Exposition of Proverbs 15-17, Biblical commentary · Chapter 17

Exposition of Proverbs 15-17 · Biblical commentary · Chapter 17

p. 111AN EXPOSITION OF THE SEVENTEENTH CHAPTER OF THE PROVERBS. CHAPTER XVII.

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

BEtter] More comfortable, ſafe, and wholeſome, [is a morſell of drie bread] a cruſt (as wee vſe to ſay) without any other cates or diſhes, ſlender fare, a ſmall pittance, and that alſo courſe and homely, [and peace therewith] if there be Chriſtian louelove, quietneſſe, and good agreement, [than an houſe full of Sacrifices] great abundance of daintie cheere, as they vſed to hauehave when they offered peace offerings, as may appeare Chap. 7. verſe 14. And to that cuſtome S. Iames ſeemeth to allude, when hee ſaith, You hauehave nouriſhed Iam. 5. 5.Jas 5:5your hearts as in a day of ſacrifice or ſlaughter. See Cha. 15. v. 17.

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

A Diſcreet ſeruant] A faithfull, painfull, and wiſe ſeruant, though a bondman, [ſhall hauehave rule ouer a leaud ſonne] p. 112ſhall be preferred before a rude and diſſolute childe, and ſometimes be ſet ouer him as a gouernour: [and he ſhall diuide the inheritance among the brethren] ſhall be as one of them, and hauehave a portion among them, and be as it were in the roome of the eldeſt brother, hauing the chiefe hand in making diuiſion of the goods and lands betweene the other ſonnes and daughters.

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

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

In the booke of Eccleſiaſtes hee extendeth the compariſon further than in this place, when he ſaith, Better is a poore and wiſe childe, than an old and fooliſh King, which will no more be admoniſhed. Eccl. 4. 13. 14.Eccl 4:13Eccl 4:14For out of the priſon he commeth foorth to raigne, when as he that is borne in his Kingdome is made poore. Preſidents on both ſides, as well for the aduancement of thoſe that be vertuous, as for the deiection of them that fall to vicious courſes, we hauehave in one kindred, the inhabitants of one familie, and ſonnes alſo of one father, namely Iacobs. Reuben the eldeſt of all his children, for the great fault which hee committed, was made yoonger brother, loſing his birth-right, his dignitie, and double portion, euen from his poſteritie for many hundred yeeres together. And Ioſeph contrarily, who exceeded all the reſt in pietie and goodneſſe, did in like manner ſurmount them in authoritie and honour. He was raiſed from a ſeruile condition, to an eminent eſtate; from the baſeneſſe of a priſoner, to the dignitie of a Prince: he was made greater than his elder brethren, than his Lord and maſter, than the Kings principall Peeres and Nobles, than any in the Land p. 113of Egypt, (as being ſet ouer the Land of Egypt) next vntounto Pharaoh.

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

2Secondly, diſcretion, diligence, and faithfulneſſe, and vertues of the like nature, are very amiable in themſelues, and therefore yeeld delight to ſuch as ſee them, and cauſe preferment to ſuch as ſhew them, as may appeare Chap. 14. where it is ſaid, that the pleaſure of a King is in a wiſe ſeruant. And on Prouer. 14. 35Prov 14:35the other ſide, pride, idleneſſe, contemptuouſneſſe and ſuch other euill vices, doe of themſelues bring many mens eſtates into a conſumption, and often draw vponupon them the diſpleaſure of their ſuperiors, to their vtter vndoing.

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

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

p. 114Verſe 3. The fining pot is for ſiluer, and the fornace for gold: but the Lord trieth the hearts.

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

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

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

That worke the Scripture in many places aſcribeth to God only, and to none other beſides him. The heart (ſaith he by Ieremie) is deceitfull and wicked aboue all things: who can know Ier. 17. 9. 10.Jer 17:9Jer 17:10it? I the Lord ſearch the heart, and trie the reines, euen to giuegive to eueryevery man according to his waies, and according to the fruit of his workes. Dauid was much deceiued in Achitophel, whom hee eſteemed to be very godly: and ſo was he alſo in Abſhalom, whoſe purpoſe of going to performe his vow he thought to be very holy. And did not the Apoſtles conceiue too well of Iudas, when they began to ioine with him in murmuring at the ointment which was beſtowed vponupon Chriſt? For notwithſtanding the ſweet words of Achitophel, and the fained deuotion of Abſhalom, and the counterfeit charitie of Iudas; Achitophel prooued a Traitor, and Abſhalom a Rebell, and Iudas a Diuell. But it is leſſe maruell though men bee beguiled by the fraud of others, when they are ignorant of that corruption that is in themſelues. We ſpeake not of Saul, who when hee put the witches to death, did little thinke euer to ſeeke to a witch: nor of Hazael, who condemning himſelfe 2. King. 8. 13.2 Kgs 8:13to be a dogge, if he ſhould deale ſo cruelly as Eliſha ſaid, beleeued not that he could become ſo cruell: but of better men, p. 115euen of the Diſciples of Ieſus Chriſt, who purpoſing and promiſing to ſtand manfully vntounto him, did ſhew themſelues very timorous, and eueryevery one of them ran away from him. And Peter eſpecially, which boaſted of his courage and reſolution, Matth. 26.Matt 26aboue all the reſt, became more cowardly and faint-hearted than any of the reſt.

Reaſon 1 Firſt, the Lord hath reſerued it as a royaltie to himſelfe, not communicable to any creature, to be the ſearcher of the hart, according as Salomon in his praier acknowledgeth, ſaying, Thou only knoweſt the hearts of all the children of men. That is an 1. King. 8. 39.1 Kgs 8:39office depending vponupon his omniſcious nature. None is able to execute it, but he that knoweth all things.

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

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

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

But how ſhall we know what God himſelfe findeth in our hearts? By the teſtimony which his ſpirit giueth of our harts. And how ſhall wee know what the ſpirit teſtifieth? By the graces which it worketh, that maketh publication by the p. 116fruits of it, as louelove, ioy, peace, long-ſuffering, gentleneſſe, goodneſſe, faith, meekneſſe, and temperance.

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

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

And yet this is not all the comfort that proceedeth from Iob 16. 19.Job 16:19this doctrine; for obſerue, that God doth not only proue the heart as with a touch-ſtone, to examine what metall it is, but fineth it as it were a fornace, to make it pure metall. In dealing with his elect, he maketh that better which he findeth good, and maketh that good which he findeth ſtarke naught. Man with his fining pot and fornace can neuer turne clay and grauell into ſiluer and gold: but God with his ſpirit and grace can conuert the mire and worſt kinde of earth into gold, and gemmes, and moſt pretious matter. They that bee nothing elſe but a maſſe of pride, of crueltie, of impietie, and of all illfauoured corruptions, hee eaſily frameth to be humble, mercifull, religious, and ſhining with all heauenly vertues.

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

THE wicked man] Hee that is giuen to worke miſchiefe, [giueth heed to falſe lips] willingly liſteneth to the ſhrewd words that men, that abuſe their lips to falſhood, doe ſpeake: p. 117[and a liar liſteneth to the naughty tongue] he that is wont to tell lies, and other vngracious tales, is glad to heare lies, and other ſpeeches that are malicious and hurtfull.

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

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

Saul was much affected with muſicke, and had need of muſicke to aſſwage the violent fits of that ſpirit of phrenſie that haunted him: and yet no muſicke was euer ſo delectable vntounto him, as informations againſt Dauid and his friends, or tidings where Dauid might be met with. He thought that great wrong was done him by his Courtiers, that would not complaine of Ionathan his owne ſonne for fauouring of Dauid. And when Doeg related after what manner Ahimelek the high 1. Sam. 22.1 Sam 22Prieſt entertained Dauid in Gods houſe, hee made a pleaſant banquet to the heart of Saul. And ſo did the Ziphims, when they aduertiſed him, that Dauid was hid by them in holds, and they would deliuer him into his hands. Bleſſed be ye of the 1. Sam. 23. 21.1 Sam 23:21Lord (ſaith he vntounto them) for ye hauehave had compaſſion on me.

And it was no ſmall contentment to the Prieſts and Councell, to heare matter obiected againſt Steuen, though they Act. 6. 13.Acts 6:13knew the informers to bee falſe fellowes, that were ſubborned to beare falſe witneſſe againſt him.

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

2Secondly, they louelove lies, and therefore how can they but hearken to them that make lies, ſithence they prepare for their appetite, and as it were dreſſe ſuch meats as are toothſome vntounto them?

3Thirdly, by giuing heed to falſe lips, and liſtening to naughty tongues, they prouide matter for their owne falſe lips and naughty tongues to talke of: they furniſh themſelues p. 118with ſuch wares as they minde to make ſale of for their beſt aduantage. They may be prompted with more plauſible lies, and probable obtrectations, by other mens inuentions, than euer their owne wits were able to finde out or imagine. And that which they hauehave heard, though neuer ſo ſlanderous, they thinke they may declare with warrant: and if a lie hath beene told them, though neuer ſo palpable, they preſume to tell it againe with authoritie.

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

2Inſtruction, both to be well aduiſed how we truſt the teſtimonies of them that hauehave open eares to liſten to lies; and alſo if we would maintaine our owne credit, to keepe our ſelues from the ſocietie of them that hauehave venomous mouthes: and if any will attempt to obtrude vponupon our eares their falſe reports, p. 119and vncharitable diſcourſes, that our frowning browes doe ſhut vp and ſilence their clamorous lips, according to that which is ſaid in another place, As the North winde driueth away the raine, ſo doth an angry countenance the ſlandering Prouer. 25. 23Prov 25:23tongue: Which dutie will better appeare in the explication of that ſentence.

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

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

Doct. 1 The indignities that are offered vntounto poore Chriſtians, redound vntounto the Lord himſelfe. See Chap. 14. verſe 31.

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

The ioy of the neighbour Nations was a great griefe to the Church of the Iewes in their calamities, when the Babylonians made that wofull ſpoile of them: but the inſultations of their ill-willers was no leſſe dangerous to themſelues, than grieuous to them, and would make their owne ſtate as miſerable as theirs. They hauehave heard that I mourne (ſaith the Prophet in the name of the people) but there is none to comfort mee. All mine enemies hauehave heard of my trouble, and are glad that thou haſt Lam. 1. 22.Lam 1:22done it. Thou wilt bring the day that thou haſt pronounced, and they ſhall be like vntounto me.

Reaſon 1 Firſt, that ſoule is empty of louelove and compaſſion, humanitie p. 120faileth in it, which in ſtead of pitie is mooued with reioicing at the harmes of his brethren; and therefore is farre from innocencie, and neere to ſome grieuous puniſhment.

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

Vſe 1 Inſtruction, when the Lord laieth his hand vponupon our brethren, to mourne with them, pray for them, comfort and helpe them; but neuer inſult at their ſufferings, vnleſſe wee bee willing to caſt our ſelues into the ſame, or ſharper afflictions.

Wee ſhall come to a text heereafter that forbiddeth vsus to take delight in the fall or ſtumbling of our enemie, leſt the Lord ſee it, and it diſpleaſe him, &c. How then can hee but be Pro. 24. 17. 18.Prov 24:17Prov 24:18prouoked, and how ſhall we but be endangered, if the troubles of his people, being alſo our owne faithfull friends and wellwillers, affect our hearts with ioy and gladneſſe?

2Terrour for thoſe enuious perſons which continuallie maligne the good eſtate of good men; and therefore no newes is more welcome to them, than that any of Gods ſeruants be in troubles and diſtreſſes. They faile of power to doe them harme, but not of will to wiſh it; and therefore they ſolace themſelues in the iniuries that others doe offer vntounto them: and in eueryevery loſſe, ſickneſſe, or matter of griefe whatſoeuer, that doth befall them, and eſpecially if the Diuell can catch any of them in a ſnare, that they be ouertaken with ſinne and folly, their gladneſſe is immeaſurable: they triumph exceſſiuely at the victorie which Satan their father ſeemeth to hauehave gotten. Well, the miſchieuous mindes and affections of ſuch, doe conuince them to be malicious perſons, though no euill action were committed by them: and therefore their mirth will be turned into mourning, and their triumph into a p. 121lamentation. There was neuer any, nor ſhall be, nor can bee, that ſucketh ſweetneſſe out of the ſorrow of the Saints; but God either hath or will make him taſte of gall and wormewood. If anguiſh and feares bring him not to repentance, then iudgements and plagues will follow him to deſtruction.

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

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

Doct. 1 It is a great promotion to hauehave a long and large poſteritie. The matter and forme of thankes which Dauid returned to the Lord for his promiſe of this rare benefit to be beſtowed vponupon him, is memorable: Who am I (ſaith he) O Lord God, 2. Sam. 7. 18. 192 Sam 7:182 Sam 7:19and what is my houſe, that thou haſt brought me hitherto? And this was yet a ſmall thing in thy ſight. O Lord God; therefore thou haſt ſpoken of thy ſeruants houſe for a great while. The kindneſſe of God was in this, among many other mercies, declared to p. 122Ioſeph, that he ſaw Ephraims children euen vntounto the third generation, Gen. 50. 23.Gen 50:23and that the ſonnes of Machir, the ſonne of Manaſſeh, were borne vponupon his knees. And it is obſerued as a principall part of that happineſſe wherewith the old age of Iob was refreſhed, that he ſaw his ſons, and his ſonnes ſonnes, euen foure generations.

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

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

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

Vſe. Reproofe of thoſe that rather groane at it as a burden, than take comfort in it as a benefit, to bee parents of many children. They wiſh their ground to be fertile, and their cattle to be fruitfull, but their wiues to bee barren, or to beare but a few. They are glad of their calues, of their colts, of their lambes, of their pigs; but grieued and vexed at their ſonnes and daughters. And why? Becauſe they thinke they are put to their finding, and depend not on God and his prouiſion; whereas themſelues, of themſelues, are not able to prouide one meale, or morſell, or crumme for themſelues; much leſſe for a familie. And if the Lord doe maintaine them, will he not doe as much for theirs, if they and theirs would become his? And is he able to feed a few, and inſufficient to miniſter to many? Doth he keepe open houſe for all the fowles of the aire, for all the beaſts of the earth, for all the wormes p. 123and vermin vponupon and in the ground, for all the fiſhes in the ſea and riuers? And is he ſo poore, that he cannot, or ſo ſparing, that he will not allow food for mankinde, eſpecially his owne ſubiects, ſeruants, and children? But faithleſſe men conſider not of theſe things, and therefore as they are vnwilling to be called father or grandfather of many, ſo is it righteous, that though they ſhould beget great plenty of children, yet they ſhould gaine but ſmall ſtore of honour and eſtimation by the ſame.

2Inſtruction, ſo to traine vp our children, that Gods fauour may preſerue them, when ſinne and iniquity doth ſhorten the daies of many leaud and impious Impes, that neuer liue to be parents. It ſeemeth that good things were found in Pharez the ſonne of Iudah; and it is ſure that Er and Onan were ſinful and wicked: and therefore he left a poſteritie, and ſuch a one as was bleſſed and happy; and they both were deſtroied childleſſe. Their names were aboliſhed, and his exalted, as it appeareth by that praier which was made for Boaz: Thine Ruth 4. 12.Ruth 4:12houſe be made like the houſe of Pharez (whom Thamar bare vntounto Iudah) of the ſeed which the Lord ſhall giuegive thee of this yoong woman.

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

Doct. 2 And the glorie] Good parents and progenitors be great ornaments to their children.

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

Reaſon 1 Firſt, they obtaine the bleſſing of God, not only for themſelues, but for the ſtate, ſafetie, and glory of their linage, or p. 124ſo many of their ſtocke as ſhall bee religious and faithfull. This is the meaning of the Pſalmiſt, when hee ſaith, Bleſſed is the man that feareth the Lord, and delighteth greatly in his Commandements: Pſal. 112. 1. 2.Ps 112:1Ps 112:2His ſeed ſhall be mighty vponupon earth; the generation of the righteous ſhall be bleſſed. And againe: He is euer merciful, and lendeth, and his ſeed [enioieth] the bleſſing.Pſal. 37. 26.Ps 37:26

2Secondly, the praiſe of that wiſdome, valour, liberalitie, and eueryevery other good vertue and grace which is in themſelues, remaineth as an inheritance to all them of their poſteritie, which forfeit not their right therein by follie and leaudneſſe. Whiles Iacob was liuing, Ioſeph knew it would bee no blemiſh, but a gracing to him to preſent him to Pharaoh, who ſhould behold his grauitie, and heare his wiſdome. And after Iacobs death, all the Egyptians which accompanied him to his buriall did actually yeeld to Ioſeph the commendation of ſo worthy a father, by that ſolemne funerall, and dolefull lamentation which they made for him.

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

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

EXcellent ſpeech] Praier, thankſgiuing, diſcourſe of God, of the Scriptures, of Religion, of any holy things: the commendation of that which is good, the reproofe and diſpraiſing of that which is euill, [becommeth not a foole] is not p. 125ſeemely in the mouth of a ſinfull ſot, which neither practiſeth, nor loueth, nor vnderſtandeth the points whereof hee ſpeaketh: [much leſſe lying talke] any manner of corrupt communication, whether it be falſe or filthy, worldly or bitter, or ſcoffing, or idle; for one kinde is put heere for all the reſt: [be ſeemeth an ingenuous perſon] is comely for a godly, wiſe, and honeſt man, ſuch a one as is contrarie to the foole formerly mentioned, in profeſſion, heart, and behauiour, to vtter.

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

They loſe their luſtre and grace in the vncleane lips of vile perſons; and therefore the Lord doth expoſtulate the matter with thoſe hypocriticall diſſemblers which are alwaies pratling and babling of his Lawes, and yet continually tranſgreſſing them: What haſt thou to doe to declare mine ordinances, Pſal. 50. 16.Ps 50:16that thou ſhouldeſt take my couenant in thy mouth, ſeeing thou hateſt to be reformed, and haſt caſt my words behinde thee?

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

Secondly, they doe much harme by that manner of iangling, according to the Prouerbe: As a thorne ſtanding vp in Prouerb. 26. 9.the hand of a drunkard, ſo a parable in the mouth of fooles. They grieue the godly: they put back the weake: they make good conference leſſe regarded: they harden their owne hearts: they puffe vp themſelues with pride: they paſſe ſentence againſt their owne ſoules: they cauſe Religion and the name of God to be blaſphemed.

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

2Reproofe of them that deale in deepe points, and yet hauehave but ſhallow vnderſtandings, corrupt affections, and ſcandalous behauiour: they delight to parle of predeſtination, and p. 126yet finde no teſtimonie of their owne election: they reaſon much of iuſtification, but are vtterly vnacquainted with regeneration. They boaſt of Chriſt, and commend the Goſpell, but hauehave no communion with Chriſt, nor fruit of the Goſpell. They ſharply cenſure the faults of other men, and vehemently exclaime againſt the corruptions of the time; but they fauourably paſſe by the faults in themſelues, and take no time to purge away their owne corruptions. Such are both taxed and conuicted by the Apoſtle Paul, ſaying, Thou which teacheſt another, teacheſt thou not thy ſelfe? Thou that preacheſt a man ſhould not ſteale, doeſt thou ſteale? Thou that ſayeſt Rom. 2. 21. 22.Rom 2:21Rom 2:22a man ſhould not commit adulterie, doest thou commit adulterie? &c.

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

That tongue which bleſſeth God, is eueryevery way too good to curſe men (as S. Iames ſpeaketh) or any way to be an agent Iam. 3. 9.Jas 3:9for ſinne or Satan. Muddy water is leſſe offenſiue in a puddle than in a cleere fountaine: and bramble briars become thickets or thorny hedges better than an orchard. To this purpoſe tendeth the exhortation of S. Paul to the Epheſians: Let fornication, and all vncleanneſſe, or couetouſneſſe, not once be named Eph. 5. 3. 4.Eph 5:3Eph 5:4among you, as it becommeth Saints. Neither filthineſſe, neither fooliſh talking, neither iesting, which are things not comelie; but rather giuing of thankes.

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

Satan plied Iob with all his art, might, and malice: by torments of body, and temptations of minde, to make him, rather than any other in the world, to breake out into diſtempered and execrable ſpeeches. And Paul declared to King p. 127Agrippa, and thoſe that were with him, that when hee was a perſecutor, and ſo one of Satans officers, his purpoſe and Act. 26. 11.Acts 26:11practiſe had beene by cruell puniſhments to compell the Saints to blaſpheme.

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

3Thirdly, they diſpleaſe the Lord, who hath choſen and called them to an holy vocation, to be ſpirituall Prieſts, that ſhould offer alwaies to him the Sacrifice of praiſe, that is, the fruit Heb. 13. 15.Heb 13:15of the lips which confeſſe his name. And therefore how vnworthy a thing is it to pollute their lips with lies, or other leaud words, to the reproach of his name?

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

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

A Reward] A gift or preſent beſtowed vponupon a Magiſtrate, or Officer, or any that may helpe or hinder a man in his cauſe, [is as a pretious ſtone, pleaſant in the eies of him that hath p. 128it] much regarded of him on whom it is beſtowed: [it prospereth whitherſoeuer it turneth] it taketh effect, and bringeth good ſucceſſe, to what end ſoeuer it is applied: to eſcape puniſhment, to pacifie wrath, to obtaine promotion, to get fauour in Courts, to croſſe ones aduerſarie, or to bring to paſſe any purpoſe.

Doct. The greatneſſe of gifts is of more force to winne friendſhip and fauour, than the goodneſſe of a cauſe.

Thereby many procure both acceſſe to men of place, and ſucceſſe in their ſuits, whether iuſt or vniuſt. A mans gift enlargeth him, and leadeth him before great men (ſaith Salomon in Prouer. 18. 16Prov 18:16another Chapter) and eueryevery man is friend to him that giueth gifts, Prouerb. 19. 6whether he doe it in the way of liberalitie and louelove, or otherwiſe to bribe and corrupt.

Reaſons. 1 Firſt, many great men do greatly affect rewards, and make more reckoning of them by farre, than of all lawfull fees, and that allowance which is due to their place: as in our text heere, they ſet by them as if they were rich gemmes and iewels. And Hoſea complained, that their Rulers [ſaid] with Hoſ. 4. 18.Hos 4:18ſhame, GiueGive yee.

2Secondly, there is a kinde of venome within them, whereby the receiuers of them hauehave their hearts poiſoned, that they are vtterly eſtranged from equitie and iuſtice. They are ſo enchanted with the liking of that which is preſented to their ſight, and offered to their hands, that the briber hath thereby brought them to be his ſeruants; they may not deny to doe the drudgerie of groſſe iniuſtice, for which he hath hired them. It is noted of Samuels ſonnes, that (notwithſtanding the precepts and practiſe of their worthy father, who may be an example of all Iudges and Magiſtrates for continencie from corruptions) they walked not in his waies, but turned aſide after lucre, and tooke rewards, and peruerted the iudgement. 1. Sam. 8. 3.1 Sam 8:3The Lord foreſaw what worke rewards would make, when he ſaid in his Law, Thou ſhalt take no gift; for the gift Exod. 23. 8.Exod 23:8blindeth the wiſe, and peruerteth the words of the righteous.

Vſe. Inſtruction: 1. to them that are in authoritie, that their eies be not dazeled at the glittering ſhew of bribes, which p. 129though they ſeeme to be better than diamonds, will not yet prooue ſo good as flints. The curſe of God doth commonly accompanie them, to the corrupting of their naturall gifts, the endangering of their ſoules, the impairing of their honour, and the ruinating of their eſtate or poſteritie in the end. Let them therefore prize Gods fauour according to the value of it, and duly eſteeme of his reward, wherewith he doth recompence them that deale vprightly: and then that which men doe offer to maintaine their euill cauſes, will not be ſo forcible with them, but they ſhall perceiue it to be leſſe worth than nothing. 2. To teach them that are ouermatched with power, whoſe aduerſaries oppugne them rather with mighty purſes, than with weightie reaſons, and bring more currant metall than lawfull matter againſt them, that they make their appeale to an higher Court, and craue Gods owne hearing: and there alſo offer more powerfull preſents, which will be beſt acceptable vntounto that Iudge: namely, confidence in him, with praiers and ſupplications to him, by which meanes Hester and Mordecai, with the reſt of the godlie Iewes, ouerturned all the proceedings of Haman. 3. To all men, not to iudge of perſons or cauſes according to the ſucceſſe of their ſuits, becauſe many matters bee carried by the demonſtration which the hand doth make to the eie, and not which the tongue doth make to the eare. The ſentence is paſſed according to the price that is paied, and not according to the truth that is alleged.

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

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

HE that couereth a fault] that paſſeth by an infirmity, that burieth an offenſe, as much as may be, in ſilence, [ſeeketh louelove] by ſhewing louelove to the party, preſerueth concord where kindneſſe was before, and taketh the way to make him p. 130his friend who was before but a ſtranger to him: [but he that repeateth] which looketh too narrowly into euerie ſlip, and is raking into mens frailties, eſpecially ſo as to blaze them abroad to others, [ſeparateth a chiefe friend] doth alienate the mindes of thoſe that be deareſt vntounto him, and maketh them his enemies. Yet it is not againſt the rule of louelove to tell men louingly of their faults; for that helpeth them to repentance and reformation, and cureth their credits, the blemiſh thereof being wiped away both from the eies of God and men, as S. Iames ſaith: If any of you hath erred from the truth, and ſome Iam. 5. 19. 20.Jas 5:19Jas 5:20man hath conuerted him, let him know that he that hath conuerted the ſinner from going aſtray out of his way, ſhall ſaue a ſoule from death, and ſhall hide a multitude of ſinnes. Neither is it vnfit, but needfull ſometimes to acquaint others with the tranſgreſſions of our neighbours, if it belong vntounto vsus to be their Phyſitions; as Ioſeph did Iacob with the infamie his brethren ran Gen. 37. 2.Gen 37:2into: and they of the houſe of Cloe did the Apoſtle with the 1. Cor. 1. 11.1 Cor 1:11contentions of the Corinthians. And in ſome caſes ſome mens ſinnes muſt needs be diſcouered, for the ſafetie of the whole ſtate, both of prince and people, of Church and Commonweale: for it is a ſure rule, that no mans faults are then to bee concealed, when any man may take hurt thereby. See Chap. 10. verſe 12.

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

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

The oppoſition is ſpecially betweene deſperate ſinners, giuen ouer vntounto a reprobate ſenſe, and a godly man; notwithſtanding that Gods own elect may alſo be poſſeſſed with ſuch p. 131obſtinacie, till the time of their conuerſion: and then their miſeries, with the worke of Gods holy ſpirit, will helpe them to humiliation and repentance.

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

We read of two holy Prophets, namely Ieremie and Haggai, that had to deale with two ſorts of people, of contrarie diſpoſition, though both of one nation: and ſo their miniſterie and Gods owne hand found a contrary ſucceſſe among them. Ieremie was ſent to the Iewes before their captiuitie, and they were fooliſh and ſinfull. And Haggai was ſent to the Iewes being returned from captiuitie, and they were wiſe and godly: and therefore Ieremie maketh this complaint againſt thoſe of his time: O Lord, thou haſt ſtricken them, but they hauehave not ſorrowed: thou haſt conſumed them, but they hauehave refuſed to Ier. 5. 3.Jer 5:3receiue correction: they hauehave made their faces harder than a ſtone, and hauehave refuſed to returne.

And Haggai giueth this commendation of thoſe of his time: When Zerubbabel the ſonne of Shealtiel, and Iehoſhua the ſonne of Iehozadak the high Prieſt, with all the remnant of the people, Hag. 1. 12.Hag 1:12heard the voice of the Lord their God, and the words of the Prophet Haggai, rebuking them (as the Lord their God had ſent him) then the people did feare before the Lord. Examples great ſtore might bee produced for experience on both ſides; as Dauid being flexible at the ſpeeches of a woman that priuatelie admoniſhed him: and Achaz that was froward at the threatnings of the Prophets that preached vntounto him, and the heauy iudgements of God powred downe vponupon him.

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

2Secondly, the one hath a ſoft heart, a heart of fleſh, which may eaſilie be pierced: and the other hath an hard heart, a heart of Adamant, which is impenetrable. A needle or pin p. 132will enter further, and be more felt in fleſh that hath life in it, than a dagger or ſword in ſtones that are ſenſleſſe. Ioſiah his heart that was tender did melt at the only hearing of the Law: but Pharaohs heart that was obdurate, was little affected at the notable and imminent plagues that ſucceeded one another, vponupon himſelfe and all his Kingdome.

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

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

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

When our eares be opened, to hearken better vntounto the voice of God: when our lips be prepared to make a more free and ful confeſſion of our faults: when our ſoules be reſolued with greater integritie to order our waies, we ſhall be reckoned among the number of the wiſe: for none can be bettered by croſſes and ſorrowes, but hee that hath wiſdome and vnderſtanding. And for this purpoſe, as often as we either giuegive correction, or take it, it is expedient to ſeeke the fruit of the ſame at Gods hand: neither the frequencie of puniſhments, multitude of ſtripes, nor the ſharpneſſe of ſtrokes, without his bleſſing, will euer worke any good effect in the ſoule. It is a true ſaying, and ſpoken by the ſpirit of truth: Though thou ſhouldeſt bray a foole in a morter, among wheat braied with a Prouer. 27. 22.Prov 27:22peſtell, yet will not his fooliſhneſſe depart from him.

p. 133Verſe 11. An euill man ſeeketh onelyonly rebellion: and a cruell meſſenger ſhall be ſent againſt him.

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

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

Not only profeſt Atheiſts and Infidels, which openlie renounce their Creator, and the King of the world, are ſo to be reputed, but ſinfull diſſemblers alſo, which impiouſly prouoke Chriſt Ieſus their Redeemer, & the King of the Church, are of the ſame number. Of ſuch ſpeaketh Ieremy, when hee ſaith, They are all rebellious traitors, walking craftily. And ſuch Ier. 6. 28.Jer 6:28doth Hoſea complaine of, when he ſaith, My people are bent Hoſ. 11. 7.Hos 11:7to rebellion againſt mee. Neither of theſe ſorts thinke themſelues well, ſo long as they are not doing of euill.

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

Reaſon 1 Firſt, they are all of them haters of God, ſuch as repine at his honour and glorie.

2Secondly, they contemne and violate his Lawes.

p. 1343Thirdly, they are iniurious and aduerſaries vntounto his Subiects.

4Fourthly, they are ſouldiers and ſeruants of Satan his moſt mortall enemie.

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

2Conſolation to Gods people, whom the wicked doe hate and moleſt: Their enemies are not ſo violent againſt them, as the Lord: (for in malice againſt him, they doe ſo much maligne them) and therefore let them be well aſſured, that he will protect his ſubiects from Rebels: his ſeruants, his fauourites, his children, from the weapons, and fury, and force of his enemies. With this ſelfe ſame reaſon doth he animate and incourage the Prophet Ezechiel, ſaying, Thou ſonne of man, Ezek. 2. 6.Ezek 2:6feare them not, neither be afraid of their words, although Rebels and thornes be with thee, and thou remaineſt with ſcorpions: feare not their words, nor be afraid at their lookes, for they are a rebellious houſe. And the greateſt comfort of all is, when the Lord giueth them an heart to feare iniquitie, and not to delight in it; to flie from that which is euill, and not to follow it; to ſubiect themſelues vntounto him, and to ſtriue againſt ſinne, and not ſeeke rebellion. And what though they hauehave their frailties, their faults, their corruptions, that they faile of many duties, that they fall into many offenſes? Yet hee putteth a difference betweene faithfull ſubiects, which would, and cannot obſerue his Lawes better; and wilfull Rebels, which contemptuouſly deſpiſe his Lawes. Hee knoweth that his ſouldiers p. 135are ſometimes taken Captiues in fighting for him, and his enemies alwaies take vp weapons to fight againſt him.

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

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

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

THE ſhe beare, whoſe yoong ones hauehave beene lately taken from her, exceedeth all other beaſts in rage and fierceneſſe. From thence doth Huſhai take his ſimilitude concerning p. 136Dauid: Thou knoweſt (ſaith he to Abſhalom) thy father and his men, that they be ſtrong men, and are chafed in minde, as a Beare robbed of her whelps in the field. And from thence doth 2. Sam. 17. 8.2 Sam 17:8the Lord draw a compariſon to expreſſe the grieuouſneſſe of the plagues wherewith he purpoſed to puniſh the ſinfull Iſraelites: I will meet them as a Beare that is robbed of her whelpes, Hoſ. 13. 8.Hos 13:8and will breake the kall of their hearts. And the immanitie of this beaſt may be diſcerned by that which befel the wretched boyes which ſcoffed at Eliſha, and were curſed by him. It is ſaid, that two Beares came out of the Foreſt, and tare in peeces two 2. King. 2. 24.2 Kgs 2:24and fortie of them. And yet it is not ſo dangerous to meet with ſuch a Beare [as with a foole in his follie] as to fall into the hands of a wicked man in the extremitie of his wickedneſſe and furie.

Doct. No wilde beaſt is ſo ſauage and hurtfull as a violent and ſinfull man is.

Simeon and Leui were fooles in their follie, and worſe than Gen. 34.Gen 34Beares, when they murdered all the Shechemites, and ſpoiled the Citie of Shechem. Saul was a foole in his follie, and worſe than a Beare, when he cauſed foureſcore and fiue Prieſts of the Lord to be ſlaine at one time, and ſmote Nob the Citie of 1. Sam. 22. 18. 19.1 Sam 22:181 Sam 22:19the Prieſts with the the edge of the ſword, both man and woman, both childe and ſuckling, both Oxe, and Aſſe, and Sheepe, with the edge of the ſword. And ſuch was the follie of fooliſh Pharao, Ahab, Iezabel, Herod, and of Paul himſelfe before his conuerſion.

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

2Secondly, hee that keepeth himſelfe out of the walke of a beaſt, is free from danger by him: and though a man ſhould meet with him, yet it is not impoſſible by art or agilitie to get away from him: or if there were no eſcaping, yet at the moſt he hurteth only the body: but an impious wrathfull man will doe miſchiefe farre off as well as neere. Haman remaining p. 137at Shuſan, had laid a plot for the murdering of all the Iewes in an hundred and ſeuen and twenty Prouinces. Where ſhall a man hide himſelfe from the pawes and teeth of ſuch a Tyrant? And theſe outragious beaſts in humane ſhape, beſide perſonall violence offered to the bodies of men, will diffame their names, and ſpoile their ſtates, and ſubuert their families, and bring many ſoules to deſtruction.

Vſe. Inſtruction, to walke warily eueryevery where, and looke well to our ſelues, that we be not made a prey vntounto them: for no Wilderneſſe is more full of Lions and Leopards, of Beares and Tigers, than townes and Cities are of barbarous and furious fooles. It is an abſurd ſhift and excuſe of the ſluggard, to ſay, concerning the vnreaſonable creature, A Lion is without, Prouer. 22. 13.Prov 22:13I ſhall be ſlaine in the ſtreet: but it is a part of wiſdome to thinke, concerning theſe mankinde beaſts, a Beare may bee in the way, in the ſtreet, in the houſe, and at the table: and therefore it is not ſafe for mee to meet with him: that is, by indiſcretion and careleſneſſe to giuegive him aduantage againſt me. Neither can there bee ſafety ſufficient for any, by any circumſpection, vnleſſe the Lord bee our protector. If hee ſhould abſent himſelfe from vsus in his diſpleaſure, how ſoone would the wicked ſwallow vsus vp and deuoure vsus, their malice being ſo immeaſurable? But he ſtanding by vsus in his fauour, though we walke thorow a roaring wilderneſſe of wood and wilde people, yet are we preſerued from all hurt and perill.

Verſe 13. He that rewardeth euill for good, euill ſhall not depart from his houſe.

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

p. 138Doct. Vngratefulneſſe for fauours receiued or offered is a hainous and dangerous ſinne.

Iotham chargeth the Shechemites not onelyonly with bloodie Iud. 9.Judg 9crueltie in maſſacring and murdering the ſeuenty innocent ſonnes of Gedeon, but with barbarous inhumanitie, in dealing ſo vnkindly with his houſe, whoſe hand had alwaies beene preſt and ready for their libertie, liues, and ſafetie. Dauid was much mooued when hee was ſo doggedly dealt with by Nabal, at whoſe hands hee had deſerued ſo much good, in preſeruing of his flocks: and God was more offended 1. Sam. 25.1 Sam 25with Nabal than Dauid was, and reuenged his quarrell vponupon him, and that with no leſſe puniſhment than the ſtroke of death.

And the ſame Dauid complaineth of the ſame ſinne in his Pſal. 35. 12. 13.Ps 35:12Ps 35:13malicious aduerſaries, which were as greedie of his ruine, as he was deſirous of their preſeruation; which put on armour to perſecute and take away his life, though he put on ſackecloth to faſt and pray for the protection of their liues.

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

2Secondly, nature teacheth to requite good with goodnes; and Religion requireth to returne good for euill; and therefore a great offenſe it is to requite euil with euill, but moſt intolerable to recompence good with euill.

Vſe. Terror for them that are both fooliſh for themſelues, and churliſh towards their benefactors; which are moſt bitter and violent againſt their beſt friends, and thoſe which deale moſt faithfully with their ſoules: they will die vponupon their enemies enemie, and mortally maligne him that wiſheth and would worke their immortall happineſſe. No foe is ſo offenſiue to them, as hee that praieth for them, and giueth them p. 139good counſell, and ſetteth himſelfe againſt their ſinnes, euen thoſe ſinnes and luſts which fight againſt their ſoules, for their perdition. For ſuch did Ieremie make praiers at firſt, and imprecations at laſt, by the ſpirit of prophecie, foretelling their miſerable condition, according as our preſent text doth alſo declare the ſame: Shall euill be recompenſed for good? Ier. 18. 20. 21.Jer 18:20Jer 18:21For they hauehave digged a pit for my ſoule. Remember that I ſtood before thee to ſpeake good for them, and to turne away thy wrath from them. Therefore deliuer vp their children to famine, and let them drop away by the force of the ſword, and let their wiues be robbed of their children, and be widowes: and let their husbands bee put to death, and let their yoong men be ſlaine by the ſword in the battle.

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

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

THE beginning of ſtrife] the perſon which is the beginner of ſtrife, he that giueth the onſet thereunto, [is as hee that openeth the waters] that diggeth downe the heads of ponds, or bankes of riuers, whereby the waters are held in; which being by this meanes let looſe, can neither be brought in againe, nor reſtrained from doing of hurt; but the breach increaſeth, and cannot eaſilie be ſtopped: and the ſtreame is violent, and cannot eaſilie be ſtaied. [wherefore, before the contention be medled with, leaue off.] if it be poſſible, let there be p. 140no beginning of ſtrife; but if there be, withſtand the proceeding, and giuegive vp before the matter grow to heat, and the ſuit to charges.

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

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

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

Abraham quickly perceiued the euent that would enſue Gen. 13. 7. 8.Gen 13:7Gen 13:8vponupon the iarres betweene his heardmen and his Nephew Lot, that variance might in time hauehave beene ſet betweene themſelues alſo; and therefore foorthwith tooke order to extinguiſh them before the flame was growen too great.

Reaſon 1 Firſt, they hinder men from the faithfull and fruitfull exerciſes of all the holy ſeruices of God. Their praiers are interrupted: their attention to the word is diſturbed: they cannot cheerefully giuegive thankes to the Lord, nor doe any other duty in due and ſeemely manner.

2Secondly, they worke much miſchiefe, and procure manifold tranſgreſſions, as S. Iames teſtifieth, where enuying and ſtrife is, there is ſedition, and all manner of euill workes. There Iam. 3. 16.Jas 3:16will be dangers of vncharitable ſurmiſings, diſcloſing of ſecrets, falſe accuſations, periuries, quarrels, railings, oppreſſion, and ſhedding of blood, beſide many other pernicious effects of like nature.

p. 1413Thirdly, Gods curſe doth vſually accompanie them, as well they deſerue the ſame, whereas his fauour and bleſſing doth dwell with peace, and thoſe that embrace it.

Inſtruction, to foreſee alwaies what is like to be the end of euerie controuerſie, before we ſtep one foot towards the beginning of it. It is a point of ſingular wiſdome, to follow the counſell, or rather to obey the commandement that is giuen in another place: Go not foorth haſtily to ſtrife, leſt thou know not what to doe in the end thereof, when thy neighbour hath put thee to Prou. 15. 8. 9.Prov 15:8Prov 15:9ſhame. Debate thy matter with thy neighbour, and diſcouer not thy ſecret to another, leſt he that heareth it, put thee to ſhame, and thine infamie doe not ceaſe. An inundation of diſgrace and expenſes, together with ſorrow and vexation, is ſooner brought than remooued; and many men ouer-whelme themſelues with ſuch miſeries of want and moleſtations, that they can neuer get out of them, vntill their ſtate bee drowned. For preuention whereof, firſt, be at peace with God; for he that hath obtained forgiueneſſe of ſinnes at his hands, will rather pardon offenſes, than be contentious with offenders, eſpecially for treſpaſſes againſt themſelues. Secondly, get the ſpirit into thy heart, and then ſhalt thou feed of the fruits thereof, which are louelove, ioy, peace, long-ſuffering, gentleneſſe, &c. That will worke ſuch heauenly wiſdome, as is pure, peaceable, gentle, and eaſie to bee intreated. Thirdly, beware of a make-bate, and take heed of pride; for the one without vsus will tell tales in our eares, and the other within vsus will diſtemper our hearts, and both of them make vsus contentious, and vnquiet in our behauiour.

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

HE that iuſtifieth the wicked] which either publikely or priuately doth either warrant the vnlawfull actions of ſinfull men, or cleereth them of the practiſe of that whereof they are guiltie, or freeth them from the puniſhments which their faults doe iuſtly require, [and he that condemneth the iuſt] p. 142imputing thoſe things vntounto them for faults, which indeed are vertues, or not at all any offenſes, (as they did to the Diſciples of Chriſt, for plucking, rubbing, and eating the eares of corne on the Sabbath day, which in that caſe might bee done without ſinne) or laying thoſe crimes to their charge whereof they are innocent and faultleſſe: [they both are abomination to the Lord] the one as well as the other is loathed and diſliked of him, and neither of them ſhall eſcape the iudgements which are to be executed by him.

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

Among many ſorts of ſinners which are liable to woes and curſes, in the Prophecie of Iſaiah they are numbred and threatned which iuſtifie the wicked for a reward, and take away the Iſa. 5. 23.Isa 5:23righteouſneſſe of the righteous from him. And in the 24. Chapter of this booke a particular plague is denounced againſt them, that they ſhall be made odious to men, and they ſhall hauehave them in deteſtation: He that ſaith to the wicked, Thou art righteous, Prouer. 2. 24.Prov 2:24him ſhall the people curſe, and the multitude ſhall abhorre him.

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

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

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

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

Vſe 1 Inſtruction for thoſe that are in place of authoritie, to take heed that they bee not too indulgent to obſtinate malefactors. They may gratifie men thereby, and make themſelues acceptable vntounto them, but in the meane time they diſpleaſe p. 143the Lord, and make themſelues abominable to him. And in ſparing of grieuous tranſgreſſors which ought to bee puniſhed, they make themſelues acceſſarie to their tranſgreſſions, and many times, like Saul and Ahab, beare a part of the puniſhment.

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

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

Neither are thoſe forward compurgators to bee paſſed by without rebuke, who are preſt and ſwift to aduenture their word, yea their oath, and ſo their ſoules and ſaluation, in commendation of any that will intreat them, though neuer ſo leaud and licentious. When they are perſwaded, and often when they know that hee ſweareth falſly, and is culpable of the fact whereof he is accuſed, yet they ſay, and ſweare, and publikely proteſt to God and men, that they thinke him to be honeſt, and his oath to be true. And what ſhall we ſay of flatterers? Doe not they palpably iuſtifie the wicked? And doe not they, and eueryevery one that magnifieth the vngodly, giuegive cauſe of ſuſpicion, that they alſo little diſlike of vngodlineſſe? For it is ſaid, that they which forſake the Law, praiſe Prouer. 28. 4.Prov 28:4the wicked: but they that keepe the Law, ſet themſelues againſt them.

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

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

p. 144Reaſon 1 Firſt, it proceedeth from crueltie, hypocriſie, or at leaſt from temeritie and raſhneſſe.

2Secondly, it is contrarie to louelove, merciemercy, and iuſtice.

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

Vſe 1 Terror for backebiters, and all thoſe which are alwaies and in eueryevery place, vponupon their benches and iudgement ſeats, receiuing verdicts, and paſſing ſentences vponupon the behauiour and very hearts of innocent men. Either with lies and ſlanders they accuſe them of things which they neuer committed, or elſe depraue thoſe things which they faithfully performed. They carpe at their wiſeſt ſpeeches, and quarrell at their iuſteſt actions, and finde fault with their vprighteſt meanings, and ſo make their greateſt graces carry an appearance of greateſt corruptions. Such doth the Prophet threaten, when he ſaith, The cruell man ſhall ceaſe, and the ſcornfull ſhall be conſumed, and all that haſted to iniquitie ſhall be cut off: which made a man to ſinne in his word, and laid a ſnare in the gate for them that reprooued them, and made the iuſt to fall without a cauſe.

2Conſolation for them that beare the burden of wrong iudgement, that ſithence the Lord is ſo farre diſpleaſed with them that cauſeleſly condemne the righteous, he will therefore in due ſeaſon cleere their righteouſneſſe. So hee hath promiſed when he ſaith, that he will bring it foorth as the light, and their iudgement as the noone day. And ſo hath hee verified Pſal. 37. 6.Ps 37:6his word by many examples in the Scriptures, whereof Naboths caſe is one, and by manifeſt experience in all ages.

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

WHerefore is there a price in the hand of a foole] Whitherto ſerueth it that a fooliſh wicked man hath wealth, time, and other meanes, [to buy wiſdome] procure the knowledge p. 145of God, [ſeeing he hath no heart] when hee hath neither wit, nor will to vſe them to that holy end? The meaning is, that a ſinfull man is nothing the better for all his riches, or whatſoeuer elſe he poſſeſſeth, if he hauehave no affection or deſire to ſeeke and labour for ſound vnderſtanding.

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

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

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

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

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

Reaſon 1 Firſt, wiſdome is from aboue: the ſpirit of God doth infuſe it, and no meanes of their owne force beget it, as Elihu ſpeaketh concerning old age: I ſaid, the daies ſhall ſpeake, and the Iob 32. 7.Job 32:7multitude of yeeres ſhall teach vnderſtanding. Surely there is a ſpirit in man, but the inſpiration of the Almightie giueth vnderſtanding. Great men are not alwaies wiſe, neither doe the aged alway vnderſtand iudgement.

2Secondly, without the ſpirit, where the heart is away, and the deſire of wiſdome is wanting, there all theſe meanes, which ſeeme to bee helpes, doe turne to hurts, as goods, p. 146good inſtructions, ſharpneſſe of wit, time and leaſure, and many ſuch like. They choke the word, and harden the hart: they puffe vp the minde: they draw all the affections to vanitie.

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

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

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

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

p. 147Doct. The change of a mans eſtate cauſeth no alteration in the affection and behauiour of faithfull friends.

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

And Ruth was no leſſe louing and dutifull to Naomi at her returne to Iudah emptie, than when ſhe came vntounto Moab full. In eueryevery place, and in eueryevery ſtate, ſhe was all one, after they two had growen to be one. Whither thou goeſt (ſaith ſhe) I will Ruth 1. 16. 17Ruth 1:16Ruth 1:17goe: and where thou dwelleſt, I will dwell. Thy people ſhall bee my people, and thy God my God. Where thou dieſt, I will die, and there I will be buried. The Lord doe ſo to me, and more alſo, if ought but death depart thee and me.

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

Reaſon 1 Firſt, the louelove of faithfull men is not grounded on the goods, but on the goodneſſe of their friends; and therefore if their graces hold, though their ſubſtance faile, they remain firme and immutable, and therein is their integritie and vprightneſſe declared; whereas a diſſembler in ſelfe-louelove buildeth vponupon the hope of profit and commoditie, which once failing, hee fadeth, and all his faire ſhewes come to nothing.

2Secondly, they are tender-hearted, and full of pitie, (the aduerſitie and troubles of their friends working vponupon them, as the ach and paine of one member affecteth another) and p. 148therefore that is the time wherein their louelove and care to miniſter comfort vntounto them will be the more manifeſted.

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

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

2Conſolation, that the Lord himſelfe will louelove his children perpetually, which maketh his children to louelove their friends ſo conſtantly. No brother is ſo neere to his brother, nor any ſonne to a naturall parent, as eueryevery good man is vntounto him: wherefore if men by his worke hauehave their hearts ſo faſt and firmly knit one to another with ſuch entire affections, how much more will he, in his infinite goodneſſe and mercy, remaine eternally fauourable and gracious vntounto them that are as deere vntounto him as if they were members of his owne body? And many times their commiſeration doth exceed their p. 149power. They can mourne for, but not releeue the diſtreſſed ſtate of their beſt beloued dearlings: but he is eueryevery way all-ſufficient: his abilitie and might extend as farre as his goodneſſe and merciemercy: his arme is long enough and ſtrong enough to draw his people ſpeedily out of the bottome of the deepeſt miſerie.

Verſe 18. A man void of vnderſtanding clappeth the hand, taking vponupon him ſuretiſhip before his friend.

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

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

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

p. 150Verſe 20. Hee that hath a froward heart, ſhall not finde good: and he that is peruerſe in his tongue, ſhall fall into euill.

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

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

HE that begetteth a foole] The parents of thoſe children which are deſtitute of wiſdome and grace, [begetteth him to his owne ſorrow] procure to themſelues matter of griefe in the very generation of an vngracious ſeed: but feele the bitterneſſe of it when they finde the frowardneſſe and rebellion, and (it may be) the miſerie and euill end of ſuch ſinfull ſons: [and the father of a foole ſhall hauehave no ioy] His meaning is not, that they which hauehave wicked children are without all comfort: for then the beſt men, as Abraham, Iſaac, Iacob, Dauid, and other excellent perſons, ſhould hauehave beene altogether comfortleſſe, hauing godleſſe ſonnes as well as godly: but p. 151they can hauehave no reioicing in ſuch a wicked progenie, ſo long as they continue in their impietie and follie. See Chap. 10. verſe 1.

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

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

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

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

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

WIſdome is in the face of him that hath vnderstanding] the modeſt, lightſome, and amiable countenance of a diſcreet p. 152and vertuous perſon, and eſpecially the ſtaiedneſſe of his eies, declareth and publiſheth him to be wiſe: [but the eies of a foole are in the ends of the earth] his lookes and countenance bewray and diſcouer the leaudneſſe, follie, and ſottiſhneſſe that is within him, and namely the inconſtancie or wandring of his eies, rouing hither and thither, as if he would looke from one ſide of the land to the other.

Doct. A gracious heart will ſhew it ſelfe in a ſeemely countenance.

The ſinne of the ſoule doth marre the face, and maketh them that are faire to appeare ill-fauoured: and the ſinceritie of the conſcience doth beautifie the countenance, and cauſe them that are deformed to looke pleaſantly. Which Salomon the Writer of this booke, doth teſtifie in his other booke of Eccleſiaſtes: The wiſdome of a man doth make his face to ſhine, Eccl. 8. 1Eccl 8:1and the ſtrength of the face ſhall be doubled.

It is noted of Steuen, that euen when he was in the hands of his aduerſaries, and his aduerſaries were in hand to take away his life, there was a maieſtie in his countenance before all the Councell that looked ſtedfaſtly vponupon him: they ſaw his face, as it Act. 6. 15.Acts 6:15had beene the face of an Angell.

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

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

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

2Sometimes wee ſhall be occaſioned to anger and diſpleaſure: ſometimes to mirth and cheerefulneſſe: ſometimes to ſorrow and ſadneſſe: ſometimes we ſhall conuerſe with many publikely: ſometimes with fewer priuately: in all thoſe caſes let vsus ſo demeane our ſelues before them that ſhall behold p. 153vsus, that they may ſee grauitie and moderation, with ſuch geſtures, lookes, and behauiour, as well beſeemeth the ſonnes of wiſdome. Fierceneſſe, frowning, lowring, lightneſſe, muſt be as heedfully auoided as complainants, that will bee ready to accuſe vsus of follie to eueryevery one that looketh in our faces.

Reproofe of them that being too bad alreadie, abuſe their eies, and other members and ſenſes, to make themſelues worſe; as vncleane perſons and wantons doe fill their hearts with luſt, the couetous with worldly deſires, the proud with ſelfe-liking, and admiration of their owne perſons, apparell, or poſſeſſions, and others as they are otherwiſe affected. Theſe are farre from Iobs ſpirit, and Dauids: they make no Iob 31 1. Pſal. 119. 3….Job 31:1Ps 119:3couenant with their eies to reſtraine them from euill obiects: they pray not to the Lord to turne them away from regarding vanitie.

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

HIs contemptuous and diſobedient behauiour to his parents, and other leaud conditions, and (as it often falleth out) his vnhappy eſtate, doth fill the hearts both of his father and mother with anger, and with great griefe and ſorrow. See Chap. 10. verſe 1.

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

IT is not good] but euill and hurtfull [to condemne the righteous] to ſpeake againſt or paſſe ſentence vponupon harmeleſſe men with our lips; or ſo much as to cenſure them in our hearts: [nor to ſmite ingenuous men] to puniſh well diſpoſed and faithfull perſons, whom the Scripture, in regard of the free ſpirit that is in them, whereby they are preſerued from the power and bondage of ſinne, and in regard of the dignitie that grace hath aduanced them vntounto, doth call by the name p. 154of free men and princes, as the word heerevſed doth ſignifie, [for equitie] either for ſhunning that which is vnlawfull and naught, or doing that which is commendable and good.

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

The Lord in the Law doth admoniſh the Magiſtrate to beware of this ſinne, and to the prohibition annexeth a commination or threatning, to make him the more heedfull to auoid it: Thou ſhalt keepe thee farre from a falſe matter, and Exod. 23. 7.Exod 23:7ſhalt not ſlay the innocent and righteous: for I will not iuſtifie a wicked man: that is, I will finde out the guiltineſſe of ſuch vniuſt Iudges and Rulers, and I will accordingly plague them for the ſame. This may be exemplified by that which befell Pharao, Ahab, Iezabel, and Manaſſe, though not to his deſtruction, yet to his ſmart; when of a Prince he was made a priſoner, and bound with chaines like a malefactor. And the Lord Ieſus told Paul whiles he was violent againſt them that beleeued in his name, hee did but vnwiſely beat the point of the goad with his heeles: He kicked againſt the pricke, as in the end it was told him.Act. 9. 5.Acts 9:5

Reaſon 1 Firſt, it is cleane contrarie to the end and purpoſe of authoritie, to lay burdens vponupon well-doers: for the Magiſtrate is appointed to be the Miniſter of God for their wealth, and to Rom. 13. 3.Rom 13:3yeeld incouragement and praiſe vntounto them.

2Secondly, they are all the members of Chriſt, and no leſſe deere vntounto him than the apple of his eie, as himſelfe doth teſtifie, Zach. 2. 8.

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

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

p. 155Vſe. Inſtruction for all them that are Gouernours, either domeſticall or publike, in the higher places or inferiour, to reſerue their ſtrokes for malefactors, and their fauour for welldoers. It is a ſinne, not to incourage them, not to comfort them, not to defend and ſuccour them: and eſpecially to kill and murder them, as the tyrannicall red beaſt of Rome is wont to doe. If it be not good to condemne the iuſt, and ſmite the righteous, then it is naught to ſpoile and vndoe them, and worſe to make hauocke and ſlaughter of them: and then ſurely the world cannot long goe well with him and his adherents, Agents, and well-willers, nor with any of them that walke in his ſteps, ſithence it is their occupation to bee butchers and ſhedders of blood, euen the blood of them that moſt faithfully and ſincerely giuegive teſtimonie to the truth of the Lord. They are neuer about their worke, but when they are about ſome miſchiefe againſt the people of God, and his ſeruices; which ſhould mooue eueryevery Chriſtian Ruler to bee as vnlike vntounto them in practiſe, as in profeſſion; and to ſhew as much kindneſſe to thoſe that walke in the waies of righteouſneſſe, as they doe crueltie and fierceneſſe.

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

HE that hath knowledge] which is endued with ſound wiſdome, [ſpareth his words] holdeth in and keepeth backe vnneceſſarie and fruitleſſe ſpeeches: hee delighteth not in ſpeaking much, but in ſpeaking well: [and a man of vnderſtanding] being both iudicious and godly, [is of a coole ſpirit] is moderate, and well ſtaied in his affections: not eaſily burſting foorth into anger, but diligentlie taking heed of the heat of his heart, and thereby is able to bridle his tongue from multiplying of many and paſſionate words. [Euen a foole, when he holdeth his peace, is counted wiſe] So excellent a p. 156thing it is to keepe ſilence in time and place, that euen a ſillie perſon and Idiot holding his tongue, is deemed wiſe, and taken for a diſcreet man, becauſe that by fooliſh babling hee bewraieth not his ignorance and follie.

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

As he is barren and fruitleſſe, that is alwaies mute, and will ſay nothing, ſo he is vnaduiſed and witleſſe, that is euer talking, and will not conceale any thing. A foole powreth out all Prouer. 29. 11.Prov 29:11his minde: but a wiſe man keepeth it in till afterward. And therefore S. Iames admoniſheth eueryevery man to bee ſwift to heare, and Iam. 1. 19.Jas 1:19ſlow to ſpeake.

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

2Secondly, hee wrongeth both himſelfe and the companie, in taking the place from others which would be more profitable in their conferences.

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

Vſe 1 Confutation of their vaine mindes, that thinke their ſpeaking much wil make them much to be commended and ſpoken of for wiſdome. They truſt that their praiſes will bee as many as their words, and therefore their words bee as many as they can hauehave time to deliuer, and more than any wiſe man is willing to heare. But ſeeking glorie, they meet with diſgrace: and hoping to bee had in admiration for being able to ſay very much, they fall into deriſion for not being aſhamed to talke too much. The ſimpleſt and meaneſt that hath ſo much wit as not to diſcouer the want of his wit, is preferred by God, and all men of iudgement, before him p. 157that is continually ſtriuing to ſhew himſelfe wittie, by multitude of words.

2Inſtruction for euerie one to be no leſſe frugal in ordering his words, than he ought to be thriftie in managing his ſtate. For it is as dangerous to be lauiſh in ſpending of ſpeech, as it is to be waſtfull in laying out of money; and both will bring ſhame and miſerie. In regard whereof, it is needfull, among many other vices, to abandon ſelfe-conceit and wrathfulneſſe; and among many other graces, to ſtore the heart with lowlineſſe and long-ſufferance. When the affections of a man are kindled with paſſionate diſtempers, his tongue foorthwith is fired with the flame thereof, and the hot breath that fumeth out of his mouth is difficult to be cooled. All immoderate anger and fierceneſſe doth weaken the heart, and ſtrengthen the lips: it maketh the tongue violent, that it will not be tamed; and the minde impotent, that it cannot ouerrule it: and therefore when Iames perſwadeth men to be ſlow Iam. 1. 19.Jas 1:19to ſpeake, he doth aduiſe them to be ſlow to wrath alſo.

FINIS.

End of the text · John Dod, Exposition of Proverbs 15-17 (1609)