Exposition of Proverbs 15-17, Biblical commentary · Chapter 15 – Chapter 16

Exposition of Proverbs 15-17 · Biblical commentary · Chapter 15 – Chapter 16

p. 1CHAPTER XV.

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

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

Doct. Milde behauiour is the beſt meanes to procure peace. In another place there is another Prouerbe to the ſame purpoſe, p. 2A Prince is pacified by ſtaying of anger, and a ſoft tongue Prouer. 25. 15.Prov 25:15breaketh the bones. This was Gideons armour againſt the rage of the Ephramites; and this was Abigails armour for her ſelfe, her husband, and houſhold, when Dauid, incenſed by Nabals grieuous words, was comming with purpoſe to ſlay them eueryevery mothers childe.

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

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

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

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

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

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

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

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

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

Doct. All men are alwaies in Gods preſence: When they ſee not him, he eieth and looketh on them, whereſoeuer they bee, and howſoeuer occupied: as Dauid ſaith, not concerning himſelfe only, but eueryevery man elſe in the ſame manner: Thou knoweſt my ſitting and my riſing: Thou vnderſtandeſt my thought Pſal. 139. 2. 3.Ps 139:2Ps 139:3afarre off: Thou compaſſeſt my paths and my lying downe, and art accuſtomed to all my waies.

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

2Secondly, if any thing were concealed from him, how ſhould he lighten things that are hid in darkneſſe, and make the very counſels of the heart manifeſt? How ſhall hee bring eueryevery Eccl. 12. 14.Eccl 12:14worke vntounto iudgement, with eueryevery ſecret thing, whether it be good or euill? How ſhould he paſſe an equall ſentence vponupon eueryevery cauſe and perſon, as becommeth the righteous Iudge of the world, if the knowledge of any thing might be with-holden from him?

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

Vſe 1 Inſtruction, to beware of ſecret ſinnes, that the cloſeneſſe p. 4of the place imbolden vsus not to doe ought that wee would be aſhamed to hauehave publikely looked vponupon in an open aſſemblie: becauſe hee which is more to be feared than all the world, beholdeth what we doe: And who ſhall enioine him to be ſilent at our ſinfull behauiour, that he publiſh it not to all the world?

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

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

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

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

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

A Foole] A wicked and vngodly childe: [despiſeth] either refuſeth to heare, or elſe to obey: [his fathers inſtruction] p. 5that admonition or counſell which his parents or other gouernours giuegive vntounto him: [but he that regardeth] ſubmitteth himſelfe vntounto, and is bettered by [correction] either in words or deeds, giuen by whomſoeuer, hauing authoritie ouer him [is prudent] ſheweth wiſdome, and receiueth the fruit of the ſame. See Chap. 13. 1.

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

THE houſe of the righteous] that is, Either eueryevery righteous man hath his houſe repleniſhed with great ſtore of wealth and ſubſtance, or elſe a leſſe quantitie doth as well ſuffice him, God ſeeing it to be better and ſafer for him. And whereas ſometimes it falleth out, that godly men hauehave neither ſo much as others poſſeſſe, nor as themſelues deſire, and ſeeme to ſtand in need of, it groweth from the defect of their godlineſſe, for which the Lord correcteth them with ſome penurie and want, and whereby their hearts faile of that fulneſſe of contentment, which more pietie and grace would worke in them.

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

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

HE compareth the lips of wiſe men to the hands of good ſeedeſmen; who skilfully, and in due manner and meaſure, at eueryevery ſteppe, doe ſcatter the corne into the tilth: p. 6ſhewing it to be a note of ſound vnderſtanding, to take opportunitie whereſoeuer it is offered, at home or abroad, to direct their talke to the benefit and edification of the companie. On the contrarie ſide, the wicked, out of the euill treaſure of their hearts, bring foorth euill things, vttering vanitie, and errours, and noiſome ſpeeches, like thoſe that make it their worke to ſow Cockle, and Tares, and Darnell, or other weeds, which are only venomous and hurtfull. In the former part of the ſentence, the heart is to bee vnderſtood, which miniſtreth matter to the lips: And in the latter, the lips are alſo meant, which are the inſtruments of the heart: as if he ſhould hauehave ſaid, The lips of the wiſe, out of that grace which is in the heart, doe ſpread abroad knowledge, and that which is right: and the heart of the fooliſh, by the peruerſeneſſe of the lips, doth ſpread abroad ignorance, and that which is not right. For the former part, ſee Chap. 11. 30. For the latter, Chap. 12. 18.

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

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

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

Therefore the Lord had reſpect vntounto Habel his offering, becauſe he had reſpect to Habel. And why had hee reſpect to Habel? Becauſe he was his godly faithfull ſeruant. And therefore the Lord regarded not Cains oblation, becauſe he p. 7Gen. 4. 4. 5.Gen 4:4Gen 4:5regarded not Cain. And why did hee not regard Cain? Becauſe he was a wicked vnbeleeuing Rebell.

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

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

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

2Incouragement to godly men to pray often, and bee diligent in eueryevery good dutie, ſithence they may be ſure of ſuch happy ſucceſſe, and their ſeruice ſhall bee ſo well accepted.

3Inſtruction, to eſteeme well of all righteous men, foraſmuch as eueryevery one of them is in ſo good eſtimation with God. Though they be neuer ſo poore in the ſight of worldly men, yet they are greater in truth than any worldling is: p. 8and ſuch as the Apoſtle ſaith, The world is not worthy of. They Heb. 11. 38.Heb 11:38are the fauorites of the moſt high, hauing at all times acceſſe vntounto him, and hearing of him, and that with delight and good effect. It is no hard matter for them to procure fauour for their friends whom they pray for, and diſpleaſure to their enemies whom they are ſometimes compelled to pray againſt. Howſoeuer it is, Their praiers preuaile much if Iam. 5. 16.Jas 5:16they be feruent.

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

THE way of the wicked] The whole courſe of his life and behauiour: whatſoeuer hee ſaith, and all that hee doth [is abomination to the Lord] is filthy and loathſome in his eies, prouoking him in anger to plague him. And this is not to bee vnderſtood onelyonly of the groſſe faults of ſinfull men, when they directly tranſgreſſe the Law of God, but of eueryevery thing elſe which they take in hand, as long as they walke after the fleſh: as labour and trauell; their meat and drinke; their ſleepe and neceſſarie refreſhings: though in exerciſes not vtterly vnlawfull; though in matters that bee meerely ciuill; though in actions eueryevery way commendable for others to performe. And heereof the Apoſtle ſpeaketh, when he ſaith to Titus, That to the pure all Titus 15.things are pure; but vntounto them that are defiled and vnbeleeuing, nothing is pure, but euen their mindes and conſciences are defiled. But he loueth him] eſteemeth him, and vſeth him as his own childe; cauſeth his heart to feele the comfort of his fauour, and will in due time make it manifeſt to all the world how deare he is vntounto him [who followeth after righteouſneſſe] which is not cold, or ſlow, or vnſtable in doing of good; but with might and maine ſtriueth conſtantly to obtaine the habit and increaſe of goodneſſe. The word ſignifieth earneſtly to purſue, being a Metaphor taken from the eagerneſſe of wilde beaſts, or rauenous fowles, or of any kinde of creatures that liue by the ſpoile of others, which will run or flie, both p. 9faſt and farre, rather than bee diſappointed of their prey. True it is, that all are not of equall graces, nor any one at all times equally affected to that which is iuſt and vpright; but none muſt leaue off endeuour to ſeeke it. EueryEvery man is to make it his gaine, and to abandon all the impediments which would ſtay him from it. The ſenſe and meaning of the words will be the better diſcerned, if that bee ſupplied which is vnderſtood in either part of the ſentence, in this manner: The Lord abhorreth the way and perſon of the wicked, becauſe he followeth iniquitie: but hee loueth the perſon and way of the godly, becauſe hee followeth righteouſneſſe.

Doct. God reſpecteth not men according to their wealth and ſtate, but according to their waies and behauiour. Many wicked men hauehave great ſubſtance and dignitie; and yet nothing that they hauehave or doe is any whit acceptable to the Lord: And moſt godly men liue in pouertie, or other afflictions; and yet all of them are pretious vntounto him. See chap. 11. verſe 20. Doct. 2.

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

INstruction] Either wholeſome doctrine publikely taught, or faithfull admonition priuately giuen: [is euill] not in it ſelfe, (for the Scripture calleth it A pearle, and Holy thing in Matth. 7. 6.Matt 7:6one place, and preferreth it before ſiluer and gold; and the richeſt gemmes in another) but it ſo ſeemeth to him that is Prou. 3. 15.Prov 3:15not willing to obey it: in whom alſo it is an occaſion of diſtempered paſſions, and hardneſſe of heart: [to him that forſaketh the way] not to eueryevery one that miſtaketh the way, or through infirmitie ſometimes ſwarueth from it; but to ſuch a one as either obſtinately refuſeth to chuſe and walke in the right path of ſaluation, when the knowledge of it is offered vntounto him; or wilfully departeth from it after that hee hath made ſome entrance thereunto: And [he that hateth correction] which is imbittered by rebukes, and not bettered by chaſtiſements: p. 10[ſhall die] is in danger to periſh eternally at the laſt, and to be ſurpriſed with ſome ſpeedie, ſudden, ſhamefull, or curſed death in the meane ſeaſon: and before that, to hauehave ſome heauy iudgement to fall vponupon him.

Doct. Inſtruction is euill] The worſt men are moſt vnwilling to be taught how to amend their liues: The ſicker their ſoules are, the more they diſtaſte the Lords medicines: the more beggarly their hearts bee, the leſſe they deſire the riches of grace: and the greater ſpeed they make towards their deſtruction, the more offenſiuely they take it to bee recalled to the way of ſaluation. It hath beene ſhewed in the ninth chapter, and ſhall be againe in the next verſe (ſaue one) of this, that ſcorners vſe to hate them that reprooue them. Nathan, Prouerb. 9. 8.and Gad, and all that dealt with Dauid, found alwaies good ſucceſſe in ſpeaking vntounto him: for it was his praier to God, that the righteous might ſmite him with rebukes. But Eliiah and Pſal. 141. 5.Ps 141:5Micaiah, and ſuch as had to doe with Ahab, had an angrie countenance, and hard ſpeeches from him: for he profeſſed that he tooke them for his enemies.

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

2Secondly, they are void of Chriſtian louelove, and giuen to vncharitable iudging, and therefore interpret all that is ſpoken to them in the worſt ſenſe, and impute it to the malice of him that reprooueth them; as though eueryevery admonition were giuen as a ſentence of condemnation.

3Thirdly, they are void of humilitie, and hauehave themſelues in high admiration, and therefore take it for a great diſgrace to be told their dutie, as though they were ignorant; and eſpecially to bee rebuked for their faults as if they were offenders.

Vſe 1 Inſtruction, that wee proceed on with due care and conſtancie in the way of faith and holy obedience, not ſuffering ſinfulneſſe to make a breach in our hearts and behauiours: for they that returne backe to that which is euill, and fal away p. 11from that which is good, of all men will like worſt continually of them that are the beſt; and of all ſpeeches will leaſt reliſh thoſe which are the moſt ſauourie and wholeſome.

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

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

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

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

p. 12Now if they apprehend that he doth continually obſerue and looke vponupon things that bee ſo abſtruſe and hidden, they may be eaſily perſwaded that hee is not vnacquainted with that which is more conſpicuous and apparant.

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

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

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

Doct. He will not goe] He that would not be reputed a wicked perſon, muſt not ſhunne good companie, where he may heare of his faults. Both Nathan and Gad, when need required, dealt plainly with Dauid, and told him of things that were amiſſe in him: yet Dauid did baniſh neither Gad nor Nathan, either from his Court or companie. The Apoſtle ſheweth, that he that hath grace when hee is rebuked and iudged, will not ruſh out of the aſſemblie, and be gone; nor exclaime againſt the Miniſters, or meeting; but humble himſelfe, and honour the Lord, and giuegive good teſtimonie of his ſeruants. He will (ſaith he) fall downe on his face, and worſhip God, and ſay 1. Cor. 14. 25.1 Cor 14:25plainly, that God is in you indeed.

Reaſon 1 Firſt, no man liueth ſo innocently, as that hee neuer deſerueth to be blamed: neither hath any ſuch power of himſelfe, p. 13as that he can alwaies finde out his faulting, and forſake his faults, without the helpe of others: and therefore to keepe our ſelues from them that may make vsus to ſee our ſinnes, and teach vsus how to reforme them, is as dangerous as to reiect the Phyſitian which would ſhew vsus our diſeaſes, and miniſter medicines to cure them.

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

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

Vſe. Inſtruction for all men, to obſerue the ſtate of their owne ſoules, and the better, when occaſion is offered, to informe themſelues of others by the companie which they moſt deſire to frequent. Hee that delighteth to aſſociate himſelfe with good men, is neuer to be deemed a friend to euill waies. And he that embraceth the fellowſhip of ſinfull perſons, muſt needs be iudged an enemie to godly behauiour. When Dauid would cleare himſelfe to be none of the wicked, he made it fully manifeſt by this, that he haunted not with vaine perſons, Pſal. 26. 4.Ps 26:4neither kept companie with the diſſemblers: That hee hated the aſſembly of the euill, and companied not with the wicked. When he would prooue himſelfe to bee one of the righteous, he euidently confirmeth it by this, that he was a companion of al them Pſal. 119. 63.Ps 119:63that feared the Lord, and kept his precepts.

p. 14Verſe 13. A ioifull heart maketh a good countenance: but by the ſorrow of the heart, the ſpirit is broken.

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

Doct. It is beſt both for ſoule and body, to keepe the heart cheerfull againſt all worldly vexations. Godly ſorrow for ſinne is vndoubtedly expedient and neceſſarie, becauſe it is a medicine to expell ſinne, and mixed with comfort, and maketh a way for more comfort to follow after: but then it is moderate without exceſſe, becauſe the ſpirit from whence it proceedeth, worketh nothing beyond due meaſure: but of griefes that grow from carnall cauſes, the feweſt are too many, and the ſmalleſt too great. Elſe why doth S. Paul, and Dauid in Phil. 4. 4.Phil 4:4like manner, ſo often and ſo earneſtly exhort vsus to reioice in Pſal. 33. 1.Ps 33:1the Lord, and alwaies to reioice? And why doth Salomon ſo confidently teſtifie, that a ioifull heart cauſeth good health, but a ſorrowfull Prouer. 17. 22.Prov 17:22minde drieth the bones?

Reaſons. 1 Firſt, the Lord requireth ioy and gladneſſe in all them that yeeld worſhip vntounto him; and in ſignification thereof, ordained the ſolemne feaſts among the Iſraelites. and therefore the ſeruices which are offered to him without all cheerefulneſſe, hauehave ſeldome any acceptance from him.

2Secondly, the comfort and ioy that is in the godly, doth p. 15miniſter vntounto them a force and power for the due performance of eueryevery good dutie. Be not ſorrowful (ſaith Nehemiah, Nehe. 8. 10.with Ezra and others, when the people mourned vnſeaſonably) for the ioy of the Lord is your ſtrength. A heart repleniſhed with hope and ſound comfort, is euermore in beſt readineſſe to praiſe the Lord, to pray to the Lord, to hearken to the Lord when he ſendeth his word, and to yeeld ſuch obedience as his word requireth. They that are ſo affected, addict themſelues to the exerciſes of Religion with deuotion; vntounto the workes of mercy with willingneſſe; and to the affaires of their calling with faithfulneſſe: whereas all commonly is contrary in them which giuegive ouer themſelues to paſſionate griefes and heauineſſe.

Vſe 1 Reproofe of them that torment themſelues with ſuperfluous and hurtfull vexations. They muſt neceſſarily be grieued (otherwiſe how can they bee pardoned?) for their vnneceſſarie griefes, wherewith they hauehave oppreſſed their ſoules, and ſo miſerably macerated their bodies.

2Inſtruction, to vſe all good meanes to retaine cheerefulneſſe of ſpirit, and to repaire it againe as often as it ſhall beginne to decay: and for this purpoſe let eueryevery man labour for vprightneſſe, without which there can bee no ſound ioifulneſſe; and from which, Chriſtian comfort is neuer totally diſioined; for it is the ſpirit of God that worketh ſinceritie: and ioy and peace are the fruits of the ſame ſpirit, as the Apoſtle Gal. 5. 22.Gal 5:22teſtifieth to the Galathians: and withall, the company, and counſels, and conſolations of godly friends, which know how to miniſter a word in due ſeaſon to him that is weary, are of no ſmall force to reuiue them that are oppreſſed with affliction and anguiſh. Deale plainly with them, and they will deale faithfully with you. Let them know the true cauſe of your feare and ſorrow, and you ſhall know the right remedie, whereby both may be holpen. And adde heereunto, that their louelove and compaſſion, their skill and diſcretion, their praiers and ſupplications, are like to be very forcible meanes to procure the medecine to worke vponupon the heart for the effectuall healing of it.

p. 16Verſe 14. The heart of him that hath vnderſtanding ſeeketh knowledge: but the mouth of the foole is fed with fooliſhneſſe.

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

And ſo it is agreeable to that which is in the fourth Chapter, where ſinners are ſaid to eat the bread of wickedneſſe, and Prouer. 4. 17.Prov 4:17to drinke the wine of violence: that is, It is meat and drinke to them to doe miſchiefe. The ſenſe and oppoſition in effect tend to this, that the heart of a wiſe man ſeeketh for knowledge, and therfore his ſoule is fed with grace: and the heart of a foole doth hunt after folly, and therefore his mouth is fed with fooliſhneſſe. Doct. Grace and vngodlineſſe make the greateſt difference betweene the perſons in whom they ſeuerally raigne. Their hearts are contrarie: Their deſires are contrarie: Their endeuours are contrarie: and ſo are their delights; and ſo are their practiſes; and ſo are all their waies. And the very ſame hee meant and ſpake before, when hee ſaid, It is a Prouer. 10. 23Prov 10:23paſtime to a foole to commit wickedneſſe: but wiſdome is the delight of a man of vnderſtanding.

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

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

p. 173Thirdly, faith maketh the one ſort to caſt an eie to that which will follow heereafter: and ſenſualitie cauſeth the other, like brute beaſts, made to be deſtroied, onelyonly to looke to that which is preſent.

Vſe 1 Reproofe of their folly, which arrogate to themſelues a pollicie and skill to ſerue their owne turnes both in pietie and ſinfulneſſe: they will walke in the waies of the wicked, and follow the courſe of the world for their profit and pleaſure, and yet ſeeme alſo to imitate the godly, and to take vponupon them a ſhew of Religion for their credit and hope of ſaluation. But who told them that they may knit ſuch a knot, and bring ſuch contrary ends together, when our Sauiour telleth vsus, that no man can ſerue two maſters; when S. Matth. 6. 24.Matt 6:24Iohn ſaith, that if a man louelove the world, the louelove of the father is 1. Iohn 2. 15.1 John 2:15not in him; when S. Iames ſaith, that whoſoeuer will be a friend Iam. 4. 4.Jas 4:4to the world, is made the enemie of God?

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

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

BY the next two verſes following it may appeare, that by the afflicted is meant ſuch a one as (through defect of faith and contentedneſſe) is troubled in minde for pouertie, or other outward calamities, becauſe his worldly eſtate and condition is no better. And of him it is ſaid, that all his daies are euill: that is, His whole life, during thoſe wants, or croſſes, or feares, till the heart be holpen by grace [are euil] grieuous, tedious, and full of bitter vexations: [but hee that hath a good heart] which is at peace with God, and freed from p. 18the power of infidelitie and ſinfulneſſe: [is at a continuall feaſt] is no more burdened with want at any time, than they which hauehave varietie of diſhes before them: and no leſſe filled with delights at all times, than they which are well ſatiſfied with dainty meats and pleaſant wines. For the compariſon is from the comfort and commodities of banquets, and not the ſurfets and exceſſe thereof. Yet this is according to the degrees of that goodneſſe which is in mens ſoules: ſo much godlineſſe as they hauehave, ſo much refreſhing they finde in their afflictions: and becauſe none can attaine vntounto a perfection thereof, therefore none ſhall be rid of all worldly griefes, and dreads, and diſcontentments.

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

Doct. EueryEvery mans croſſes and troubles are burdenous or eaſie, according to the ſtate of his heart. It ſhall bee needleſſe to ſhew by teſtimonies, or examples out of the word, how vehemently carnall griefe doth torment the mindes of them that are deſtitute of ſpirituall grace, ſeeing that experience maketh it manifeſt, that temporarie miſeries are more felt and feared of men vnregenerate, than is the danger of eternall deſtruction. But for the other point, that godlineſſe doth bring more contentment and comfort, than afflictions can worke vexations and ſorrow, let S. Paul witneſſe by triall in himſelfe, who found matter of reioicing in neceſſities, in 2. Cor. 6. 4. 5.2 Cor 6:42 Cor 6:5diſtreſſes, iuſtripes, in impriſonments, &c. And let the godly Hebrewes, in ſtead of many others, bee produced for the verifying of the ſame: for beſides the reproches and afflictions which they ſuſteined, being made a very gazing-ſtocke (as the Apoſtle Heb. 10. 33. 34Heb 10:33Heb 10:34ſpeaketh) they ſuffred with ioy the ſpoiling of their goods, knowing in themſelues how that they had in heauen a better and enduring ſubſtance.

Reaſon 1 Firſt, all ſinfull men make profit and pleaſures, and other earthly things, their principall treaſure, repoſing their whole p. 19felicitie in the ſame: and therefore when wealth and worldly things doe faile, their hope and happineſſe muſt needs alſo fall; whereas godly men make God and his fauour their portion, and heauen and ſaluation their inheritance. Now becauſe theſe are as much apprehended in loweſt aduerſitie as higheſt proſperitie, therefore their hearts bee as ioifull when they are in boiſterous troubles, as if they were in peaceable tranquillitie.

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

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

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

BEtter is a little] A ſmall portion of goods is more profitable and comfortable, [with the feare of the Lord] with p. 20godlineſſe cauſing a contented minde with ioy, and procuring Gods bleſſing for vſe: [than great treaſure] than the abundance of wealth: [with trouble] with ſinfulneſſe which bringeth trouble, namely feare, care, ſorrow, and many curſes with the checke of an ill conſcience: for where Religion is not, there griefes and vexations will be: and the more riches a wicked man hath, whereby hee may ſeeme to bee free from all moleſtations, the more incumbrances hee hath, which are alwaies ready to moleſt him.

Doct. Though ſinfull men hauehave larger poſſeſſions than the godly, yet godly mens goods be much more worth than theirs. They are pretious riches, as hee termeth them in the twelfth Chapter, and 27. verſe, where the point hath beene handled in both the Doctrines.

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

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

Doct. There is beſt cheere where is beſt companie to eat and drinke with. It is ſaid to the ſame purpoſe, as it may appeare by the force of the argument, in another Prouerbe, that better is a drie morſeil, if peace be with it, than an houſe full of ſacrifices, Prouer. 17. 1.Prov 17:1with ſtrife.

There were many great Feaſts in the time of the Apoſtles, and yet of them none are ſo much commended in the Scriptures as the meetings of the beleeuers, which did eat meat Act. 2 46.Acts 2:46together with gladneſſe and ſingleneſſe of heart: notwithſtanding they had neither ſo much meat, nor ſo coſtly diſhes, as diuers others had. It is noted of Abraham, that he entertained God and his Angels to dinner. The Lord himſelfe would be his gueſt, ſithence he would be ſo good an houſe-keeper: and p. 21yet the victuals which are mentioned were only butter and milke, and veale that had not time to coole betweene the killing and dreſſing: notwithſtanding his hoſpitalitie is preferred before the Perſian Kings royall banquet: for the one Eſter 1.purpoſed to ſhew his greatneſſe in pompe, and the other his goodneſſe in louelove. The one dealt exceeding vnkindly with his owne wife, and the other very courteouſly with them that ſeemed to him to be meere ſtrangers.

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

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

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

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

p. 223Conſolation to them whom God abridgeth of that plenty which many others enioy, if they enioy that Chriſtian louelove together which many others are abridged of: their mindes may be as well refreſhed with a little, and a little may bee as wholeſome and good for their bodies. Eliiah at Sarepta had but one kinde of foode, as it may appeare, all the time of his ſoiourning there: and yet Ahab and Iezabel had not ſo much comfort in their great varieties, as hee and the Widow had in one kinde of foode.

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

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

Doct. Fumiſh and froward men are alwaies troubleſome and turbulent perſons. They commonly bring with them fire and fuell, and bellowes to make combuſtions and ſtirres whereſoeuer they come. The ſame words of this text are repeated againe in another place, where it is ſaid, that an angrie man Prouer. 29. 22.Prov 29:22ſtirreth vp ſtrife, and a furious man aboundeth in tranſgreſſion.

Reaſons. Firſt, pride worketh very ſtrongly in them; and onelyonly by pride doe men make contentions. They thinke the wrongs Prouer. 13. 10Prov 13:10that ſeeme to be offered vntounto them, are too many; and the duties that are performed, too few; and the regard that is had of them, too little; and nothing is enough to ſatisfie their deſires; and therefore nothing will ſerue their turnes to keepe them from brawling.

p. 23Secondly, they are void of louelove, and therefore full of ſtrife, willing to diſquiet others with their frowardneſſe, and glad to make others as vnquiet and froward as themſelues. Now the contrarie is in men of milde and moderate ſpirits: their hearts are repleniſhed with humility: they conſider how themſelues hauehave beene pardoned by the goodneſſe of the Lord, and therefore can eaſily paſſe by the treſpaſſes of their brethren: They are more ready to performe dutie than to require it: They deeme themſelues vnworthy of that eſtimation which is had of them, and therefore grudge not that they are no better eſteemed: and finally, their Chriſtian louelove doth cauſe them to ſeeke the meanes how they may ſhew themſelues peaceable towards all men, and maketh them deſirous that all men ſhould be peaceable.

Vſe 1 Inſtruction, to keepe our ſelues, as much as we may, from the companie of teſtie perſons, which vponupon eueryevery ſlight occaſion will be ready to wrangle, and fall out with their companions: for we may quickly learne to grow contentious, Prouer. 22. 25Prov 22:25if we conuerſe much with them that louelove contentions.

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

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

THE way of the ſluggard] Not that leaud and licentious courſe of life which a ſinfull ſlothfull perſon doth take, (for that ſeemes plaine and pleaſant vntounto him) but the good and honeſt conuerſation which he ought to walke in: [is as an hedge of thornes] appeareth to him to be full of difficulties and dangers, as a path that is all ouer-growen with thornes and briars: and therefore either hee dareth not enter into it, becauſe he feareth perils; or elſe hee will not proceed forwards, becauſe he findeth inconueniences: [but the way of the righteous] the vſe and exerciſe of thoſe good duties which eueryevery godly diligent man performeth: [is [as] a paued cauſey] p. 24plaine, eaſie, and commodious: and therefore he goeth on in the ſame with good contentment and comfort.

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

That Iſrael ſhould root out the Canaanites, the vnfaithfull ſpies thought it no leſſe impoſſible, than for Graſhoppers to Num. 13. 34.Num 13:34ouercome Giants: but Caleb and Ioſhua knew it to bee no more vnlikely, than for armed ſouldiers to vanquiſh naked people, or for hungry perſons to eat vp meat. They are but Num. 14. 39.Num 14:39bread for vsus (ſay they) their ſhield is departed from them, and the Lord is with vsus: feare them not.

Reaſon 1 Firſt, the one is fortified with the force of louelove, which is vnreſiſtable, and ſtrong as death, that nothing can withſtand Cant. 8. 6.Song 8:6it: and the other being deſtitute of all louelove to any goodnes, are likewiſe void of all power to proceed in, and goe thorow with any worke that is good.

2Secondly, faith ſheweth to the one what helpe God will miniſter, and what reward he will render to all them that applie themſelues to his ſeruice. And infidelitie perſwadeth the other, that well-doing is needleſſe, and bootleſſe, and fruitleſſe: or chargeable, or contemptible, or troubleſome, or tedious: againſt pleaſure, or profit, or credit, or ſafety.

Vſe. Inſtruction, not to hearken to the excuſes of them that are vnwilling to be well exerciſed: for as they are found abſurd when they are duly examined, ſo are they full of dangers where they are raſhly credited. That which they pretend for themſelues, may alſo diſcourage the hearts of others if any heed be giuen vntounto them. Who would be bold to vndertake his iourney, or goe out of his owne doores, if hee beleeued the ſluggard when he ſaith, A Lion is in the way: A Prouer. 26. 13.Prov 26:13Lion is in the ſtreets?

2Incouragement to them whoſe hearts are faithfull; that they ſhall want neither direction, nor aſſiſtance, nor any p. 25good furtherance in the waies of the Lord. EueryEvery valley ſhall be Luke. 3. 5.Luke 3:5filled, and eueryevery mountaine and hill ſhall be brought low, and crooked things ſhall be made ſtrait, and the rough waies ſhall bee made ſmooth vntounto them. All lets and impediments, both inward and outward, ſhall be remooued: and all good opportunities, and abilitie to take the benefit thereof, ſhall be offred and yeelded vntounto them.

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

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

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

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

FOOliſhneſſe] Wickedneſſe and ſinne: [is ioy] deſired, and committed, and continued in with delight: [to him that is deſtitute of vnderſtanding a… … full man that is without all ſauing knowledge, and heauenly wiſdome: [but a man of vnderſtanding] ſuch a one as is godly wiſe, whoſe minde the Holy p. 26Ghoſt hath enlightned with the ſound knowledge of the word: [walketh vprightly] ordereth his conuerſation aright, and that in the truth and ſinceritie of his heart. Thus ſtandeth the oppoſition: Fooliſhneſſe is ioy to him that is deſtitute of vnderſtanding, and therefore he walketh peruerſly: but wiſdome is ioy to him that is a man of vnderſtanding, and therefore he walketh vprightly. See chap. 10. verſe 23.

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

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

Doct. Hee dealeth beſt for himſelfe, which ordereth his affaires with good aduice. The leſſe confident any man is of his owne iudgement and skill, the better hee is like to ſpeed in his actions and waies. And for this cauſe the ſpirit of God elſwhere giueth this precept: Eſtabliſh thy thoughts by counſell, and by Prouer. 10. 18Prov 10:18counſell make warre. So Dauid did vſually, inquiring of the Prophets and Prieſts what he ought to doe, and therefore vſually he had good ſucceſſe: and heereof he failed ſometimes, as in the numbring of the people; and therefore ſometimes hee brought troubles vponupon himſelfe, as it fell out after the people were numbred. This wholeſome inſtruction Rhehoboam refuſed, when he declined from the counſell of his ancient Senators: and Achab deſpiſed, when he quarrelled with p. 27Micaiah: and therefore Rhehoboam had a rent made in his Kingdome, and Ahab fell into vtter deſtruction.

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

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

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

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

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

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

A ioy commeth to a man] A good man ſhall finde either ſooner or latter, comfort and gladneſſe [by the anſwer of his p. 28mouth] by the wholeſome words which hee vttereth with his mouth, whether hee anſwer to things demanded, or otherwiſe: [And how good is a word in due ſeaſon?] that is to ſay, maruellous profitable and delightfull to himſelfe and others, a…e faithfull ſpeeches diſcreetly deliuered, all meet circumſtances of time, place, and perſons, being duly obſerued.

Doct. Whoſoeuer applieth his tongue to doe good therewith, ſhall hauehave the g…ateſt … by … himſelfe. A man ſhall eat Prouerb. 13. 2.good things by the … as it … Prouerbe. A man ſhall bee ſac…a…e … good things by the fruit of his mouth, Prouer 12. 14Prov 12:14as … in … …he Prouerbe.

Reaſon 1 Firſt he will learne that which he teacheth others, and pra…ſ… that wh… he perſwadeth others, and hauehave feeling of that wherewith … affecteth others. And by all this doth commodit… ….

2Secondly, his louelove doth make his brethrens good to become his owne, and then eſpecially when hee hath beene by counſell, or conſolation, or the like, a meanes and inſtrument of the ſame. And therefore S. Paul telleth the faithfull Philippians, who were conuerted by his miniſterie, that they were his ioy and his crowne.Philip 4 1.Phil 4:1

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

Vſe 1 Incouragement to vſe our lips conſtantly to holy and profitable communications, ſithence the greater part of the profit will redound to our ſelues. And albert none ſhould make vſe of them, but eueryevery one reiect them: nay, what though we ſhould be maligned and moleſted for telling the truth? Yet if our hearts be vpright, together with our endeuours, wee may truly ſay with that Prophet, whoſe ſtrength ſeemed to bee ſpent in vaine, and his labour vtterly loſt: For all this, my Iſa. 49. 4 5.Isa 49:4iudgement is with the Lord, and my worke with my God, yet ſhall I be glorious in the eies of the Lord, and my God ſhall be my ſtrength.

2Inſtruction, not only to finde out good points to ſpeake of, but alſo to chuſe a fit time to ſpeake in, that matter and manner, p. 29and all the helpes that we can vſe, may further the effect that we deſire. By this meanes, eueryevery ſentence ſhall be of greater force and excellencie than a long Oration vnſeaſonaby made: which may appeare by that elegant compariſon. A Prouer. 25. 12.Prov 25:12word ſpoken in his place is like apples of gold vponupon pictures of ſiluer: and by that which Iob affirmeth and S. Paul intendeth, that Iob 6. 6. Col. 4. 6.Job 6:6Col 4:6true word, without diſcretion are as vnſauoury as egges or meats without ſalt and ſeaſoning.

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

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

Doct. He that would attaine to glory in heauen, and will not bee damned in the world to come muſt liue after an heauenly manner in this preſent world. The Apoſtle foretelleth, that they who hauehave thei… belly for their God, and minde earthly things, Phil. 3. 19 20.Phil 3:19muſt looke to hauehave their end to b… damnation. But our conuerſation ſaith he) … in heauen, from whence alſo we lo…ke for the Sauiour, euen the Lord Ieſus Christ

Firſt, the promiſe of ſaluation, and all the couenants of God, are appropriated and made onelyonly to them that walke not after the fleſh, but after the ſpirit: all others hauehave threatnings and curſes againſt them.

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

Thirdly, they that will eſcape the ſecond death, mu… … their part in the firſt reſurrection: and they that hauehave … ned p. 30to that, and are riſen with Chriſt, muſt ſeeke thoſe things which are aboue, where Chriſt ſitteth at the right hand of God. They muſt ſet their affections on things which are aboue, and not on things which are on the earth.

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

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

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

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

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

p. 31Verſe 25. The Lord will deſtroy the houſe of the proud: but hee will eſtabliſh the border of the widow.

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

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

p. 32Verſe 26. The thoughts of the wicked are abomination to the Lord: but the pure hauehave pleaſant words.

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

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

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

His eie doth as euidently ſee what the heart doth thinke within, as what the hand doth worke without: and the euill that is conceiued in the heart is no better allowed than the ſinne which is practiſed by the hand. When he complaineth by the Prophet, of the grieuous iniquities wherewith men laded themſelues; how that their feet, their hands, their lips, their tongues, and all their members were prone and ſwift to worke miſchiefe, hee inſerteth this as a principall among the reſt, that their thoughts were wicked thoughts. And Iſa. 59. 7.Isa 59:7when he concluded to deſtroy all the world (excepting Noah and his familie) with water, and repented that hee had made man in the earth, this is aſſigned as a cauſe hereof, that All the in aginations of the thoughts of mans heart were only euill continually.Gen. 6. 5.Gen 6:5

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

p. 332Secondly, all the thoughts of the wicked are either ſuggeſtions by inſpiration from Satan, or vapours that fume out of corrupt nature, and ſinfull hearts: and therefore how can they but very vehemently diſpleaſe the Lord, who is perfectly righteous and holy?

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

Vſe 1 Inſtruction, that in examination wee call not onelyonly our deeds, but cogitations into queſtion, that in humiliation we paſſe ſentence vponupon thoughts which wee finde vnlawfull, as well as on actions which wee finde vnrighteous: that in reformation wee neglect not to purge our ſoules from ſinfull imaginations, when wee cleanſe our liues from wicked conuerſation. This doth the Lord himſelfe require by the Prophet Ieremy, ſaying, O Hieruſalem, waſh thine heart from wickedneſſe, Ier. 41. 4.Jer 41:4that thou maieſt bee ſaued. How long ſhall thy wicked thoughts remaine within thee?

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

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

Full perfection remaineth for the Saints to attaine vntounto in the life to come: but puritie in the meaſure thereof doth accompany them thitherwards in this life. This doth our Sauiour confirme, when he pronounceth them bleſſed that are Matth. 5. 8. Titus 1. 15.Matt 5:8Titus 1:15pure in heart. And ſo doth S. Paul when hee ſaith, that to the pure all things are pure. And ſo doth Dauid, when hee teſtifieth, that with the pure the Lord will ſhew himſelfe to be pure.

p. 34Reaſon 1 Firſt, the ſinnes of the godly are all waſhed away by the blood of Chriſt; and in this reſpect, they are holy & blameleſſe before God, without ſpot or wrinkle, or any thing that may defile them. Purge mee with hyſope (ſaith the Prophet) and I ſhall be cleane: waſh me, and I ſhall be whiter than ſnow.Pſal. 51. 7.Ps 51:7

2Secondly, both clearing and cleanſing doe alwaies follow confeſſion of ſinnes, and vnfained repentance: and therfore the Apoſtle telleth the Corinthians (after their godly ſorrow, declared by their care and feare, with indignation, zeale, puniſhment, and the like) that in all things they had ſhewed themſelues 2. Cor. 7.2 Cor 7to be pure in that matter.

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

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

p. 352Inſtruction to them that would not be reputed vngodly, that they ſhew not themſelues impure, either to men by corrupt conuerſation, or elſe to God by a polluted conſcience: but that externally and internally they obſerue the precept of the Apoſtle: Let vsus cleanſe our ſelues from all filthineſſe 2. Cor. 7. 1.2 Cor 7:1of the fleſh and ſpirit, and grow vp to full holineſſe in the feare of God. It is a dutie needfull to bee performed, and much for their comfort and credit that proceed in it, though they may looke for mockes and reproches from the mouthes of the wicked; for it is ordinarie with wicked perſons to deride their betters, which endeuour to be more cleane than themſelues.

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

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

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

p. 36The louelove of their family is their pretext of louing wealth ſo well, and thereby they annoy their family as much as an enemie could. Great ſtore of riches, they truſt, will make them liue, and liue like men in great credit and honour: and therfore their truſt in riches doth turne to their death: they ſhall die like beaſts with ſhame and reproach. Who is ignorant of the wofull ſucceſſe which Achan found in coueting vnlawfully the gold and ſiluer at Iericho? Hee hoped to get more there than any man in Iſrael: but no man in Iſrael loſt ſo much there as he: for himſelfe, his gold and ſiluer, his ſonnes Ioſhua. 7. 24.Josh 7:24and daughters, his Oxen and Aſſes, his ſheepe and Tent, and all that he had, were deſtroied. So Habakkuk vpbraideth the King of Babel with coueting an euill couetouſneſſe to his houſe: for ſeeking Hab. 2. 9. 10.Hab 2:9Hab 2:10to ſet his houſe on high, hee had conſulted ſhame to his houſe, and ſinned againſt his owne ſoule.

Reaſon 1 Firſt, they moleſt their people with burdens and niggardlineſſe, with chafing and chiding, and ſometimes with ſtrokes and violence.

2Secondly, they often prouoke the Lord to curſe their habitations, and to powre downe plagues vponupon that which they poſſeſſe, and them that dwell with them.

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

Vſe. 1 Inſtruction, to labour for godlineſſe, which will kill this greedineſſe, and worke in vsus contentment; that will bring riches to our houſes, and bleſſings to our children, and happineſſe to our ſelues, as is at large to be ſeene in the Pſalmes of Dauid. The more wee labour for heauenly things, the leſſe Pſal. 112.Ps 112wee ſhall like of earthly things, and yet take the way to hauehave the greater plenty of them.

2Conſolation to thoſe faithfull men, to whom grace hath giuen victorie ouer their couetous affections. They that hauehave ſubdued this ſinne, are vnderunder the dominion of no ſinne: for if they were, how ſhould they hauehave this aſſurance of life? Thoſe whom the ſpirit cauſeth to hate vnrighteous profit p. 37when it is offered to them, the fleſh cannot make hartily to louelove any other corruptions. And obſerue, that vnderunder life he comprehendeth all needfull things, whereby men may commodiouſly liue. Well is it with his eſtate who is firmly eſtated in this life heere promiſed. That family is in good caſe, whoſe gouernour is ſo good a man. Happy are thoſe children (if they will embrace their happineſſe) whoſe parents are growne enemies to the world, and friends vntounto their owne ſoules.

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

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

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

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

We ſhall finde in the next Chapter, that the heart of the wiſe Prouer. 16. 23.Prov 16:23guideth his mouth wiſely, and addeth Doctrine to his lips. And Dauid directed before by the ſpirit that Salomon was after, did fore-teſtifie the ſame which Salomon hath afterwards confirmed: p. 38The mouth of the righteous (ſaith hee) will meditate of Pſal. 37. 30.Ps 37:30wiſdome: that is, vtter wiſdome premeditated. And his tongue will talke of iudgement. When Hannah would free herſelfe to Eli from the imputation of drunkenneſſe, or other crimes, ſhe hath this to ſay for herſelfe, that out of the abundance of 2. Sam. 1. 16.2 Sam 1:16her meditations and griefe ſhe had ſpoken.

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

2Secondly, when the minde hath time and liberty to ponder vponupon, and will to weigh the point to bee ſpoken vntounto, it findeth out good arguments for good cauſes, and digeſteth the ſame in ſo apt a manner, as may beſt perſwade the hearts of the hearers.

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

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

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

Neither is it enough to begin our meditations when wee ſhould enter into our ſpeech, but to bee alwaies well ſtored p. 39therewith for all occaſions, as good houſholders hauehave their victuals in a readineſſe, and not then to bee prouided, when their gueſts are ſitting downe at the table.

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

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

THE Lord is farre off from the wicked] Hee is neere vntounto them in his eſſence, whereby he filleth heauen and earth: and in his preſence, whereby hee beholdeth their hearts, and all their waies: and in his iuſtice, being at hand to puniſh them. But he is farre off in reſpect of his fauour and helpe: yea euen then when they pray vntounto him in their manner: ſo that they get no more good thereby, than if they ſhould call vponupon one that is in another Countrey. VponUpon which occaſion the Prophet exhorteth men to ſeeke the Lord while hee may bee Iſa. 55. 6.Isa 55:6found, and [to] call vponupon him while he is neere. The cauſe thereof may be gathered out of the eighth verſe of this Chapter, where the Sacrifice of the wicked is ſaid to be abomination to the Lord. Who would willingly come nigh to that which hee much abhorreth? Who would not keepe off from ſmelling of noiſome ſents, or looking on loathſome ſights? [but hee heareth the praier of the righteous] accepteth of it, and yeeldeth to it: is well pleaſed with that which they offer to him, and granteth that which they deſire of him.

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

p. 40Verſe 30. The light of the eie reioiceth the heart: and a good hearing maketh the bones fat.

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

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

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

p. 41Reaſon 1 Firſt, there is an imbecillitie and weakneſſe in the nature of man, who is not able to confirme himſelfe in faith without the helpe of ſenſe.

2Secondly, our bountifull father declareth his admirable louelove and kindneſſe, who giueth vntounto vsus as well ſpirituall as corporall bleſſings, both at once, one (after a ſort) incloſed in another: and maketh body and ſoule to feele their happineſſe together.

Vſe. Inſtruction, to labour for circumciſed eares, and ſanctified eies, and religious hearts: otherwiſe many glad tidings may be publiſhed, as was ſaluation by Chriſt himſelfe: and many wonderfull obiects may be offred, as were the miracles which he wrought: and yet neither ſoule nor body benefited by them: as was the caſe of the vnbeleeuing Iewes and Phariſeis. When God ſpake with his owne voice from heauen, and ſhewed diuers ſtrange wonders on the earth, and that eueryevery day for forty yeeres together, Yet (ſaith Moſes vntounto them) the Lord hath not giuen you a heart to perceiue, and eies to ſee, and Deut. 29 4.Deut 29:4eares to heare, vntounto this day.

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

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

p. 42Verſe 31. The eare that heareth the correction of life, ſhall lodge among the wiſe.

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

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

EueryEvery man is a Traueller, and eueryevery ſuch Traueller ſometimes doth fall into by-waies, and eueryevery by-way is exceeding dangerous; and therefore faithfull is that friend that reduceth him into the right path, that wandereth aſide: and happy is he that is directed by his friends admonition. To this purpoſe is that which is ſaid in one of the former Chapters: He that regardeth inſtruction, is in the way of life: but he that refuſeth Prouer. 10. 17Prov 10:17correction, goeth out of the way. When Wiſdome, neere the beginning of this Booke, doth proffer and publiſh her greateſt fauours, ſhe maketh a way to her promiſes with expoſtulations and rebukes, ſaying, O ye fooliſh, how long will ye Prou. 1. 22. 23.Prov 1:22Prov 1:23louelove fooliſhneſſe &c. turne you at my correction? Loe, I will powre out my minde vntounto you, and make you vnderſtand my words. And there we take to bee the fitteſt place for the proſecution of this point.

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

HE that refuſeth inſtruction] which diſdaineth to be admoniſhed of his faults, and directed in his waies, [despiſeth his owne ſoule] dealeth as hardly with his owne ſoule, in bringing ſhame and deſtruction vponupon it, as if it were a thing that he deſpiſed, and were a mortall enemie vntounto: [but hee that obeieth p. 43correction] which liſteneth vntounto, and is guided by wholeſome leſſons, whether ſharpe or gentle, [poſſeſſeth his owne heart] hath the vſe and ordering of his minde, and whole ſoule, and preſerueth it from the power of death and damnation.

The oppoſition is this: Hee that refuſeth inſtruction, deſpiſeth his owne ſoule, and caſteth it away: but he that obeieth correction, regardeth his heart, and poſſeſſeth it.

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

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

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

So meant Eccleſiaſtes, when he ſaid that the heart of a wiſe Eccleſ. 10. 2.Eccl 10:2man is at his right hand: but the heart of a foole is at his left hand. And ſo did Hoſea, when he ſaid, that Ephraim was like a Doue Hoſea 7. 11.Hos 7:11deceiued, without an heart. And ſo did Salomon, when hee ſaid, Wherefore is there a price in the hand of a foole to get wiſdome, and Prouer. 17. 16.Prov 17:16he hath none heart?

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

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

3Thirdly, they can maſter their vnrulie affections, and mortifie the rebellious motions thereof. They hauehave power, by the grace that is giuen vntounto them, to heare the word with due attention, to pray to God with feruent feeling, to reioice in the Lord with holy gladneſſe, to mourne for ſinne with godly p. 44griefe, &c. whereas others are commanded by the Diuell and luſt, and carried away ſtrongly to couetouſneſſe, pride, vncleanneſſe, intemperancie, or ſuch like: but can neuer bring any faithfull deſire to any holy ſeruice.

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

Vſe 1 Conſolation to them that yeeld obedience to holy inſtructions, though they come with ſome ſeuerity and ſharpnes. They are farre more profitable than painfull, and will bring more ioy and comfort in the end, than they worke griefe and ſorrow at the beginning: yea, albeit ſuch men hauehave not only Gods word to reprooue them for their faults, but wicked men to reproch them for their vertues: and let it be that they are moleſted, and pilled, and polled, and ſpoiled of their Heb. 10. 34.Heb 10:34goods, as were the faithfull Hebrewes: and ſlaine and killed, as hauehave beene the godly Martyrs: Yet in all this they are nothing endammaged in credit, ſtate, or body, in compariſon of their bleſſedneſſe, and moſt happy condition. When they hauehave loſt all, they hauehave gained more than all, becauſe they enioy their ſoules, which are more worth than any wealth; and poſſeſſe their hearts, which are of greater value than the richeſt treaſures, or life it ſelfe. Hee that is owner of his ſoule, is a free-holder for euer; and the poſſeſſion of the heart is a ſure euidence for the poſſeſſion of heauen.

2Terrour for them that are contemptuous and wicked, refuſing to ſubiect themſelues to the gouernment of the Lord. Though they abound with all things, and ſinne ſeeme neuer ſo commodious vntounto them, yet it is better to hauehave nothing, than not to hauehave the owning of their owne hearts: for our Sauiour ſaith, What ſhall it profit a man, if he ſhall winne the whole Matth. 16. 26.Matt 16:26world, if he loſe his ſoule? as eueryevery one doth which hath reſigned p. 45vp his heart to the power of Satan. We account it no great gaine, to get goods with the loſſe of our eares, or any other member: and yet it is ſafer to hauehave our eares cut off, and head alſo, and all our limmes torne in peeces, than that ſinne ſhould rule in our harts heere, and hell hold our ſoules in thraldome for euermore heereafter.

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

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

The Prophet Agur, who is mentioned in this Booke, confeſſeth to God and all the World, that therefore hee was ſo fooliſh, and void of vnderſtanding, becauſe hee had not learned Prouer. 30. 3Prov 30:3wiſdome, nor attained to the knowledge of holy things.

The Apoſtle admoniſheth the Epheſians to walke in better p. 46waies than other ignorant Heathen men did. For (ſaith hee) Eph 4. 20. 21.Eph 4:20Eph 4:21you hauehave learned Chriſt, and hauehave heard him, and hauehave beene taught by him, as the truth is in Ieſus, &c. Whereby hee intimateth, that nothing is to bee expected from them that are vntaught, but that which is vnholy, as hardneſſe of heart, vncleanneſſe of life, and ſuch laſciuious behauiour as is there ſpoken of. And where is pure and ſound inſtruction, there may we looke for ſincere and comely conuerſation.

Reaſons. 1 Firſt, there is a diſabilitie in the nature of eueryevery man, as it now ſtandeth corrupted, to be any way truly religious. There is a couering (as the Prophet ſaith) that couereth all people, and Iſa. 25. 7.Isa 25:7a veile ſpread vponupon all Nations. Their mindes are darke: Their hearts are hard: Their affections peruerſe. Repent they cannot, beleeue they cannot, and pray they cannot, vnleſſe they be effectually informed by the word of the Lord. How ſhall Rom. 10 14.Rom 10:14they call on him (ſaith S. Paul) in whom they hauehave not beleeued? And how ſhall they beleeue in him, of whom they hauehave not heard? And how ſhall they heare without a Preacher?

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

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

Confutation of their follie, which ſcorne to bee taught of any, and yet for godlineſſe will giuegive place to none, their owne ripe wit and reaſon ſeruing them ſufficiently for their ſaluation. But the weakneſſe of their wit, and the vanitie of their reaſon is bewraied by their witleſſe and vnreaſonable preſumption. Should a blinde man become his owne guide in p. 47an vnknowen way, which is full of difficulties and dangers? Or is it ſafe for a naked creeple to enter into a combat with an armed Giant? And what way is ſo intricate to him that cannot ſee, as is the way of life to him that is not taught? And what creeple was euer ſo infirme in body, as hee that is wilfully ignorant is feeble in ſoule? How then ſhall he think to make his part good with the Diuell?

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

p. 49AN EXPOSITION OF THE SIXTEENTH CHAPTER OF THE PROVERBS. CHAPTER XVI.