Exposition of Proverbs 13-14, Exposition · Chapter 14

Exposition of Proverbs 13-14 · Exposition · Chapter 14

p. 78AN EXPOSITION OF THE FOVRTEENTH CHAPTER OF THE PROVERBS.

CHAPTER XIIII.

Verſe 1. A wiſe woman buildeth her houſe: but the fooliſh deſtroieth it with her owne hands.

A Wiſe woman) Such a one as is both godly and diſcreet, buildeth her houſe, is helpfull and profitable, to the ſtate & family of her huſband, and her owne. But ſhe that is fooliſh, being deſtitute of grace and good prouidence, how much wit ſoeuer ſhe hath: for many times the moſt witty wiues, are the leaſt thrifty huſwiues, deſtroieth it, vndooeth her hus…and, her ſelfe, and children, and ouerthroweth the whole houſhold.

It behooueth a man in regard of his whole eſtate, to be wiſe Doct. and wary in making choyſe of his wife. Though his owne skill and power be ſlender▪ and vnable to effect any matters of importance, yet by a wiſe diligent helper, he may bring great things to paſſe: and though himſelfe be neuer ſo induſtrious and expert in his calling, yet by a wretchleſſe and waſtfull yoakefellow, his labours may be all conſumed. A good woman comming to a houſe ſcarce ſide-wall high, will ſet vp the roofe, & furniſh the rooms: but a lewd huſwife finding an houſe already built and ſtored, will p. 79raſe the foundation of it, and quickly empty it of all the furniture. Some by their ſloth & careleſneſſe, neglect either to get or ſaue: others by their pride or luxury, or like vices, ſpare not to lauiſh out, and miſpend, and all by ſinfulnes and rebellion againſt God, do drawe downe his curſe and iudgements vponupon them. Somewhat hath been already ſpoken to this point, in the twelfth chapter and fourth verſe, vponupon theſe words: A vertuous woman is the crowne of her husband: but ſhe that maketh him aſhamed, is a rottenneſſe in his bones. And more remaineth to be handled in the one and thirtieth chapter, where the Lord himſelfe doth at large illuſtrate the ſeuerall properties, and good effects of a prudent, godly, and gratious woman.

Verſ. 2. He that walketh in his vprightneſſe feareth the Lord: but he that is lewd in his waies, deſpiſeth him.

BY walking, and waies, is meant in the Scriptures, the ordinary, vſuall, and common courſe of mens behauiour: & by vprightneſſe, the ſincerity and faithfulnes of their harts, contrary to fraud and guile, which pretendeth one thing, and purpoſeth another, in them which make a ſhew to doe ſeruice to God in that wherein they only, or principally propoſe ſome carnall end to themſelues: and by fearing the Lord, is vnderſtood true piety and godlines. So that the ſence of the former clauſe is, that eueryevery one which accuſtometh himſelfe to well doing, vnfainedly, without hypocriſie and halting, is vndoubtedly the child of God, and truely religious. But he that is lewd in his waies, that leadeth a wicked life, whether openly, in the ſight and view of the world, or ſecretly, ſo as is known only to the Lord and his owne conſcience, deſpiſeth him, doth actually, and in deed ſhew contempt to God by violating his lawes, howſoeuer he may beare himſelfe in hand, and make others to beleeue, that he doth much reuerence him.

The faithfulneſſe or falſlood of the heart, may be diſcerned by the Doct. courſe of the conuerſation.

The grace of the ſpirit cannot be dammed vp in the ſoule of a man, but that it will flow forth, and ſhew it ſelfe by goodneſſe in his behauiour: neither can there poſſibly be a conſtant ſtreame of p. 80goodnes in his behauiour, vnleſſe he hauehave a ſpring and fountaine of grace in his ſoule. The Apoſtle S. Iohn is plentiful in this point1. Ioh. 3. 7. 8. 91 John 3:71 John 3:81 John 3:9 & maketh diſcourſe thereof with many words. Little children ſaith he, let no man deceiue you: be that doth righteouſneſſe is righteous, as Chriſt is righteous. He that committeth ſinne is of the deuill: whoſoeuer is borne of God ſinneth not: for his ſeede remameth in him, neither can he ſinne becauſe he is borne of God. In this are the children of God knowne, and the children of the deuill: whoſoeuer doth not righteouſnes is not of God &c. Where, to do righteouſnes, is the ſame as heereto walke in vprightneſſe: to bee righteous, as much as as heer to feare the Lord to commit ſin is that which is heer to be lewd in his wayes, and to be of the diuell, is nothing different from that which is here the deſpiſing of God.

Firſt, the heart is in the man, as the ſappe in the tree, and his Reaſons. 1 waies all one with the fruite: & therefore they declare what the man and his heart is, as the fruite doth ſhew what the tree & the ſap is. It is not onelyonly meant of falſe Prophets, but likewiſe of falſe hearted profeſſours, when our ſauiour ſaid, that a bad tree cannot Mat. 7. 18.Matt 7:18bring forth good fruite. nor onelyonly of faithfull miniſters, but alſo of ſincere chriſtians, when he ſaid that a good tree cannot bring forth bad fruite.

Secondly, the communion which Chriſtians hauehave with Chriſt, doth cauſe their conuerſation to be holy, & the wāt of the ſame 2in the wicked, doth make their waies to be onelyonly lewd and ſinfull. And ſo much S Iohn doth intimate, ſaying, If that we ſay that we hauehave fellowſhip with him, and walke in darkenes we lie, and doe …. Ioh: 1. 6, 7.not truely. But if we walke in the light, as he is in the light, wee hauehave fellowſhippe, one with an other.

Thirdly God himſelfe doth iudge & reward eueryevery one according to his works, and therfore the works are correſpondent to 3the heart, and the heart to the regenerate, or vnregenerate eſtate of the man, I the Lord, ſaith he by the prophet, ſearch the heart, & Iere, 17, 10.try the raines, euen to giuegive eueryevery man according to his waies, and according to the fruite of his workes.

Conſolation to faithfull men, though not void of infirmities, againſt Vſe. 1 the temptations of Sathā, the calumniations of wicked mē & the feares of their own harts. None are ſo much accuſed of cō tempt p. 81againſt God, as they which are moſt religious, in his ſeruice: none are ſo much burdened with imputations of hypocriſie, as they which are moſt vpright in their harts. The deuil in his malice, becauſe he ſeeth their tēder cōſciēces eaſily affrighted doth labour to perſwade thē that there is nothing in thē but fraud, & falſhood. Sinfull men when they can charge them with no miſdemeanors not lewdnes of life, take vponupon them Gods office to be come iudges of the heart, exclayming that they are hypocrites, and diſſemblers, yet proceede contrary to Gods iuſtice, condemning thoſe of hypocriſie and diſſimulation: whome he doth commend for truth and ſincerity. And many doubts ariſe in theire owne ſoules by reaſon of the manifold imperfections of theire liues. They feele want of knowledge in their minds, and diſorder in their affections: they are priuy to them ſelues of duties neglected, or negligently performed: they finde a guiltines in regard of ſundry ſinnes committed, and of diuers not ſoundly auoided: they ſee ſtill in their nature a pronenes to pride, and many vanities, but no aptnes to that which is good and needefull to be exerciſed. All theſe things trouble their harts, & make them very ſuſpicious of themſelues, leaſt all their piety bee nothing but an outward profeſſion, and all their former comforts but meerly illuſions. But are they deſirous vnpartialie to keepe eueryevery commaundement, if there power were anſwerable to their will? Doe they indeauour truely to pleaſe God, although they cannot do it perfectly? Are they of the mending hand, to yeeld more obediēce to the commandements of God, though they cannot fulfill them Then there is no cauſe of diſcomfort: then they are vpright in their waies, and walke in the law of the Lord: then God teſtifieth of them here that they are of the number of thoſe that feare him: and elſe where he teſtifieth of all thoſe which feare him that they are bleſſed. True happineſſe is appropriated to them, that none but they can be pertakers of it, and none of them but hauehave a portion in it.

Conuiction of profane perſons to their terrour, whoſe onelie hope of happines cōſiſteth in this that they hauehave a good ſoule towards God, howſoeuer men think and ſpeake of them: for they p. 82louelove him with all their heart, & with all their ſtrength, and that is as much as he requireth, and as the holieſt of them all performeth And therefore preachers and others are too full of iudging when they repute him to be ſo bad, and their faults to be ſo haynous, and their ſtate to bee ſo dangerous. But will you hauehave the matter to be referred to God himſelf, as it muſt be whatſoeuer your will is? And will you ſtand to his ſentence therein, as you ſhall bee compelled, though it bee againſt your wills? Then heare what he pronounceth of you that he which is lewd in his waies, deſpiſeth him, nay yet more for the greater aggrauation of the ſinne that hee is a deſpiſer, or deſpiſing of him, which is more emphaticall, and imployeth an habite, & accuſtomable practiſe, and profeſſed contempt. You imagine that men are too ſharpe in their cenſures, and condemnings: you ſhall feele vnleſſe you repent, that the Lord will bee farre more ſeuere in this ſentence, with the execution of it. You will ſweare, and blaſpheme the name of God, if it be but to anger them that like not of it you will vſe wanton & ſinfull exerciſes on the Lords day, in deſpig it of thoſe that bee grieued at it: You will proceede on your owne wayes, and vilifie all ſuch as ſhall reprooue you for it: but whom in the meane time, doe you contemne? and whome hauehave ye ſought to reproch? Euen the mightie and glorious God, who is both able in power, and ready i… wrath to returne your waies vponupon your owne heads. Hee will bee honoured and you ſhall be deſpiſed: he will hauehave eternall praiſe, and you ſhall hauehave euerlaſting confuſion. But for thoſe that ſinne not ſo preſumptuouſly, nor with ſuch an high hand, if that they be in the power of ſinne and without repentance, this point is very vncomfortable. They dreame that the Lord is not ſo much offended with them, and their behauiour, as they heare ſpoken in ſermons, but that he will lightly paſſe by thoſe things which heere are counted great matters: but let them know that he is more righteous then man, and hateth eueryevery ſinne more then all men hate all ſins. And howſoeuer through Chriſt, he paſſe by the infirmities of the godly, & taketh things at the beſt, which they doe, yet hee dealeth not ſo with the wicked beeing his enemies, but iudgeth of their waies according to the nature, and effects, and conſequents of the p. 83ſame. As he will doe them no wrong to make their faults more or more grieuous then they are: ſo hee will ſhew them no fauour to extenuate their ſinnes, or mittigate the puniſhment which they deſerue. This he teſtifieth of al that are lewd in their waies, whatſoeuer their cloakings, or defences, or excuſes be, but they are no better then deſpiſers of him, and therfore to be plagued no leſſe than they that deſpiſe him.

Verſe. 3. In the mouth of the fooliſh is the rod or wand of pride: but the lippes of the wiſe preſerue them.

IN the mouth of the fooliſh; in the vſuall talke of wicked men, eſpecially, when they are of any hawty heart and high minded is the rod of pride, ſuch ſpeeches as proceed from pride, & wherby they ſtrike at others, & are cōmonly ſmittē themſelues, either man taking aduantage of them, or God inflicting puniſhments, for them. But the lippes of the wiſe, ſuch words and anſweres as in humility they vtter to men, and ſuch praiers and petitions as they ſend vp to God, preſerue them protect themſelues, and others alſo from hurts and dangers.

It is property of proude men to hauehave arrogant and hurtfull Doct. tongues, Jt is not eaſie for them to ſpeak, and not to ſpeak to the extolling of themſelues, and di…grace of others. The naturall current of their diſcourſe is ſtopped, when they may not boaſte, or threaten, or reuile, or traduce, or vtter ſome contemptuous ieſts againſt their neighbors. Behold ſaith Dauid they brag in their talk Pſal. 59, 7, 8.Ps 59:7Ps 59:8and ſwords are in their lips: for who ſay they, doth heare? But thou O Lord, ſhalt hauehave them in deriſion, and thou ſhalt laugh at all thoſe nations.

As this their ſinne is common and frequent, ſo are the ſcriptures alſo plent full of complaints againſt it in many places, and ſo are they in denouncing proportionable puniſhmentes, and ſo are they in declaring how they hauehave bene executed.

Firſt, pride doth ingender malice, and enuy, and fiercenes, and it came no way more readily and harmefully exerciſe them by Reaſons. 1 violent ſpeeches, and therefore it vſeth them, as ordinary weapons of miſchance.

p. 84Secondly, in ſtriking at men with contumelious and proude 2words, they alſo lift vp themſelues inſolently againſt the Lord, and therefore both in defence of his people, and reuenge of his enemies, he maketh their ſtripes to light on their owne backes, and the ſtrokes of their rods to fall on their owne faces. To that end ſpeaketh Dauid in the twelfth Pſalme. The Lord will cut off Pſal. 12. 3.Ps 12:3all flattering lippes, and the tongue that ſpeaketh proude thinges. Which hauehave ſaide, with our tongue will we preuaile: our lippes are in our owne power: who is Lord ouer vsus? And to the ſame effect hePſal. …9. 11. 12. 13.Ps 9:11Ps 9:12Ps 9:13 prayeth in another Pſalme: Scatter them abroad by thy power, and put them downe, O Lord our ſhield, for the ſinne of their mouth, and the words of their lips: and let them be taken in their pride, euen for their periurie and lies. And let them know that God ruleth in Iacob, euen to the ends of the world.

Inſtruction that ſo far as we are vnwilling to be hurtfull or to be Vſe. hurt with our tongues, we get humility in our hearts. If we giuegive place vntounto pride, our pride will hauehave the comand of our mouthes, and ſet our lips to ſmiting: we ſhall vnceſſantly be offering iniury to others, & hauehave them all at laſt returne vponupon our ſelues. Are we therefore deſirous to liue in peace without vexation and perill? let vsus put away pride then: for that is a continuall make-bate, and indangereth vsus dayly. Would we auoide that ſhame and diſgrace which commeth vponupon lyars and ſlanderers, when their falſhood is found out? let vsus beware then of arrogancy: for that is impudent and bold to affirme any vntrueth, and God is iuſt and righteous to bring the trueth to light, 2. Not to preſſe our ſelues without need, into the place or company where fooliſh prowde perſons haunt. If we come within their reach, we muſt looke to be laſhed or knocked, they are ſoone ready to ſtrike, eueryevery word is a blow with them. True it is that they offer violence alſo to them that are abſent, and depraue many that neuer come among them, but it is leſſe daungerous when we prouoke them not vnneceſſarily with our preſence, nor expoſe our ſelues to their bitter or ſcurrilous ſpeeches.

But the lips of the wiſe, &c.) The vſe of a good tongue is a defenſiue Doct. 2 weapon againſt the ſtrokes of an euill tongue. See chapter the twelfth. v. 13. Doctrin the ſecond.

p. 85Verſ. 4. Where none Oxen are, the cribbe is emptie: but much increaſe commeth by the ſtrength of the Oxe.

BY Oxen) he meaneth thoſe kind of labouring cattell, which are applied to plowing, and other works of husbandry, and where they are not, or not ſet to worke, there the cribbe is emptie, and ſo is the barne alſo, foode for man and beaſt faileth: but much increaſe commeth by the ſtrength of the Oxe, abundance of corne, and neceſſary prouiſion, ariſeth by the trauell of cattell, and labourers, in diligent plowing and husbandry.

The ſeruiceable creatures are moſt profitable and neceſſary. Doct. The Teame and plowmen cannot be ſpared, as tillage & plowing cannot. By theſe, ſundry ſorts of beaſts and foules fare the better eſpecially thoſe that are tame and domeſticall: and by theſe are all degrees of people maintained, the meaneſt, the middle ſorte,Eccl. 5. 8.Eccl 5:8 and the mightie, according as it is ſayd, that the King alſo conſiſteth by the field that is tilled. This matter is more largely intreated of in the twelfth Chapter, v. 11. Doctrine the firſt, vponupon theſe words: He that tilleth his land ſhall be ſatisfied with bread.

Verſe. 5. A faithfull witneſſe will not lie: but he that telleth lyes will be a falſe witneſſe.

A Faithfull witneſſe) he that maketh conſcience, and is reſolued before the iudgement ſeate conſtantly to teſtifie the truth, will not vſually, nor in his common ſpeech tell vntruths: but he that telleth lies will be a falſe witneſſe, whoſoeuer accuſtometh himſelfe to lying in priuate, will not ſticke to forſweare himſelfe, and beare falſe witneſſe in publick. It is all one in ſenſe with the 17. verſe of the 12. chapter, where it is ſayde, that he which ſpeaketh trueth will ſhew righteouſneſſe, &c.

Verſe. 6. The ſcorner ſeeketh wiſedome, but findeth it not: but knowledge is eaſie to him that is prudent.

THe ſcorner) that is very ſinfull, and contemptuous perſons: (for it is a collectiue, and meant of all, or at leaſte of diuers p. 86of them) ſeeketh wiſedome, by wiſedome we may vnderſtand the true knowledge of Gods holy will, and where it is ſaid, the ſcorners ſeeke it, the meaning is, that ſome of them make ſhew of ſeeking, and ſeeme ſo to do, being preſent at thoſe meanes, and outwardly dealing in thoſe exerciſes, whereby others truely ſeeke, & effectually find knowledge. And as theſe vſe the meanes without any deſire of hauing wiſedome, ſo others would hauehave it, but contemne all thoſe meanes whereby it is offered, and to be receiued, truſting to their owne wit, and carnall reaſon. And a third ſort ſeeke it, and are willing to hauehave it, and at the miniſters hands would gladly obtaine it, but only vponupon their death beds, or in great extremities, not in louelove to God, or ſincere affection to his word, or in holy liking of his graces, but only in terrour and paſſion, that they might eſcape hell and damnation: or the preſent dangers wherein they ſtand. Hereof the Prophet ſpeaketh in the Pſalme, ſaying, When he flew them, they ſought him, and they returned Pſal. 78. 34▪ 36Ps 78:34Ps 78:36and ſought God earlie. But they flattered him with their mouth, and diſſembled with him with their tongue. For their heart was not vpright with him, neither were they faithfull in his couenant. And therefore being ſo affected it is not ſtr…ng… that their ſucceſſe is no better. For though our Sauiour ſay, that euerie one which ſeeketh Mat. 7. 8.Matt 7:8findeth, yet it is to be vnderſtood of eueryevery ſuch one as ſeeketh faithfully, and in due manner. But knowledge is eaſie to him that is prudent. We muſt not ſo conceiue of theſe words, as though men of vnderſtanding could increaſe their wiſedome and graces without induſtry and paines taking, but that when they hauehave vſed diligence in the exerciſe of Gods ordinances, they may know for certainty that they ſhall ſpeede well, and be ſtored with all ſuch graces, as will lead them to life euerlaſting. And therefore we ſee the ſence of this ſentence expreſſed in the ſecond chapter of this booke. If thou callest after knowledge, and crieſt for vnderſtanding Prou. 2. 3. 4. 5.Prov 2:3Prov 2:4Prov 2:5if thou ſeekeſt her as ſiluer, and ſearcheſt for her as for treaſures, then ſhalt thou vnderſtand the feare of the Lord, and finde the knowledge of God.

They are not capable of any grace, which will not be brought Doct. to renounce their ſins.

Jf they deride admonitions, and make them fruſtrate of that p. 87which they were giuen for, they ſhall make themſelues ridiculous and diſappointed of that which they ſeeke for. Wiſedome is wiſe enough to know her friends from her foes, them that louelove her vnfainedly, from them that flatter her, to diſcerne who will vſe h…r well, and who will abuſe her: who will ſubiect themſelues vntounto her gouernment, and who would make her an vnderling to pride and luſt, and Sathan. Indeed ſhe calleth vponupon one kind of ſcorners to come to her, and learne of her, and promiſeth to poure out her minde vntounto them, but they are ſuch, as ignorance hath drawne to ſcorning, rather then malice▪ ſuch as in whome there is poſſibility of amendment, and not they that are deſperately giuen ouer to obſtinacy. And euen theſe ſilly ſcorners, that are not yet incorrigible, muſt not onelyonly be reformable in hope, but reformed in deed, before wiſedome will impart her counſels vntounto them, for their comfort. And therefore ſhe ſaith, Turne you at my corrections Prou. 1. 23.Prov 1:23l…e I will powre out my mind… vntounto you, and make you vnderſtand my words. As for thoſe which are poſſeſſed with an inueterate hatred of inſtruction, and purpoſely picking quarrels againſt the trueth of God, hauehave contemptuouſly rebelled againſt it, the Prophet declareth by their waies which are paſt hope of any reformation, that their minds are vncapable of all ſound vnderſtanding. For, ſaith he, can the blacke More change his skin? or the Leopard his Ier. 13. 23.Jer 13:23ſpottes? then may ye alſo do good, that are accuſtomed to doe euill. Jf they could hauehave changed their minds, and been able to iudge rightly both of that which is good, and alſo of the euill, they could not chooſe but change their behauiour to practiſe the good, and eſchew the euill: but for aſmuch as cuſtome was growne into a nature, and nothing was to be looked for in all their life, but works of darknes, it followeth that their ſoules were likewiſe finally blinded, and neuer to be illuminated with any gratious light.

Firſt, the wiſedome of God is myſticall, and vnderſtood only Reaſons. by reuelation of the ſpirit, and therefore it cannot be comprehended of them that are meerly fleſhly, and voide of all graces of the Spirit. But leaſt of all can they attaine vntounto it, which are nothing but fleſh, and ſuch as hauehave alwayes reſiſted the Spirit, which is the condition of ſcorners.

p. 88Secondly, they are all prowde, and therefore as the Apoſtle teſtifieth, 2God reſiſteth them, and giueth grace to the humble. Yea they are not in a common maner prowde, and equall therein with otherIam. 4. 6.Jas 4:6 men, but more preſumptuouſly than any other, in the hight of contempt, they diſpiſe the counſels of the Lord, & therefore in an extraordinary manner he layeth his puniſhments vponupon their hearts, and is ſayd to ſcorne the ſcornefull.Prou. 3. 34. 3.Prov 3:34Prov 3:3

Thirdly, all ſcorners liue in ſome grieuous ſinnes, out of which the breath of ſcorning ſumeth, and therefore no roome is in their ſinfull harts for wiſedome to lodge in, vnleſſe ſhe ſhould beare the diuel company, and inhabitate in that houſe, whereof he is the maſter or commander. Saint Paul ſpeaking of ſimple women, laden 2 Tim. 3. 6.2 Tim 3:6with ſinnes, and led with diuers luſts, ſaith, that they are euer learning, and neuer come to the knowledge of the truth. It was not then the ſexe, nor ſillineſſe of the perſons that made them to profit ſo little, but the ſinnes and corruptions of their ſoules: If therefore the ſame be in men, why ſhould there not be the ſame effect alſo of them? if they be more abounding in men (as when they wilfully withſtand the trueth of God, whereas the poore weomen were ſeduced by deceiuers) why ſhould it not be thought that they will make them leſſe teachable or capable?

Fourthly, if ſcorners might find wiſedome, this holy and heauenly 4wiſedome, when it pleaſed them to ſeeke for it, they ſhould become elder brethren to Gods people, & inioy the double portion. Earthly things both of wealth and dignity they commonly hauehave in greater plenty than the beſt Chriſtians: pleaſures they purſue without reſtraint, and follow their delights continually, if they might alſo hauehave grace, & Gods fauor, & the kingdom of heauen ready at their wills, the worſt men ſhould hauehave the beſt prerogatiue, & the Lord would ſeem to be moſt kind to his mortall enemies. And it wold come to paſſe that the greateſt part of mankind wold liue like diuells on earth, & raigne like ſaints in heauē. And therfore that preheminēce of getting grace, & ſauing knowledge is appropriated to Gods people, & none others (eſpecially if they be ſcorners) are to intercōmon with them. And that the holy ghoſt ſheweth in another chapter, ſaying, Wicked men vnderſtand not iudgement: but they that ſeeke the Lord, vnderſtand all p. 89Prou. 28. 5.Prov 28:5things. And likewiſe in the pſalmes he declareth it to be a degree of good mens happines, that the ſecret of the Lord is reuealed to Pſal. 25. 14. Vſe.Ps 25:14them that feare him; & his couenant to giuegive them vnderſtanding.

Inſtruction for eueryevery man with all heedfulneſſe to take heed that they finke not into ſo greate a ſinne as ſcornefulnes is, that will drawe downe ſo grieuous a plague as ſcornefulneſſe doeth, Though no hurt ſeemeth to come by it, but benefite rather. If the outward ſtate of many ſcorners be reſpected, yet nothing but miſchiefe & miſery inſueth vponupon it, if the ſtate of their ſoules be conſidered, they all loſe all their labour, and returne fruſtrate & diſappointed, when other of meaner place, and naturall partes hauehave happy & proſperous ſucceſſe: they are reiected of the Lord, as contemptible perſons, and abiects, when others whome they deſpiſe, are graced with his preſence & countenāce: they are ſhut out of dores, & excluded from all ſpiritual cōmodities, when others whom they maligne, are let into Gods treaſurie, and ſtored with all heauenly riches. They therfore that are tending towards it, let them ſtay themſelues before they go too far: they that are come to the gate thereof, let them beware how they enter in: they that are already in the houſe, yet let them returne back againe, and not ſitte downe in the chaire: for then their caſe is deſperate. And this is not one lie to admoniſh men that they become not ſcorners, but that alſo they ſatiſfie not themſelues with eueryevery ſlight and ſuperficiall ſeeking of wiſedome. It is not ynough to ſeeke, (for the worſt men, we ſee, may do that) but to ſeeke ſo as we may finde, which none can doe but they that are good and godly. A greater bleſſing God giueth to none in this world, than to make his ordinances forcible to them for wiſedome, and comfort: and a greater iudgement is not executed vponupon any before their going to hell, than the withholding from them grace & vnderſtanding. No ſickneſſe, no paine, no pouerty, no diſgrace, no impriſonment, no baniſhment, no loſſe of limmes, or life is ſo dangerous and hurtfull as this is. Though the eies ſhould bee plucked out of the heade, yet if there be ſight within the mind there can bee no extremity of darknes, and though the hearte were plucked out of the body, yet if religion abide in the ſoule, the happineſſe remaineth, but then is the ſtate of men wofull p. 60when there internall ſhape is changed, and they are tranſformed into dumbe idolls, when it may be ſaide of them as it was of the heathen Gods: they hauehave eies & ſee not, they hauehave eares & heare not & one degree beyond the images, they hauehave hearts and perceiue not.

But knowledge, &c Vnderſtanding is neither impoſſible norD…t. 2. difficult to come by, when men hauehave diſcretion. If any be ſo wiſe as to diſcerne their neede of knowledge, and vnfainedly to deſire and labour for it, though their learning be not great, nor their capaſſity deepe, yet they ſhall obtaine it in ſeeking, and bee made more wiſe by hauing of it. Elſe why is the ſcripture commended for her largeſſe and bounty to all ſorts of people, that hauehave ſkill to be vpright without diſſunulation? It giueth vntounto the ſimple ſharpneſſe Prou. 1. 4. 5.Prov 1:4Prov 1:5of wit, and to the child, knowledge and diſcretion. And a wiſe man shall heare and increaſe in learning, and a man of vnderstanding ſhall attaine vntounto wiſe counſels.

Firſt, in regard of holy prudence here ſpoken of: it is ſaid that Reaſons. 1 Eccl. 2, 14.Eccl 2:14the wiſe mans eies are in his head, though the fool walke in darknes. Albeit others that are blind, ſee not how needfull and precious knowledge is, yet all that hauehave vſe of their eies (though ſome be much quicker fighted then others) ſee that they are miſerable without it, and happy and bleſſed by it, and therfore they price it as a thing of greate value, and therefore they ſeeke it as a thing moſt neceſſary for them. Now they which are ſo wel affected towardsProu, 8: 17. wiſdome, are better affected of wiſdome, who profeſſeth to louelove them that louelove her, and they which ſeeke her yearely ſhal finde her.

Secondly, they vnderſtand where ſauing knowledge is to 2be found, and know that it is a gift ſupernaturall and heauenlie, and therefore looke not for it from themſelues, nor at the hands of any creatures, not by any carnall or fleſhly deuiſes, but repair to the fountaine from whence it floweth.

Thirdly they diſcerne what meanes are to be vſed for the finding 3of it, and them they exerciſe, both ſeaſonably, and earneſtly, and conſtantly, & that in faith and humility, Yet let vsus not bee taken as though we affirmed that they hauehave defects in theire iudgements, or earneſtnes, or conſtancy, or faith, or humility, p. 91were voide of this holy diſcretion, and vncapable of knowledge. But this we ſay that according as theſe graces are more plētiful in thy man, ſo he is more prudent, & ſhal more multiplie his knowledge; and as they are moſt ſcarce, ſo is he leſſe prudent, & ſhall gette leſſe knowledge: and he that is wholly without them, is wholly imprudent, and ſtanding in that caſe, vnlikely to come by any knowledge that is ſpirituall.

Confutation of them that lay all the blame of their ignorance, vponupon the darknes of the Scriptures, & no part thereof vponupon theyr Vſe. 1 owne dark hearts, which are couered as the Apoſtle ſaith, with a vaile. The word of God is a ſhining light, and ſo the holy ghoſt calleth it, and therefore if they ſee nothing in it, eyther it is becauſe2. Pet. 1. 19.2 Pet 1:19 they hauehave no eies, or becauſe their eies hauehave no ſight, or becauſe that Satan hath blind folded them.

They ſay that the Scriptures are obſcure and hard, but God knoweth that their harts are prophane and hard, that the doctrine of truth cannot pearce them, If the word be as a ſealed book vntounto them, their owne ſinnes hauehave cauſed it to bee claſped from them, as beeing both vnworthy of, and altogether vnfitte for ſuch holy myſteries.

Conſolation to them, whome God hath graciouſly illuminated 2with the ſanctified knowledge of his holy will, they ſtand not in the rancke of ſcorners, to whome wiſdome is denied: but their place is among the godly prudent, to whome knowledge is eaſie. It is grace that hath opened the dore of their harts, and made a paſſage for the word to enter, otherwiſe it would neuer hauehave bene there. And the ſame mercy, and bleſſing, let all that truelie deſire it, aſwell looke for, as labour for, without diſcouragement. He that hath the diſpoſing of this heauenly iewell, doth tell vsus that wee ſhall obtaine it, without any greate difficulty. And we ſeeke a thing which is not loſt, by meanes whereof, our ſucceſſe might bee doubtfull, but that which is in a readineſſe for vsus, and helde out to vsus, and preſently to bee put into our hands.

p. 92Verſe. 7. Depart from the preſence of the fooliſh man, and from him whom thou knoweſt not to hauehave the lippes of knowledge.

DEpart &c. breake off ſociety and fellowſhip with the vngodly perſon, be not familiar with him. Not that it is altogether vnlawfull to hauehave any dealing with the wicked in common dueties, but to be ioyned too neere vntounto them. We are not ſimply forbidden to buy or ſell, or to eate or drinke with them ſometimes, when vponupon due occaſions we are called thereunto, ſo that we willingly make not choiſe of their company, but to ioine in marriage with them, to make them priuy to our counſell, or to vſe them as inward and ſpeciall friends, this is heere forbidden, & this is vnlawfull. And from him whome thou perceiueſt not to hauehave the lippes of knowledge, that is, ſeparate thy ſelfe, & conuerſe not, eſpecially conferre not with ſuch as from their ignorant minds vſe to talke ignorantly with their tongues. And yet his meaning is not that wee ſhould forbeare all ſpeech with them that want knowledge; or ſpeake not according to knowledge: for they hauehave moſt need to be inſtructed: but he doth admoniſh vsus to beware both of them that breath out peſtilent and contagious wordes, to peruert others, and reſiſt the truth contentiouſly and will neuer be brought to ſee their owne ignorance and errour.

Neither conuerſation nor communication is to bee had with Doct. men of lewd liues, and peruerſe lips.

The former part of this point may appeare by that which hath been hādled in the thirteenth chapter. ver. 20. vponupon theſe words, A companion of fooles ſhall be made worſe, and the latter is according to the admonition giuen in the ninth chapter. ver. 8. Rebuke not a ſcorner.

Verſe 8. The wiſedome of the prudent is to vnderſtand his wai… but the fooliſhnes of fooles is deceit.

THe wiſedome of the prudent) that knowledge & vnderſtanding which any man hath that is trulie wiſe, is to vnderſtand his way p. 93is to vnderſtand his waie, is giuen of God, and vſed of him for the direction, and guidance of his heart & behauiour. But the fooliſhnes of fooles, all the wit and skil that is in the wicked: (for howſoeuer that carrieth a ſhew of wiſedome, yet the ſubſtance of it is folly, and though fooliſh men vſe to call them wiſe, yet the wiſe God calleth them fooles) is deceit, whereby themſelues are beguiled both in opinion of that they are, & in expectation of that which they hope for, & whereby they beguile others alſo, either in their ſoules, or in outward matters.

So far onelie is eueryevery man wiſe as hee is of godly and Chriſtian Doct. 2 conuerſation.

That is true wiſdome indeeed which beginning at knowledge doth goe forward to practiſe, and beginning at faith doth further proceede to the fruites of faith. For vnleſſe there bee profitable vſe of knowledge both in our generall and particuler callings, it hath neither the ſence nor the ſauour of heauenly wiſdome. To this purpoſe is that which is ſpoken by Moſes in Deuteronomic: Behold I hauehave taught you ordinances, & lawes, as the Lord my God Deu. 4, 56.Deut 4:56commanded m…, that ye ſhould doe thou within the land whether ye goe to poſſeſſe it. Keepe them therefore, and doe them: for that is your wiſedome, and your vnderſtanding in the ſight of the people: which ſhall heere all theſe ordinances, and ſhall ſay, onelie this people is wiſe, and of vnderstanding. Many of other nations had witie and skill to get wealth and power, as the Niniuites and Tyrians with diuers moe whome the ſcripture mencioneth to be very opulent and mighty: Manie among other people had Art & learning beeing greatly ſeene in matters of pollicy and nature, as the Grecians, the Egyptians, the Cooldeans &c. many hypocrites, in Iſraell vnderſtood the ſence of the Scriptures, and were able to teach others the meaning thereof, & yet the holy ghoſt teſtifieth that onelyonly they were wiſe, and none other but they kepte the lawes of God, and did them.

Firſt, all true wiſdome conſiſteth in the fear of God, & the fear Reaſons. 1 of God, maketh mē carefully to look to their waies, that nothing be cōmitted by thē whereby he might be diſhonored & offēded, not any thing neglected, wherby he may be glorified & pleaſed.

Secondly, no man can be ſaid to bee wiſe at any time, which p. 94ſhall be found fooliſh at the appearance of Ieſus Chriſt: & therefore becauſe all, beſides the godly, at that day ſhall beare the burden of folly, it is euident that none which are vngodly, hauehave at all the bleſſing of wiſedome. And by this argument doth Moſes conuince the ſtubborne and ſtiffenecked Iſraelites to be a nation Deut 32, 28. 29.Deut 32:28Deut 32:29voide of counſell, and not to hauehave any vnderstanding in them. Oh, ſayth he, that they were wiſe: …hen they vvould conſider their later end.

Thirdly, in regard of their preſent condition and good eſtate 3in this life, none can be iuſtly accounted wiſe but godly and righteous perſons, which order their thoughts, and words, & actions, by wiſedome. They alone inioy proſperity, properly ſo called, and happines: for all the reſt are either without competent prouiſion or the comfortable vſe thereof, or the ſafe continuance of it. If they hauehave plenty, it is mixed with paine and ſorrowes: Jf they liue in pleaſures, they are befet about with perils and dangers.

Jnſtruction that we ſatisfie not our ſelues with ability of ſpeaking Vſe. 1 of holy things, without the exerciſe and operation of them. Confeſſion in deed is made with the mouth, but faith is feared in the ſoule, and obedience is performed by the whole man: Saint Iames telleth vsus that it is to no purpoſe for man to ſay that he beleeueth,Iam. 2. 14.Jas 2:14 vnleſſe he ſhew foorth the fruits of beleefe: for it doth him no more good than talke of eating without foode, doeth to one that is hungry, or ſpeech of warmth without fire, or cloathing, doth to one that is cold and naked. If the mind be ſtored with no more knowledge than wil furniſh the lips for diſcourſe, it were as good for a man to be voyde of that alſo, and to become vtterly mute: for profeſſion without conſcience and practice, is as daungerous as an accuſation againſt him, and doth much aggrauate his diſobedience. They that diſpoſe not themſelues to trauell towards heauen, deale very fooliſhly when they prate of the way to it: for ſo much the ſwifter is their paſſage towards hell and deſtruction. The Lord will not hauehave the doctrine of ſaluation dealt wi…h▪ as many vſe ſome of the liberall ſciences, to be ſtudied only for contemplation: but he requireth all that ſeeke for the knowledge of it, to reſolue of practiſe. The word of God is not to be looked in as a Map of ſtrange cuntries, wherein men take a view p. 95of many places which they neuer mind to viſit: but all the celeſtiall coaſts which are there deſcribed to vsus, we muſt addreſſe our ſelues to trauell in, and know by experience.

Confutation of them that thinke it a worke of wiſedom to ſet 2a faire colour on a foule cauſe, and cunningly to contriue their plots to circumuent the ſimple. Whatſoeuer the world deems of ſuch courſes, it is certayn that the Lord cōdemneth them: though men iudge that the perſons are prudent, and their deuices very politick, yet God ſaith, that being ſuttle they are fooles, and all their crafty practiſes nothing elſe but fooliſhneſſe and deceit. NeitherIer, 4, 22. doth Ieremie giuegive any better teſtimony of them, when he ſaith, They are fooliſh children, and hauehave none vnderſtanding: they are wiſe to doe euill, but to doe well they hauehave no knowledge. It cannot be that the Spirit of God which is omniſcious, ſhould miſtake any thing, or being perfectly righteous, ſhould cal men by wrong names, and therefore ſithence he ſtileth theſe which were ſo skilfull in harme doing by the name of fooliſh men, do they not bewray their ignorance or falſhood, which contrary to his teſtimony doe giuegive vntounto them the title of wiſe men.

What though they ſee that which others perceiue not? yet if they hauehave not vnderſtanding to make good vſe of it, it were ſafer for them, not to diſcerne it. Js it not hurtfull for a deſperate man to finde a kniſe ready to cut his owne throate, or to eſpy a well wherein he may drowne himſelfe? And ſuch is al the wit & cunning of crafty perſons.

Verſe 9. Sinne maketh fooles to agree: but among the righteous, that which is acceptable maketh agreement.

ONe wicked man loueth an other for his ſinnes ſake, and is the more willing and deſirous of his company for his lewd conditions. The word which we tranſlate making to agree, doth ſignifie to doe the part of an interpretour betweene men of different languages, by whoſe meanes they mutually vnderſtand each others words, and of an ambaſſador between princes ſent either for the making of a league, or for the confirmation of louelove betweene them: & the meſſengers which Baradoch Baladan p. 96the king of Babel ſent to Ezechian are ſo called 2 Chron, 32. 31. But among the righteous that which is acceptable &c. The meaning is, that goodnes, euē ſuch as is approoued of God, and pleaſing to good men, doth vnite the minds of thoſe which are godly, & maketh them louing and kinde eueryevery one to other.

Likeneſſe of maners is a forcible meanes to link mens affections Doct. together.

It is a thing common in the nature of all men, and almoſt of al other liuing creatures, for like to deſire the like. The Scriptures teſtifie it, our owne hearts feele it, and generall experience maketh it manifeſt. Before that men are conuerted to God, that may iuſtly bee charged vponupon them which ſaint Paul ſpeaketh to the Romanes, that not onelie they commit ſuch things as are worthy of Rom. 1▪ 3….Rom 1:3eternall death, but alſo fauour them that doe them. But after that they are effectually called, they may truely ſay with the Prophet I am a companion of them that feare thee, and keep thy precepts. Examples are pregnant and plentiful on both ſides, ſuch as wilfullyPſal, 119, 63. confirme the point. Who remembreth not what was the cauſe of the reconciliation betweene Herod and Pilate, who were before at variance? And of the agreemēt of the Herodians with the Phariſes, which were of contrary factions? Was it not the violence & practiſes againſt Ieſus Chriſt? And the prophet maketh mention in a praier, of the confederacy againſt God and his church, by all or the moſt part of the idolatrous nations which were nere vntounto Iſraell. They hauehave taken craftie counſell, ſaith hee, againſt thy people, Pſa, …3, 3, 4. &cand hauehave conſulted againſt thy ſecret ones. They hauehave ſaid, Come, and let vsus cut them off from being a nation, and let the name of Iſraell be no more in remembrance. For they hauehave conſulted together in heart, and made a league againſt thee. The tabernacle of Edom, and the Iſhmalites, Moab▪ and the Agarims Geball, and Ammon, and Amalech, the Philiſtins, with the inhabitants of Tyrus Aſhur is alſo ioined with thē ▪ they are in arme to the childrē of Lot. Were all theſe nations neuer at any difference among thēſelues? was there ſuch innocency in them, as that none would offer wrōg to others? or ſuch meeknes and patience, that eueryevery man would beare it at the hands of others? There was nothing leſſe: for all may reade that Aſhur was violent, and Tyrus prowde, and Moab p. 97inſolent, and none of the reſt but ignorant, and vnrighteous And then all may know, that diſcord is, where humilitie is not, and when knowledge and equity fail, contentions, and ſtrife abound: but it falleth out with them as with greihounds that goe together by the eares for a bone, the ſight of a poore hare will parte them, and make them with one accord to perſue her. On the contrary ſide, the hearts of the godly are ſtrongly ioyned together by the graces which they ſee each in others, and the good ſeruices which both parts performe to the Lord, and his people. Hereby came Ionathans ſoule to be ſo neerely knit vntounto Dauid, and Dauid ſo conſtantly to cleaue vntounto Ionathan: hereby was Ruth ſo firmely vnited to Naomi, and Boaz to Ruth: for the bonds of alliance▪ affinity and marriage were not of ſuch force with them, as the piety and faithfulnes that was in them. Jſaiah ſpeaketh of two aduerſary nations, beeing alwaies at deadly fend one with an other, and both of them mortall foes of God and the church, that they ſhould bee reconciled together, and to God, and to the church by their conuerſion to Ieſus Chriſt. Jn that daie, ſaith he, ſhall there be a path from Egipt to Aſhur and Aſhur ſhall come into Egipt, and Egipt into Aſhur: ſo the Egiptians ſhall worſhip with Aſhur. In that daie ſhall Iſraell be the third with Egipt, and Aſhur, euen a bleſſing in the midſt of the land, for the Lord of hoastes shall bleſſe it ſaying, Bleſſed bee my people Egipt and Aſhur the worke of mine hands, and Iſrael mine inheritance.

Firſt the wicked of the ſame diſpoſition, hauehave a neer vnion one with an other, as contrariwiſe the godly hauehave among themſelues. They are ſubiects of one prince, ſouldiers of one captaine, ſeruants of one maſter, children of one father, members of one body, hauing the ſame ſoule and ſpirit to giuegive life and motion to him.

Secondly, both the wicked and the godly are ſociable to thē of theire owne ſort, and much affected with the companie of thoſe which approoue of their waies, and bee ready to ioyn with them in the exerciſes which delight them. Drūkards cānot well relliſh their ale or wine, when they ſit at it alone: & as chapmen without cuſtome: ſo are gameſters without cōpany: the preſence & cōmunication of filthy perſons doth much recreate the perſōs p. 98that are filthy: and theeues doe thinke it a very great benefit to get companions with them in their theft. And therefore in the firſt chapter are there perſwaſions and reaſons, to that purpoſe declared Come with vsus, ſay they, we will lay …ait for bloud, and lie priuilie Prou. 1. 11. 13 14.Prov 1:11Prov 1:13for the innocent, without danger: we ſhall finde all precious riches, and fill our houſes with ſpoile: thou ſhalt put in thy lot among vsus: we will all hauehave one purſe. And the fellowſhip of faithfull Chriſtians in faſting and prayer, in participation of the word and Sacraments, and in all holy exerciſes of religion, doth aſmuch refreſh the hearts of them that addict themſelues to the ſeruices of God, and vnfainedly ſeeke eternall ſaluation. They gladly come together, they willingly ſtay together, they cōfortably conuerſe together, as it is ſayd in the Acts of the Apoſtles, that they cōtinued Acts 2. 46.Acts 2:46daylie with one accord in the temple, & breaking bread at home did eate their meate togither with gladneſſe and ſingleneſſe of heart. Confutation of them that giuegive the Papiſts ſo high a commendation for vnity, which deſerue ſo deepe a condemnation for conſpiracy. Vſe. 1 They louelove one an other moſt dearely: but it is becauſe one knoweth an other to hate religion, & Chriſtians, and Prince and country moſt deadly: idolatry and ſuperſtition, and treachery and treaſons, are the foundations of their amity and kindnes.

Inſtruction to try what vprightnes is in our heartes, by our louelove or righteous men for righteouſneſſe ſake. Whoſoeuer doth 2trulie deteſt iniquitie, will louingly imbrace the company of them that be enemies vntounto it, and all that ſoundly ſette their affections on goodneſſe will eſtrange themſelues from them that walke in wickedneſſe. Dauid built his comfort vponupon the firmnes of this groundworke, when he ſaid for the aſſurance of his fidelity towards God that all his delight was in the ſaints that were in Pſal. 16. 3.Ps 16:3the earth and in the excellent. And when he appealed to the lords owne teſtimony of his holy zeale, ſaying, Doe not I hate them O Lord, that hate thee? and do not I earneſtly contend with thoſe that Pſal. 139. 21. 22.Ps 139:21Ps 139:22riſe vp againſt thee? I hate them with an vnfained hatred, as they were mine vtter enemies.

Conſolation to them whome no vngodly man can fancy, but 3eueryevery one maligneth and ſpeaketh euill of, and ſetteth himſelfe againſt. What maketh this enmity and oppoſition, but folly and p. 99malice on the one ſide, and ſaithfulnes and well doing on the other? It prooueth that themſelues are too ſpirituall for fleſhly fooles to fauour, and their wayes too righteous for ſinfull men to like of. If they were of the world they ſhould finde more friendſhip at worldly mens hands: if they would runne to the ſame exceſſe of riot and ſinne with the wicked, they ſhould be leſſe traduced by wicked mens tongues. In regard whereof, on the contrary ſide, it is not a credit, but a blemiſh, not for comfort, but for terror to be magnified and much made of, among them of whom God, and his beſt ſeruants are deſpiſed, and lewde men of worſe behauiour are moſt countenanced.

Verſe. 10. The heart knoweth the bitterneſſe of his ſoule, and a ſtranger ſhall not meddle with his ioie.

THe heart of a man) that part of him which is the fountayne of life, and ſeate of affections, knoweth the bitterneſſe of his ſoule, feeleth inward anguiſh, and hath experience of pearcing ſorrowes: the meaning is, that the feares and heart▪ griefe of them that hauehave a troubled conſcience, are more felt of themſelues, than known to others. And a ſtranger, any other beſides himſelfe, ſhall not meddle with his ioye, cannot diſcerne how great his comfort1. Pet. 1. 8.1 Pet 1:8 is, being the ſame that Saint Peter calleth an vnſpeakable ioye.

No griefe is ſo great as that which lyeth vponupon an afflicted conſcience. Doct. 1 It is not only bitter, but bitterneſſe it ſelfe, more vnpleaſant than gall, or wormwood: it is an vnknown burden, and grieuouſly cruſheth eueryevery one which lyeth vnderunder it. And therefore it is ſaid, that the ſpirit of a man will ſustaine his infirmitie, but a Prou. 18. 14.Prov 18:14wounded ſpirit, vvho can beare? The mind of a man may beare out with patience, the paines and diſeaſes of the body, or any outward croſſes, but what ſtrength (beſides the power of Gods holy ſpirit) is able to make a man without fainting or ſhrinking, to endure the torment of a bitter afflicted ſoule? No health, no pleaſures, no comforts of this life can cheare it vp: no might can enable any to ſtand firme and ſure vnderunder ſuch an intolerable waight. Dauid compareth the horror of it, not to ſtripes on the body, or breaches on the skinne, or wounds in the fleſh, but to the very p. 100breaking of the bones, as he ſaith. Make mee heare ioie and gladneſſe, Pſal. 51. 8.Ps 51:8that the bones which thou haſt broken may reioice.

Firſt, the ſight of ſinne is very hideous for a wakened conſcience Reaſons. 1 to behold: and that doth therefore pierce the heart with miſerable pangues and terrors. And hereupon was Dauid mooued with ſuch importunity to ſue for mercy at Gods hands, that the booke might be croſſed, and all his iniquities pardoned, becauſe ſaith he, my ſinne is euer before me. The memory and guiltines ofPſal. 51. 3Ps 51:3 it purſued him eueryevery where continually, by night and by day, abroad and at home, in bed and at boord: no time could free him from it: no place could ridde him of it; no power could preuayle againſt it.

Secondly, the apprehenſion of Gods diſpleaſure, of all things 2is moſt terrible and fearfull, and that is it which doth ſo much diſmay the wounded conſciences. Iob had afflictions vponupon afflictions, and loſſes vponupon loſſes, loſſe of ſheepe and Oxen, loſſe of Aſſes and Cammels, loſſe of ſeruants and children, loſſe of foundneſſe and good eſtate of his owne body, and yet for all theſe his heart was not troubled, vntill God ſeemed to be offended, and then he was preſently much perplexed. The Prophets knew well that rebukes were wholſome, and chaſticements neceſſary, and yet they pray earneſtly that the Lord would not rebuke them in wrath nor correct them in anger, but only chaſtiſe them in iudgement leaſt they ſhould be brought to nothing.Pſal. 6, 1. Ier. 10. 24.Ps 6:1Jer 10:24

Our Sauiour Chriſt himſelfe could eaſily endure both paines and pouerty, and hunger and thirſt, and contempt, and reproche, and all other croſſes from his youth vpward, but when our tranſgreſſions brought vponupon him Gods indignation, when for the ſins of his people, he was to ſuſtaine the wrath of his father, then, though he was moſt perfectly patient, yet he could no longer forbeare to bemone his importable burden that lay vponupon him: My ſoule ſaith he, is heauie euen vntounto the death: then he praieth; Father if it be poſſible, let this cup paſſe from me; then in a bitter agony he falleth a ſweating, and that of drops of bloud: and laſtly after all this, at the finiſhing of his paſſion, and the perfecting of our redemption, he ſendeth vp a patheticall complaint to his father, My God, my God, why haſt thou forſaken me?

p. 101Admonition to be heedfull continually, that we expoſe not Vſe. 1 our hearts to theſe dirall and bitter terrors, by prouoking the Lord to wrath with any preſumptuous offences. If we will walk in ſuch waies, as whereby his ſpirit ſhall be grieued, he will bring our waies vponupon our owne heads, and cauſe our heartes to be aff…ighted. Hardnes may happily hold poſſeſſion of them, and make them ſenſeleſſe without all feeling for a time, but howſoeuer it keepeth out grace, yet it cannot alwayes keepe out feares, and though it put men in hope of peace and ſafety, yet it conſpireth againſt them and haſtneth their dread and dangers. If they belong vntounto the Lord, this horror will be a working medicine to cure them of their ſecurity and ſinfulneſſe: if they be children of deſtruction, it will be a cleere euidence of God his iuſtice, & that others may beware of being ſecure, and ſinfull. Oh how wiſe therfore be they, and prouident for their owne happines, which preuent this burden of miſery, by timely eſchewing of vice and wickedneſſe: which vponupon examination of their wayes, doe feare themſelues with the threatnings of the lawe, that God may imbolden them with the promiſes of the Goſpell: which afflict their ſoules with ſorrow for their ſins, that he may refreſh them with the pardon of the ſame?

Inſtruction to be pitifull to them whoſe hearts are wounded 2at the ſight of their ſinnes, and the feare of Gods iudgements, if we know how to ſuccour them, their caſe calleth for our helpe: if we can giuegive them any direction, their diſtreſſe requireth our counſaile: and it is a ſeruice very acceptable to God, to declare our compaſſion to them, and be a meanes of their comfort. It would hauehave bin aſmuch for the commendation of Iobs friends to the end of the world, as it is now for their diſpraiſe, if they had dealt like skilfull and mercifull phyſitions, as through indiſcretion they ſhewed themſelues miſerable comforters. But they that mocke at their mourning, and deride their griefe, as though it grew from melancholie or childiſhneſſe, let them know that their owne heartes will one day be bitten with gripings and griefe, vnleſſe they repent, they ſhall bee ſtung with the guiltineſſe of an euill conſcience, eyther before they come to the end of their race, or vponupon their death-bed, or in place of deſtruction. p. 102They now ſcoffe at their brethren which groane vnderunder a burden that they feele not: who knoweth but that heereafter they maie ſinke and periſh vnderunder a burden which their brethren ſhall neuer feele?

Incouragement to thoſe of Gods people which feare their caſe 3to be deſperate, becauſe, as they thinke, it is ſinguler. No man, ſaith each of them, was euer aſſaulted with ſuch feares, & temptations, or oppreſſed with ſuch anguiſh or agonies, as I am. And why do you deem your owne terrors, and griefes, to be greateſt, but becauſe you hauehave no experience of other mens? So eueryevery other man whoſe heart knoweth the bitternes heere mentioned, doth thinke, that you were neuer ſo greatly afflicted as he is: for becauſe eueryevery mans taſte whereby he vſually meaſureth his ſtate in feares and temptation, is onelyonly in himſelfe. But if it were yeelded that your trouble is not only greater then your neighbours know, but farre more grieuous then they ſuſteyne, yet ye are not without remedy, ſo long as the Lord faileth not of al ſufficiency. He knoweth how much you ſuffer, & how long you can indure, Doct. 2 and is able to helpe, and readie in due time to eaſe you.

And a ſtranger shall not meddle with his ioy. &c.

Gods people feele their greateſt comfort after their bittereſt griefe. When they hauehave taſted more gall then others were ware of, they ſhall be ſatiſfied with hony aboue that which any canue cōceiue of. Heauines cōmeth before to ſoiourne in their harts for a ſhort time, but gladnes followeth after to inhabit thee foreuer.

Many teſtimonies doth the Scripture yeeld for confirmation of this point, becauſe (moſt men being carnall) a few are perſwaded of it. In Matthew Chriſt in a word pronounceth them bleſſed that mourne, becauſe they ſhall be comforted.Math. 5. 4.Matt 5:4

In Iohn he more largely dwelleth vponupon it, affirming it by promiſe and confirming it by proofe. Ver…ie, verilie, I ſaie vntounto you, that you ſhall weepe and lament, and the world shall reioice: and yee ſhall ſorrow, but your ſorrow ſhall be turned into i…e. A woman when Iohn. 16, 21:John 16:21ſhe trauelleth hath ſorrow, becauſe her houre is come: but as ſoone as ſhee is deliuered of the child▪ ſhee remembreth no more the anguiſh, for io… that a man is borne …to the world &c.

Jn Iſaiah he foretelleth it, auouching the ſame aſwell in the old p. 103teſtament as the new. The Lord, ſaith he, hath ſent mee to preach Iſay. 61. 1, 2, 3.Isa 61:1Isa 61:2Isa 61:3good tidings vntounto the poore and to binde vp the broken hearted, to preach the acceptable yeere of the Lord, and to comfort all that mourne to appoint vntounto them that mourne in Zion, and to giuegive vntounto them beutie for aſhes, the oile of ioie for mourning, the garment of gladnes for the ſpirite of heauines.

Firſt, godly ſorrow is cauſed by faith, and cauſeth repentance Reaſons. 1 vntounto ſaluation, not to be repented of, and ſo remiſſion of ſinnes, and peace of conſcience, and ioie in the Holie ghoſt inſueth vponupon it. They which hauehave beene preſſed with the burden of ſinne, will be much refreſhed with deliuerance from it: they which hauehave bin terrified with the guiltines of ſin, and the horrible ſight of damnation, cannot chuſe but hee ioyfull at the pardon thereof, when their ſoules are aſſured of ſaluation. Hence groweth greater gladneſſe than from diſcharge of debtes, to them that ſtand in ſtate of bankrupts; then from the princes pardon: & graunt of life to them that are condemned to dye.

Secondly, great afflictions compell the godly to poure out many 2praiers before God, and the multitude of praiers is very mighty, and faileth not of force to bring marueilous much conſolation to the conſcience.

Thirdly, where the ſoule is hūbled by ſorrows & feares, the Lord 3delighteth to be preſēt in goodnes & fauour: and ſo much meant Dauid when hee ſaid, The ſacrifices of God are a contrite ſpirite: a Pſal. 51. 17.Ps 51:17contrite and a broken hart O God thou wilt not deſpiſe. And ſo much himſelfe moſt gratiouſly profeſſeth when hee ſaith, I dwell in the Pſal. 57. 15.Ps 57:15hie and holie place, & with him alſo that is of a contrite and humble ſpirit, to reuiue the ſpirite of the humble, and to giuegive life to them that are of a contrite heart. Now is it poſſible for comfort to bee abſent where his kindneſſe is preſent? or can that heart bee voide of conſolation, which is inhabited by the God of conſolation? or may he which hath the fountaine and ſea of gladneſſe within him, remaine a dry pitte, and be vtterly empty of gladnes?

Jnſtruction when griefes and troubles, diſquiet our heartes, to examine of what ſort they be, whether worldly or godly: if worldlie, Vſe. 1 they are miſerable and tend to death: if godly, they are comfortable, and tend to life. Now for triall, conſider not onelie p. 104from whence they ſpring at firſt, but whither they lead vsus at laſt: for many times it falleth out that thoſe feares and ſorrows which grow from worldly reſpects, and matters concerning the bodie, are chaunged into a contrary nature, and be meerely for the ſinsAct, 16. of the ſoule, as may appeare by the example of the Iayler. Doe they therefore cauſe vsus to ſearch our hearts more deepelie, and to hate our ſins more deadly; Are we further from ſelfe-liking, and better perſwaded of God, and more attentiue to Gods word and the counſell of his ſeruants, than formerly wee hauehave beene? Then though our anguiſhes are not pleaſant yet they are profitable, though they ſeeme not ioyous for the preſent. yet they procure ioy to follow after. According to this is that ſaying in the Lamentations: Remembring mine afflictions, and my mourning, the wormewood, and the gall. My ſoul hath thē in remembrance, and is Lam, 3, 19. 20humbled in mee, therfore hauehave I hope. It is the Lords mercies that we are not conſumed.

Verſe. 11. The houſe of the wicked ſhall be destroyed: but the tabernacle of the righteous ſhall flouriſh.

THe houſe of the wicked) the wicked himſelfe and his whole eſtate, ſhall bee deſtroied, ſhall be ouerthorwn and rooted cut by the curſe of God, eyther ſuddēly, & all at once, as is to be ſeen in ſome or in continuāce of time, & by degrees, as it falleth out to others. But the tabernacle of the righteous, his habitation himſelfe, & thoſe things which belong vntounto him, ſhall flouriſh, ſhall be bleſſed of God and made proſperous. Doct.

The mean eſtate of the godly is ſafer, and better than the greate proſperity of ſinners.

When he ſpeaketh of that which is preſent, he reſēbleth the cōdition of the one ſort, to ſtrōg & ſtately houſes, & the other to weak & low tents: but when he foretelleth their condition to come, he threateneth to the one deſtruction & ruine, and promiſeth to the other proſperity & groweth. See this point handled in the tenth chapter, v. 25. vponupon theſe words. As the whirle-wind paſſeth, ſo is the wicked no more but the righteous is an euerlaſting foundacion. And in the twelſth chapter. ver. 7. where it is ſaid that God ouerthroweth the wicked, and they are not, but the houſe of the righteous ſhall ſtand.

p. 105Verſe 12. There is await that ſeemeth right to a man: but the iſſues thereof are the waies of death.

THere is a waie,) namelie, a lewd and ſinfull courſe of life, that ſeemeth right to a man, which wicked men perſwade themſelues to be free from dangers. It is agreeable to their luſts, and carnall reaſon: it maketh either for their pleaſures, or profits: they hauehave beeue long acquainted with it: they hauehave found proſperous ſucceſſe by it: they ſee the greater perſonages, and number of mē to trauell in it: and therfore conclude of ſafety therein. But the iſſues thereof are the waies of death, it is certain that the beginning of it, and firſt ſteppe into it, did tend to death, but when they hauehave proceeded in it, they ſhall come at the laſt to their iourneys end, and that is to be deſtroyed for euer.

Wicked men are moſt bold and confident in that which is moſt Doct. ſinfull and dangerous.

Then many looke for commendation, and thinke their works to bee moſt allowable, when ſhame is due vntounto them, and their waies are altogether abominable. Then they hope for greateſt ſafety, and to be farre ynough from all maner of perill, when they make haſt to their vndoing, and runne with all ſpeede towards deſtruction. See the twelfth chapter. ver. 15. VVhere the ſame matter hath been handled by occaſion of the like words, that The waie of a foole is right in his owne eies.

Verſe. 13. Euen in laughing the heart is ſorrowfull, and the end of that mirth is heauines.

THis is to be vnderſtood of the vngodly, and ſuch as are priuie to thēſelues of ſome great euils, who euen in laughing, amidſt their ſports & greateſt delights, hauehave gripings of feares, & vexations in their hearts. And the end of that mirth is heauines, when their pleaſures are ended, their paines will beginne: their mirth was mingled with many ſecret heart bitings, but their ſorrowe ſhall be pure of it ſelfe, without all mixture, & hauehave neither hope nor comfort to delay the bitternes of it.

The wicked are often iockund and merry: but neuer hartily ioyfull Doct. and glad.

p. 106They may reioyce in the face, and not in the heart: they may hauehave many things without to moue them to be merry, and yet a ſting withall in their hearts to marre their mirth. The Lord hath ſpoken it once, and againe, that there is no peace to the wicked, Iſay, 57, 21.and then we may truelie ſpeake it againe, and againe, and as often as opportunitie ſerueth. that there is no ſound ioy in the wicked.

Firſt, they are wholie deſtitute of the ſappe and roote of true Reaſons. 1 Gal, 5, 22.comfort and gladnes, becauſe they are not partakers of the ſpirit of God; for the Apoſtle teſtifieth that ioie and peace are the fruit of the ſpirite. Jt is as poſſible for thornes to beare grapes, and figs to growe on thiſtles, as for graceles fleſh, beeing altogether corrupt, to bring forth ſincere ioy and comfort.

Secondly, no paſtime & pleaſures, no ſports and merriment, 2ieſting or laughter can cure the guiltines of an euill conſcience. And a guiltie conſcience is like an vicer, or feſtered wound, which will put the party to paine in the middeſt of a feaſt, and not ceaſe to ake, though it were wrapped vp with greateſt brauery. And in regard thereof all the vngodly are compared by the prophet to the raging ſea that cannot reſt. Jt is as eaſy for the Ocean to be without waues and ſurges when a tempeſt lieth vp on it, as for a ſinfull mans heart to be without all trouble and gripings, when guiltines worketh in him.

Thirdly, they are not ignorant, though they would willingly 3forget it, that they are mortal, and muſt be gone hence, that there is a iudgement to come, & they vnready for it: and this doth not a little appall them, howſoeuer they face out the matter & make a ſemblance of great cheerefulnes. And this to be the condition of al the vnregenerate before they be vnited to Chriſt, & vndoubtedly certified of their ſaluation the Apoſtle declareth to the Hebrewes, ſaying, that for feare of death they are all their life time ſubiect Heb, 8, 15.to bondage.

Jnſtruction that we feare not ſin the leſſe, becauſe that ſinners Vſe. 1 ſeeme to be troubled at it ſo little: that we yeeld not to the baites of it the more, becauſe they reioyce at it ſo much: for who but God & themſelues do know what ſlauiſh dread is in their harts, when their greateſt ſhew of magnanimity is in their faces? p. 107VVhat bitter ſorrow is in their ſoules, when dainty morſels are in their mouthes, and pleaſant muſick in their eares, and merry ſonnettes in their lippes? But what life is more delightfull, and what ſtate more deſireable then theirs which continually follow their ſports & pleaſures, which alwaies conuerſe with merry companions, which eueryevery day & at eueryevery meale do eate and drinke of the beſt & faireſt? But what life is more loathſome▪ & what ſtate more miſerable then theirs who are driuen continually to vſe thoſe exerciſes for phiſicke, without which the heart would be oppreſſed with fittes of feares, and waſt away with the conſumption of the ſpirits.

Reproofe of their folly, which purchaſe the vncomfortable delights 2at ſo deere a rate, by forfeiting their ſaluation for them. The price that they pay is of greater valew then Eſaus birthright, and the wares that they buy are farre leſſe worth then Eſaus pottage. They are ſhort, and vaine, and paineful, and paſſing hurtful and dangerous. Knoweſt thou not this ſaith Zophar to Iob, of old, euer ſince God placed man vponupon the earth, that the reioicing of the wicked is short, and that the ioy of the hypocrites is but for a moment? Iob, 20, 4, 5. Eccl, 7, 8.Like the noiſe of thornes vnderunder a pot, ſo is the laughter of the foole▪ this alſo is vanity, ſaith Salomon. His great blaſe of merriment wil quickly be extinguiſhed for want of fewell to feed it. But this were a ſmal matter if the end of their pleaſures were the end of their being, and not the beginning of their torment. ButLuk, 6, 25. our text ſaith that the end of that mirth is heanines.

And our Sauiour ſaith woe be to yee that now laugh: for you shall waile and weepe. How vnwiſe then are they to delight ſo much in the relliſh of ſuch a deadly poyſon? Why do men ſo violently follow their fleſhly deſires? No man can diſſwade them from vnholly recreations on the Lords day: no man can diſſwade them from quaffing and drunkenneſſe: no man can diſſwade them from vnlawfull paſtimes and gaming, manifold are the ſinnes, & great are the miſchiefes from which no man can diſſwade them▪ in farre better caſe are they that refuſe (as Moyſes did) theſe moment any pleaſures of ſin, though they fall into many afflictions: for they are not without great comfort in the middes of theire troubles, and how happy will their ſtate be then, when they ſhall p. 108be deliuered from them all? And how vnutterably ſhall they be bleſſed, beyond all the reach of thought and meditation, when the fulneſſe of ioy and glory ſhall be conferred vponupon them for euer?

Verſ. 14. He that is of a froward heart ſhall be ſatiate with his own waies: and a good man with that which is in him.

HE that is of a froward heart) which ſetteth his heart vppon lewdnes and euill, and declineth eueryevery day, waxing worſe and worſe, ſhal be ſatiate with his owne waies, euen ſated and filled full with the plagues and iudgements, which his own deſerts ſhal draw vponupon him. And a good man with that which is in him, ſhall abundantly inioy both inward comforts and outward happines, for his conſtant vprightneſſe, and holy behauiour.

EueryEvery man both good and bad ſhall feele himſelfe ſufficiently Doct. recompenced for his ſeruice.

They that ſerue the fleſh, and increaſe their labours to fulfill the luſts thereof, ſhall at length receiue their pay, and hauehave more wages than euer they looked for, or wiſhed for. And they that ſeeke the Lord, and ſhew themſelues diligent in doing his will, ſhall in the end be fully requited, and their will far exceed theyr hope. Both ſhall reape the crop which they hauehave ſown, & neither of their ſeed ſhall faile of growth, or ripening. See the ſame point in effect proſecuted in the eleuenth chapter, v. 18. where he ſaith, that the vvicked worketh a deceitfull worke: but he that ſeweth righteouſneſſe ſhall receiue a ſure reward.

Verſe. 15. The fooliſh beleeueth euerie thing: but he that is prudent taketh heede to his ſteppes.

THe foole) he that is ſilly for his own ſoule, and ignorant without vnderſtanding of the matters of God, beleeueth euerie thing, raſhly giuing credit to eueryevery vaine tale that is told him, & hearkning to eueryevery deceiuer that miſleadeth him. But a prudent man, he that is of a ſetled iudgement, and prouident for his owne ſafety, taketh heede to his ſteppes, examineth firſt what waight and p. 109ſoundnes there is in that which is ſpoken, before hee conſent to it, either in perſwaſion or practiſe. Doct.

They which are leaſt carefull to learn the trueth▪ are moſt credulous to hearken to lies. They could not but attaine to wiſedome, if they would giuegive ear to their inſtructions of knowledge: & truth imbraced would preſerue them from liſtening to errors. VVe hauehave a common prouerb, that faire words make fools▪ faine, when we ſee by cōmon practiſe on the contrary ſide, that …aithful words do make fooles to frette. The counſell of God which Ezechiel and Ieremy deliuered to the people of their time, were no more regarded of the moſt than blaſts of wind: but the lying diuinatiōs which the falſe prophets vttered were of as great force with thē as oracles, thoſe they hoped would be confirmed. And ourEzech. 13. 6.Ezek 13:6 Sauiour himſelfe ſpeaketh of the maner of his entertainement amongIoh. 5. 43.John 5:43 thoſe of his time, ſaying, I am come in my fathers name, and ye receiue me not: if an other ſhall come in his owne name, him will ye receiue. Reaſons. 1

Firſt, in the things of God, and matters which concerne eternall life, they are as much voide of iudgement, & good affection as little children, which can hardly brooke the nurture which is moſt wholeſōe for thē, & as hardly forgo the liberty that is moſt pernitious vntounto thē. EueryEvery precept that tendeth to the informing of their minds & the amending of their maners, is like to gall in their ſtomacks; but eueryevery perſwaſion that infecteth their harts, & peruerteth their behauiour, is like to hony in their mouthes.

Secondly, Satan raigneth and ruleth in them: hee hath power 2ouer their ſenſes, he ſtoppeth their eares frō harkning to words of truth whereby their ſoules ſhould be ſanctified, and openeth them to deceiueable errors whereby their hearts are corrupted.

Thirdlie, the heauie ſtroke of God is vponupon them in ſending 3them ſtrong deluſion, that they ſhould beleeue lyes, becauſe they receiued not the louelove of the trueth: and ſo he giueth them ouer to misbeleefe for a puniſhment of their vnbeleefe.

Reproofe of many ſorts of people, which may iuſtly be charged Vſe. 1 with this raſh and vnaduiſed credulity. VVhen God offered mercies, or threatneth iudgements by the miniſterie of his word, they are nothing at all mooued with it: but when the p. 110diuell promiſeth helpe by ſorcerers, or ſpeaketh of hurt by propheciers, they vndoubtedly expect the accompliſhment thereof. When faithfull preachers by warrant out of the word declare what conſcience is to be made of the Sabbaoth, and how to be ſanctified, and after what manner the other commandements are to be obſerued, their miniſtery is not of credit ynough to be regarded: but if falſe Prophets tell them that the Sabbath is abrogated, and all the old teſtament aboliſhed, or broach any other peſtilent points, for a licentious courſe of life, they are preſently eſteemed worthy and comfortable teachers. And ſo Juſui…es and Seminaries intiſing them to idolatry, and diſloyalty, yea & ſome of them many times to ſhamefull impurity are deuout and reuerend fathers. And ſo ſtage-players, and minſtrels, are teachers of good leſſons, and more edifie with their interludes and ſongs, thā the miniſters doe with their ſermons and preaching. We wil not ſpeake here of vncharitable perſons which are prompt and ready to traffique with any that carrieth a pack of malitious reports againſt ſuch as vnfainedly feare God, thoſe we ſhall deale with, when we come to the ſeuenteenth chapter, v. 4. where it is ſet as a note of the wicked to giuegive heede to falſe lippes, and that a lyar harkneth to the naughtie tongue.

Inſtruction to ſhew our wiſedome according to the direction 2here giuen vntounto vsus, not to ſet a foot forward to follow any mans perſwaſion, before it appeare vntounto vsus to be ſound & warrantable. The Holy Ghoſt is frequent in exhorting vsus to this heedfulnes:1. Theſſ. 5: 21.1 Thess 5:21 Trie all things ſaith S. Paul, and keepe that vvhichwhich is good Beleeue not eueryevery ſpirit, ſaith S. John but try the ſpirits whether they are of 1 Iohn. 4. 1.1 John 4:1God, for manie falſe Prophets are gone out into the world.

VVe are not willing to be blindfolded at our meat, nor to eate our ſupper without a light, eſpecially in ſtrange places where we neither know well the fidelity of our hoſt, nor what diſhes are ſet before vsus: and ſhall we be more prouident for the outward man, than the inward? Shall we keepe out of our bodies whatſoeuer is not wholſome and ſauory, and receiue into our ſoules ſuch foode as will poyſon vsus?

But is it not contrary to charity to fift mens words, and not toOb. reſt vponupon the trueth and faithfulnes of their teſtimony?

p. 111Anſ. There is nothing contrarie to charity that is agreeable to Anſ. wiſedome, and no wrong is done to man by obeying the counſel and precept of God. Sithence therefore he doth command it as a duty, and commend it as a vertue, for men to be circumſpect in hearing, who ſhall lay it to their charge as a fault? VVhat iniury was done to Paul by the prudent Bereans, which ſearched the Scriptures dailie, whether thoſe things were ſo, as he taught. VVe vſe to tell ſiluer, and to waigh gold, and yet preiudge not them at whoſe hands we receiue them. Jf the things which they ſpeake to vsus be true, they ſhall be the more iuſtified and approoued, after that they hauehave bin tried: if otherwiſe themſelues may by the diſcouery of their errour, be better informed, and others the leſſe indangered by them.

Verſ. 16. A wiſe man feareth, and departeth from euill: but a foole rageth and is careleſſe.

A Wiſe man) he that is religious, and truly godly, when hee is rebuked, or heareth Gods threatnings, or beholdeth Gods iudgements, or foreſeeth plagues to come, by the preſent view & ſight of ſinne, feareth, his heart trembleth, both in reſpect of Gods diſpleaſure, and the miſchiefe like to follow, and departeth from euill, both purgeth his heart by humiliation, and redreſſeth his way by reformation. But the foole rageth and is careleſſe, a ſinfull perſon ſcorneth when he is reproued, and preſumeth of impunity and freedom from all perils.

They which are in greateſt ſafety, are fartheſt from carnall Doct. ſecurity.

The godly hauehave not ſo many ſinnes as the wicked, and yet they feele them more, and feare them more, and flee from them faſter. And the wicked hauehave not more valour then the godly, nor ſo much freedome from puniſhments, and yet goe beyond them in audaciouſnes and fleſhly confidence.

VVhen Dauid was dealt with by Nathan, he confeſſed his falt,Pſal, 51. he craued pardon, he ſet his heart to ſeeke helpe from heauen, againſt his ſinne: but when Achab was ſpoken to by Micaiah, he1. Kings 22.1 Kgs 22 perſecuted the Prophet, he proceeded in his purpoſe, he promiſed p. 112himſelfe a ſafe returne from his voyage. And Amaziah alſo ſcorned, and threatned the meſſenger that was ſent to him from God, 2. Chron. 25. 16. Ioſiah hearing the law of the Lord read by2 Chro. 34. 192 Chr 34:19 Saphan, in regard of the threates therein contained, did rent his cloaths in griefe and feare: but Iehoiakim hearing the words of God read by Baruch, in regard of the curſes there denounced, didIer. 36, 23.Jer 36:23 teare the booke, and burne it in wrath and fury.

Firſt, the one ſort hauehave faith, ſeeing God in his word & waies, Reaſons. 1 and therefore tremble at his rebukes, and follow his direction: and the other are full of infidelity, looking onelyonly with a carnall eie, and therfore deſpiſe his threatnings, and contemne his counſels.

Secondly, the one ſort are of an humble ſpirit, and that alwaies 2maketh the heart tender and tractable: and the other of an high min…, and that maketh it hard and obſtinate.

Thirdly, the one ſort are prouident for themſelues, and therefore do heedfully preuent all perils that may befall them: and the 3other negligent of their owne ſafety, and therfore ſhun no miſchiefe before they feele it. And ſo he ſaith in another Chapter: A prudent man ſeeth the plague, and hideth himſelfe: but the fooliſh go Prou. 22, 3.Prov 22:3on ſtill, and are puniſhed.

Conſolation to them that attaine to this holy feare, though they Vſe. 1 could not keepe themſelues withou… fault: that dare not perſiſt ſtill in their ſins, though they were too ventrous to fall into them at all. It was their great folly to defile their ſoules by committing of them, but it is their excellent wiſedome to purge themſelues by humiliation for them. And albeit they had cauſe of feare and ſorrow in reſpect of the daunger that inſueth vponupon the practiſe of euill, yet they hauehave reaſon to take courage, and comfort in regard of the pardon that followeth after the being of euill.

Confutation of them that take ſecurity for magnanimity, and 2want of feare for greatneſſe of faith: they count it vnmanly to hauehave dread, and a ſtrong truſt in God to doubt of no perills. But be it knowne vntounto them that Dauid was nothing their inferior in valiantneſſe of heart, and yet his heart was tender, and fearfull of ſinne. It is to be obſerued continually that none are ſo bold in wicked attempts, as they which are moſt baſe minded. Who are p. 113ſo ventrous to oppoſe themſelues againſt God, impiouſly to defraude him of his glory, as they whoſe courage will not ſerue them to incounter with their equall in a iuſt cauſe, for mainteynance of their own right? Who are ſo fierce and violent, like Lyons to oppreſſe their inferiours, as they which are as ſubmiſſe as ſpaniels, to fawne vponupon their ſuperiors? And in making preſumption and careleſneſſe a part of ſtrong faith they are ſtrangely deluded, for faith is the worke of Gods holy ſpirit, and is founded wholly on the truth of his word: but the diuell is the damme of preſumption, and it hopeth that the word is falſe, ſo that nothing in the world doth more manifeſt their infidelity. If that be faith, what wicked man is without faith? If that bee faith, the curſe ofDeut, 29. 20. God is due to faith, and faith will bring men to deſtruction.

Verſe. 17. He that is haſtie to anger committeth follie, and he that plotteth miſchiefe is hated.

HE that is haſtie to anger) is ſuddeinly moued to diſtempered paſſions, before he hath aduiſedly examined the cauſe of offence, committeth folly, breaketh out into ſome abſurdity or iniuſtice by word or deed: and he that plotteth miſchiefe, which diſſembling his diſpleaſure, intēdeth reuēge, & ſetteth his thoughts on work how to effect it, is hated, is abhorred of God, and deteſted by thoſe that find out his malitious practiſes.

They which are giuen to wrath, doe bring a blemiſh vppon Doct. 1 themſelues. See Chap. 12. v. 16.

He that plotteth miſchiefe; &c) They which are malitious and Doct. 2 hurtfull, are commonly very odious and hatefull.

Doeg was delighted in doing of harme, and thereto applyed his heart, and tongue, and all his power, and therefore all good men were as glad of his downfall, and reioyced at his deſtruction. Behold, ſay they, the man that tooke not God for his ſtrength, but truſted to the multitude of his riches, and put his ſtrength in his malice. See chap. 11. v. 10. in the firſt doctrine amplified by the contrary, and the ſecond vſe of it.

p. 114Verſ. 18. The fooliſh do inherit follie: but the prudent are crowned with knowledge.

THe fooliſh ſuch as will learne no wiſedome, nor practiſe anie goodnes inherite follie, ſhame and other puniſhments are due vntounto them for their ignorance and ſinf…lnes, and ſhall in time alſo light vponupon them. But the prudent are cro…ned with knowledge, ſuch as are diſcreet and godlie wiſe ſhall receiue the glorious fruite of their vnderſtanding and obedience. For by beeing crowned is meant commonly in the ſcriptures honour and dignity, and for the certainty of the reward on both ſides, hee ſpeaketh of that which is to come, as if it were preſently performed.

A wicked man hath no certain ſtate in any thing but in ſhame Doct. 1 and miſery.

That is their inheritance, and that remayneth for them, & that they ſhall ſurely poſſeſſe when they come to their yeares.

Many things they hauehave in the meane time, as ſtrength, and titles, and profits, & pleaſures, but they hauehave them onelyonly, & owne them not, nor ſhall be able long to hold them.

When Nabuchadnezzar was heaping vp all theſe to gether, the Holy ghoſt derided his ſottiſhnes, and cauſed a tanting prouerbHab, 2, 6. to be taken vp againſt him, ſaying, Ho, he that increaſeth that which is not his? How long? And he that ladeth himſelfe with thicke clay? Indeed he did alſo increaſe that which was his, as ignominy to himſelfe and ruine of his family, and torment for the time to come, but that was done againſt his will, and without any purpoſe of hauing.

Firſt they are borne to this wretched eſtate, as being the children Reaſons. 1 of wrath by nature, and therefore in that reſpect it is theire inheritance deſcended vponupon them.

Secondly, they hauehave ſtrengthened their title, and procured a 2more full confirmation of that their ſtate by rebellion againſte God, and contempt of his word, whereby it commeth to paſſe that all the curſes of the law are due vntounto them.

Thirdly, they hauehave no right in Ieſus Chriſt, without whom, no p. 1153man hath right in any thing, ſauing in Gods wrath, and his own deſtruction.

Terror for ſinfull men which hope to be made happy by theire Vſe. 1 folly and not miſerable: which preſume of perpetuall proſperitie by theire wicked courſes, and looke not for a downefall. They dreame that lands, and goods, and honours and pleaſures are ſetled vponupon them and theirs by an eternall Intayle, and neuer thinke that confuſion is their inheritance and patrimony. But the Lord who is to render them their due, hath cauſed their coppy to bee publiſhed to all the world, that in his court-roles of iudgement their right is recorded, which they hauehave no more power to paſſe away or to paſſe from, than an infāt hath to alienate his heritage. It is better to be an inhabitant, euen a tennant at will in a ſmoaky cottage, or a priſoner perpetually in a dungeon, how loathſome ſoeuer, then to be heire of ſuch an eſtate. And why then will they not be perſwaded, while time yet ſerueth, to alter theire hearts and behauiour, that their condition may alſo be changed? Folly ſeemeth their friend, and flattereth now, but folly will proue to be their foe, and torment them heereafter. Jf they would yet hearken vntounto wiſedome, wiſedome would vndoubtedly bee helpfull vntounto them, and turne their villeinage into the beſt kind of free hold, and their helliſh ſeruitude into the glorious libertie of Gods owne children.

But the prudent are crowned &c. EueryEvery one that hath godlie Doct. 2 wiſedome is ſure to attaine vntounto true honour.

VVhichWhich hath been already ſhewed partly in the tenth chapter. v. 7. …pon theſe words, The memoriall of the iuſt ſhall be bleſſed, & partly in the twelfth. v. 8. where it is ſaid that A man ſhall be commended for his wiſedome.

Verſe 19. The euill ſhall bow before the good, and the wicked at the gates of the righteous.

THe euill ſhall bow before the good) ſinfull perſons ſhall be depreſſed, and brought downe, and godly men exhalted, & raiſed vp: they ſhal crouch in token of ſubmiſſiō, & theſe ſhall hauehave obeyſance done to them in token of honour. And the wicked at p. 115the righteous, the meaning is, that good men ſhall not onelie bee greater than the euill, but ſuch as the euill muſt be driuen to ſeeke vntounto for helpe and fauour, as ſuters vſe to waite at the gates of a greate perſonage, till eyther he come forth, or they be let in, and admitted to his preſence.

Godlineſſe is no cauſe of contempt and obiection. Doct.

Jt may not be denied but that many goodmen are in low place, and for their goodneſſe oppreſſed of the wicked, but it is ſometimes, becauſe they hauehave faults withall, for the which the Lord doth humble them, though their enemies enuy their graces: and ſometimes, becauſe they hauehave not ſtrength enough to beare their proſperity, with ſuch louelove to their brethren, and humility in them ſelues, as is needfull: and alwaies becauſe their pouerty and ſuffrings are a foundation lowe layed for an hie building of glory. So that howſoeuer vngodlie men take occaſion by religion to perſecute the righteous, yet it cannot be trulie ſayed, that religion doth cauſe the righteous to bee caſt downe, or the ſinners to be ſet vp. The promiſe which God maketh to his people in Deuteronomy rūneth in this maner: The Lord ſhall make thee the heade and not the tayle, and thou ſhalt be aboue onelie, and not beneath, Deut, 28, 13.if thou obei… the commandements of the Lord thy God, which I command thee this day, to keepe, and to doe them. And thus much doth Dauid acknowledge to be verfied to himſelf, the Lord performed this good promiſe vntounto him: Thou haſt, ſaith he, deliuered mee from the contentions of the people: thou haſt made me the head of the heathen: a people whome I knew not, doth ſerue me. Aſſoone as they heare they obeye me, ſtrangers be in ſubiection to me.

Firſt, there are manifold occaſions whereby vngodly men are often brought to be ſo ſubmiſſe to the ſeruants of the Lord, as in Reaſons. 1 reſpect of the authority and greatneſſe which diuers are aduanced vntounto, as all the Egiptians bowed to Ioſeph, and all the Perſians to Mordecay, and becauſe diſtreſſes make many to ſeek help and counſell at their hands, whom formerly they hauehave maligned and hated, as wicked Iehoram, at Eliſha, Balſhazzar, at Daniel, &2. King. 3. Dan. 5.2 Kgs 3Dan 5 proude Pharaoh ſundry times at Moſes.

Secondly, if godlines were a cauſe of contempt and vileneſſe, p. 1152thē as the godly were more multiplied, ſo they would bee more contemptible ēvile, and the whole body of them would be baſeſt of all, whereas the contrary is euidently to be ſeene, fithence the Church is the moſt glorious company that euer was, o… ſhall be in the world. There is no ſtate, nor kingdome, nor empire, that hath bene or can be comparable to it. And to this purpoſe heare what the holy ſpirit of God teſtifieth of her in the ſongs of Salomon: There are threeſcore Queenes, and foureſcou… Concubines, & of the damſels without number. But my done is alone, my vndefiled are ſhee is the onlie daughter of her mother, and ſhe is deere to her that bare her: the daughters hauehave ſeene, and counted her bleſſed: euen the Queenes and the concubines, and they hauehave praiſed her, Who is ſhe that looketh forth as the morning, faire as the moone, pure as the ſunne, terrible as an armie with banners?

How many nobles, how many princes, how many kings, how many natiōs do yeeld obediēce vntounto the Church? Yea the very wicked alſo & euill men do bowe before her though they louelove her not, yet they pretend louelove, and hypocritically make femblance of reuerence to her: their mouth giueth her teſtimony, & with their lips they would make mē beleeue that they hauehave her in eſtimatiō. Euē the very Atheiſts thēſelues ſcarce dare grow ſo andacious, as to profeſſe that they are none of Gods people, nor mēbers of the Church. And that did Dauid vſe as an argument of his greatnes, & predominatiō ouer his enemies, that ſtrāgers did fainedlyPſal, 18. 44. ſubiect themſelues vntounto him.

Thirdly, if piety and religion did make men abiect & deſpiſed 3then as their grace did grow, their credit would decreaſe, & the riper they waxed in goodnes, the deeper they would ſinke into baſenes: & perfect holines would bring thē to a perfectiō of ignominy: which who ſeeth not to be otherwiſe? Eſpecially at the end of the world, whē the ſaints ſhall be repleniſhed with the fulnes of grace, ſhall they not be beautified with the brightnes of glory; and hauehave power committed vntounto them to bee iudges of all the reprobates, both of men and Angels?

Confutation of that error which is in the mouthes of monie Vſe. 1 and the mindes of more, that hee which will bee religious, muſt needes bee contemp…ble, and the waie to become greate is to growe ſinfull and godleſſe. Fleſh and blood Indeede, woulde p. 116hauehave it ſo, and therefore fleſhly men imagine it to be ſo: they cary an enuious heart againſt the righteous, and therefore bee grieued that the righteous ſhould either riſe or ſtand: but he that ſetteth vp & eſtabliſheth, and he that caſteth down and depreſſeth, declareth his purpoſe (which his power alſo accompliſheth (that his ſeruants ſhall be made honourable with preferment, and his enemies made vnderlines with debaſemen…: Daniels faithfulnes did neuer bring him to reproch, nor his aduerſaries falſhood did euer winne them credit. Mordecay could not be kept downe, becauſe he was a godly Iewe, nor Haman could not bee held vp, becauſe he was an impious Amalekite. Read through the whole book of the Scriptures, & it will appear that of al the kings (they which were moſt holy and zealous for the worſhip of God,) did alwaies beſt proſper in their owne eſtate. That which is ſpoken in the Pſalme concerning the happines of them that feare God, wil infallibly be verified of eueryevery one of them in due ſeaſon: His Pſal, 112. 9. 10.horne ſhall bee exhalted with glorie. The wicked ſhall ſee it, and bee angry, hee ſhall gnaſh with his teeth, and conſume a vaie: the deſire of the wickedſh all periſh.

Admonition to vngodly perſōs that they be not too fierce & violent 2againſt their poore brerhren when they hauehave a ſuperiority ouer them: their courſe will come in time to bee their inferiours, and to ſtand vnderunder their ſentence, and to fall vnderunder theire hands, and to lie vnderunder theire feete, and therfore let them not bee extreamely rigorous to them, leaſt their meaſure be returned to themſelues. Yf Ioſephs brethrē had aſmuch beleeued his dreames that they ſhould come and bow to him, as they euuied him for them, they would hauehave vſed him with more mildneſſe. Jf Shimei had thought that Dauid would hauehave recouered again the crowne and kingdome, and ſoueraignety ouer him, he woulde hauehave ſpared his curſed ſpeeches againſt him,

Verſe. 20. The poore is hated euen of his owne neighbour: but the friends of the rich are manie.

THe poore, he that is fallen into pouerty, or diſgrace with great perſonages, is hated of his neighbour, they that dwell by him, and his kinſfolkes, and old acquaintance, and ſuch as were wont p. 117to be familiar with him, being yet but carnall men, wil altar their countenance and behauiour towards him, and picke quarrels againſt him, and take any occaſion to alienate themſelues from him. But the friendes of the rich are manie, diuers fawne on the wealthy, and flatter them, and make a faire ſhew of louelove & good will, when as notwithſtanding they beare no ſuch affection to them in their hearts.

The friendſhip of fleſhly men is grounded on the ſtate of them Doct. whome they ſhewe kindnes vntounto, and not on their graces.

Be they neuer ſo religious and godlie, & yet wanting wealth and countenance, they contemne them as abiects: be they neuer ſo, impious & prophane, and yet hauing titches and dignity, they admire them as Angels. While Job was in proſperity and held the weapon of authority in his hand, eueryevery one reſpected him, a chaire was ſet for him in the ſtreete to reſt him by the waie, well was he that could doe any good office to ſhewe how much hee honoured Job but when his goods were gone, & his bowſtring was cutte, as he ſaith, no man regarded him, his ſeruents, his hādmaids, yea euen his owne wife deſpiſed him. He had experience of this point, and therefore it ſhall not be amiſſe to let him ſpeak to it, and declare what befell him. My neighbours ſaith hee hath Iob. 19. 14. 15.Job 19:14Job 19:15forſaken mee, and my familiars hauehave forgotten me. They that dwell in mine houſe, and my maides tooke me for a ſtranger in their …ight: I called my ſeruant, but he would not anſweare, though I prayed him with my mouth. My breath was ſtrāge vntounto my wife though I pra… ed her for the children ſake of my bodie. The wicked deſpiſed me & when I roſe they ſpake againſt mee. All my ſecret friends alſo abhorred mee, and they whome I loued are turned againſt me.

Neither was it Iobs caſe alone, nor belonging onelyonly to that time, but the like vſage hath bene found, and is to be expected of eueryevery one that falleth into miſery at all times. For the Holye ghoſt which beſt knoweth all cuſtomes which men hauehave vſed heertofore, and what is now in practiſe preſently, and what will ſurely come to paſſe heereafter, doth teſtify that all the brethren of the poore do hate him how much more will his friends depart far Prou, 19, 7.from him? Though he be inſtant with words, yet they will not.

Firſt, they looke to their credit herein, eſteeming it an honoure Reaſons. 1 p. 118to be in league with them that are of eminent place, and good ability, and a diſgrace to be ſociable with them that are little ſe… by. Secondly, they hauehave alſo an eye to their commodity, knowing that mighty men and wealthy, may greatly pleaſure them if they be their friends, or much endomage them if they be their aduerſaries, and ſo for their owne ſakes will be linked to them in kindneſſe. And therefore it is ſayd, that riches gather manie friends. The perſon of the rich man is not ſo much regarded as his wealth, nor would be at all, were it not for his wealth: for thatProu. 19: 4Prov 19:4 is it which getteth ſo many mens good wills. And on the other ſide they feare that if they ſhould giuegive countenance to their needy neighbors or kinſmen, or old companions, they would preſſe too heauy vponupon them by begging, or borrowing, or comming oft to their table, or expecting helpe from them, and ſo growe burdenous vntounto them.

Inſtruction. 1. If we fall into afflictions, that we ſeeke not to Vſe. carnall friends for ſuccour, for they will rather adde to our burden by teſtimonies of hatred than miniſter comfort by the fruits of their louelove. They will be ſo far from relieuing vsus by ſhewing mercy and compaſſion, as that they will more grieue vsus with their ſtrange behauiour and vnkindneſſe. And therefore the Lord himſelfe giueth this precept: Enter not into thy brothers houſe in the date of thy calamitie: for a neighbour that is neere, is better Prou: 27. 10than a brother that is farre off. He that is further off in nature and bloud, may be much more neer in faithfulnes and louelove. 2. To depend vpō the Lord who reiecteth not his people for their pouerty and croſſes, but pitieth them the more for their afflictions: and though all men ſhould caſt them off in their miſery and troubles, yet he will not forſake them, as Dauids caſe doth witneſſe. When my father and mother, ſaith he, forſooke me, the Lord gathered me Pſal. 27, 10:Ps 27:10vp. 3. To aſſociate our ſelues with godly men, for they will proue our ſureſt friends. Vicinity and neighborhood will faile, and alliance and kindred will faile, but grace and religion will neuer faile. Jf wee adioyne our ſelues vntounto them for their vertue and goodneſſe, they will not ſeperate themſelues from vsus for our calamities and trouble. Ruth was no leſſe kind to Naomie, when ſhe went away empty, than when ſhe came thither full: and Ionathan p. 119was as faithfull to Dauid, when Saul ſought to ſlay him, as when he made him his Sonne in law, and ſhewed beſt countenance to him.

Vers. 21. He that deſpiſeth his neighbour is a ſinner, but he that ſheweth merciemercy to the poore, bleſſed is he.

THis verſe dependeth on the former, wherin was declared the property of fleſhly men, which will deſpiſe their friends and neighbors in their neceſſity, and here is ſet downe their ſtate & condition which ſhew ſuch vnfaithfulnes, that he which doth deſpiſe his neighbour when he is poore and diſtreſſed, ſhall be a ſinner, that is, ſhall be charged with ſinne, and conuicted of it, and plagued for it. The ſame word is ſo taken in the booke of Kings, where Bathſheba telleth Dauid how needefull it was for him to appoint his ſucceſſor before his death. Elſe, ſaith he, when my Lord 2. Kings, 1, 21.the King ſhall ſleepe with his father, I and my Sonne Salomon ſhall be ſinners, that is, ſhall be counted as guilty perſons, and puniſhed as offendors. Now this is illuſtrated by the contrary, the great reward which they ſhall receiue that pitty poore men in their afflictions, and ſeek to relieue and ſuccour them in word, deed, and countenance: they are pronounced bleſſed, ſuch as ſhall aboundantly partake of Gods fauours and mercies.

It is not ſafe to deſpiſe poore chriſtians in their aduerſity. As God Doct. 2 will take vēngeāce of the violēce that they ſuffer & puniſh their oppreſſors, ſo he wil not paſſe by the deſpite that is done to thē, nor beare with ſuch as contemne them. And hereof let the Moabites be an example, whome the Lord moſt grieuouſly plaguedIer. 48, 26.Jer 48:26 for this ſinne as the principall cauſe of their deſtruction. Moab ſaith Ieremie, ſhal wallow in his vomite, and he ſhall alſo be in deriſion. For didſt thou not deride Jſraell, as though hee had hin found among theeues? for when thou ſpeakeſt of him thou art mooued.

Firſt, they add affliction to the afflicted, and make their burden Reaſons. 1 more heauy which were ſore preſſed with other croſſes and troubles before. For nothing is more grieuous to mans nature, nor pierceth his heart deepelier, than to ſee himſelfe deſpiſed. It was not the leaſt of theire fufferinges which our Sauiour p. 120indured, the Scriptures foretelling of it, and numbring it among his grieuous calamities. J am a worme and not a man a ſhame of Pſal. 22, 6, 7.Ps 22:6Ps 22:7men, and the contempt of the people. All they that ſee me hauehave me… in deriſion they make a mowe and nod the head at mee, And the Church alſo in the Pſalmes doth complaine of the bitternes thereof, and vehemently craueth help at Gods hand againſt it. HaueHave merciemercy vponupon vsus, O Lorde, hauehave merciemercy vponupon vsus: for wee hauehave Pſal. 123, 3, 4.Ps 123:3Ps 123:4ſuffered too much contempt. Our ſoule is filled too full of the mocking of the vvealthie, and of the deſpitefulnes of the prowde.

Secondly, they thwart and contrary Gods worde, and nature, 2and waies: for he is moſt pitifull to them that be in tribulation, & ſo requireth all others to ſhew themſelues. His poore ſeruants are as precious to him, as thoſe of the greateſt countenance in the world. And for that cauſe Saint Iawes ſo ſharply reprooueth the partiality which is vſed in preferring the gold rings and gay garments of the rich with the diſgrace and contempt of the poore. Hath not God, ſaith the Apoſtle, choſen the poore of this world that Ia…. 2 5.they ſhould be rich in faith, and heires of the kingdom, which he promiſed to them that louelove him? But ye hauehave deſpiſed the poore. &c. Though a Parent himſelfe will ſometimes giuegive correction to his deareſt children, yet he will no: take it well that eueryevery ſeruant, and kittchin boy ſhould therefore laugh at them, or thinke the more baſely of them.

Thirdly, the contempt and reproach which is offered to the 3people & ſeruāts of God in their calamities, the Lord doth take as offered to himſelfe, & therefore it is ſaied that He which mocketh … 1…. 5.the poore, reprocheth him that made him & he that reioyceth at his aduerſitie ſhall not be vnpuniſhed.

The vſes ſee in the eleuenth chapter, and 12, ver. inferred vponupon theſe words: He that deſpiſeth his mighbor is deſtitute of wiſedom.

But he &c. He taketh a good way for his owne happines, that Doct. 2 is pittiful to other men in their miſeries.

The point hath been handled in the eleuenth chapter. ver. 17. where it is ſaid, that he which is merciful rewardeth his own ſoule:

p. 121Verſ. 22. Do they not erre that imagine euill? but to them that thinke on good things ſhall be merciemercy and truth.

THe queſtion is not mooued heere in waie of doubting, as though it were vncertain whether they that ſtudy to do euil ſhould ſpeed euil or not, but of aſſurance that they ſhal certeinly fail of their hope & expectation. And therfore the interrogation is put for a cōfident aſſeueration of that which is affirmed, that, neuer any wicked mā could obtain his hope to his ſul contentmēt in has ſinful deuiſes. Either he commeth too ſhort of that which he concludeth to do, or miſſeth of that happines which he looked for in his exploits, or falleth into thoſe troubles which he neuer ſtood in fear of. But to thē that think on good things, which ſet their minds to meditate of performing good ſeruices to God and his people, in the beſt manner, to them ſhall bee merciemercy and truth, the merciemercy of God ſhall be manifeſted by the multitude of his bleſſings vponupon them, and his truth declared by, fulfilling of his promiſes to them.

No men are ſo much defeated of their purpoſes as they which moſt apply their harts to miſchiefe. Doct 2

They looke for the beſt ſucceſſe, and meete with the worſte: they hope to finde greate happines in their enterprices, and are miſerably vexed with great repulſes. The Lord ſeeth all their dā gerous plotting how they are continually vndermining the ſcate of his ſeruants, and therfore by a watchful prouidence doth coū termine their practiſes. Jt hath beene already ſhewed in the 12 chapter, that deceit commeth to the hearts of them that imagine Prou. 12. 20.Prov 12:20euill, and there this matter hath beene more largely proſecuted.

Verſe. 23. In all labour the…e is aboundance: but the talke of the lips onelie bringeth want.

IN all labour,) in eueryevery honeſt vocation wherein a man ſhall diligently and faithfully imploy himſelfe, there is abundance, a p. 122competent meaſure of prouiſion to be found for his owne maintenance, and a ſurpluſſage to beſtowe on other good vſes. But the talke of the l…ppes onelie, bare and vaine words, when a man will labour with his tongue, and let the reſt of his members bee idle: when the mouth ſhall bee ready to diſcourſe of his buſines, but the hands be negligent to perform it; when words alone ſhall be vſed in ſteed of workes, that bringeth onelie want, filleth him with neede and pouerty.

No mans thriuing conſiſteth ſo much in the gainefulnes of his Doct. trade, as in his faithfulneſſe and diligence in it. Let the fūction be neuer ſo commodious and profitable, yet it will yeeld little benefit to them that are remiſſe and ſlothfull therein: and let the worke be neuer ſo meane and little ſette by, yet it will requite their trauels with ſufficiency that apply themſelues conſtantly to be induſtrious in it. Many rich marchants fall, and growe to be bankerupts, and many poore ſeruants riſe, nd grow to be wealthy When it is ſaid, Bleſſed is euerie one that feareth the Lord & walketh in his waies. In eating the labours of thine hands thou ſhalt bee bleſſed, and it ſhall be well with thee. There is not a limitation,Pſal, 228. i, 2. that if they hauehave good liuings, or great ſtocks, or gainefull trades and occupations, they ſhall be ſo happy, and not otherwiſe: for that were to reſtraine the largenes of Gods liberality, and al ſufficiency, and make him a reſpecter of perſons in his promiſes, and mercies.

The bleſſing of God is that which maketh rich, and it is not appropriated to ſuch ſciences as men like beſt of, and hope to Reaſons. 1 get moſt by, but belongeth to eueryevery one that is faithfull in anie honeſt calling.

Secondly they that painefully and conſcionably imploy themſelues in any vocation, how baſe & contemptible ſoeuer it ſeeme 2to be, are in the Lords worke, and him they ſerue, as the Apoſtle ſpeaketh euen of bondmen, and is it poſſible that his workmen ſhall worke without wages or ſufficient allowance? Hee reprooueth thoſe men which neglect to giuegive to the hireling his recompence for his trauell, or faile in due time to diſcharge it, and ſhall we thinke then that hee will be careleſſe of his owne ſeruants p. 123himſelfe? Jt appeareth by the parable that many receiueMat. 20.Matt 20 much more at his handes than eyther hee promiſeth, or they looke for, but none hath leſſe wages from him than his worke commeth to.

Incouragement to thoſe of lowe places, to labour cheerfully in Vſe. 1 their ſeuerall ſeruices, ſithence they hauehave Gods word for their ſecurity, that they ſhall not be vnprouided of ſo much as is expedient for them. Jf he ſay once that in all labour there ſhall be aboundance, they ſhall neuer hauehave cauſe to contradict him, and ſay, wee labour hard & faithfully, and yet liue in penury.

Reproof of them which in the decay of their ſtate & extremities 2where into they fall, exclaime vponupon their occupations, but neuer recount their ſluggiſhnes in them: there is no good to be done they ſay in their trade, but they conſider not what euil their idlenes hath done to their trade. Are there none others that dealing in the ſame trades which they ſo much cōplaine of, do yet thriue in the ſame? If they doe, it appeareth plainelie that their want groweth, rather from their owne vnthriſtines, for want of managing their affaires in due maner, than from the calling, whereby good husbands doe well prouide for themſelues and their houſholds.

Terror for ieſters, and ſtage players, and others of like lewde 3and ſinfull demeanoure, whoſe whole worke conſiſteth in talking, and talking vainelie, and talking hurtfully, and drawing others to miſpend their time in hearing of theire vaine and hurtfull talke. Beggery is appointed for their wages, and beggary ſhall duelye be paide vntounto them, and beggary they maye ſurely looke for; and if they receiue it not preſentlie in hand, it will bee doubled with intereſt at the laſt. Or if it ſhould neuer bee performed at all in that kinde, it will certainely be recompenced with ſome other puniſhment, that ſhall more than counteruaile it. And let it not bee obiected heere, that the miniſter alſo dealeth onelie with his tongue, though a principall parte of his function bee exerciſed in ſpeech: for it is an holie worke, and a fruitefull worke, and a worke which God calleth him to, and aſſiſteth him in, to ſpeake to his people. But hee muſt alſo watch p. 124ouer his flock, and ſtudy to make prouiſion for them, if he will ſhew himſelfe a faithfull miniſter of God. If he be negligent in that duty, howſoeuer he be not laden with pouerty, he will be empty of knowledge and comfort, and preſſed with the burden of an euill conſcience.

Verſe. 24. The riches of the wiſe are their crowne: but the fooliſhnes of fooles remaineth follie.

THey which hauehave wealth with godly wiſedome, are made the more honorable by it for their credit: for ſo much the word crowne doth often import in the Scriptures. And though ſinfull fooles hauehave neuer ſo great abundance of riches, they nothing auaile them againſt their fooliſhnes. They be as ignorāt and more wicked than if they poſſeſſed nothing: their lewdneſſe is not made the leſſe grieuous and damnable by their great ſubſtance: and their abſurdities be more ſeene, & noted to their ſhame, than if they liued in a poore eſtate, and obſcurely.

When the heart of a man is beautified with grace, his outward Doct. preheminences be ornaments to him.

Some in the Scriptures be commended for their ſtrength and valiantneſſe, as Dauids worthies: ſome for their vnderſtanding & wiſedome as Chuſai, and Daniel, ſome for their authority and promotion, as Ioſeph and Mordecai: ſome for their wealth and ſubſtance, as Iob and Abraham: and ſome for all theſe, as Dauid and Salomon.

Firſt, to godly men they teſtify the louelove and kindnes of the Reaſon. 1 Lord towards them, as Iob ſaith, that the light of Gods countenāce ſhined vponupon his head; and by his light hee walked through the darkneſſe, …. 9 3in the daies of his great proſperitie.

Secondly, they glorifie God, and adorne religion, and get true 2praiſe to themſelues by the good vſage of thoſe thinges which they poſſeſſe.

Inſtruction for wiſe men to be thankfull to God when he dealeth Vſe. ſo bountifully with them as to adde earthly bleſſinges to his heauenly graces. VVhen wiſedome beſtoweth riches and glorie, though ſhe bring them in her left hand, it is a gift of greater valueProu. 13. 16.Prov 13:16 p. 125than if the mightieſt monarch in the world ſhould giuegive the greateſt treaſure in the world with his right hand. If a man be inritched by vertue and godlineſſe vvhichwhich hath the promiſe of this life 1 …in …4 8preſent, and of that vvhichwhich is to come; If God giuegive him power to get Deut. 8 18.Deut 8:18ſubſtance to eſtabliſh his couenant with him, there is iuſt cauſe why he ſhould conceiue comforte in his owne ſoule in regard of the Lords louing fauour towards him: but more equall it is that hee ſhould returne praiſe to Gods name, who hath ſo multiplied his mercies vponupon him.

Reproofe of thoſe which ſeeke to diſgrace the godly ſo much 2the more if they be bleſſed with ritches: when nothing elſe can be charged vponupon them to their reproche, they picke quarrels againſt their goods to depraue them therewith: as though it were impoſſible for any to be wealthy, vnleſſe hee be alſo vniuſt and worldly. But our Sauiour telleth the cauſe of this grudging (though the drift of the parable tend to an other purpoſe) namely, their eie is euill, becauſe he is good, and they thinke that he giuethMat. 20. 15,Matt 20:15 too much wages to his ſeruants, and too ſhort allowance to them.

Confutation of their folly that thinke riches, and other outward 3things to ſuffice for their credit, though they be vtterly emty of all heauenly vnderſtanding. The miſer which Chriſt ſpeaketh of in the Goſpell, had abundance of wealth and ſubſtance, and yet no honour: for God called him by his right name, foole, and by that ſhall he be known to the end of the world, and then be euidently ſeene to be ſuch a one. Herod had dignity and power, and wit, and eloquence, and pompe, and fleſhly glory, and yet what is written of him, or ſpoken of him which doeth not continue the memoriall of his miſerable and wretched eſtate?

Verſe. 25. A faithfull vvitneſſe deliuereth ſoules; but a deceitfull one forgeth lies.

A Faithfull witneſſe) which both hath ſure knowledge of that which he affirmeth, and an vpright heart to doe ſeruice to God, & good to his brethren by his teſtimony, deliuereth ſoules, indeauoureth by declaring the truth, to helpe innocent men out p. 126of their troubles, and infamy where into they are fallen, or like to come, by vniuſt accuſations or falſe ſurmiſes of them. For by ſoules in the Scriptures is often meant the perſons of men. As Exod. 1. 5. All the ſoules that came out of the loynes of Iacob, were ſeuenty ſoule. But a deceitfull one, a falſe witneſſe, or crafty accuſer forgeth lies, as ſometimes▪ he peruerteth the trueth, and abuſeth it to croſſe iuſtice and true dealing, ſo if that will not bee for his turne to effect his purpoſe, then he inuenteth a lye, and ſetteth a colour vponupon it to deſtroy or moleſt his harmleſſe neighbours. For here doth the holy ghoſt oppoſe the deceitefull to the faithfull, and forging of lyes, to deliuering of ſoules, in regard of the effect that it worketh, becauſe by that meanes many men are brought to danger and deſtruction. And as this is vnderſtood of the whole man, that a faithfull witneſſe will deliuer him, ſo it is true concerning that part of man, the ſoule ſo properly called, that a faithfull witneſſe, either miniſter, or priuate perſon, according as opportunity ſerueth, will ſpecially laboure to deliuer the heart from ſinne, by teſtifying the trueth of God againſt it, and ſo preſerue his brother from deſtruction. This is according to that which S Iames ſpeaketh: Brethren if any of you hath erred from Iam 5. 19. 20.Jas 5:19Jas 5:20the truth, and ſome man hath conuerted him, let him knowe that hee which hath conuerted the ſinner from going aſtraye out of his waye, ſhall ſaue a ſoule from death, and ſhall hide a multitude of ſinnes. On the other ſide, the falſe Prophets▪ and ſeducers of all men, are the moſt deceitfull and dangerous, & do greateſt miſchiefe with their corrupt doctrine and peſtilent errors. The ſence of this verſe is agreeable to the ſixt verſe of the twelfth chapter, where it is ſayde, that the talking of the wicked▪ is to lye in waite for bloud: but the mouth of the righteous will deliuer them. There it was obſerued, and here it is confirmed that wicked men mixe their cruelty with craft and falſhood. For they lie in vvait for bloud, & they are deceitfull, and forge lies. And that a good man will hauehave a good word ready to helpe them that are oppreſſed. For the mouth of the righteous vvill deliuer them, and a faithfull vvitneſſe will deliuer ſoules.

p. 127Verſ. 26. In the feare of the Lorde there is aſſurance of ſtrength, and he vvill be a refuge for his children.

IN the feare of the Lord) in ſoundnes of religion, and true godlineſſe, there is aſſurance of ſtrength, certainty of defence both for ſoule and body. And he will be a refuge for his children. This is added to the former clauſe, as a reaſon for confirmation of it▪ Godly men muſt needs be in good ſafety, becauſe they be Gods children, whom he in Chriſt hath begotten to himſelfe by the immortall ſeed of the world, and he doth perpetually protect all his ſonnes and daughters.

No men are in ſo good ſafety as they which are religious and Doct. godly. See chapter the ninth, verſe the firſt, doctrine the third concerning the pillars which wiſedome hath hewen out for their preſeruation which come to her banquet.

Verſe. 27. The feare of the Lord is a welſpring of life to auoide the ſnares of death.

AS religion was commended in the former verſe to be forcible for the defence of them that imbrace it, ſo in this it is declared to be comfortable to them, and profitable, as appeareth by the ſimilitude of a welſpring, whereof there was great vſe in thoſe hot countries for the refreſhing of men & cattell that were thirſty, and the moyſtning of the earth, to make it the more fruitfull. And therefore it was giuen for a principall prayſe to the land of Canaan, that it was a good Land, in the which were riuers Deut 8 ….Deut 8of water, and fountaines, &c. And A…hſah the daughter of Caleb made a requeſt to her Father to giuegive her a bleſſing, that is, to doe her a ſpeciall fauour: which was, that as hee had beſtowed vppon her a drie coaſt, a barren fielde, ſo hee vvoulde alſo giuegive her ſpringes of vvater, a more fertileIoſhu. 15. 19. peece of ground, which hee accordingly yeelded vntounto her. And it is called a Welſpring of life, both for the conſtant fulneſſe of it, as neuer fayling, as alſo in reſpecte of the gratious effects thereof, becauſe that bleſſedneſſe in this life, and eternall p. 128life in the world to come, doth abundantly proceed from it. To auoid the ſnares of death, that is, it both giueth men inſtructions and worketh in them a care to flye from ſinne, whereby they would be otherwiſe intangled to deſtruction. The ſame words are in the thirteenth chapter v. 14. Where they hauehave beene already expounded.

Verſe. 28. In the multitude of the people is the honour of a king, & through want of people commeth the deſtruction of the prince.

IN the multitude of the people) when the number of the ſubiects are increaſed, & proſper, it is both for the glory & ſafety of the prince. And through want of people, when they are few & feeble, cometh the deſtruction of the Prince, he is expoſed to perrils, as wāting power to defend his ſtate & territories, and to contempt alſo, contrary to the honour before mencioned.

That which is good for the ſtate of the common wealth, is beſt Doct. for the prince.

That it is a benefite and bleſſing for a nation to abound with a multitude of people it appeareth by many teſtimonies of ſcripture, eſpecially by that prayer which Moſes maketh for Iſrael in the book of Deuteronomy, ſaying, The Lord your God hath multiplied you: and hehold ye are this day as the ſtarres of heauen in number. The Lord God of your fathers make you a thouſand times ſo manie Deut. 1. …0.Deut 1mo as yee are, and bleſſe you, as he hath promiſed you. Now in this our text we ſee that it is honourable and neceſſary for the ruler to hauehave his dominions well peopled. Jt was one of the ornaments wherewith the Lord adorned Salomons gouernment that his kingdome was filled with people and plenty. For ſo it is ſaied, that Iudah and Iſraell were manie as the ſand of the ſea in number, eating drinking and making merrie. And it was one of the1, Kings. 4. 20. greateſt bleſſings wherewith the faithfulnes and obedience of Iehoſhaphat was rewarded, that there was ſuch an increaſe of men vnderunder him, that he could chuſe out eleuen hundreth & threeſcoure thouſand of the moſt valiant of them, to bee trained ſouldiers2. Chro 17. 14.2 Chr 17:14 in a readineſſe, and that without any difficulty or inconuenience to the country. And who knoweth not that the Scriptures p. 129do celebrate and ſette forth the glory of Chriſt his kingdome by the innumerable company of the beleeuers that are, & ſhall bee ſubiect vntounto him?

Firſt, the increaſe and proſperous eſtate of the people doth witneſſe Reaſons. the clemency and iuſtice, and wiſedome of the ruler in his gouernment, as the welfare of the ſheepe doth iuſtifie the ſkill & care of the ſheepeheard. We may remember how Iacob doeth approoue his faithfulnes to Laban, Thou knoweſt what ſeruice I hauehave done thee, and in what taking thy cattell hath been vnderunder me. For the little that thou hadſt before I came is increaſed into a multitude. Ge. 30. 29. 30and the Lord hath bleſſed thee by my comming. And contrary, one of the kings of Judah, at the time of the captiuity was vpbraided with this, that comming to the crowne hee found ſo many ſubiects, and now through his fault the land was ſo ſpoiled of the inhabitants. Where ſaith the Lord to him, is the flock that Ier. 13. 20.Jer 13:20was giuen thee, euen the flock of thy beauty? meaning theſe people whoſe multitude ſhould hauehave beene for his honour.

Secondlie, though as the prophet ſaith, a king bee not ſaued by an army yet by Gods bleſſing the increaſe of men, and number of warriers is made a ſtrength to the king and kingdome: without which Nauies and Holdes, and Artillery, or any kind of munition, wil be to no purpoſe.

Thirdly, they ſerue for his profite, that his treaſury maye bee 3filled, and his reuenewes increaſed, and his ſtate maintained, and all publique charges the better defraied by the laboure and induſtrie of many. For certain it is that the more handes are working, the more wealth is gotten: and equall it is that the wealthier the land groweth, the larger ſhoulde bee the princes portion.

This may be a motiue to put princes and greate potentates Vſe. 1 in minde not onelie themſelues to exerciſe lenity and mildneſſe towards theire ſubiects, but likewiſe as good paſtors to preſerue their people from the cruelty and violence of others. For if they ſuffer foxes, and wolues, and wild beaſtes, and woory-ſheepes to make hauock of their flockes at their pleaſure, it cannot bee but that a diuination of them will follow vponupon it, and hurte to their owne ſtate by the paucity of their people. That made Iob ſo pittifull p. 130to the poore oppreſſed, and ſo ſeuere to the violent oppreſſours: and therfore came ſo great a bleſſing on Iobs gouernment, & ſo great comfort to his heart, and ſo great proſperity to his eſtate, and ſo great honour to his eſtate, and ſo grear reuerence to his perſon, and ſo great honor to his name, and ſo great bleſſednes to his ſoule and body for euer. I was, ſaith he, a father vntounto the Iob. 29. 16.Job 29:16poore, & when I knew not the cauſe, I ſought it out diligently. I brake the iawes of the vnrighteous man, and pluck…e the pray out of his teeth. Neither doth the Scripture purpoſe the example of Iob onelyonly for magiſtrates to imitate, although it maye well beſeeme them all to treade in his ſteps, but Iobs better and maſter, euen Ieſus Chriſt the Lord of Lords, and king of kings, is ſet forth for a patterne for Salomon himſelfe, and euerie other good ruler to follow, He ſhall iudge the poore of the people, he ſhall ſaue the children Pſal. 72, 4, ….Ps 72:4of the needy, and ſubdue the oppreſſour. And therefore in his dayes ſhall the righteous flouriſh, and aboundance of peace ſhall bee ſo long as the moone endureth.

Reproof of thoſe hurtfull and inhumane creatures, thoſe ſpoilers 2of their brethren, which ſo greed…ly affect the depopulation of townes, and deſolation of the country, whereby they are become very pernicious, and noyſome both to Prince and people. And yet is their headineſſe no way tollerable, which without all authority, and againſt authority, intrude themſelues into the magiſtrates place, to be reformer of thoſe abuſes which the author of authority appointeth him to repreſſe. God hath put the ſword into the kings hand to puniſh offendours: he is ordayned to be a buckler for the defence of his ſubiects: it belongeth to him to redreſſe the things that are amiſſe among his people: & none is ſo much damnified by ſuch publick miſdemeanors, as he. How dareth then the heele, or ſole of the foote, to vſurpe to it ſelfe the office of the head? or what imboldeneth the little toe to vndertake the work of the hand? Or whēce hauehave priuate perſons their warrant to deale in thoſe affaires, which are peculiarly aſſigned to Gods owne deputy?

p. 131Verſe. 29. He that is ſlowe to wrath is of great wiſedome; but hee that is of a haſty minde exalteth follie.

HE that is ſlowe to wrath) which is able to maſter the rage of his affections ſo, as that he will not hee care…ed away to diſtemper, contrary to the rules of lawfull anger, is of great wiſedom hath receiued from aboue in his heart that pure, peaceable, and gentle vviſedome which Saint Iames ſpeaketh of, and doth alſoIam. 3. 17.Jas 3:17 declare the ſame by his long ſuſterance and patient forbearance, when by indignities and wrongs he is prouoked. But hee that is of an haſtie mind, being raſhly mooued to paſſion without due cauſe of diſpleaſure, or immoderately offended, when the faulte deſerueth not ſo much anger, exalteth follie, doth openly commit it as though he would lift it vp, that all men might ſee it. See chapter 12, 16. where this point hath beene intreated of.

Vers. 30. A ſound heart is the life of the fleſh; but ennie is the rotting of the bones.

A Sound heart) that is, a tender, kind, and compaſſionate hart toward them that be in afflictions, with a deſire to relieue and ſuccour them: for the word ſignifieth an healing heart, ſuch a one as wiſheth well to them, and ſtudieth how it may beſt comfort them, ſo free it is from euill will, and deſpite, and grudging at other mens good eſtate▪ is the life of the fleſh, bringeth health and ſoundneſſe to the whole man that hath it. But ennie is the rotting of the bones, it is painefull to the minde, and hurtfull to the body, and will quickly conſume a man, and bring him to his end, as the diſeaſes which lye in the bones, and eate vp the marrowe.

No man liueth ſo chearfull a life, as hee which is mercifully Doct. 1 affected.

His happines is not detayned from him vntill he come to heauen, but he hath ſome fruition thereof whiles he liueth on earth: neither doeth it conſiſt alone in the ioye of his ſoule, but is very p. 132effectuall for the health of his body. And therefore Dauid declareth the felicity of ſuch men, when he pronounceth eueryevery one bleſſed that wiſelie conſidereth of the poore.Pſal. 41, 1:Ps 41:1

Firſt▪ it is a meanes to procure plenty, or at leaſt competent Reaſons. 1 ſtore of good things for this preſent life, together with the comfortable vſe of the ſame.

Secondly in their aduerſities, it is commonly ſeene that their 2meaſure is repayed them which they hauehave meted to others: for God doth vſually ſend them comforters, which will declare a fellow feeling with them of their afflictions, and pray for them, and direct them by counſell, and relieue them with helpe, and ſpeak to their harts comfortably: or if men faile them, yet God will not, and the teſtimony of their owne compaſſion to others ſhall not, as Iob well found: and ſo they are aſſured of ſupportance in their tribulations, and deliuerance out of them. And ſo much is meant in the Pſalme, when it is ſayd, that vntounto the righteous ariſeth light in darkneſſe, he is mercifull and full of compaſſion Pſal,. 1…2. 4.and righteous.

Thirdly, they neuer want matter of ioye and gladneſſe ſo long 3as they ſee any of Gods ſeruants and people growe in grace, and proſper in their outward eſtate, and ſuch as be in diſtreſſe, relieued by others, though themſelues could not helpe them, and whoſoeuer is thus affected, ſhall ſeldome be diſtitute of all cauſe of reioycing. This way tendeth the promiſe that is made to eueryevery of tho…e which vnfainedly feare the Lord, in the hundreth and eight and twentith Pſalme. The Lord out of Zion ſhall bleſſe Pſal. 12…. 5.Ps 12:5thee, and thou ſhalt ſee the wealth of Ieruſalem all the daies of thy life.

Inſtruction to vſe this holye phyſicke of mercy towardes our Vſe. poore brethren, as a preſeruation to our ſelues, to keepe vsus from afflictions (or if it be wholſome for our ſoules) to comforte vsus in them. Jf we muſt needes drinke the portion thereof, it is a tryed medicine that neuer miſſed to worke liuely in any that euer receiued it. And this may incourage eueryevery one to ſeeke for it, becauſe no mans condition doth diſa…e him of obtaining of it. who is ſo poore as that he ſhould be hindred thereby from being pittifull? The mean…ſt may be touched with aſmuch compaſſion as p. 133the mightieſt, & aſwell rewarded for it: and he that can doe leaſt in deed to ſuccour his diſtreſſed brother, may ſomtimes preuayle moſt in word to comfort him.

But euerie &c. VVhoſoeuer hath an enuious heart, doth liue in Doct. 2 continuall torments.

Euen the very body and outward man is plagued therewith, as it is made the more healthfull and ſtrong by louelove and compaſſion: but eſpecially the griefes and gripings of the mind and inward parts are many, and marueilous bitter, as Caines caſe declareth.

Firſt, he can neuer be without vexation, ſo long as his deſires Reaſons. 1 be vnſatisfied, and yet al enuious perſons hauehave alwaies vnſatiable deſires.

Secondly, how much ſoeuer he hath of wealth or promotion, 2it doth him no good if an other hauehave more, or aſmuch, Saul could hauehave been aſwell content to hauehave loſt the victory, as to hauehave Dauid preferred before him for the atchieuing of it, though himſelfe had aſmuch praiſe as his proweſſe deſerued. The ſpiteful man thinketh himſelfe decaying, whiles thoſe whom he maligneth do proſper: and his neighbours riſing, is little leſſe grieuous than his owne fall. No vlcer, or ſtone, or ſtrangury is more painfull to him, than to fee others to go before him, or to keepe pace with him, or to follow faſt after him.

Reproofe of their folly, which chuſe a tedious and vnhappy Vſe. life, and ſtudy to make themſelues miſerable, by repining at the good eſtate of their brethren. And the more byting will their griefe and anguiſh bee, if Caine-like they fret at the grace and comfortable condition of the godly, who ſhall neuer fayle of the comfort of Gods fauour and bleſſing. VVe would deeme him in a wretched caſe, that ſhould be taken with a dolorous diſeaſe that were neither curable nor mitigable while the Sunne ſhined: for he could no day be free from his fittes from morning to euening. And is not Gods kindneſſe to his, more certayn than the ſunne-ſhine? And will not his goodnes more conſtantly continue with them both day and night for euer? And are not their pangues then exceeding painfull and endleſſe, that can neuer bee without torment by meanes of their indignation, vntill the Lord p. 134be without mercy towards his people. Jt is an infallible & euerlaſting verity which the Prophet teſtifieth, that the horne of the Pſal, 11. 9, 10.righteous ſhall be exhalted with glory, the wicked ſhal ſee it & be angry he ſhal gnaſh with his teeth, and conſume away: the deſire of the wicked ſhall periſh.

Jnſtruction to fence and fortify our ſelues againſt this dirall & 2diueliſh enuy, whereby ſo many men are ſo much annoyed, and tormented. All remedies are to be conſtantly vſed aſwell for the preuention, as the remoouall of it: as 1. to purge away pride and ſelfe-louelove from whence it ſumeth, & to ſtore our harts with humility & Chriſtian charity, which will make vsus thankful for our owne portions, & glad to ſee our brethren bleſſed in theirs. 2. To be well perſwaded of Gods holy adminiſtration in the deſtribution of his gifts, that he ordereth the matter with exquiſite wiſdome, & iuſtice. For who can charge him with folly, that hee beſtoweth on any more then is meete? or who can challenge him of vnrighteouſnes, that he giueth vntounto them leſſe than is due? 3. Not onelie to eie the bleſſings and comforts which our brethren inioy, but to think of the troubles and ſorrows which they alſo ſuſtaine, that ſo the conſideration of one might ſtay vsus from grudging at the ſight of the other. 4. To remember that the graces and good things of other Chriſtians are for our benefite, as the ſtrength and good eſtate of one member ſerueth for the vſe of an other: and therfore in repining at their happines, what doe we elſe but maligne our owne welfare?

Verſ. 31. He that oppreſſeth the poore reproacheth him that made him, but he that ſheweth mercy to the poore doth honour him.

BY poore) hee meaneth not onelie ſuch as liue in want and penury but thoſe which are vnderunder the burdē of any other afflictions and vnable to defend themſelues: and by oppreſſion he vnderſtandeth all kind of hard dealing, whether it be by craft or force, or falſe accuſations and ſlaunders, or bitter and contumelious ſpeeches to bring them into contempt or hatred: Hee that thus p. 135wrongeth any diſtreſſed perſon reprocheth him that made him, that is, the Lord who hath allotted to him that poore eſtate But he that ſheweth mercy to the poor, which doeth good, & miniſtreth comfort to them that are in miſery, by helping the Lords ſeruāts, declareth his louelove and eſtimation of the Lord their maiſter. Doct.

All the wrong that is offered to the poore, the Lord doth take as done to himſelfe.

Though in the ſight of the world they ſeeme forlorne perſons, without any friends to take their ſuffrings to heart, and in appearance ſeeth nothing but ſafety in trampling vponupon them, yet God profeſſeth his tender care ſo far towards them, as that he maketh their caſe his caſe: and their friends his friends, and reputeth them for his ſoes that declare themſelues to bee theirs. In an other chapter not onelyonly they are charged with contempt of him, that practice miſchiefe againſt them, or violently worke them woe,Prou, 17, 5. and ſorrow, but it is ſaied, that he alſo which macketh the poor diſpiſeth him that made him.

Firſt his commaundement is thereby violated and broken: for Reaſons. 1 in many places he ſtrictly forbiddeth all, how great ſoeuer, to grieue the poore, and calleth vponupon eueryevery one to be pitiful to thē. One place for this purpoſe may ſerue in ſleed of many that may be brought for confirmation of the point. Zachary telleth the people of his time, what duety the Lord required by the former prophets before the captiuity, and what meſſage was committed to him now, after their returne, and that was, Execute ye true Zach. 7. 9. 10.Zech 7:9Zech 7:10iudgement, and ſhewe merciemercy and compaſſion, eueryevery man to his brother. And oppreſſe not the widdow, nor the fatherleſſe, the ſtranger nor the poore.

Secondly, he hath vndertaken to be their gordian & keeper, 2and they are become his wards, and pupills, and therefore whoſoeuer dealeth iniuriouſly with them, doth deeme God either to be ſo vnfaithfull that he regardeth not the ſafety of his charge, or ſo weake and feeble that he is not able to protect and defend them.

Thirdly, our texte yeeldeth a forcible reaſon, why they which oppreſſe the poore doe in like manner deſpiſe the Lord, becauſe p. 136he is their creator: in reſpect of their perſons they are the work of his hands: and in reſpect of their condition, they are alſo his handy work as Hannah fang, The Lord maketh poor, and maketh 1. Sam. 2. 7.1 Sam 2:7rich: he bringeth lowe, and exhalteth. So that if they wrong them as men, they miſuſe his creatures, which hauehave their form and being from him: if as poore men, they diſgrace his workemanſhip in ſhaping them ſuch a ſtate.

Terror for cruell mē, who vſe, as the prophet ſaith, to grind the faces Vſe. 1 of the poore, and treade vponupon their heads: for they ouermatch themſelues infinitely, and bid battell to him that will cruſh them in peeces with his countenance. The leſſe power they hauehave to defend themſelues, the more he exerciſeth for their defence: the weaken they be, and more vnable to reſiſt theire aduerſaries, the ſtronger he will ſhew himſelfe to be and more ready to deſtroie their aduerſaries. Men thinke it eaſieſt to goe ouer where the hedge is loweſt, and moſt ſafe to preſſe downe them that are leaſt friended, but they wil wiſh in the end, that they had rather climbed ouer the toppes of trees, and prouoked thoſe which hauehave greateſt potentates to take their parts. They ſhall finde it their folly to contemne Salamons wiſe preceptes, and it will turne to their paine that they caſt themſelues into ſuch perilles. Rob not, Prou: 12. 12faith he, the poor becauſe he is poore, neither oppreſſe the afflicted in iudgement. For the Lord will defend their cauſe and ſpoile the ſoule of thoſe that ſpoyle them. And againe in an other place, he repeateth the ſame matter in other words, ſaying, Remooue not the auncient Prou. 13. 10: 11Prov 13:10Prov 13:11bounds, and enter not into the field of the fatherleſſe. For hee that redeemeth them is mighti…: he will defend their cauſe againſt thee. Yf it be then ſo dangerous to wrong men becauſe they bee poor, how perilous is it to perſecute them becauſe they be poore and godlie? Yf for this cauſe oppreſſours be reputed deſpiſers of God for that they lift vp their hāds againſt his pupils, how much more ſhall they be counted his enemies when they deale cruelly with his children? when they ſtrike at the members of his body? when they attempt to ſcratch out his eies? As Zachary ſpeakeh, He that toucheth you, toucheth the apple of his eye. Yf ſo ſeuere aZachar, 2, 8. ſentence ſhall be paſſed vponupon them at the laſt day that neglect to comfort and relieue him in his members, ſhall there not bee a far p. 137more heauy puniſhment inflicted vponupon thoſe which ſhall woūdMat. 25.Matt 25 and ſpoile him therein?

Inſtruction to them that be poore and oppreſſed to contain thē ſelue; 2from all impatiency. Is the Lord reproched by that which is done againſt thee? and is his worde and worke and gouernement thereby deſpiſed? Then is the cauſe more his, than thine: and it belongeth to him to redreſſe it with iuſtice, and not to thee to ſtaine it with diſtemper. Oh how men marie their owne matters, when they will ſteppe into Gods place, and ſit down in his throne, and execute his office? Jt is an impotency that is in their heartes, when they can beare iniuries no better, without reuenging hands, or reuiling tongues: and it is a great defect of faith, when they waite not till the Lord take off their burdēs: and it is a needles dread wherewith they daūt thēſelues, to think their caſe remedileſſe. Doth the Scripture in vaine, and to noEcclc. 5. 7. purpoſe, or with no truth animate vsus againſt ſuch grieuances, when it ſaith, Yf in a country thou ſeeſt the oppreſſion of the poore, & the defranding of iudgement and iuſtice, be not aſtonied at the matter: for he that is higher than the higheſt, regardeth, and there bee higher than they.

Conſolation to the poor & afflicted, eſpecially if they be the mē bers of Chriſt, howſoeuer they are diſcountenanced of men, & reiected of the world, as refuſes whom it world willingly be rid of, yet they are more eſteemed of him, whoſe eſtimatrō is more worth, thā al the mightieſt worldlings. Ab…athar thought himſelf in good ſafegard, though Saule ſought his life, when Dauid told him that the enemy which came againſt one of thē ſhould be cō mon to them both, and yet Dauid himſelfe who muſt defend Abiathar, was purſued by the King, and in peril of his own life, how great cauſe then of boldnes & incouragement hauehave they, whome Dauids keeper doth keepe and protect, which taketh their cauſe for his cauſe, their wrōgs for his reproch, the hurts dōne to thē for defyāce bid to himſelfe? And what a grace & fauor is this on the otherſide, to his poor ſeruants that he chooſeth to bee honoured and ſerued by the mercy and compaſſion that is ſhewed vntounto them? do hoe not thereby-aſſure, and induce, inioyne, and binde all his people to do them good? It ſerueth alſo for the great comfort p. 138of eueryevery good man that is pittiful and helping to them that be needy and diſtreſſed. It is accepted of the Lord Ieſus Chriſte as if it were a beneuolence to his owne perſon, I vvas an hungred ſaith he, and ye gaue me meate: J thirſted and ye gaue me drinke: I was a ſtranger, and ye lodged mee; I vvas naked, and ye clothed mee; I was ſicke, and ye viſited me; I was in priſon, and ye came vntounto mee. And being asked by the righteous, when and how this kindnes by them was ſhewed vntounto him, he telleth them, that inaſmuch as they did it to one of the leaſt of his brethren, they hauehave done it to him VVe thinke it a great preferment (as there is cauſe, why we ſhould) for Mar… Magdalen, and other women to miniſter vntounto him of their ſubſtance: and for Martha and Mary to hauehave him for their ghueſt, and for the woman in Bothania to powre the oyntment on his head: and for Ioſeph of Arimathea, and Nicode…s to bury him, and why then ſhould it be counted a matter of no value (ſince it is a prerogatiue not much inferiour to thoſe before ſpecified) to hauehave a mercifull heart, and liberall hand in ſuccouring and relieuing his members? Diuers of the Phariſies and other vngodly men, as it may ſeeme, gaue him entertainment in their houſes, and had him to dinner, and neither yeelded honour to him, nor receiued praiſe from him, nor euer ſhall bee rewarded by him: but none that is mercifull to any of his, though neuer ſo meane and deſpiſed, ſhal be paſſed by without acknowledgement, nor ſent away without recompence. VVhatſoeuer is lent vntounto them in compaſſion, is beſtowed vponupon him in regard of acceptance, and whatſoeuer is beſtowed on them in pitty, is lent vntounto him in regard of repaiment.

Vers. 32. The wicked man is purſued in his miſerie, but the rightious hath hope in his death.

THe wicked is purſued) the worde which wee tranſlate purſued, ſignifieth to be thruſt …t, or to throwe downe, meaning that when his calamity once beginneth, he ſhall bee driuen on forwards vntill he fall into deſtruction. But the ſtate of the righteous is contrary, for he hath hope, that is, not onelyonly confidence & good expectation, but refuge and deliuerance in greateſt extremities, p. 139yea in the very danger and torment of death it ſelfe, yea than eſpecially and more than euer at anie time before. Doct. 1

VVhen godleſſe men ſtand in greateſt neede of helpe and comforte, they ſhall be moſt of all preſſed with plagues, and terrours.

The imprecacion which Dauid made againſt his enemies may ſtand for a cōmination againſt al Gods enemies, that when theyPſal, 35. 5, 6. are become chaffe, or dust, the wind ſhall riſe and blow them away: and when they walke in waies that bee darke and ſlipperie, the Angell of the Lord ſhall perſecute them. Wee reade of diuers kings and Canaanites which came to deſtroy the Gybeonites, becauſe they entred into league with Iſrael, that firſt they were diſcomfitedIoſhua, 10, 11. by Ioſhua, then they fled in feare, and great confuſion, & then fell great hailſtones vponupon them, and ſo they periſhed. Jn the ſ…me caſe or as bad was Siſera, who beeing vanquiſhed by Barak was driuen from him his chariot, and army, to take himſelfIudges. 4▪Judg 4 to his heels, & fly away alone, in dread & danger, being weary and thirſty: and where he hoped for helpe, there felt hee hurte; and wheme hee tooke for his friende, and preſeruer of his life, hee found to be his foe, and worker of his death.

And nothing better went the world with Saul, who for want of anſwer from God in his calamities, was driuen to aske counſell of the Diuell: and then was daunted with threatnings, and afterwards wounded with weapons, hauing the Philiſtims againſt1. Sam. 31.1 Sam 31 him, and the Lord againſt him, and his conſcience againſt him, and his owne heart, and his owne hand, and his owne ſword, and all to haſten his owne deſtruction.

Firſt, they reiect all admonitions one after another, and will Reaſons. 1 receiue no inſtructiō when God offreth himſelfe to teach them, and therefore it is iuſt & equall that he ſhould purſue them with iudgements one after another, and deny them all fauour when he ſetteth himſelfe to plague them.

Secondly, many of them vnceſſantly and proudely followe 2theyr delights and pleaſures, and thoſe wayes which moſt content their carnall affections, without any feare of Gods diſpleaſure, and therefore at the laſt the Lorde ſendeth miſeries p. 140as many, and as faſt after them, which ſhall neuer leaue them vntill they hauehave brought them to ruine. So it is ſaid of that Romiſh and whooriſh Babilon, that idolatrous kingdome of Antichriſt:Reuel. 18. 7: 8.Rev 18:7Rev 18:8 Inaſmuch as ſhe glorified her ſelfe, and liued in pleaſure, ſo much giuegive ye to her torment and ſorrowe: for ſhe ſaith in her heart, I fit being a Queene, and am no widdowe, and ſhall ſee no mourning. Therefore ſhall her plagues come at one daie, death, and ſorrow, and famine, and ſhe ſhall be burnt with fire.

Thirdly, the moſt part of wicked men, by word or deede, 3by one meanes or other doe ſet themſelues to ouerthrow their harmleſſe neighbours which feare the Lord, and are innocent towards them, and therefore it is a righteous thing with God, as the Apoſtle ſaith, to recompence tribulation to them that trouble2. Theſ. 1. 6:2 Thess 1:6 his people, and to caſt downe thoſe which thruſt ſo ſore at his ſeruants.

Admonition to eueryevery man, ſo to demeane himſelfe in time of Vſe. hi… peace, and proſperous eſtate, as that hee may be ſupported, and held vp, and not puſhed at, and caſt downe in his troubles. How needfull a thing is it therefore to walke alwayes modeſtly without inſolency, and mildly without fiercenes, and innocently without harmfulneſſe, that when afflictions come, wee may hauehave the fauour of God, and the friendſhip of Gods ſeruants, and the comfort of our owne ſoules to eſtabliſh vsus that we fall not: What was ſo pernitious and preiudiciall to that curſed Haman, when he ſunke into aduerſity, as his pride and preſumption, while he ſwimmed in proſperity? Downe would hee hauehave the whole Church, and all the people of God, both men, women, and children, and therefore downe muſt Haman himſelfe come into reproche and diſgrace. And then how many tongues were againſt him? how many feete were vponupon him? and how much anxiety and horror was in him? His wife foreſpeaketh him, the Queene accuſeth him, the Eunuch conuinceth him, the king condemneth him, the executiones hangeth him, and the Lord deſtroyeth him.

But the righteous, &c. No danger nor death can take away the Doct. 2 comfort or happines of godly men.

It ſtandeth not with the will and wiſedome of the Almighty p. 141to exempt his ſeruants wholly from troubles, and to free them altogether from feares: for they are ofttimes very needfull and expedient, but it is moſt agreeable with his prouidence, and beſt for the praiſe of his power to preſerue and deliuer them when they are in diſtreſſes. Many are the promiſes which to this purpoſe are made by God, and manifold are the profeſſions which holy men make of their confidence therein, both in the old and new teſtament. As for example, Iob ſaith, though the Lord ſhould Iob. 13. 15:Job 13:15ſlaie me, yet would I truſt in him ſtill. And the Pſalmiſt ſaith, God Pſal. 46, 1:Ps 46:1is our hope and ſtrength, and helpe in troubles readie to bee found. Therefore will not we feare, though the earth be moued, and the mountaines fall into the midſt of the ſea. Though the waters be troubled, Rom. 8: 35.Rom 8:35and the mountaines ſhake at the ſurges of the ſame. And ſaint Paul ſayth, Who ſhall ſeparate vsus from the louelove of Chriſt? ſhall tribulation, or anguiſh, or perſecution, or famine, or nakedneſſe, or peril, or ſword? As it is written, for thy ſake are wee killed all the day long: we are counted as ſheepe for the ſlaughter. Neuertheleſſe in all theſe things we are more than conquerours through him that loued vsus.

Firſt, becauſe it is not in the power of troubles, temptations, Reaſons. 1 dangers, or enemies, either to ſtop faithfull men from praying to the Lord, or to ſtay the Lord from hearing the prayers of faithfull men. Dauids enemies could hinder him for a time from going to the Temple, but not one moment from repairing to heauen: they would not ſuffer him to bring his ſacrifices to the Altar but they could not withholde him from preſenting his petitions in Gods preſence. That he might doe, and that he did, and that he found a meane of his helpe and ſuccour. His diſtreſſes were exceeding great: his ſupplications were very feruent: and his deliuerance was maruellous comfortable. And ſo much himſelfe acknowledgeth, or rather the Lord by him doth teſtifie, ſaying; The ſorrowes of death compaſſed mee, and the flouds of wickedneſſe Pſal,. 18. 4. 5. 6. 16.made me afraid. The ſorrowes of the graue hauehave compaſſed mee about; the ſnares of death ouertooke me. But in my trouble I did call vponupon the Lord, and cried vntounto my God; hee heard my voice out of his Temple, and my crie did come before him, euen into his eares. He hath ſent downe from aboue, and taken me; hee hath drawne me out of manie vvaters, &c,

p. 142Secondly, the Lord loueth his people aſwell, and is aſwell able 2to protect them in the moſte boyſterous ſtormes of calamity, as to preſerue them in the quieteſt calmes of tranquility, according as was formerly ſhewed out of the eight chapter to the Romanes.

Thirdly, our Sauiour Chriſt hath ſo vanquiſhed the power of 3troubles, and death it ſelfe, by his ſuffring and dying, that they cannot hurt his members: and ſo ſeaſoned and ſanctified them to his people, that they are m…de verye commodious and profitable to them.

Fourthly, death is ſo farre from depriuing the godly of the 4comforte of their hope, as that it rather ſendeth them to the poſſeſſion of theyr happineſſe, which they hauehave ſo long hoped for.

Inſtruction to ſtriue againſt that timerouſnes and wāt of courage Vſe. which is in our nature, when we ſee troubles toward, and croſſes comming, as though we muſt needs periſh, if wee ſhould be put to ſuffer afflictions. But what can befall vsus, if we be righteous perſons, that ſhall turne to our hurt, or leſſen any parte of our hope? Nay what will God lay vppon vsus that ſhall not turne to our good, and make our hope more firme and ſtable? Are they not in beſt caſe at this time, which hauehave paſſed through greateſt troubles in former ages? who would not bee content to hauehave indured Dauids afflictions, or Pauls, to bee partakers of Pauls felicity or Dauids? who doeth not thinke that well it is with the martyrs now, though their bodies were burnt once, ſince their ſoules inioy ſuch glory? If according to the Apoſtles direction wee coulde diuert our eyes from looking on temporall things which are ſeen, to the contemplation of euerlaſting things which are not ſeene, we ſhould thinke thoſe momentany affections light▪ in compariſon of that farre moſt excellent waight of glory which they cauſe vntounto vsus. And euen for the preſent, they are nothing ſo heauy to them that hauehave faith to behold Gods helping hand therein, as to fleſh and bloud they ſeeme to be. And thereof let the Apoſtle teſtifie his owne experience, who had as great a loade layd vponupon him, as almoſt vppon any that can be named. We are ſaith he, afflicted on euerie ſide, yet are vvee not in diſtreſſe, in pouertie, but not p. 143ouercome of pouertie, wee are perſecuted, but not forſaken: and caſt downe, but periſh not.

Conſolation to the faithfull againſt death, whereof there is 2no cauſe to be afrayd, becauſe it maketh their ſtate better, and not worſe. VVhat weary traueller would be grieued that his tedious iourney were at an end, and hee come home to his owne houſe, and his deareſt friends, towards which he hath been long trauelling, with great toyle and painfulneſſe, and there to be refreſhed with all delightfull and comfortable repaſts? The Prophet Iſai telleth vsus, that righteous men dye, and mercifull menIſai. 57. 1▪ 2:Isa 57:1Isa 57:2 are taken away, not to come into euill, but to eſcape the euill to come: not to loſe their peace, and to fall into troubles, but to be freed from troubles, and to inioy peace: and that the graue i… a bed for the body, wherein it lodgeth and reſteth, and ſleepeth. And as for the ſoule how vnutterably happy and bleſſed, is the ſtate thereof? VVhat Penne can deſcribe, or what tongue can recount, or what heart can apprehend the exceeding greatnes of the ioy which it poſſeſſeth▪ It is deliuered from ſorrow and paine, from hunger and thirſt, from cold and heate, from ſhame and contempt, from dread and danger, and that which is moſt of all, and all in all, it is purged from ſinne and corruption for euer. On the other ſide, that which it moſt deſireth, it hath moſt plentifull▪ fruition of, as of perfect righteouſneſſe, perfecte holineſſe, glorious companious, both of Angels, and ſoules of iuſt men departed, continuall conuerſation with the Lord Ieſus Chriſt, the face and fauour of GOD neuer hidde from them, and wee knowe what the Prophet ſayth, that in his preſence is Pſal. 16. 11.Ps 16:11the fulneſſe of ioie, and at his righte hand there are pleaſures for euermore.

Vers. 33. Wiſedome reſteth in the heart of him th… hath vnderſtanding, and that which is in the heart of fooles ſhall be knowne.

WIſedome) that is, holy and heauenly wiſedome and grace, reſteth in the heart (continueth therein, and dwelleth as in her houſe and habitation) of him that hath vnderſtanding, p. 144namelie, of eueryevery ſuch one as is of ſound iudgment and ſincere affection. And that which is in the heart of fooles shall bee knowne, that ſinfulnes and corruption which they nouriſh in their ſoules, and take pleaſure in, will breake out, and diſcouer it ſelfe at one time or other. The agreement of the two clauſes together will the better appeare if that be ſupplied which is vnderſtood in each of them, which may be in this maner: Wiſedome reſteth in the heart of him that hath vnderſtanding and wil be manifeſted, and folly inhabiteth in the heart of fooles and ſhalbe knowen.

In them onelie is grace well ſetled which giuegive it entertainment Doct. 1 in their hearts.

There ſhee keepeth reſidence, and there ſhee ruleth, and thither ſhe bringeth her treaſures and comforts, and eueryevery good thing that is to be wiſhed for. And therfore ſhe calleth for it, as moſt meete for her to poſſeſſe, and ſafeſt for eueryevery wiſe man toProu: 23. 26. yeeld vntounto her. My ſon, ſaith ſhe, giuegive me thine heart, and let thine eies delight in my waies.

Firſt, they and none other, hauehave the vertue of the word and of Reaſons. 1 the ſpirit to protect them from the violent aſſaults, and ſubtill ſleights of Satan: and from the ſinful perſwaſions, and dangerous examples of wicked perſons: and from the vngodly motions, and corrupt diſpoſition of their owne fleſh. And ſo runneth the promiſe in the ſecond chapter of this book: When wiſedome entreth into thine heart, and knowledge delighteth thy ſoule, then ſhal counſell preſerue thee, and vnderſtanding ſhall keepe thee, and deliuer Prou. 2. 10: 11. 16.Prov 2:10Prov 2:11Prov 2:16thee from the euill waie, and from the man that ſpeaketh froward things and from them that leaue the wayes of righteouſneſſe, to walke in the waies of darknes. And it ſhall deliuer thee from the ſtrange woman, euen from the ſtranger which flattereth with her words &c.

Secondly, they receiue direction and willingneſſe, and help to 2doe all ſuch ſeruices as God requireth at their hands. That miniſtreth vntounto thē plēty of godly meditatiōs, & gracious ſpeeches: and that giueth them power to performe many vertuous actions & Chriſtiā dueties. And according to this is that ſaying of Dauid, that the mouth of the righteous will meditate wiſedome, [that is, willPſa. 37. 30.Ps 37:30 ſpeak of wiſdom wherof his hart hath meditated) and his tongue p. 145will talke of iudgement. For the law of his God is in his hart, and his ſteppes ſhall not ſlide.

Thirdly, they hauehave the conſtant and continuall poſſeſſion therof 3without peril of being any more vtterly ſtript and depriued of it: for it hath taken vp her reſt in their ſouls, as our text affirmeth, & wil neuer forſake them, nor ſuffer her ſelfe to be driuen from thē. See more of this point and the vſe of it, in the tenth chap. and fourteenth verſe, where it ſayed, that wiſe men lay vp knowledge.

And that which▪ &c. The moſt ſecret and hidden corruptions of Doct. 2 the wicked will in time be diſcouered and brought to light.

That which is affirmed concerning the externall actions and behauiour, wilbe as truelie affirmed concerning the internall luſts and deſires. It is ſayd that he which perceineth his waies ſhall Prou, 10, 9.be knowne: and it is as ſure alſo that he ſhal be knowen which corrupteth his heart.

Firſt, the Lord knoweth all their inward thoughts and cogitations, and purpoſes, and what they louelove, and what they hate, & Reaſons. 1 what they reioice at, & what they be ſory for: there is not the leſt motion in their mind, which he doth not euidentlie ſee, and narrowlie marke, and therefore they may well knowe that the world ſhall alſo knowe them, becauſe he will lighten things that 1 Cor, 4 5.be hid in darkeneſſe: and he will make the counſels of the harts manifeſt, and he will bring eueryevery worke vntounto iudgement, with euerie Eccle, 12, 14.ſecret thing, whether it be good or euill.

Secondlie, God doth giuegive vntounto manie of his ſeruants the ſpirit 2of diſcerning▪ that they can ſmell out a diſſembler, and by dilligent obſeruation finde out the luſt and lewdneſſe, and ſinfull diſpoſition that is in him. And therefore Dauid profeſſeth ſo much of himſelfe, ſaying, wickedneſſe ſaith of the wicked man, euen Pſal. 36, 1.Ps 36:1in mine heart that there is no feare of God before his eies.

Thirdly, an euill heart will either ſooner or later bewray himſelfe 3by euill waies, in action, or ſpeech, or countenance, or company, as a putrified carkaſſe muſt needs ſend forth an vnſauorie ſent and corrupt humours in the body will break out into ſoares and vlcers.

Inſtruction to cleanſe our harts from all folly and wickednes, Vſe. 1 p. 146leaſt our names bee ſtained at laſt with reproach and infamy, Yf we would be aſhamed to hauehave our vncleanneſſe, or falſehood, or pride, or any kind of impiety, or naughtines bud forth in our liues, beware how we ſuffer the rootes thereof to grow in our ſoules: If it be our diſgrace that men ſhould ſee the ſtreames of ſinne iſſuing out in the practiſe of our behauiour, we can neuer be out of danger of diſgrace, ſo long as God beholdeth the foū taine of ſinfulnes ſpringing in our heartes. No Art nor wit can ſerue to keepe it in, when occaſions ſhall be offred to drawe it out. When Achitophell himſelfe, though a moſt cunning politician, would not take heede of ſecret diſloyaltie againſte Dauid, hee could not but breake out into open rebellion with Abſhalom.

Verſe. 34. Iuſtice exalteth a nation, but ſinne is ſhame to the people.

IVſtice, that is true religion and obedience to Gods holy commandements, and the enacting, and executing of wholeſome lawes doth exhalt a nation, cauſeth the inhabitants of well ordered cōmon wealths, & coūtries, and cities, & towns, to proſper, & be cōmended. But ſin practiſed and not puniſhed, is a ſhame to people, it bringeth to contempt, and maketh them infamous, and draweth downe iudgements on the places where it is committed and tollerated.

Nothing doth ſo much make for the proſperity of any ſtate, as Doct. 1 the vertuous and godlie behauiour of the people.

Where the Lord both ſeruice duely performed to him, there the Lād ſhall hauehave his fauours freely beſtowed vponupon her: but if he be defrauded of his honor, it ſhalbe deſcated of his bleſſings, & feele his plagues, and iudgements. It is a worthy ſaying that is in the booke of Chronicles, which Azariah the prophet vttered to Aſa, and his army, ſaying, O Aſa, and all Iudah, and Boniamin, heer ye me. The Lord is with you whiles you be with him: and if yee ſeeke 2. Chron. 15. 2.2 Chr 15:2him, he will be found of you, but if ye forſake him, he will forſake you. And before that time Moſes had foreſhewn to eueryevery ſucceeding p. 147age and generation what they ſhould truſt vntounto, and certainly looke for: that is, if they would obay the voice of the Lord theyr God, and keepe his commandements, hee would make them the head, and not the tayle, and they ſhould bee aboue onelie, and not beneath: Deut. 28. 13. 43Deut 28:13Deut 28:43If not their inferiours ſhould climbe aboue them on hie, and they ſhould come downe beneath alowe: their vnderlings ſhould bee the head and they ſhould become the taile.

Firſt, it is the beſt way to procure plenty; for the Lord in regard Reaſons. 1 thereof, doth make the ſeede good, and the weather ſeaſonable, and the earth fruitful, and corne, and cattell, and graſſe, and trees, and all ſorts of commodities to proſper. And contrariwiſe, as it is ſayd in the Pſalme, Hee turneth the flouds into a wilderneſſe, Pſal. 107: 33 34.Ps 107:33and the ſpringes of water into dryneſſe, and a fruitefull Land into barrenneſſe, for the vvickedneſſe of them that dwell therein.

Secondly, it bringeth peace and ſafety as it is promiſed by 2Micah, that men may breake their ſwords into mattockes, and their Micah 4. 3: 4.Mic 4:3Mic 4:4speares into ſithes, and ſit without feare vnderunder their vines and figtrees: or if any aduerſary ſhould riſe vppe againſt them, to inuade their country, or to vexe their borders, the Lord will worke ſuch courage and fortitude in them, as that they ſhall be able valiantly to reſiſt and repell all their enemies, according as it is ſayde,Leuit. 26: 8.Lev 26:8 that fiue of them ſhould chaſe an hundred, and an hundred of them ſhould put ten thouſand to flight. VVhereas if they prouoke him with iniquities, and pollute their land with ſinne, hee will purſue them with perills, and plague their land with warres and ſlaughter. This doth Azariah prooue by experience, and putteth them in minde of it, which ſawe the certainty of it, and knewe it to be true. Now, ſaith he, for a long ſeaſon Iſrael hath beene without the 2. Chro. 15: 3: 5: 6:2 Chr 15:32 Chr 15:52 Chr 15:6true God, and without a teaching Prieſt, and without the Law. And in that time there vvas no peace to him that did goe out, and goe in: but great troubles vvere to all the inhabitants of the earth. For nation vvas deſtroied of nation, and Cittie of Cittie; for God troubled them vvith all aduerſitio.

Thirdly, it obtaineth and preſerueth the lightes and glory of a 3kingdome, or nation, that is, graue, wiſe, and faithfull gouernors, both in Church and common weale. Nothing doth better prolong p. 148the life, or defend the ſtate of anie prince, than his owne goodnes, and his ſubiects godly behauiour. That is continually, in eueryevery place a ſtrong guard for his ſafe…y: and that is the beſt phiſick for his health: thereby are worthy counſellors, and other ſubordinate miniſters of iuſtice protected, and thereby are godly paſtors, and fruitefull miniſters of the goſpell eſtabliſhed. But when a nation is filled with impiety and ſinfulneſſe, it muſt bee emptied of theſe treaſures and ornaments, as is threatned at large by the prophet, ſaying, The Lorde God of hoaſtes will take away from Ieruſalem and from Iudah the ſtaie and the ſtrength. The Pſai. 3. 1. 2: 3ſtrong man, and the man of warre, the iudge and the Prophet, the prudent, and the aged, the captaine of fiftie, and the honourable, and the counſellor, and the cunning artificer, and the eloquent man. And I will appoint children to be their princes, and babes ſhal rule ouer them

Inſtruction, that ſithence iuſtice and iuſt men doe helpe to aduance Vſe. a Nation, that therefore iuſt man and iuſtice be moſt made of in the nation: and becauſe ſinne and ſinners bring ſhame to a people, that therefore ſinners and ſinne be diſgraced among the people. How vnworthy a thing were it, that good benefactours, as all good men are to their country, ſhould be euill rewarded with reproache and contempt? And how vnequall were it, that permitious perſons, as all wicked men bee, to the ſtate, ſhould without cauſe be exalted with prayſe and preferment? The wiſe Magiſtrate well knoweth, that therefore GOD hath giuen him ſo honourable a place, and preheminence, for 1. Pet. 2. 141 Pet 2:14the puniſhment of euill dooers, as Saint Peter teſtifieth, and the prayſe and incouragement of them that doe vvell. It ſhall bee then a worthy ſeruice to God, and a benefite and kindneſſe to the whole kingdome, for them that hauehave authority ſo to vſe their authority, as that righteouſneſſe and piety may proſper and flouriſh more and more, and all iniuſtice and wickedneſſe may be ſuppreſſed and wither away.

Confutation of their opinion which dreame that nothing can be diſgracefull, that is common, and generall: whatſoeuer many 2doe allow, they thinke to be graced and made commendable p. 149by the allowance of many. And that cauſeth riot, and quaſting, and gariſhneſſe, and couetouſneſſe, and execrable oathes, and impious ſabbaoth breaking, and diuers other vices of like nature, to bee ſo little feared and ſo much committed. But how ſhoulde a whole people then, hauehave ſinne turned to theire ſhame, if the practice and conſent of the multitude could take away the ſhame of ſin? The greate number of biles, & blanes, and botches, together, doth not leſſon the loathſomne▪ thereof, but augment it. Neither is the face of any man or woman diſfigured by three or foure pockhoales, and made beautifull by three or foure ſcore. Neither is a garmente made the more handſome by hauing the more ſtaines, or patches, or rags, or rents vponupon it.

Verſe. 35. The fauour of a king is toward a wiſe ſeruant: but his wrath ſhall be toward him that cauſeth ſhame.

THe fauour of a King, &c. Euerie wiſe king, and all other Godlie greate perſonages, will take delight in, and ſhewe countenance vntounto their ſeruants, or officers, or any other that depend vponupon them, ſo farre as they ſhall finde them diligent, obedient, diſcreete and truſty, and therefore will alſo bee readie to reward them according as theire faithfull ſeruice ſhall deſerue. But his wrath ſhall be towards him that cauſeth ſhame. He that by folly offendeth his gouernour, eſpecially if he diſcredit him and his houſe, by lewde prankes and miſdemeanors, muſt looke to feel his maſters diſpleaſure and that with frowning checkes, chiding, puniſhment, or diſplacing.

The honeſt and vertuous behauiour of inferiours, is the beſt way to get the fauour of ſuperiours. Doct.

By this meanes there are none ſolowe, which bee not in waye of preferment, euen verie ſeruauntes are like to growe to greateneſſe, neyther is anye ſo high, which will not p. 150reſpect them, euen Kings themſelues will take pleaſure in them. This is verified, by that which Salomon ſpeaketh in anotherProu. 16. 13.Prov 16:13 place, that righteous lippes are the delight of Kinges, and the King loueth him that ſpeaketh right things. If words well ſpoken bee of ſuch force to procure ſo much good liking, and fauour, it cannot be that workes faithfully wrought, ſhould faile of as comfortable ſucceſſe to thoſe that performe them.

Firſt, the prouidence of God hath a ſtrong hand in diſpoſing Reaſons. 1 of mens affections: he inclineth their hearts to like or loath, to louelove or hate, as ſeemeth good to himſelfe: and therfore when the waies of ſeruants pleaſe him, he doeth often make them to pleaſe their maſters al…o, as Nehemiah and Daniell, and many others hauehave found to their honour and comfort.

Secondlie, the grace and feare of God preuaileth with Chriſtian gouernors to louelove, and chuſe, and make much of, and preferre 2them that be religious and ſeruiceable, as Dauid did after a ſort vow the conſcionable care of this duety, when he ſaied, My eies ſhall be vntounto the faithful of the land, that they maie dwell with Pſa. 101. 6. 7.Ps 101:6Ps 101:7me: he that walketh in a perfect waie, he ſhall ſerue me. There ſhal no deceiptfull perſon dwell within mine houſe; he that telleth lyes ſhall not remaine in my ſight.

The gaine that wiſe and godly mens ſeruices do yeeld to their 3maſters, doth make many maſters much to eſteeme of the ſeruices of wiſe and godlie men: for they may vndoubtedly looke for all good faithfulnes at their hands, and a proſperous ſucceſſe of the workes which they deale in, from Gods hand. And that Laban ſawe and acknowledged in the labours of Iacob, and therefore was ſo vnwilling for many yeeres, to part with him, and that Potiphar, and the keeper of the priſon, and Pharao, and all that imployed Joſeph well perceiued: foraſmuch as their houſes were bleſſed for Ioſephs ſake, and their eſtates did proſper by Ioſephs meanes.

Firſt, for inferiours, it ſe…ueth to confute theire erronious conceite Vſe. 1 that thinke to creepe into mightie mens fauours by ſwaggering, boaſting, and brauery, or by flatery, …a…ſhood, and ſycophancie, or by other ſuch like corrupt and ſinfull courſes: which thruſt out religion piety, modeſtye, and plaine dealing, as the p. 151greateſt makebates betweene Maſters and ſeruants, and the onelyonly hinderers of all preferment. But commonly they that ſo ſeeke to riſe, be either kept frō promotions, and ſo defeated of their hopes, or fall from their dignities, and ſo are ouerthrowne by their ſinnes, when they which ſeeme to lye open to all contempt for their profeſſion, are vſually moſt regarded for their vprightneſſe and honeſty. VVicked Haman being the worſt of all that were about Ahaſhuerus was for a time the neareſt vntounto him, and good Mordecai which was moſt faithfull, was moſt hardlie proceeded againſt, as being proſcribed, and deſtinated to death with all the nation that he came of, for his ſake, and yet Haman could not ſtill ſtand in that high eſtimation nor Mordecaie lye long vnderunder that heauy diſgrace, but down muſt Haman, with the kings indignation into a ſhamefull deſtruction, and vp muſt Mordecay with the kings eſpeciall fauor, to a ſupereminent place of authority. And albeit it come often to paſſe, that bad ſeruants be too much made of, yet it is to their greater hurt at laſt, and though good ſeruants hauehave bad requitall at their maſters hands, yet their beſt maiſter the Lord Ieſus Chriſt, to whome they performe their ſeruice, in dooing their inferiour maſters worke, will in due time recompence them with a better reward.

Secondlie, for ſuperiours, it ſerueth to inſtruct them to do that 2which in this text the Lord preſcribeth as a duety fitt to be done, namely to ſette their delight vponupon thoſe which are vertuous, and adorned with delightfull graces, and to let their diſpleaſure appeare againſt ſuch as are vicious, and feare not to diſpleaſe God with their vngodly behauiour. So doing they ſhall in their gouernment follow the example of the Lord himſelfe, who is the moſt righteous, perfect, and abſolute gouernour. His fauour and goodneſſe is towards eueryevery one of them that faithfully ſerue him, and his wra…h and angry countenance is not onelyonly againſt thoſe that rebelliouſly contemne his lawes, but which liue licentiouſly in the profeſſion of his ſeruice. And this may all gouernors infallibly conclude of that by yeelding due recompence to them that deſerue well, themſelues do duelie deſerue, and ſhall ſurely obtaine p. 152prayſe for the vertues of their people: and by ſuffering misbehauiour in their houſes or charges without puniſhment, all the faults of their inferiours doe turne to their reproche. For if ſinne be a ſhame to a whole people, as the former verſe teſtifieth, how can it but be ignominious alſo to a familye, and the Maſter thereof, as experience declareth?

FINIS.