore necessarily of the success of lots, and of all other contingent events. Secondly, he should want either wisdom, or power, or providence, if aught should come to pass without his appointment: neither could all things turn so much to his glory, if there might be any thing that were not disposed by him. Use. 1 Admonition to be wary that we pervert not lots to serve our carnal delights, or covetous desires: it is not safe to sport with God's ordinances, whereof a lot is one: nor to command the Lord to wait upon us at our dicing and other plays, to guide the game: nor to set him awork about our unrighteous attempts, for the allotting of our neighbour's money or substance to us: but so to use it, as we may comfortably call upon his name before, and praise it afterwards. But about this we shall have just occasion to deal more largely, Chap. 18. verse 18. 2. To behold the hand of the Lord in all occurrences, that in crosses we may acknowledge his justice, and humble ourselves before him: in blessings we may confess his mercy, and offer praises unto him: and in every case to depend upon him, sithence nothing befalleth any without him. Consolation to the children of God, for their safety and good estate, because he that manageth the greatest matters, and he that dealeth in the smallest, doth tenderly love them, and is always respective of them, that nothing shall happen that may be for their hurt. Our Saviour himself apply this present point for the comfort of his people, saying, Are not two sparrows sold for a farthing? And one of them shall not fall Mat. 10. 29. 30 to the ground without your father. Yea, and all the hairs of your head are numbered; fear ye not therefore, ye are of more value than many sparrows. AN EXPOSITION OF THE SEVENTEENTH CHAPTER OF THE PROVERBS. CHAPTER XVII. Verse 1. Better is a morsel of dry bread, and peace therewith, than a house full of Sacrifices with strife. BEtter] More comfortable, safe, and wholesome, [is a morsel of dry bread] a crust (as we use to say) without any other cates or dishes, slender fare, a small pittance, and that also course and homely, [and peace therewith] if there be Christian love, quietness, and good agreement, [than an house full of Sacrifices] great abundance of dainty cheer, as they used to have when they offered peace offerings, as may appear Chap. 7. verse 14. And to that custom S. james seemeth to allude, when he saith, You have nourished jam. 5. 5. your hearts as in a day of sacrifice or slaughter. See Cha. 15. v. 17. Verse 2. A discreet servant shall have rule over a lewd son, and he shall divide the inheritance among the brethren. A Discreet servant] A faithful, painful, and wise servant, though a bondman, [shall have rule over a lewd son] shall be preferred before a rude and dissolute child, and sometimes be set over him as a governor: [and he shall divide the inheritance among the brethren] shall be as one of them, and have a portion among them, and be as it were in the room of the eldest brother, having the chief hand in making division of the goods and lands between the other sons and daughters. This indeed is sometimes verified according to the letter and words of the sentence, that servants be made Executors to their masters, and guardians to their master's children: but the drift hereof is to show, that they which are low may be exalted by virtue, and they which are high, may be brought down by vice: that wisdom preferreth divers above them that might have been their betters, and folly depriveth many of those prerogatives which otherwise they should have enjoyed. Doct. Grace bringeth men to promotion, and so doth sinfulness to debasement. In the book of Ecclesiastes he extendeth the comparison further than in this place, when he saith, Better is a poor and wise child, than an old and foolish King, which will no more be admonished. Eccl. 4. 13. 14. For out of the prison he cometh forth to reign, when as he that is borne in his Kingdom is made poor. Precedents on both sides, as well for the advancement of those that be virtuous, as for the dejection of them that fall to vicious courses, we have in one kindred, the inhabitants of one family, and sons also of one father, namely jacobs'. Reuben the eldest of all his children, for the great fault which he committed, was made younger brother, losing his birthright, his dignity, and double portion, even from his posterity for many hundred years together. And joseph contrarily, who exceeded all the rest in piety and goodness, did in like manner surmount them in authority and honour. He was raised from a servile condition, to an eminent estate; from the baseness of a prisoner, to the dignity of a Prince: he was made greater than his elder brethren, than his Lord and master, than the Kings principal Peers and Nobles, than any in the Land of Egypt, (as being set over the Land of Egypt) next unto Pharaoh. Reason 1 First, the one sort doth please, and the other provoke the Lord, whose hand hath the disposing of might and meanness. He advanceth, and he depresseth: he lifteth up and he casteth down: he maketh some glorious, and others contemptible, according to his own pleasure. Secondly, discretion, diligence, and faithfulness, and virtues of the like nature, are very amiable in themselves, and therefore yield delight to such as see them, and cause preferment to such as show them, as may appear Chap. 14. where it is said, that the pleasure of a King is in a wise servant. And on Prover. 14. 35 the other side, pride, idleness, contemptuousness and such other evil vices, do of themselves bring many men's estates into a consumption, and often draw upon them the displeasure of their superiors, to their utter undoing. Use 1 Reproof of their folly, that trust to rise, and not to fall by wicked ways; which are so far from fearing lest their lewd lives should pluck them under servants and inferiors, that they hope thereby to mount above Magistrates and superiors. And it were to be wished, that parents and great personages were less fond of ungracious sons and servants, and more wise to give best countenance to them that are most worthy: for divers choose them to be darlings, which love nothing so dearly as that which God abhorreth: Ishmael is more graced at their hands than Isaac, though Abraham preferred a godly servant before Ishmael: yea they set up sinful servants to over-crow, complain of, deride, and vilify their discreet and godly children. But let them understand, that the Lord will honour those whom they disgrace, and make them base whom they so much magnify. Encouragement for them that are in low places, if they have godly and lowly hearts, and wise and prudent minds. But this hath been handled in the last verse of the fourteenth Chapter. Verse 3. The fining pot is for silver, and the furnace for gold: but the Lord trieth the hearts. THE fining pot for silver] Goldsmiths have their vessels, wherein they prove and try the gold and silver from dross and corruption: [but the Lord trieth the hearts] he alone searcheth them, and knoweth them; and none but he by grace can purify them, though man by art can refine metals, and make them more precious. Doct. No skill, nor power, nor means of man, are sufficient to deal with the heart. He can sound the depth of the sea, and he can find out the altitude of the planets, and he can dig down into the mines of the earth; but he cannot reach to the counsels of the mind. That work the Scripture in many places ascribeth to God only, and to none other besides him. The heart (saith he by jeremy) is deceitful and wicked above all things: who can know jer. 17. 9 10. it? I the Lord search the heart, and try the reins, even to give to every man according to his ways, and according to the fruit of his works. David was much deceived in Achitophel, whom he esteemed to be very godly: and so was he also in Abshalom, whose purpose of going to perform his vow he thought to be very holy. And did not the Apostles conceive too well of judas, when they began to join with him in murmuring at the ointment which was bestowed upon Christ? For notwithstanding the sweet words of Achitophel, and the feigned devotion of Abshalom, and the counterfeit charity of judas; Achitophel proved a Traitor, and Abshalom a Rebel, and judas a Devil. But it is less marvel though men be beguiled by the fraud of others, when they are ignorant of that corruption that is in themselves. We speak not of Saul, who when he put the witches to death, did little think ever to seek to a witch: nor of Hazael, who condemning himself 2. King. 8. 13. to be a dog, if he should deal so cruelly as Elisha said, believed not that he could become so cruel: but of better men, even of the Disciples of jesus Christ, who purposing and promising to stand manfully unto him, did show themselves very timorous, and every one of them ran away from him. And Peter especially, which boasted of his courage and resolution, Matth. 26. above all the rest, became more cowardly and fainthearted than any of the rest. Reason 1 First, the Lord hath reserved it as a royalty to himself, not communicable to any creature, to be the searcher of the heart, according as Solomon in his prayer acknowledgeth, saying, Thou only knowest the hearts of all the children of men. That is an 1. King. 8. 39 office depending upon his omniscious nature. None is able to execute it, but he that knoweth all things. Secondly, the soul is a spirit, and cannot be sounded and sanctified by any, but by him that hath a spiritual power, and is the Lord and maker of spirits. Use 1 Instruction, to take his testimony for the state of our souls, and not to lean merely upon the opinion of men. They that be good, may flatter us; and they that be evil, may mistake us: but in him is neither dissimulation nor error. The Scribes and Phariseis were commended of the multitude; and Paul and jeremy were condemned of the multitude: and yet God condemned the Scribes and Phariseis, and he commended Paul and jeremy. But why did the Lord disallow or approve contrary to the like or censures of the people? Our Saviour yieldeth a reason of it, saying to the Phariseis, Ye are they which justify yourselves before men: but God knoweth your hearts. For that which is highly esteemed among men, is abomination in the sight of God. So then, though all the world should praise thee, thou art yet a contemptible person, unless thy own conscience be upright: and though every man should cry out upon thee, thy credit is nothing impaired, if thy soul be sincere and faithful. But how shall we know what God himself findeth in our hearts? By the testimony which his spirit giveth of our hearts. And how shall we know what the spirit testifieth? By the graces which it worketh, that maketh publication by the fruits of it, as love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, and temperance. Consolation to them whose spirits are void of guile, and replenished with grace: when they pray, their desires are manifest to God, and therefore shall be fulfilled: when they give thanks, their praises are known to be holy, and therefore shall be accepted: when they do any service to the Lord, the Lord is acquainted with their integrity, and will accordingly reward them. What then though slanderous mouths inveigh against them, and rail upon them? What though they charge them to be proud and insolent? What though they censure them for hypocrisy and dissimulation? Nay what though Satan should attempt to persuade them, that they were nothing else but hypocrites and dissemblers? The answer of job to his accusers will easily wipe away all those kinds of calumniations: Lo now my witness is in heaven, and my record is on high. And yet this is not all the comfort that proceedeth from job 16. 19 this doctrine; for observe, that God doth not only prove the heart as with a touchstone, to examine what metal it is, but fineth it as it were a furnace, to make it pure metal. In dealing with his elect, he maketh that better which he findeth good, and maketh that good which he findeth stark nought. Man with his fining pot and furnace can never turn clay and gravel into silver and gold: but God with his spirit and grace can convert the mire and worst kind of earth into gold, and gems, and most precious matter. They that be nothing else but a mass of pride, of cruelty, of impiety, and of all ill-favoured corruptions, he easily frameth to be humble, merciful, religious, and shining with all heavenly virtues. Verse 4. The wicked man giveth heed to false lips: and a liar hearkeneth to the naughty tongue. THE wicked man] He that is given to work mischief, [giveth heed to false lips] willingly listeneth to the shrewd words that men, that abuse their lips to falsehood, do speak: [and a liar listeneth to the naughty tongue] he that is wont to tell lies, and other ungracious tales, is glad to hear lies, and other speeches that are malicious and hurtful. Doct. It is the property of them that do evil, and speak evil, to be much delighted in hearing evil. A cursed tongue and a carnal ear are well met together, either of them gratifying his fellow: the former rubbeth where the latter itcheth; and the latter is chapman for that which the former uttereth. Saul was much affected with music, and had need of music to assuage the violent fits of that spirit of frenzy that haunted him: and yet no music was ever so delectable unto him, as informations against David and his friends, or tidings where David might be met with. He thought that great wrong was done him by his Courtiers, that would not complain of jonathan his own son for favouring of David. And when Doeg related after what manner Ahimelek the high 1. Sam. 22. Priest entertained David in God's house, he made a pleasant banquet to the heart of Saul. And so did the Ziphims, when they advertised him, that David was hid by them in holds, and they would deliver him into his hands. Blessed be ye of the 1. Sam. 23. 21. Lord (saith he unto them) for ye have had compassion on me. And it was no small contentment to the Priests and Council, to hear matter objected against Steven, though they Act. 6. 13. knew the informers to be false fellows, that were suborned to bear false witness against him. Reasons. 1 First, all their members and senses are servants to sin, and used as weapons of unrighteousness: and therefore if one be bad, another cannot be good: if the tongue be slanderous, the care will be graceless. Secondly, they love lies, and therefore how can they but hearken to them that make lies, sithence they prepare for their appetite, and as it were dress such meats as are toothsome unto them? Thirdly, by giving heed to false lips, and listening to naughty tongues, they provide matter for their own false lips and naughty tongues to talk of: they furnish themselves with such wares as they mind to make sale of for their best advantage. They may be prompted with more plausible lies, and probable obtrectations, by other men's inventions, than ever their own wits were able to find out or imagine. And that which they have heard, though never so slanderous, they think they may declare with warrant: and if a lie hath been told them, though never so palpable, they presume to tell it again with authority. Use. 1 Conviction of them that bring their ears to wholesome words, or rather, if it must be so, suffer them to be brought to their ears; but give their minds to corrupt speeches, and willingly entertain them in their hearts; which for fashion's sake will hear them that be honest and true, but in good earnest hearken to them that are lewd and liars. And yet who can pretend to hate sin more than these? And who so much as these continually cry out of sin? But never of their own, nor of their companions, nor of any others that profess the practice of that which is evil, though neverso abominable: but all their invectives are against hypocrites (as they call them) that will not be content to live like all other men, but seek to be more strict in their behaviour, and better in their conversation than the rest of their neighbours: such they perpetually pursue with grievous accusations: great crimes they have always to lay to the charge of such. But how do they prove them to be so faulty? What ground is there of these complaints? So it is said: they have it by report: such speeches are given out. But by whom? by swinish drunkards: by filthy fornicators: by hellish blasphemers: by impudent liars: by men, one way or other, egregiously sinful and wicked. What then are you that converse with such? that hearken to such? that are persuaded by such? but sinners and liars, like unto them. Instruction, both to be well advised how we trust the testimonies of them that have open ears to listen to lies; and also if we would maintain our own credit, to keep ourselves from the society of them that have venomous mouths: and if any will attempt to obtrude upon our ears their false reports, and uncharitable discourses, that our frowning brows do shut up and silence their clamorous lips, according to that which is said in another place, As the North wind driveth away the rain, so doth an angry countenance the slandering Prover. 25. 23 tongue: Which duty will better appear in the explication of that sentence. Verse 5. He that mocketh the poor, reproacheth him that made him: and he that rejoiceth at his adversity, shall not be innocent. HE that mocketh] which offereth despite to, and vilifieth by word, deed, or gesture, whether in the way of jest, or bitter disdain, [the poor] not only them that want wealth, but which are in any affliction, either externally or in their souls, [reproacheth him that made him] doth after a sort scorn and scoff at God, who created the man, and allotted him that estate; as he that laugheth at the work, doth consequently deride the artificer. [and he that rejoiceth at his adversity, shall not be innocent] not only he that showeth apparent contempt of the man afflicted, but which is glad in his heart for his misery and affliction, shall severely be punished. Doct. 1 The indignities that are offered unto poor Christians, redound unto the Lord himself. See Chap. 14. verse 31. Doct. 2 And he that rejoiceth, etc.] It is neither lawful nor safe to be glad at other men's sorrows, especially if they be Gods servants. The joy of the neighbour Nations was a great grief to the Church of the jews in their calamities, when the Babylonians made that woeful spoil of them: but the insultations of their ill-willers was no less dangerous to themselves, than grievous to them, and would make their own state as miserable as theirs. They have heard that I mourn (saith the Prophet in the name of the people) but there is none to comfort me. All mine enemies have heard of my trouble, and are glad that thou hast Lam. 1. 22. done it. Thou wilt bring the day that thou hast pronounced, and they shall be like unto me. Reason 1 First, that soul is empty of love and compassion, humanity faileth in it, which in stead of pity is moved with rejoicing at the harms of his brethren; and therefore is far from innocency, and near to some grievous punishment. Secondly, he consenteth to the wrongs that are done to the party oppressed: and thereunto is accessary, if his adversity hath grown from man's injustice. But if God with his own hand hath inflicted the cross, how sinfully are his judgements perverted by him that shall feed and refresh his malicious stomach with the sight of the same? as though he punished the godly to gratify the wicked, and made his children miserable, that his enemies might be merry. Use 1 Instruction, when the Lord layeth his hand upon our brethren, to mourn with them, pray for them, comfort and help them; but never insult at their sufferings, unless we be willing to cast ourselves into the same, or sharper afflictions. We shall come to a text hereafter that forbiddeth us to take delight in the fall or stumbling of our enemy, lest the Lord see it, and it displease him, etc. How then can he but be Pro. 24. 17. 18. provoked, and how shall we but be endangered, if the troubles of his people, being also our own faithful friends and well-willers, affect our hearts with joy and gladness? Terror for those envious persons which continually malign the good estate of good men; and therefore no news is more welcome to them, than that any of God's servants be in troubles and distresses. They fail of power to do them harm, but not of will to wish it; and therefore they solace themselves in the injuries that others do offer unto them: and in every loss, sickness, or matter of grief whatsoever, that doth befall them, and especially if the Devil can catch any of them in a snare, that they be overtaken with sin and folly, their gladness is immeasurable: they triumph excessively at the victory which Satan their father seemeth to have gotten. Well, the mischievous minds and affections of such, do convince them to be malicious persons, though no evil action were committed by them: and therefore their mirth will be turned into mourning, and their triumph into a lamentation. There was never any, nor shall be, nor can be, that sucketh sweetness out of the sorrow of the Saints; but God either hath or will make him taste of gall and wormwood. If anguish and fears bring him not to repentance, than judgements and plagues will follow him to destruction. Verse 6. children's children are the crown of the elders, and the glory of the children are their fathers. children's children] A long race, many nephews, such as we call grandchildren, and those of many descents, [are the crown of the elders] a comfort and credit to their parents, grandfathers, great-grandfathers, etc. [and the glory of the children are their fathers] it is an honour for the younger sort to have descended from worthy progenitors; provided yet in both these cases, that as well the ancestors as the posterity be virtuous, and well adorned with graces of their own. Many foolish vicious children can nothing credit their wise and godly progenitors, as Rehoboam and his son added nothing to the glory of David and Solomon: neither can sinful ancestors either yield honour to, or receive honour from their seed that is holy and religious. That blessed Hezekiah was in no sort dignified by his wicked father Ahaz: nor was that wicked Ahaz any whit graced by his blessed son Hezekiah. And in case that both the elders and yoongers, the fathers and children be all nought, as was cuised Cham and his seed, and cruel Cain and his, no multitude, nor might, nor means, of whatsort soever, can make either part honourable. Doct. 1 It is a great promotion to have a long and large posterity. The matter and form of thanks which David returned to the Lord for his promise of this rare benefit to be bestowed upon him, is memorable: Who am I (saith he) O Lord God, 2. Sam. 7. 18. 19 and what is my house, that thou hast brought me hitherto? And this was yet a small thing in thy sight. O Lord God; therefore thou hast spoken of thy servants house for a great while. The kindness of God was in this, among many other mercies, declared to joseph, that he saw Ephraim's children even unto the third generation, Gen. 50. 23. and that the sons of Machir, the son of Manasseh, were borne upon his knees. And it is observed as a principal part of that happiness wherewith the old age of job was refreshed, that he saw his sons, and his sons sons, even four generations. Reason 1 First, it is promised as a blessing and favour of God to his people, to multiply their seed, and make them fruitful, and prolong their days, to behold the increase and good estate of their posterity. So saith he to him that feareth the Lord, and walketh in his ways: Thy children shall be as the Olive plants round about thy table: and thou shalt see thy children's children, and peace upon Israel. True it is, that all the godly attain not to this, because God having store and multiplicity of good things, doth otherwise render recompense to many: but every good man that doth obtain it, hath the promise of God performed unto him. Secondly, they whose progeny is great, and posterity godly, have been serviceable to God, and profitable to God's people, in this behalf, that they have begotten and brought up such as are like to grow so helpful and fruitful both to the Church and Country. Use. Reproof of those that rather groan at it as a burden, than take comfort in it as a benefit, to be parents of many children. They wish their ground to be fertile, and their cattle to be fruitful, but their wives to be barren, or to bear but a few. They are glad of their calves, of their colts, of their lambs, of their pigs; but grieved and vexed at their sons and daughters. And why? Because they think they are put to their finding, and depend not on God and his provision; whereas themselves, of themselves, are not able to provide one meal, or morsel, or crumb for themselves; much less for a family. And if the Lord do maintain them, will he not do as much for theirs, if they and theirs would become his? And is he able to feed a few, and insufficient to minister to many? Doth he keep open house for all the fowls of the air, for all the beasts of the earth, for all the worms and vermin upon and in the ground, for all the fishes in the sea and rivers? And is he so poor, that he cannot, or so sparing, that he will not allow food for mankind, especially his own subjects, servants, and children? But faithless men consider not of these things, and therefore as they are unwilling to be called father or grandfather of many, so is it righteous, that though they should beget great plenty of children, yet they should gain but small store of honour and estimation by the same. Instruction, so to train up our children, that God's favour may preserve them, when sin and iniquity doth shorten the days of many lewd and impious Imps, that never live to be parents. It seemeth that good things were found in Pharez the son of judah; and it is sure that Er and Onan were sinful and wicked: and therefore he left a posterity, and such a one as was blessed and happy; and they both were destroyed childless. Their names were abolished, and his exalted, as it appeareth by that prayer which was made for Boaz: Thine Ruth 4. 12. house be made like the house of Pharez (whom Thamar bore unto judah) of the seed which the Lord shall give thee of this young woman. Consolation to poor people, that they are as capable of honour and credit in this respect, which is not the worst, as those of greater wealth and substance. He that is of mean state, may have as many children as the richest man in the Country, and instruct them as well for necessary points of salvation: and they may live as long, and grow as gracious, and be as fruitful as any others. Doct. 2 And the glory] Good parents and progenitors be great ornaments to their children. It was of long time accounted an honourable title to be called Abraham's son: and so it was indeed to them that also walked in his steps, and were like him in grace. And such a prerogative it was in like manner to descend from David, and be of his family. Reason 1 First, they obtain the blessing of God, not only for themselves, but for the state, safety, and glory of their lineage, or so many of their stock as shall be religious and faithful. This is the meaning of the Psalmist, when he saith, Blessed is the man that feareth the Lord, and delighteth greatly in his Commandments: Psal. 112. 1. 2. His seed shall be mighty upon earth; the generation of the righteous shall be blessed. And again: He is ever merciful, and dareth, and his seed [enjoyeth] the blessing. Psal. 37. 26. Secondly, the praise of that wisdom, valour, liberality, and every other good virtue and grace which is in themselves, remaineth as an inheritance to all them of their posterity, which forfeit not their right therein by folly and lewdness. Whiles jacob was living, joseph knew it would be no blemish, but a gracing to him to present him to Pharaoh, who should behold his gravity, and hear his wisdom. And after jacobs' death, all the Egyptians which accompanied him to his burial did actually yield to joseph the commendation of so worthy a father, by that solemn funeral, and doleful lamentation which they made for him. Use. Reproof of foolish fathers, which cloth themselves with shame and infamy, in hope to deck their sons with credit and glory: they live miserably, and deal unjustly, and cause all men to cry out upon their worldliness, fraud, and falsehood, and all to raise up their houses on high, and advance their names with wealth and honour. Neither are fathers only herein faulty, but many sons succeeding are as much infatuated as they, reposing their gentry more in the possessions and titles of their forefathers, than in any goodness that ever was in them. Those do they esteem the worthiest of all their Ancestors, which have been the wealthiest and highest, though worst and vilest. Verse 7. Excellent speech becometh not a fool; much less lying talk an ingenuous person. EXcellent speech] Prayer, thanksgiving, discourse of God, of the Scriptures, of Religion, of any holy things: the commendation of that which is good, the reproof and dispraising of that which is evil, [becometh not a fool] is not seemly in the mouth of a sinful sot, which neither practiseth, nor loveth, nor understandeth the points whereof he speaketh: [much less lying talk] any manner of corrupt communication, whether it be false or filthy, worldly or bitter, or scoffing, or idle; for one kind is put here for all the rest: [be seemeth an ingenuous person] is comely for a godly, wise, and honest man, such a one as is contrary to the fool formerly mentioned, in profession, heart, and behaviour, to utter. Doct. 1 Good words are unfit for bad men to speak. They lose their lustre and grace in the unclean lips of vile persons; and therefore the Lord doth expostulate the matter with those hypocritical dissemblers which are always prattling and babbling of his Laws, and yet continually transgressing them: What hast thou to do to declare mine ordinances, Psal. 50. 16. that thou shouldest take my covenant in thy mouth, seeing thou hatest to be reform, and hast cast my words behind thee? Reason 1 First, holy things are thereby profaned: they take the glorious name of the Lord in vain, and so violate his Commandment. Secondly, they do much harm by that manner of jangling, according to the Proverb: As a thorn standing up in Proverb. 26. 9 the hand of a drunkard, so a parable in the mouth of fools. They grieve the godly: they put back the weak: they make good conference less regarded: they harden their own hearts: they puff up themselves with pride: they pass sentence against their own souls: they cause Religion and the name of God to be blasphemed. Use 1 Instruction, to purge ourselves at all times, before we take the name or word of God in our lips. Let us labour to be clean, that our prayers may be clean; that our praises may be clean; that our profession may be unblamable; that our rebukes, our exhortations, our consolations, and all our conferences, may be comely, acceptable, and effectual. Reproof of them that deal in deep points, and yet have but shallow understandings, corrupt affections, and scandalous behaviour: they delight to parley of predestination, and yet find no testimony of their own election: they reason much of justification, but are utterly unacquainted with regeneration. They boast of Christ, and commend the Gospel, but have no communion with Christ, nor fruit of the Gospel. They sharply censure the faults of other men, and vehemently exclaim against the corruptions of the time; but they favourably pass by the faults in themselves, and take no time to purge away their own corruptions. Such are both taxed and convicted by the Apostle Paul, saying, Thou which teachest another, teachest thou not thyself? Thou that preachest a man should not steal, dost thou steal? Thou that sayest Rom. 2. 21. 22. a man should not commit adultery, dost thou commit adultery? etc. Doct. 2 Much less, etc.] Evil speeches are never so undecent, as when they proceed out of good men's mouths. That tongue which blesseth God, is every way too good to curse men (as S. james speaketh) or any way to be an agent jam. 3. 9 for sin or Satan. Muddy water is less offensive in a puddle than in a clear fountain: and bramble briers become thickets or thorny hedges better than an orchard. To this purpose tendeth the exhortation of S. Paul to the Ephesians: Let fornication, and all uncleanness, or covetousness, not once be named Eph. 5. 3. 4. among you, as it becometh Saints. Neither filthiness, neither foolish talking, neither jesting, which are things not comely; but rather giving of thanks. Reasons. 1 First, when godly and faithful men forget themselves in their talk, they give great advantage to their enemies, who lying in wait for their halting, do heedily observe whatsoever they do or say: and then they triumph, when the tongues of the righteous transgress, as though they had proved them and all their brethren to be nothing else but hypocrites and dissemblers. Yea the Devil and sin seem also to have gotten some victory over them. Satan plied job with all his art, might, and malice: by torments of body, and temptations of mind, to make him, rather than any other in the world, to break out into distempered and execrable speeches. And Paul declared to King Agrippa, and those that were with him, that when he was a persecutor, and so one of Satan's officers, his purpose and Act. 26. 11. practice had been by cruel punishments to compel the Saints to blaspheme. Secondly, they give offence to other of God's servants, by making some very sorrowful for them, and some ashamed of them, and others bolder and more venturous to imitate them. Thirdly, they displease the Lord, who hath chosen and called them to an holy vocation, to be spiritual Priests, that should offer always to him the Sacrifice of praise, that is, the fruit Heb. 13. 15. of the lips which confess his name. And therefore how unworthy a thing is it to pollute their lips with lies, or other lewd words, to the reproach of his name? Use. Instruction for every one whom God hath graced with an ingenuous heart and free spirit, to be circumspect and very considerate in all his speeches. If he be clothed with the precious garment of Religion, it doth concern him to look well to it, that his tongue do not defile or stain the same with any spot of untruth or vanity; but that he may approve his words and actions to the ears, eyes, and hearts of all that are about him. The consideration of who I am, will be a forcible motive to put me in mind what a one I must be, and consequently, what words I must utter. One worldling may brag like another, and use scurrility as another doth: but no worldlings practice may serve for a precedent to a Christian. The more freedom he hath in Christ, the less liberty is given to him to conform himself to the world; for their lips are not allowed to deal with sacred matters, nor his with such as are sinful. Verse 8. A reward is as a precious stone; pleasant in the eyes of him that hath it: it prospereth whithersoever it turneth. A Reward] A gift or present bestowed upon a Magistrate, or Officer, or any that may help or hinder a man in his cause, [is as a precious stone, pleasant in the eyes of him that hath it] much regarded of him on whom it is bestowed: [it prospereth whithersoever it turneth] it taketh effect, and bringeth good success, to what end soever it is applied: to escape punishment, to pacify wrath, to obtain promotion, to get favour in Courts, to cross one's adversary, or to bring to pass any purpose. Doct. The greatness of gifts is of more force to win friendship and favour, than the goodness of a cause. Thereby many procure both access to men of place, and success in their suits, whether just or unjust. A man's gift enlargeth him, and leadeth him before great men (saith Solomon in Prover. 18. 16 another Chapter) and every man is friend to him that giveth gifts, Proverb. 19 6 whether he do it in the way of liberality and love, or otherwise to bribe and corrupt. Reasons. 1 First, many great men do greatly affect rewards, and make more reckoning of them by far, than of all lawful fees, and that allowance which is due to their place: as in our text here, they set by them as if they were rich gems and jewels. And Hosea complained, that their Rulers [said] with Hos. 4. 18. shame, Give ye. Secondly, there is a kind of venom within them, whereby the receivers of them have their hearts poisoned, that they are utterly estranged from equity and justice. They are so enchanted with the liking of that which is presented to their sight, and offered to their hands, that the briber hath thereby brought them to be his servants; they may not deny to do the drudgery of gross injustice, for which he hath hired them. It is noted of samuel's sons, that (notwithstanding the precepts and practice of their worthy father, who may be an example of all judges and Magistrates for continency from corruptions) they walked not in his ways, but turned aside after lucre, and took rewards, and perverted the judgement. 1. Sam. 8. 3. The Lord foresaw what work rewards would make, when he said in his Law, Thou shalt take no gift; for the gift Exod. 23. 8. blindeth the wise, and perverteth the words of the righteous. Use. Instruction: 1. to them that are in authority, that their eyes be not dazzled at the glittering show of bribes, which though they seem to be better than diamonds, will not yet prove so good as flints. The curse of God doth commonly accompany them, to the corrupting of their natural gifts, the endangering of their souls, the impairing of their honour, and the ruinating of their estate or posterity in the end. Let them therefore prise God's favour according to the value of it, and duly esteem of his reward, wherewith he doth recompense them that deal uprightly: and then that which men do offer to maintain their evil causes, will not be so forcible with them, but they shall perceive it to be less worth than nothing. 2. To teach them that are overmatched with power, whose adversaries oppugn them rather with mighty purses, than with weighty reasons, and bring more currant metal than lawful matter against them, that they make their appeal to an higher Court, and crave Gods own hearing: and there also offer more powerful presents, which will be best acceptable unto that judge: namely, confidence in him, with prayers and supplications to him, by which means Hester and Mordecai, with the rest of the godly jews, overturned all the proceed of Haman. 3. To all men, not to judge of persons or causes according to the success of their suits, because many matters be carried by the demonstration which the hand doth make to the eye, and not which the tongue doth make to the ear. The sentence is passed according to the price that is paid, and not according to the truth that is alleged. The good use of giving rewards, and how it standeth with wisdom for a man to buy his right, and peace, and safety, we shall see, Chap. 21. verse 24. Verse 9 He that covereth a fault, seeketh love: but he that repeateth a matter, separateth a chief friend. HE that covereth a fault] that passeth by an infirmity, that burieth an offence, as much as may be, in silence, [seeketh love] by showing love to the party, preserveth concord where kindness was before, and taketh the way to make him his friend who was before but a stranger to him: [but he that repeateth] which looketh too narrowly into every slip, and is raking into men's frailties, especially so as to blaze them abroad to others, [separateth a chief friend] doth alienate the minds of those that be dearest unto him, and maketh them his enemies. Yet it is not against the rule of love to tell men lovingly of their faults; for that helpeth them to repentance and reformation, and cureth their credits, the blemish thereof being wiped away both from the eyes of God and men, as S. james saith: If any of you hath erred from the truth, and some jam. 5. 19 20. man hath converted him, let him know that he that hath converted the sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins. Neither is it unfit, but needful sometimes to acquaint others with the transgressions of our neighbours, if it belong unto us to be their Physicians; as joseph did jacob with the infamy his brethren ran Gen. 37. 2. into: and they of the house of Cloe did the Apostle with the 1. Cor. 1. 11. contentions of the Corinthians. And in some cases some men's sins must needs be discovered, for the safety of the whole state, both of prince and people, of Church and Commonweal: for it is a sure rule, that no man's faults are then to be concealed, when any man may take hurt thereby. See Chap. 10. verse 12. Verse 10. A reproof entereth more into him that hath understanding, than an hundred stripes into a fool. A Reproof] A rebuke and admonition only, though short also, one word as it were, [entereth more into him that hath understanding] worketh more upon his heart, and taketh better effect for reformation of his faults, [than an hundred stripes into a fool] than many grievous punishments inflicted upon a wicked person, which wanteth the sound and saving knowledge of God. The opposition is specially between desperate sinners, given over unto a reprobate sense, and a godly man; notwithstanding that Gods own elect may also be possessed with such obstinacy, till the time of their conversion: and then their miseries, with the work of God's holy spirit, will help them to humiliation and repentance. Doct. Easy corrections, where grace is, prevail more than great severity doth with them that are graceless. We read of two holy Prophets, namely jeremy and Haggai, that had to deal with two sorts of people, of contrary disposition, though both of one nation: and so their ministery and Gods own hand found a contrary success among them. jeremy was sent to the jews before their captivity, and they were foolish and sinful. And Haggai was sent to the jews being returned from captivity, and they were wise and godly: and therefore jeremy maketh this complaint against those of his time: O Lord, thou hast stricken them, but they have not sorrowed: thou hast consumed them, but they have refused to jer. 5. 3. receive correction: they have made their faces harder than a stone, and have refused to return. And Haggai giveth this commendation of those of his time: When Zerubbabel the son of Shealtiel, and jehoshua the son of jehozadak the high Priest, with all the remnant of the people, Hag. 1. 12. heard the voice of the Lord their God, and the words of the Prophet Haggai, rebuking them (as the Lord their God had sent him) than the people did fear before the Lord. Examples great store might be produced for experience on both sides; as David being flexible at the speeches of a woman that privately admonished him: and Achaz that was froward at the threatenings of the Prophets that preached unto him, and the heavy judgements of God powered down upon him. Reason 1 First, the one is rebuked and chastised in mercy and favour, and therefore the Lord speaketh rather to the heart than to the ear, making also corrections more forcible within, than sensible without: and the other is punished in wrath and displeasure, having nothing added to his soul, but spiritual plagues and curses. Secondly, the one hath a soft heart, a heart of flesh, which may easily be pierced: and the other hath an hard heart, a heart of Adamant, which is impenetrable. A needle or pin will enter further, and be more felt in flesh that hath life in it, than a dagger or sword in stones that are senseless. josiah his heart that was tender did melt at the only hearing of the Law: but Pharaohs heart that was obdurate, was little affected at the notable and imminent plagues that succeeded one another, upon himself and all his Kingdom. Thirdly, the one is judicious and provident for himself, and therefore looketh from whence and wherefore reproofs and chastisemenrs do come, and hath both skill and care to avoid the causes of them: And the other is ignorant and negligent, neither considering by whom nor for what faults he is smitten, and therefore remaineth incorrigible. Use. Instruction: 1. To show wisdom by making use of afflictions: if we will profit by few, we shall not be pursued by many: if we despise not small ones, we shall not be burdened with great ones: if words will serve the turn for redress of things amiss, we shall not be much visited with strokes. But though our former carelessness or stubbornness hath caused many of us to be afflicted, as well as reprehended, and brought us to as many troubles as rebukes, yet we shall free ourselves from the reproach of folly, if we can behold the hand that smiteth us, and be truly humbled for the sins that cause us to be smitten. When our ears be opened, to hearken better unto the voice of God: when our lips be prepared to make a more free and full confession of our faults: when our souls be resolved with greater integrity to order our ways, we shall be reckoned among the number of the wise: for none can be bettered by crosses and sorrows, but he that hath wisdom and understanding. And for this purpose, as often as we either give correction, or take it, it is expedient to seek the fruit of the same at God's hand: neither the frequency of punishments, multitude of stripes, nor the sharpness of strokes, without his blessing, will ever work any good effect in the soul. It is a true saying, and spoken by the spirit of truth: Though thou shouldest bray a fool in a mortar, among wheat brayed with a Prover. 27. 22. pestle, yet will not his foolishness departed from him. Verse 11. An evil man seeketh only rebellion: and a cruel messenger shall be sent against him. AN evil man] He that is destitute of Gods holy spirit, and walketh after the flesh, [seeketh only rebellion] setteth himself wholly to transgress the Commandments of God, and delighteth in nothing so much as in that which is contrary to his will: [and a cruel messenger shall be sent against him] even as Kings and other Princes send out some forces (if need so require) to suppress rebellions, and to apprehend and severely punish the Rebels: so the Lord armeth sometimes men with wrath and power against his enemies, and sometimes the Angels, and sometimes the unreasonable creatures, and sometimes the insensible creatures, to be as it were his officers, appointed to plague them without mercy, and sometimes his own hand immediately doth destroy them. Doct. No wicked man is better, nor shall be otherwise dealt with than a Rebel. Not only professed Atheists and Infidels, which openly renounce their Creator, and the King of the world, are so to be reputed, but sinful dissemblers also, which impiously provoke Christ jesus their Redeemer, & the King of the Church, are of the same number. Of such speaketh jeremy, when he saith, They are all rebellious traitors, walking craftily. And such jer. 6. 28. doth Hosea complain of, when he saith, My people are bend Hos. 11. 7. to rebellion against me. Neither of these sorts think themselves well, so long as they are not doing of evil. In their vocations they are worldly and covetous: in their recreations they are sensual and voluptuous: in the worship of God they are negligent and hypocritical: in all their works, in all their words, in all their cogitations, continually in every place iniquity and sinfulness floweth from them. Reason 1 First, they are all of them haters of God, such as repine at his honour and glory. Secondly, they contemn and violate his Laws. Thirdly, they are injurious and adversaries unto his Subjects. Fourthly, they are soldiers and servants of Satan his most mortal enemy. Use 1 Instruction to the godly, to be war of them, and unlike unto them, as much as they desire to be liked of God: that they commit evil less, and do good things better, and seek how to show obedience, not only to the positive laws of Magistrates, (though that be necessary for every Christian) but also to the divine Laws of God, which is proper to Christians. The best and most civil wicked man in all the world, is but half loyal at the most: Albeit none could appeach him of treachery, or contempt against his Prince, (though few that fear not God be faithful unto man) yet who can acquit him of rebellion and high treason against his highest sovereign the Lord? Consolation to God's people, whom the wicked do hate and molest: Their enemies are not so violent against them, as the Lord: (for in malice against him, they do so much malign them) and therefore let them be well assured, that he will protect his subjects from Rebels: his servants, his favourites, his children, from the weapons, and fury, and force of his enemies. With this self same reason doth he animate and encourage the Prophet Ezechiel, saying, Thou son of man, Ezek. 2. 6. fear them not, neither be afraid of their words, although Rebels and thorns be with thee, and thou remainest with scorpions: fear not their words, nor be afraid at their looks, for they are a rebellious house. And the greatest comfort of all is, when the Lord giveth them an heart to fear iniquity, and not to delight in it; to fly from that which is evil, and not to follow it; to subject themselves unto him, and to strive against sin, and not seek rebellion. And what though they have their frailties, their faults, their corruptions, that they fail of many duties, that they fall into many offences? Yet he putteth a difference between faithful subjects, which would, and cannot observe his Laws better; and wilful Rebels, which contemptuously despise his Laws. He knoweth that his soldiers are sometimes taken Captives in fight for him, and his enemies always take up weapons to fight against him. Terror for the ungodly, how great soever they be, and how safe soever they seem to be; for they are vile, as being Rebels, and in continual peril of some grievous plagues for a punishment of their rebellion. Good men have due cause to abhor their ways: for they rise up in arms against their heavenly King: and the righteous God hath cause to execute judgements upon them; for they oppose themselves against his holy government. And therefore when he beginneth to take them in hand, neither themselves nor any other shall be able to deliver them out of his hands. Whatsoever creature shall have the commission to torture and torment them, will be made both implacable and unresistible, as jehu to the house of Ahab, who spared not his own mistress: Ahashuerosh to Haman, who spared not his own minion: Adramelech and Sharezer to Zanecherib, who spared not their own father. And what could the Sodomites say or do against the violence of the fire? And what could Pharaoh say or do against the rage of the waters? And what could Herod say or do against the multitude and greediness of the vermin? All these took their time (which was all the time of their life) to rebel: And God took his time at the length (which was a seasonable and fit time) to send out these cruel messengers against them. How strangely then are they besotted, which conclude of a future safety by their present security? which fear no danger, because as yet they feel not destruction? as though a Rebel were free from all punishment, because he is not arraigned and executed so soon as he beginneth the commotion. Verse 12. Let a Bear rob of her whelps meet a man, and not a fool in his folly. THE she bear, whose young ones have been lately taken from her, exceedeth all other beasts in rage and fierceness. From thence doth Hushai take his similitude concerning David: Thou knowest (saith he to Abshalom) thy father and his men, that they be strong men, and are chafed in mind, as a Bear rob of her whelps in the field. And from thence doth 2. Sam. 17. 8. the Lord draw a comparison to express the grievousness of the plagues wherewith he purposed to punish the sinful Israelites: I will meet them as a Bear that is rob of her whelps, Hos. 13. 8. and will break the kall of their hearts. And the immanity of this beast may be discerned by that which befell the wretched boys which scoffed at Elisha, and were cursed by him. It is said, that two Bears came out of the Forest, and tore in pieces two 2. King. 2. 24. and forty of them. And yet it is not so dangerous to meet with such a Bear [as with a fool in his folly] as to fall into the hands of a wicked man in the extremity of his wickedness and fury. Doct. No wild beast is so savage and hurtful as a violent and sinful man is. Simeon and Levi were fools in their folly, and worse than Gen. 34. Bears, when they murdered all the Shechemites, and spoiled the City of Shechem. Saul was a fool in his folly, and worse than a Bear, when he caused fourscore and five Priests of the Lord to be slain at one time, and smote Nob the City of 1. Sam. 22. 18. 19 the Priests with the the edge of the sword, both man and woman, both child and suckling, both Ox, and Ass, and Sheep, with the edge of the sword. And such was the folly of foolish Pharaoh, Ahab, jezabel, Herod, and of Paul himself before his conversion. Reasons. 1 First, a Bear or other beast hath nothing in it beyond the nature of an unreasonable creature: but a desperate sinful man is possessed with the craft, cruelty, and madness of Satan, who is more outrageous (and so maketh them) than any other living thing can be. Secondly, he that keepeth himself out of the walk of a beast, is free from danger by him: and though a man should meet with him, yet it is not impossible by art or agility to get away from him: or if there were no escaping, yet at the most he hurteth only the body: but an impious wrathful man will do mischief far off as well as near. Haman remaining at Shusan, had laid a plot for the murdering of all the jews in an hundred and seven and twenty Provinces. Where shall a man hide himself from the paws and teeth of such a Tyrant? And these outrageous beasts in human shape, beside personal violence offered to the bodies of men, will diffame their names, and spoil their states, and subvert their families, and bring many souls to destruction. Use. Instruction, to walk warily every where, and look well to ourselves, that we be not made a prey unto them: for no Wilderness is more full of Lions and Leopards, of Bears and Tigers, than towns and Cities are of barbarous and furious fools. It is an absurd shift and excuse of the sluggard, to say, concerning the unreasonable creature, A Lion is without, Prover. 22. 13. I shall be slain in the street: but it is a part of wisdom to think, concerning these mankind beasts, a Bear may be in the way, in the street, in the house, and at the table: and therefore it is not safe for me to meet with him: that is, by indiscretion and carelessness to give him advantage against me. Neither can there be safety sufficient for any, by any circumspection, unless the Lord be our protector. If he should absent himself from us in his displeasure, how soon would the wicked swallow us up and devour us, their malice being so immeasurable? But he standing by us in his favour, though we walk thorough a roaring wilderness of wood and wild people, yet are we preserved from all hurt and peril. Verse 13. He that rewardeth evil for good, evil shall not departed from his house. HE that rewardeth evil for good] that dealeth injuriously and unkindly with him that hath declared his love in outward courtesies any way for his benefit and profit, whether by word or deed; or hath sought the salvation of his soul, by helping him against his sins, [evil] plagues and punishments from God, and many times displeasure from men also, [shall not departed from his house] from himself especially, and from his wicked posterity. Doct. Ungratefulness for favours received or offered is a heinous and dangerous sin. jotham chargeth the Shechemites not only with bloody jud. 9 cruelty in massacring and murdering the seventy innocent sons of Gedeon, but with barbarous inhumanity, in dealing so unkindly with his house, whose hand had always been priest and ready for their liberty, lives, and safety. David was much moved when he was so doggedly dealt with by Nabal, at whose hands he had deserved so much good, in preserving of his flocks: and God was more offended 1. Sam. 25. with Nabal than David was, and revenged his quarrel upon him, and that with no less punishment than the stroke of death. And the same David complaineth of the same sin in his Psal. 35. 12. 13. malicious adversaries, which were as greedy of his ruin, as he was desirous of their preservation; which put on armour to persecute and take away his life, though he put on sackcloth to fast and pray for the protection of their lives. Reason 1 First, they which are ungrateful to men that have been beneficial unto them, are also unthankful to God who hath inclined their hearts, and made them able to do them good. By this it doth appear, that joas did never render due praises to the Lord for his preservation and crown, because he yielded such hard measure to the son of jehoiada, who had before been his protector, and brought him to the Kingdom. Secondly, nature teacheth to requite good with goodness; and Religion requireth to return good for evil; and therefore a great offence it is to requite evil with evil, but most intolerable to recompense good with evil. Use. Terror for them that are both foolish for themselves, and churlish towards their benefactors; which are most bitter and violent against their best friends, and those which deal most faithfully with their souls: they will die upon their enemy's enemy, and mortally malign him that wisheth and would work their immortal happiness. No foe is so offensive to them, as he that prayeth for them, and giveth them good counsel, and setteth himself against their sins, even those sins and lusts which fight against their souls, for their perdition. For such did jeremy make prayers at first, and imprecations at last, by the spirit of prophecy, foretelling their miserable condition, according as our present text doth also declare the same: Shall evil be recompensed for good? jer. 18. 20. 21. For they have digged a pit 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, and let their wives be rob of their children, and be widows: and let their husbands be put to death, and let their young men be slain by the sword in the battle. Admonition, to take heed that we show not ourselves unthankful unto God, sithence it is so odious and full of dangers to be unthankful unto men. Forasmuch as he ladeth us with blessings, let us again with lips and lives declare his praises, that the glory of his benefits may return to him, and the use and comfort of them redound to us. Away with murmuring, though sometimes he afflict us: and abandon all pride and insolency, when he doth enrich us. It is a brutish part, and less beseeming men than beasts, when they are fat and full, to kick with the heel at him that hath fed them, as all high minded and contemptuous persons do against the Lord. Verse 14. The beginning of strife is as he that openeth the waters: wherefore before the contention be meddled with, leave off. THE beginning of strife] the person which is the beginner of strife, he that giveth the onset thereunto, [is as he that openeth the waters] that diggeth down the heads of ponds, or banks of rivers, whereby the waters are held in; which being by this means let lose, can neither be brought in again, nor restrained from doing of hurt; but the breach increaseth, and cannot easily be stopped: and the stream is violent, and cannot easily be stayed. [wherefore, before the contention be meddled with, leave off.] if it be possible, let there be no beginning of strife; but if there be, withstand the proceeding, and give up before the matter grow to heat, and the suit to charges. Doct. So soon as men fall to strife and debate, they presently make way for troubles and perils. It is not more certain that boisterous winds will raise up raging waves, nor that breaches in the Sea banks will let out floods into the Land, than that contentions among men will turn to their detriment and great annoyance. Yet is not sin to be winked at, but contended against: nor the truth to be betrayed, but contended for, so that it be done in godly zeal and wisdom, without fleshly frowardness and indiscretion. Neither is it unlawful to stand for a good cause in suit of Law, either as Plaintiff or Defendant, so that it be upon necessity, when he can neither undergo the wrong without great hurt to his estate, nor otherwise but by that means enjoy his right: and so that equity be sought for, and not revenge or victory; nor any course taken in the prosecution of the matter, but only that which is agreeable to Christian love. Abraham quickly perceived the event that would ensue Gen. 13. 7. 8. upon the jars between his herdmen and his Nephew Lot, that variance might in time have been set between themselves also; and therefore forthwith took order to extinguish them before the flame was grown too great. Reason 1 First, they hinder men from the faithful and fruitful exercises of all the holy services of God. Their prayers are interrupted: their attention to the word is disturbed: they cannot cheerfully give thanks to the Lord, nor do any other duty in due and seemly manner. Secondly, they work much mischief, and procure manifold transgressions, as S. james testifieth, where envying and strife is, there is sedition, and all manner of evil works. There jam. 3. 16. will be dangers of uncharitable surmisings, disclosing of secrets, false accusations, perjuries, quarrels, railings, oppression, and shedding of blood, beside many other pernicious effects of like nature. Thirdly, God's curse doth usually accompany them, as well they deserve the same, whereas his favour and blessing doth dwell with peace, and those that embrace it. Instruction, to foresee always what is like to be the end of every controversy, before we step one foot towards the beginning of it. It is a point of singular wisdom, to follow the counsel, or rather to obey the commandment that is given in another place: Go not forth hastily to strife, lest thou know not what to do in the end thereof, when thy neighbour hath put thee to Prou. 15. 8. 9 shame. Debate thy matter with thy neighbour, and discover not thy secret to another, lest he that heareth it, put thee to shame, and thine infamy do not cease. An inundation of disgrace and expenses, together with sorrow and vexation, is sooner brought than removed; and many men overwhelm themselves with such miseries of want and molestations, that they can never get out of them, until their state be drowned. For prevention whereof, first, be at peace with God; for he that hath obtained forgiveness of sins at his hands, will rather pardon offences, than be contentious with offenders, especially for trespasses against themselves. Secondly, get the spirit into thy heart, and then shalt thou feed of the fruits thereof, which are love, joy, peace, long-suffering, gentleness, etc. That will work such heavenly wisdom, as is pure, peaceable, gentle, and easy to be entreated. Thirdly, beware of a makebate, and take heed of pride; for the one without us will tell tales in our ears, and the other within us will distemper our hearts, and both of them make us contentious, and unquiet in our behaviour. Verse 15. He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. HE that justifieth the wicked] which either publicly or privately doth either warrant the unlawful actions of sinful men, or cleareth them of the practice of that whereof they are guilty, or freeth them from the punishments which their faults do justly require, [and he that condemneth the just] imputing those things unto them for faults, which indeed are virtues, or not at all any offences, (as they did to the Disciples of Christ, for plucking, rubbing, and eating the ears of corn on the Sabbath day, which in that case might be done without sin) or laying those crimes to their charge whereof they are innocent and faultless: [they both are abomination to the Lord] the one as well as the other is loathed and disliked of him, and neither of them shall escape the judgements which are to be executed by him. Doct. 1 It is a dangerous sin to give any allowance to evil men in their evil ways. Among many sorts of sinners which are liable to woes and curses, in the Prophecy of Isaiah they are numbered and threatened which justify the wicked for a reward, and take away the Isa. 5. 23. righteousness of the righteous from him. And in the 24. Chapter of this book a particular plague is denounced against them, that they shall be made odious to men, and they shall have them in detestation: He that saith to the wicked, Thou art righteous, Prover. 2. 24. him shall the people curse, and the multitude shall abhor him. Reasons. 1 First, such a one condemneth the Law of God: for that condemneth the wicked, whom he cleareth. Secondly, he doth as much as he may to bring sin into credit, that others should also practise it without fear or reproach. Thirdly, he hardeneth the heart, and hurteth the soul of the offender, debarring him from corrections, which are the medicines of God for the curing of evils. He dealeth as a murderer under the name of a Physician, that encourageth his patient to eat poison freely. Fourthly, he taketh a course to kindle God's wrath against the whole Country, and to draw down public plagues for want of equity and execution of justice. Use 1 Instruction for those that are in place of authority, to take heed that they be not too indulgent to obstinate malefactors. They may gratify men thereby, and make themselves acceptable unto them, but in the mean time they displease the Lord, and make themselves abominable to him. And in sparing of grievous transgressors which ought to be punished, they make themselves accessary to their transgressions, and many times, like Saul and Ahab, bear a part of the punishment. Reproof of jurors, that addict themselves to acquit those whom they know to be guilty of blood, or other heinous offences, and to that end labour the rest of their companions to join with them in the same perjury and corruption, and so infect their fellows, and strive to stain the judgement seat with unrighteous sentence and proceed. And here also are to be reprehended such as have their pens ready to write in the behalf of any bad person, to procure him release, and as it were to rescue him from the righteous hand and strokes of the Officer. Neither are those forward compurgators to be passed by without rebuke, who are priest and swift to adventure their word, yea their oath, and so their souls and salvation, in commendation of any that will entreat them, though never so lewd and licentious. When they are persuaded, and often when they know that he sweareth falsely, and is culpable of the fact whereof he is accused, yet they say, and swear, and publicly protest to God and men, that they think him to be honest, and his oath to be true. And what shall we say of flatterers? Do not they palpably justify the wicked? And do not they, and every one that magnifieth the ungodly, give cause of suspicion, that they also little dislike of ungodliness? For it is said, that they which forsake the Law, praise Prover. 28. 4. the wicked: but they that keep the Law, set themselves against them. Doct. 2 He that condemneth the righteous] It is not safe for any to lay blame upon blameless persons. Our Saviour admonisheth them that would not come into judgement, to beware of judging; and them that would not be condemned, to take heed of condemning. It is not lawful for any to judge or condemn without a calling, nor unrighteously in a calling. Reason 1 First, it proceedeth from cruelty, hypocrisy, or at least from temerity and rashness. Secondly, it is contrary to love, mercy, and justice. Thirdly, it is a wrong offered unto the Lord's people: for he is a Guardian and keeper of the righteous, and so much as he loveth them, he must needs loathe their adversaries that injuriously condemn them. Use 1 Terror for backbiters, and all those which are always and in every place, upon their benches and judgement seats, receiving verdicts, and passing sentences upon the behaviour and very hearts of innocent men. Either with lies and slanders they accuse them of things which they never committed, or else deprave those things which they faithfully performed. They carp at their wisest speeches, and quarrel at their justest actions, and find fault with their uprightest meanings, and so make their greatest graces carry an appearance of greatest corruptions. Such doth the Prophet threaten, when he saith, The cruel man shall cease, and the scornful shall be consumed, and all that hasted to iniquity shall be cut off: which made a man to sin in his word, and laid a snare in the gate for them that reproved them, and made the just to fall without a cause. Consolation for them that bear the burden of wrong judgement, that since the Lord is so far displeased with them that causelessly condemn the righteous, he will therefore in due season clear their righteousness. So he hath promised when he saith, that he will bring it forth as the light, and their judgement as the noon day. And so hath he verified Psal. 37. 6. his word by many examples in the Scriptures, whereof Naboths case is one, and by manifest experience in all ages. Verse 16. Wherefore is there a price in the hand of a fool to buy wisdom, seeing he hath no heart? WHerefore is there a price in the hand of a fool] Whitherto serveth it that a foolish wicked man hath wealth, time, and other means, [to buy wisdom] procure the knowledge of God, [seeing he hath no heart] when he hath neither wit, nor will to use them to that holy end? The meaning is, that a sinful man is nothing the better for all his riches, or whatsoever else he possesseth, if he have no affection or desire to seek and labour for sound understanding. Doct. 1 All outward blessings are as it were prices whereby we should purchase grace and wisdom. The exhortation which Solomon maketh, Chap. 4. verse 7. importeth so much, where he saith, Wisdom is the beginning: get wisdom therefore, and with all thy possession get understanding. Thereby many fruitful books are provided, and thereby many faithful instructors are maintained, and thereby many other good helps and opportunities are enjoyed, as in that place shall be more largely declared. Doct. 2 Seeing he hath no heart] No means can make a man wise, which wanteth a good will to learn heavenly wisdom. Ishmael had good education, and Achitophel had quick capacity, and the fool spoken of in the Gospel had store of riches; and none of all these attained to any grace. One of them was strong, and another witty, and another wealthy; but never a one wise and godly. judas heard as good a Teacher as Peter, or any other Apostle, and had as good company, and saw as many miracles; and yet they having good hearts, became worthy and excellent persons: and he having a false heart, became a cursed Traitor, and a Devil. Reason 1 First, wisdom is from above: the spirit of God doth infuse it, and no means of their own force beget it, as Elihu speaketh concerning old age: I said, the days shall speak, and the job 32. 7. multitude of years shall teach understanding. Surely there is a spirit in man, but the inspiration of the Almighty giveth understanding. Great men are not always wise, neither do the aged alway understand judgement. Secondly, without the spirit, where the heart is away, and the desire of wisdom is wanting, there all these means, which seem to be helps, do turn to hurts, as goods, good instructions, sharpness of wit, time and leisure, and many such like. They choke the word, and harden the heart: they puff up the mind: they draw all the affections to vanity. Use. Instruction, when God hath put wealth and earthly commodities into thine hand, that thou get grace and heavenly blessings at his hand, and be not confident of having any thing without the well using of it. If a price be committed unto thee, be sure to seek direction how to lay it out for best advantage to thy soul. Trust not thine own heart, as it is by nature; for nothing can be more treacherous than a carnal heart to a natural man. Neither is it enough to be wealthy, witty, or mighty: for so thou mayest be, and yet be the more miserable, wretched, and accursed. Neither satisfy thyself in this, that thou art taught the ways of God, and livest under an holy ministery; for so do many, to their greater condemnation: but labour for a gracious heart, and lay up spiritual treasures, and be good ground to receive the good seed of the Gospel, that thou mayest yield to God the fruits of obedience, and God may yield to thee the recompense of glory, and then shalt thou make good markets with the price in thine hand, and then art thou truly wise unto salvation. Verse 17. A friend loveth at all times, and a brother is borne for adversity. A Friend] He that is true and trusty, [loveth at all times] is constant in good will, and ready always to perform every duty of kindness: [and a brother] a natural and dear friend, and not every natural brother or kinsman, (for it is said in the next Chapter, verse 24. that a friend is nearer than a brother: and in the 19 Chapter, verse 7. All the brethren of the poor do hate him) [is borne for adversity] then beginneth to show himself as if he were new borne, when a man being in affliction hath most need of him. Doct. The change of a man's estate causeth no alteration in the affection and behaviour of faithful friends. If his companion be advanced, and rise above him, he is not moved with envy, but with gladness: if he be depressed, and sink beneath him, he doth not despise, but pity and secure him. It was jonathans' joy to see David far in the favour of Saul: and it was a great grief unto jonathan, to see Saul so far incensed against David. If he could have confirmed his father's good opinion of him before he began to malign him, he would have prevented the breach: if he could have reconciled his mind to him afterwards, he would have done it. And Ruth was no less loving and dutiful to Naomi at her return to judah empty, than when she came unto Moab full. In every place, and in every state, she was all one, after they two had grown to be one. Wither thou goest (saith she) I will Ruth 1. 16. 17 go: and where thou dwellest, I will dwell. Thy people shall be my people, and thy God my God. Where thou diest, I will die, and there I will be buried. The Lord do so to me, and more also, if ought but death depart thee and me. It is set as a brand of reproach upon those of Asia, as Phygellus and Hermogenes by name, that they turned away from Paul when he was in prison: and as an ensign of honour for Onesephorus, that he oft refreshed him, and was not ashamed of his chain. Reason 1 First, the love of faithful men is not grounded on the goods, but on the goodness of their friends; and therefore if their graces hold, though their substance fail, they remain firm and immutable, and therein is their integrity and uprightness declared; whereas a dissembler in self-love buildeth upon the hope of profit and commodity, which once failing, he fadeth, and all his fair shows come to nothing. Secondly, they are tender-hearted, and full of pity, (the adversity and troubles of their friends working upon them, as the ache and pain of one member affecteth another) and therefore that is the time wherein their love and care to minister comfort unto them will be the more manifested. Thirdly, God hath ordained one of his servants to be an hand and helper to another in necessities; and to that end he hath given commandments, and promises of reward: and to that end both by force of his providence, and work of his spirit, hath united them together as brethren. Use. 1 Instruction, as to be circumspect with whom we join in league and society, that they be honest and virtuous persons, so to be settled in our affections, that we show not ourselves unconstant and variable. Wavering minded men are always without honour, especially when they be changeable in matters of God, and slippery to their friends in their amity. Well may such be counted flatterers, for faithful friends they never were, nor benevolent minds did they ever bear And yet if men will needs be swerving, and start away from those that made reckoning of their love, let them do it in the time of their friend's prosperity, that they torment them not with their perfidious dealing, if they should fall into adversity. That traitorous Achitophel did bring more anguish to David's heart by his apostasy, than did the greater part of the other Rebels. And job did much complain of them that played the winter-brookes with him, overflowing with proffers of courtesy when he had no need of them, and being empty of compassion, as dry ditches are of water, when he expected some comfort from them. Consolation, that the Lord himself will love his children perpetually, which maketh his children to love their friends so constantly. No brother is so near to his brother, nor any son to a natural parent, as every good man is unto him: wherefore if men by his work have their hearts so fast and firmly knit one to another with such entire affections, how much more will he, in his infinite goodness and mercy, remain eternally favourable and gracious unto them that are as dear unto him as if they were members of his own body? And many times their commiseration doth exceed their power. They can mourn for, but not relieve the distressed state of their best beloved darlings: but he is every way all-sufficient: his ability and might extend as far as his goodness and mercy: his arm is long enough and strong enough to draw his people speedily out of the bottom of the deepest misery. Verse 18. A man void of understanding clappeth the hand, taking upon him suretyship before his friend. A Man void of understanding] An undiscreet and foolish person [clappeth the hand] giveth his word for another man's debt, and confirmeth the same by giving his hand or writing, or other means, such as whereby a promise is ratified: [taking upon him suretyship before his friend] voluntarily, rashly, and unadvisedly, being ready to offer himself to this burden before he be entreated thereunto. See Chap. 11. verse 15. Verse 19 He that loveth strife, loveth transgression: and he enlargeth his gate that seeketh a breach. HE that loveth strife] which is not upon necessity drawn into contentions, nor through infirmity sometimes falleth thereinto, but taketh delight in brawls and controversies, [loveth transgressions] is surely a wicked man, and taketh pleasure in sin, which is the cause of his unquietness; and likewise procureth many evils to ensue upon debate and variance, which are the effects of his turbulent humour: [and he enlargeth his gate that seeketh a breach] he that picketh quarrels, and is desirous to fall out with men with whom before he was at agreement, setteth open a wide door to let in many mischiefs. See verse 14. Verse 20. He that hath a froward heart, shall not find good: and he that is perverse in his tongue, shall fall into evil. HE that hath a froward heart] which is not only misled by ignorance, or subject to faults by frailty, or overtaken at some times by passions, but is given to be wilful and stubborn, his soul is in the power of frowardness: [shall not find good] shall obtain no favour or blessing from God, but judgements and curses rather, both for his everlasting state, and for his present condition, howsoever he may seem to possess many earthly commodities: [and he that is perverse in his tongue] which abuseth his tongue to swearing, lying, flattering, railing, filthiness, or any other lewd speaking, [shall fall into evil] shall feel and find in the end some heavy stroke of God to light upon him. See the danger of frowardness, Chap. 11. verse 20. where the froward of heart are said to be abomination to the Lord: and Chap. 12. vers. 8. where he that is froward in heart is threatened to be despised. And the danger that cometh by an evil tongue shall be showed in the next Chapter, verse 7. Verse 21. He that begetteth a fool, begetteth him to his own sorrow: and the father of a fool shall have no joy. HE that begetteth a fool] The parents of those children which are destitute of wisdom and grace, [begetteth him to his own sorrow] procure to themselves matter of grief in the very generation of an ungracious seed: but feel the bitterness of it when they find the frowardness and rebellion, and (it may be) the misery and evil end of such sinful sons: [and the father of a fool shall have no joy] His meaning is not, that they which have wicked children are without all comfort: for then the best men, as Abraham, Isaac, jacob, David, and other excellent persons, should have been altogether comfortless, having godless sons as well as godly: but they can have no rejoicing in such a wicked progeny, so long as they continue in their impiety and folly. See Chap. 10. verse 1. Verse 22. A joyful heart causeth good health: but a sorrowful mind drieth up the bones. A joyful heart] especially that which is refreshed and made merry with godly joy, [causeth health] is many times as good as physic and wholesome medicines for the restoring of health to weak bodies, and keepeth the healthy in very good temper, by a certain vital vigour which it conveyeth into them: [but a sorrowful mind] an heavy spirit, which is cast down without just cause, or beyond just measure, [drieth up the bones] causeth the body to be out of tune, and greatly diseased, by consuming the radical moisture, and filleth the bones with aches, and wasteth the marrow that is in them. See Chap. 13. verse 13. Verse 23. A wicked man taketh a gift out of the bosom to pervert the ways of justice. A Wicked man] Both the party that hath the bad cause, and standeth in it, and the unjust judge, or other corrupt Officer, that will be induced to do wrong, [taketh a gift] which the one hath prepared to give, and the other knoweth to be brought, [out of the bosom] closely and privily, that others discern it not [to pervert the ways of justice] to overthrow the right, and stop the course of Law, wherein (as in broad and high ways) the Magistrate should walk without all partiality. The force of gifts and bribes hath already been declared, verse 8. Verse 24. Wisdom is in the face of him that hath understanding: but the eyes of a fool are in the ends of the earth. Wisdom is in the face of him that hath understanding] the modest, lightsome, and amiable countenance of a discreet and virtuous person, and especially the staidness of his eyes, declareth and publisheth him to be wise: [but the eyes of a fool are in the ends of the earth] his looks and countenance bewray and discover the lewdness, folly, and sottishness that is within him, and namely the inconstancy or wandering of his eyes, roving hither and thither, as if he would look from one side of the land to the other. Doct. A gracious heart will show itself in a seemly countenance. The sin of the soul doth mar the face, and maketh them that are fair to appear ill-favoured: and the sincerity of the conscience doth beautify the countenance, and cause them that are deformed to look pleasantly. Which Solomon the Writer of this book, doth testify in his other book of Ecclesiastes: The wisdom of a man doth make his face to shine, Eccl. 8. 1 and the strength of the face shall be doubled. It is noted of Steven, that even when he was in the hands of his adversaries, and his adversaries were in hand to take away his life, there was a majesty in his countenance before all the Council that looked steadfastly upon him: they saw his face, as it Act. 6. 15. had been the face of an Angel. Reason 1 First, godly wisdom maketh the heart good, and a good heart maketh a cheerful countenance, as was before showed, Chap. 15. verse 13. Secondly, it freeth men from the force and violence of lust, pride, passion, and guiltiness, which distemper the heart, and disfigure the face, as was to be seen in the wrath of that cursed caitiff Cain. Use 1 Instruction, so to govern all our affections, that every one of them do grace our presence, and cause our faces well to become us. Sometimes we shall be occasioned to anger and displeasure: sometimes to mirth and cheerfulness: sometimes to sorrow and sadness: sometimes we shall converse with many publicly: sometimes with fewer privately: in all those cases let us so demean ourselves before them that shall behold us, that they may see gravity and moderation, with such gestures, looks, and behaviour, as well beseemeth the sons of wisdom. Fierceness, frowning, lowering, lightness, must be as heedfully avoided as complainants, that will be ready to accuse us of folly to every one that looketh in our faces. Reproof of them that being too bad already, abuse their eyes, and other members and senses, to make themselves worse; as unclean persons and wantoness do fill their hearts with lust, the covetous with worldly desires, the proud with self-liking, and admiration of their own persons, apparel, or possessions, and others as they are otherwise affected. These are far from jobs spirit, and David's: they make no job 31 1. Psal. 119. 3●. covenant with their eyes to restrain them from evil objects: they pray not to the Lord to turn them away from regarding vanity. Verse 25. A foolish son is a vexation to his father, and a bitterness to her that bore him. HIs contemptuous and disobedient behaviour to his parents, and other lewd conditions, and (as it often falleth out) his unhappy estate, doth fill the hearts both of his father and mother with anger, and with great grief and sorrow. See Chap. 10. verse 1. Verse 26. It is not good even to condemn the righteous, nor to strike ingenuous men for equity. IT is not good] but evil and hurtful [to condemn the righteous] to speak against or pass sentence upon harmless men with our lips; or so much as to censure them in our hearts: [nor to smite ingenuous men] to punish well disposed and faithful persons, whom the Scripture, in regard of the free spirit that is in them, whereby they are preserved from the power and bondage of sin, and in regard of the dignity that grace hath advanced them unto, doth call by the name of free men and princes, as the word heereused doth signify, [for equity] either for shunning that which is unlawful and nought, or doing that which is commendable and good. Doct. It is very dangerous to deal hardly with good men for their godly behaviour. The Lord in the Law doth admonish the Magistrate to beware of this sin, and to the prohibition annexeth a commination or threatening, to make him the more heedful to avoid it: Thou shalt keep thee far from a false matter, and Exod. 23. 7. shalt not slay the innocent and righteous: for I will not justify a wicked man: that is, I will find out the guiltiness of such unjust judges and Rulers, and I will accordingly plague them for the same. This may be exemplified by that which befell Pharaoh, Ahab, jezabel, and Manasse, though not to his destruction, yet to his smart; when of a Prince he was made a prisoner, and bound with chains like a malefactor. And the Lord jesus told Paul whiles he was violent against them that believed in his name, he did but unwisely beat the point of the goad with his heels: He kicked against the prick, as in the end it was told him. Act. 9 5. Reason 1 First, it is clean contrary to the end and purpose of authority, to lay burdens upon well-doers: for the Magistrate is appointed to be the Minister of God for their wealth, and to Rom. 13. 3. yield encouragement and praise unto them. Secondly, they are all the members of Christ, and no less dear unto him than the apple of his eye, as himself doth testify, Zach. 2. 8. Thirdly, every good cause for which any faithful man doth suffer wrong, is God's cause; and therefore whosoever opposeth himself against that and him that maintaineth it, impugneth God's glory, and pursueth his servant. Continual cries ascend to heaven against them that smite the righteous with the fist of wickedness: the cry of cruelty, the cries of them that are cruelly handled, the cries of all God's people in the behalf of the oppressed, against their adversaries and oppressors. Use. Instruction for all them that are Governors, either domestical or public, in the higher places or inferior, to reserve their strokes for malefactors, and their favour for well-doers. It is a sin, not to encourage them, not to comfort them, not to defend and secure them: and especially to kill and murder them, as the tyrannical red beast of Rome is wont to do. If it be not good to condemn the just, and smite the righteous, than it is nought to spoil and undo them, and worse to make havoc and slaughter of them: and then surely the world cannot long go well with him and his adherents, Agents, and well-willers, nor with any of them that walk in his steps, sithence it is their occupation to be butchers and shedders of blood, even the blood of them that most faithfully and sincerely give testimony to the truth of the Lord. They are never about their work, but when they are about some mischief against the people of God, and his services; which should move every Christian Ruler to be as unlike unto them in practice, as in profession; and to show as much kindness to those that walk in the ways of righteousness, as they do cruelty and fierceness. Verse 27. He that hath knowledge, spareth his words: and a man of understanding is of a cool spirit. Verse 28. Even a fool, when he holdeth his peace, is counted wise: and he that shutteth his lips, prudent. HE that hath knowledge] which is endued with sound wisdom, [spareth his words] holdeth in and keepeth back unnecessary and fruitless speeches: he delighteth not in speaking much, but in speaking well: [and a man of understanding] being both judicious and godly, [is of a cool spirit] is moderate, and well stayed in his affections: not easily bursting forth into anger, but diligently taking heed of the heat of his heart, and thereby is able to bridle his tongue from multiplying of many and passionate words. [Even a fool, when he holdeth his peace, is counted wise] So excellent a thing it is to keep silence in time and place, that even a silly person and Idiot holding his tongue, is deemed wise, and taken for a discreet man, because that by foolish babbling he bewrayeth not his ignorance and folly. Doct. It is a point of singular wisdom, to be silent until it be fit to speak. As he is barren and fruitless, that is always mute, and will say nothing, so he is unadvised and witless, that is ever talking, and will not conceal any thing. A fool poureth out all Prover. 29. 11. his mind: but a wise man keepeth it in till afterward. And therefore S. james admonisheth every man to be swift to hear, and jam. 1. 19 slow to speak. Reasons. 1 First, he that is talkative, and given to many words, doth through his rashness utter many idle words: much mud of vanity will issue out where the sluice of moderation is plucked up, and passage given to all that can be spoken. Secondly, he wrongeth both himself and the company, in taking the place from others which would be more profitable in their conferences. Thirdly, he maketh himself contemptible and ridiculous to them that hear him, by showing his pride, arrogancy, and ignorance; whereas he that is more desirous to hearken to others than to hear himself, is commended for his modesty and discretion, healeth his ignorance by learning in silence, before that he was known to be ignorant. Use 1 Confutation of their vain minds, that think their speaking much will make them much to be commended and spoken of for wisdom. They trust that their praises will be as many as their words, and therefore their words be as many as they can have time to deliver, and more than any wise man is willing to hear. But seeking glory, they meet with disgrace: and hoping to be had in admiration for being able to say very much, they fall into derision for not being ashamed to talk too much. The simplest and meanest that hath so much wit as not to discover the want of his wit, is preferred by God, and all men of judgement, before him that is continually striving to show himself witty, by multitude of words. Instruction for every one to be no less frugal in ordering his words, than he ought to be thrifty in managing his state. For it is as dangerous to be lavish in spending of speech, as it is to be wasteful in laying out of money; and both will bring shame and misery. In regard whereof, it is needful, among many other vices, to abandon self-conceit and wrathfulness; and among many other graces, to store the heart with lowliness and long-sufferance. When the affections of a man are kindled with passionate distempers, his tongue forthwith is fired with the flame thereof, and the hot breath that fumeth out of his mouth is difficult to be cooled. All immoderate anger and fierceness doth weaken the heart, and strengthen the lips: it maketh the tongue violent, that it will not be tamed; and the mind impotent, that it cannot overrule it: and therefore when james persuadeth men to be slow jam. 1. 19 to speak, he doth advise them to be slow to wrath also. FINIS.