Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Proverbs · Chapter 15

Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan · Proverbs · Chapter 15

p. 91CHAP. XV. Verſ. 1. A ſoft anſwer turneth away wrath]

IT is eaſier to ſtir ſtrife than to ſtint it. Hard to hard will never do: But lay a flut upon a pillow, and you may break it with eaſe. Frangitur ira gravis quando eſt responſio ſuavis. What more boiſterous than the winds? tamen iidem imbribus ſopiuntur, ſaith Pliny, yet are they laid with ſoft ſhowrs. How ſoon was David diſarmed by Abigails gentle Apology, and made as meek as a Lamb? So were the hot and haſty Ephraimites by Gideons milde and modeſt anſwer, Judg. 8. By long forbearing is a Prince perſwaded, and a ſoft tongue breaketh the bones, Prov. 25.15. Howbeit ſome perſons muſt bee more roughly dealt with (or they will never have done: Nettles hardly handled ſting not as they will if gently touched) in ſome caſes eſpecially, as when Gods glory is ingaged. When Servetus condemned Z…inglius for his harſhneſs, hee anſwers, In aliis manſuetus ero, Ep. ad S…rv….in blaſphemiis in Chriſtum non ita. In other caſes I will bee milde; but in caſe of blaſphemies againſt Chriſt, I have no patience. So Luther in a Letter to Staupicius, Inveniar ſane ſuperbus, &c. modo impii ſilentii non arguar dum Dominus patitur. Let mee bee counted proud or paſſionate, ſo I bee not found guilty of ſinful p. 92ſilence when the cauſe of God ſuffereth. Madneſs in this caſe is better than mildneſs: Moderation here is meer mopiſhneſs, nay it is much worſe.

But grievous words ſtir up anger] Heb. make it to aſcend, viz. into the noſtrils, as fire in a chimney, when blown up with bellows. Some men have quick and hot ſpirits: yea, ſome good men, as thoſe two brethren, ſons of thunder, how ſoon was their choler up? Luk. 9.55. Now, hard and harſh words do caſt Oyl upon the flame, and ſet their paſſions a float; and then there is no ho with them. Fertur equis auriga, nec audit currus habenas. How was Saul enkindled by Doeg, and David by Nabals curriſhneſs? Rehoboam with one churliſh breath, loſt ten Tribes; And Adrian the Emperour gave the Cryer great thanks, who when hee was bidden to quiet the tumultuous people with an imperious foreign,Dio in vit. Adr. Hold your tongues, hee held out his hand onelyonly; and when the people liſtened with great ſilence (as the manner was) to hear the Cry, Hoc vero, inquit, Princeps vult. This is that, ſaid hee, that the Emperour requires of you, viz. to bee ſilent. The beſt anſwer to words of ſcorn and petulancy (ſaith One) is Iſaacs Apology to his brother Iſhmael, patience and ſilence, foreign. Either reply not at all, or elſe ſo that all may bee well betwixt you.

Verſ. 2. The tongue of the wiſe uſeth knowledge aright] Heb. deals kindly with her, offers her no abuſe, by venting her unſeaſonably, and making her over-cheap, and little ſet by. Eloquence wiſely ordered is very commendable, and avails much:Daniels Hiſt. But what a poor praiſe was that to the Duke of Buckingham, that ſpeaking to the Londoners in the behalf of that Uſurper Richard the third, hee gained the commendation, that no man could deliver ſo much bad matter in ſo good words and quaint phraſes? Here was eloquentiae ſatis, ſapientiae parum. The tongue was given us for better purpoſe; 'twas Davids glory, and hee uſed it accordingly.

But the mouth of fools poureth out fooliſhneſs] Heb. Bubbleth it out, blurteth it out, as a fountain caſteth out its waters, with a great force and ſwiftneſs: non quid, Quicquid in buccam.ſed quantum, is all their care, being talkative above meaſure, and forward to utter whatſoever comes into their chaps.

Verſ. 3. The eyes of the Lord are in every place] Hee is foreign, All-eye: and his providence like a well-drawn picture, that vieweth all that come into the room, Rev. 2. I know thy works, and thy labour, not thy works onelyonly, but thy labour in doing them. And as for the Offender, though hee think to hide himſelf from God, by hiding God from himſelf, yet God is nearer to him than the bark is to the tree; for in him all things ſubſiſt, Col. 1.17. and move, Vide Sen. Ep. ad Lucil. 34.Act. 17.28. underſtand it of the minds motions alſo. And this the very Heathen ſaw by natures ruſh-candle. For Thaeles Mileſius being asked, whether the gods knew not when a man doth ought amiſs? yea, ſaid hee, if hee do but think amiſs.Intereſt animis nostris & cogitationibus. Sen. Deus intimior nobis intimonoſtro, ſaith another, God is nearer to us, than wee are to ourſelves. Repletively hee is every where, though incluſively no where. Nuſquam eſt, & ubique eſt. As for the world, it is to him as a Sea of glaſſe, Rev. 4.6. corpus diaphanum, a clear tranſparent body, hee ſees thorow it.

Beholding the evil and the good] The evil are firſt mentioned, becauſe they make queſtion of this truth. But what ſaith a worthy Divine yet alive? Think not that hee who is inviſible, cannot ſee; God, like the Optick virtue in the eye, ſees all, and is ſeen of none. No man needs a window in his breaſt (as the Heathen Momus wiſh'd) for God to look in at; every man before God is all window, Job 34.22. The eyes of Chriſt are as a flaming fire, Rev. 1.14. And the ſchool of nature teacheth, that the fiery eye needs no outward light, that ſees extra mittendo, by ſending out a ray, &c.

Verſ. 4. A wholeſome tongue is a tree of life] As uttering words that have a healing property in them, pure, precious and profitable; not unlike that tree of life in the midſt of Gods Garden, that would have given immortality to the eaters. See Auguſt. de Civit. dei lib. 15. cap. 20.

But perverſeneſſe therein is a breach of the ſpirit] That is, in the conſcience p. 93which it goreth and gaſheth; and in the heart, which it defileth and diſpoſeth to further evil: it leaveth both a ſting and a ſtain in a mans own ſoul; beſides the much miſchief that it doth to the ſpirits and manners of other men that are corrupted by it. Gods Spirit alſo is not a little grieved and vexed, when the godly man ſuddenly falls (as ſometimes hee doth) into bitter words, clamours, and evil-ſpeakings: theſe are even as ſmoak to the eyes, and make the Spirit of God ready to loathe and leave his lodging, as the Apoſtle intimates, Epheſ. 4.30, 31. There are that thus tranſlate the Text, But the miſchievouſneſſe of it is as a breach made by the wind; and ſet this ſenſe upon it, as a bluſtring wind, which throws down trees and houſes, doth much harm; ſo a violent and venemous tongue cauſing troubles and calamities, is very pernicious and hurtful, Job 8.2. Pray wee therefore with David, Pſal. 120. Deliver mee Lord from a lying lip, and a deceitful tongue, &c.

Verſ. 5. A fool deſpiſeth his Fathers inſtruction] Heb. Entertains it with contumelious and opprobrious language, as a mad man doth a potion offered him for his health. Hierome oft renders the word, to blaſpheme; and indeed to reject good counſel, of a Father eſpecially, with ſcorn and reproach, is blaſphemy in the ſecond Table.

But hee that regardeth reproof, is prudent] Wiſe hee is, and wiſer hee will bee. This made David prize and pray for a reprover, Pſal. 141.5. And 'tis ſaid of Gerſon (that great and wiſe Chancellour of Paris) that hee took pleaſure in nothing more,In vita Gerſ. quam ſi ab aliquo fraternè & charitativè redargueretur than in a friendly reproof. The like is reported of Sir Anthony Cope, by Dr. Harris, Samuels fun. Epiſt.who preached his Funeral; and of that famous man of God Mr. William Wheatly, by Mr. Scudder, who writes his life. Hee was glad, ſaith hee,Mr. Wheatlyes Archery p. Pref. when any of the righteous ſmote him, and would take it well, not from his ſuperiours onelyonly, but from his equals, and far inferiours.

Verſ. 6. In the houſe of the righteous, is much treaſure] Every righteous man is a rich man, whether hee hath more or leſs of the things of this life. For firſt, hee hath plenty of that which is precious. Secondly, Propriety; what hee hath is his own; hee holds all in Capite-tenure in Chriſt, hee ſhall not bee called to account as an uſurper. All is yours, 1 Cor. 3.22. becauſe you are Chriſts, and Chriſt is Gods. And although he hath little (many times) in preſent poſſeſſion, yet hee is rich in reverſion; rich in bills and bonds, rich in an apparent pledge, that is worth all the world beſides; that is, in Chriſt; for having given us his ſon, how ſhall hee not with him give us all things alſo? Rom. 8.

But in the revenues of the wicked are trouble] For beſides the curſe of unſatiſfiableneſs, in the very purſute of them, hee meets with many grievances, fears, jealouſies, diſgraces, interruptions, diſcontentments, and then after the unſanctified enjoyment of them, follows the ſting of conſcience that diſſweetens all, and that will unexpreſſibly vex and torment him through all eternity. Hee hath ſwallowed down riches, and hee ſhall vomit them up again; God ſhall caſt them out of his belly, &c. Job 20.15. Diſgorge hee ſhall ſurely thoſe murthering morſels, either by remorſe and reſtitution in the mean time, or with deſpair and impenitent horrour hereafter.

Verſ. 7. The lips of the wiſe diſperſe knowledge] They are the lights of the world, and they diffuſe light where-ever they come,foreign. Phil. 2.Phil 2 ſhining as Lamps or Luminaries, and ſeeking to ſave themſelves, and thoſe that hear them. How did thoſe learned Scribes (our famous Reformers) bring forth their rich treaſure, and liberally diſperſe it; by preaching, writing and every way trading their Talents for the Churches good? Farellus with his Talent,Hic eſt ille Farellus qui Genevenſes, Novocomenſes, Monipelgardenſes, &c. Chriſto lucrifecit. Melch. Adam in vit. gained to the Faith five Cities of the Cantons, with their territories. Wickliff, Hus, Luther, Calvin, &c. how active and fruitful were they in their Generations to diſpread and ſcatter light over the Chriſtian world, to wiſe and win ſouls to Chriſt? Prov. 11.30. Theſe ſurely ſhine as ſtars in Heaven, Dan. 12.3. that like ſtars by their light and influence, made ſuch a ſcatter of riches upon earth. Every Star (ſaith one) is like a purſe of Gold, out of which God throws down riches and plenty upon the ſons of men. And as it is the nature of gold to bee drawn p. 94forth marvellouſly,Zinch. de oper. dei part. 2. l. 3. c. 6. ſo that, as the learned affirm, an ounce of gold will go as far as eight pound of ſilver: ſo it is the nature of ſound knowledge to be ſpreading and diffuſive.

But the heart of the fooliſh doth not ſo] Or, is not right. 'Tis little worth, Prov. 10.20. as having no true treaſure in them, but froth and filth, vanity and villany: hence they do not onelyonly not diſperſe knowledge (which they have not, Pſal. 14.4.) but patronize and promote ignorance and errour, ſow Cockle, as faſt, as wiſer men do Corn; and are as buſie in digging deſcents to Hell, as others are in building ſtair-caſes for Heaven.

Verſ. 8. The ſacrifice of the wicked is an abomination] Their very incenſe ſtinks of the hand that offers it, Iſa. 1.13. Good words may bee uttered, but wee cannot hear them, becauſe uttered with a ſtinking breath: and good meat may bee preſented, but wee cannot eat of it, becauſe cook'd or brought to Table by a naſty ſloven. Works materially good, may never prove ſo formally and eventually, viz. when they are not right quoad fontem, & quoad finem. 1 When they proceed not from a right principle, a pure heart, a good conſcience, and Faith unfeigned, 1 Tim. 1.5. 2 When they tend not to a right end, the glory of God in our own or other mens ſalvation. Chriſtus opera noſtra non tam actibus quàm finibus penſat. Zanchius.The glory of God muſt conſume all other ends, as the Sun puts out the light of the fire.

Cant. 4.11 Pſal. 141.2 Hoſ. 14.2Song 4:11Ps 141:2Hos 14:2But the prayer of the righteous is his delight] His muſick, his hony-drops, his ſweeteſt perfume, his Calves of the lips, with which, when wee cover his Altar, hee is abundantly well-pleaſed. For as all Gods ſenſes, nay his very ſoul is offended with the bad mans ſacrifice, Iſa. 1.13, 14, 15. (his ſharp noſe eaſily diſcerneth, and diſguſteth the ſtinking breath of his rotten lungs, though his words bee never ſo ſented and perfumed with ſhews of holineſs.) So the prayer that proceeds from an upright heart, though but faint and feeble, doth come before God, even into his ears, Pſal. 18.6. and ſo ſtrangely charms him, Iſa. 26.16. (ſee the Margin) that hee breaks forth into theſe words,foreign Incantamentum. Ask mee of things concerning my ſons, and concerning the works of my hands command yee mee, Iſa. 45.11. O that wee underſtood the latitude of this Royal Charter! then would wee pray alwaies with all prayers and ſupplications in the Spirit; then would wee watch thereunto with all perſeverance,foreign. and not faint, or ſhrink back, Epheſ. 6.18. Luk. 18.1.

Verſ. 9. The way of the wicked is abomination] Not his ſacrifices onelyonly, but his civilities; all his actions natural, moral, recreative, religious, are offenſive to all Gods ſenſes (as the word ſignifies.) The very plowing of the wicked is ſin, Prov. 21.4. all they do is defiled, yea their very conſciences. Their hearts, like ſome filthy bog or fenn, or like the lake of Sodome, ſend up continual poiſonous vapours unto God: And hee not able to abide them, ſends down eftſoons a counterpoiſon of plagues and puniſhments, Pſalm 11.6. Rom. 1.18.

But hee loveth him that followeth after righteouſneſs] Although hee fulfil not all righteouſneſs, yet if hee make after it with might and main (as the word ſignifies) if hee purſue it and have it in chaſe (as ravenous creatures have their prey) if by any means hee may attain to the reſurrection of the dead, Phil. 3.11. That is, that height of holineſs that accompanieth the reſurrection: This is the man whom God loves. Now Gods love is not an empty love: It is not like the Winter Sun, that caſts a goodly countenance when it ſhines, but gives little warmth and comfort. Thou meeteſt him that rejoyceth, and worketh righteouſneſs, Aug.thoſe that remember thee in thy waies, Iſa. 64.5. that think upon thy commandements to do them, Pſal. 103. qui faciunt praecepta, et ſi non perficiant, that are weak,foreign. but willing, Heb. 13.18. that are lifting at the latch, though they cannot do up the door: Surely (ſhall every ſuch one ſay) In the Lord have I righteouſneſs and ſtrength, Iſa. 45.24. Righteouſneſs, that is, mercy to thoſe that come over to him, and Strength to enable them to come, as the Sea ſends out waters to fetch us to it.

Verſ. 10. Correction is grievous unto him that forſaketh the way] Hee pleaſeth p. 95himſelf in his out-ſtraies, and would not bee reduced; hee is in love with his own ruine, and takes long ſtrides towards Hell, which is now but a little afore him. And if any man ſeek to ſave him,Jude 23.Jude 1:23 with fear pulling him out of the fire, hee flies in his face. This is as great madneſs, as if they whom our Saviour had healed or raiſed, ſhould have raged and railed at him for ſo doing.

And hee that hateth reproof ſhall die] Hee that is imbittered by rebukes, and not bettered by chaſtiſements, ſhall die, foreign ſay the Septuagint; ſhall die ſhamefully, yea, ſhall die eternally, as the next verſe ſhews, ſhall bee ſwallowed up of Hell and deſtruction, which even now gapes for him. They that will not obey that ſweet command, Come unto mee all yee, &c. ſhall one day have no other voice to obey, but that terrible Diſcedite, Go yee curſed into everlaſting flames.

Verſ. 11. Hell and deſtruction are before the Lord] Tophet is prepared of old; and where ever it is, as it skils not curiouſly to enquire (below us it ſeems to bee,Pareus in loc. Rev. 14.11. & ubi ſit ſentient qui curioſius quaerunt) ſo it is moſt certain, that Hell is naked before God and deſtruction uncovered in his ſight, Job 26.6. Wee ſilly fiſhes, ſee one another jerked out of the pond of life, by the hand of death; but wee ſee not the frying-pan and the fire that they are caſt into, that die in their ſins, and refuſe to bee reformed. Caſt they are into utter darkneſs Matth. 8.12. In tenebras ex tenebris infaeliciter excluſi, Aug. Hom. 16.infelicius excludendi. Howbeit this thickeſt darkneſs hideth not from God, but the light ſhineth as the day, Pſal. 139.12. hee perfectly knows the ſtate of the dead and the damned. Oh that men knew more of it! and did beleeve in any meaſure that eternity of extreamity that is there to bee endured! Oh that they would bee forewarned to flie from this wrath to come! Oh that they were wiſe, that they underſtood this, that they would conſider their latter end, thoſe quatuor noviſſima! Deut. 32.29. Utinam ubique de Gehenna diſſereretur, ſaith Chryſoſtome. Hee that doth but hear of Hell, is without any further labour or ſtudy taken off from ſinful pleaſures, ſaith Nyſſen. But if a man had but one glimpſe of it, it were enough (ſaith Bellarmine) to make him not onelyonly turn Chriſtian and Sober, but Anchorite and Monk; to live after the ſtricteſt rule that can bee. But alaſs wee cannot get men to think of it, till they bee plunged headlong into it.

Eſſe aliquos manes, &c. —

Vel pueri credunt niſi qui nondum aere levantur.Juvenal.

No, though one ſhould come from the dead to teſtifie unto them, they would not be perſwaded, Luke 16.31.

How much more then the hearts of the children of men] Though deep and deceitful, full of turnings and windings, Multae ſunt in animo late…rae, multi receſſus, ſaith Tully; yet God can fathom and finde them out, Jer. 17.9, 10. Hee ſearcheth the hearts and reins, which yet are the moſt remote and abſtruſe of all the entrails, covered from the eye of the Anatomiſt with fat and fleſh, &c. By hearts and reins underſtand thoughts and affections; the reins being the ſeat of the ſtrongeſt affection, that which is for Generation. Lo theſe are pervious and patent to the eyes of God, yea diſſected, quartered,foreign. — Lux altiſſima coeli Occultum nihil eſſe ſin…t, latebraſque per omnes Intrat. Claudian. cleft in the back bone (as the Apoſtles word, Heb. 4.13. ſignifies) how much more then their evil actions? theſe cannot poſſibly bee hid from Gods all-ſeeing eye, though they dig deep to ſecure themſelves, as thoſe Gun-powder-traitors; though they throw thereupon wood, ſtones, and rubbiſh; all theſe to God would bee but as ſpectacles to make their ſins appear the greater, or as perſpectives to multiply them.

Verſ. 12. A ſcorner loveth not one that reproveth him] Nay hee hateth thoſe that reprove him in the gate, Amos 5.10. as Ahab did Micaiah, Herodias John Baptiſt, the Phariſees our Saviour, &c. Biſhop Ridley lamenting a little before his death, the ſtate of England, even of the greateſt Magiſtrates, ſome (the Kings highneſs excepted) evermore unkindly and urgently againſt thoſe p. 96that went about moſt buſily and wholeſomely to cure their ſore backs, ſpurned privily, and would not ſpare to ſpeak evil of them, even to the Prince himſelf; and yet would they toward the ſame Preachers outwardly bear a jolly countenance, and fair face. As for Latimer, Lever, Bradford and Knox, their tongues were ſo ſharp, they ripped ſo deep in their galled backs, to have purged them, no doubt, of their filthy matter that was feſtered in their hearts, of unſatiable covetouſneſs, of filthy carnality, and voluptuouſneſs, of intollerable ambition and pride, of ungodly loathſomeneſs to hear poor mens cauſes, and to hear Gods word.Act. & Mon. 1616. And theſe men of all others, theſe Magiſtrates then could never abide, &c. Thus that godly Martyr, and much more to the ſame purpoſe.

Neither will hee go unto the wiſe] Men ſhould run to and fro to encreaſe knowledge,2 King. 4.23.2 Kgs 4:23 Dan. 12.4. The Shunamite rode ordinarily to the Prophet on the Sabbaths, and other holy daies. Thoſe good ſouls, Pſal. 84.7. paſſed on from ſtrength to ſtrength, ſetting the beſt foot forwards for like purpoſe; yea thoſe that were weak and unfit for travel, would bee brought to the ordinances upon horſes, in chariots, and in litters, Iſa. 66.20. But now the Scorner holds it not worth while to put himſelf to this pains; and is ready to ſay with Jeroboam, It is too much for men to go up to Jeruſalem, to go up to the mountain of the Lord to learn his wayes, Iſa. 2.3. Yea, hee ſet watchers to obſerve who would go from him to Judah to worſhip, that hee might ſhame them at leaſt, if not ſlay them, Hoſ. 5.1. Hee would never have gone to the Prophet to bee reproved, and when the Prophet came to him, hee ſtretcht forth his hand to apprehend him. So Herod had a deſire to ſee Chriſt, but could never finde a heart to go to hear him: And yet our Saviour looked, that men ſhould have come as far to him,Mat. 12.42.Matt 12:42 as the Queen of Sheba came to Solomon.

Verſ. 13. A merry heart makes a cheerful countenance] It ſits ſmiling in the face, and looks merrily out of the windows of the eyes. This is not, till faith have healed the conſcience, and till grace have huſhed the affections, and compoſed all within. Saint Stephen looked like an Angel, when hee ſtood before the Council, Act. 6. and the Apoſtles went away rejoycing, Act. 5. There are that rejoyce in the face onelyonly, and not in the heart, 2 Cor. 5.12. this is but the hypocriſie of mirth, and wee may bee ſure that many a mans heart bleeds within him when his face counterfeits a ſmile. It is for an Abraham onelyonly to laugh for joy of the promiſe,Pſal. 119.162.Ps 119:162 and for a David to rejoyce at the word as one that findeth great ſpoyl; wherein the pleaſure is uſually as much as the profit. Chriſts Chariot wherein hee carries his people up and down in the world, and brings them at length to himſelf, is paved with love, Cant. 3.9, 10. hee brings them alſo into his Wine-cellar, Cant. 2.4.Song 2:4where hee cheers up their hearts, and clears up their countenances; and this is praemium ante praemium, Heaven afore-hand: Theſe are ſome few Cluſters of the Grapes of the Celeſtial Canaan.

But by the ſorrow of the heart the spirit is broken] As the looks are marred ſo the ſpirits are dulled, and diſabled, as a limb out of joynt can do nothing without deformity, or pain. Dejection takes off the wheels of the ſoul, hinders comfortable intercourſe with God, and that ſpiritual compoſedneſs, that habitual cheerfulneſs, that Sabbath of ſpirit that every man ſhould ſtrive to enjoy. Afflictions (ſaith one) are the wind of the ſoul, paſſions the ſtorm. The ſoul is well carried, when neither ſo be-calmed, that it moves not when it ſhould, nor yet toſſed with tempeſts of wrath, grief, fear, care, &c. to move diſorderly. Of theſe wee muſt bee careful to cruſh the very firſt inſurrections; ſtorms riſe out of little guſts, but the top of thoſe mountains above the middle region are ſo quiet, that aſhes (lighteſt things) are not moved out of place.

Verſ. 14. The heart of him that hath underſtanding ſeeketh knowledge] As an hungry man ſeeks meat, or a covetous man gold, the more he hath, the more hee deſires. Moſes was no ſooner off the mount where hee had ſeen God face p. 97to face, but hee cryes, Lord ſhew mee thy glory. David that knew more than his teachers, cryes ever and anon, Teach mee thy ſtatutes. Job 23.12.Job 23:12Job prefers knowledge before his neceſſary food: Chryſippus was ſo ſtudious, that hee would not take time to eat his meat, but had periſhed with hunger if his maid Meliſſa had not put meat into his mouth. John eat the book that the Angel gave him, Rev. 10.9. Jacobus de Voragine, and Petrus Comeſtor, had their names from devouring the Bible. Let fools feed on fooliſhneſs, as ſwine do on ſwill, as flyes do on botches, as carrion kites do on ſtinking carcaſes, as Tartarians do on dead Camels, Aſſes, Dogs, Cats, &c. The Wiſe-man findes no ſuch ſweetneſs in the moſt delicate and dainty diſhes, as in the ſearch after divine knowledge, Pſal. 119.103. Even Ariſtotle ſaith, that a little knowledge, though conjectural, about heavenly things, is to bee preferred above knowledge, though certain, about earthly things. And Agur ſaith, it is to aſcend into heaven, Prov. 30.4.

Verſ. 15. All the dayes of the afflicted are evil] The guilt of ſin puts a ſting into afflictions, and makes them very grievous.Pla…t. Nihil eſt miſerius quam animus hominis conſcius, ſaid the Heathen. Such an affliction, may well bee called as Am. 6.6. ſhebharim, a breaking to ſhivers, for then God is a terrour to man, Jer. 17.17. and runs upon the thick boſſes of his bucklers, Job 15.26. Himſelf is alſo a Magor-miſſabib to himſelf: ſo that hee is for the time, in the very ſuburbs of Hell, and ready to become his own deathſman, as Judas. Hence Anſelm, Mallem purus à peccato, ſaith hee, Geheunam intrare, quà peccati ſorde pollutus, coelorum regna tenere.

But hee that is of a merry heart, hath a continual feaſt] The ſincere heart, the quiet conſcience, will not onelyonly ſtand under greateſt preſſures, as Paul, 2 Cor. 1.9, 12. but goes as merrily to dye in a good cauſe, as ever hee did to dine, as divers Martyrs; bee the air clear or cloudy, hee enjoyes a continual ſerenity, and ſits continually at that bleſſed feaſt, whereat the bleſſed Angels are Cooks and Butlers (as Luther hath it) and the three Perſons in Trinity gladſome gueſts. Mr. Latimer ſaith, that the aſſurance of heaven is the ſweet-meats of this feaſt. There are other dainty diſhes, but this is the Banquet. Another ſaith, In minimo maximum eſt, bonamens in corpore humano: quae ſi ad ſit, delicioſius vivit etiam is qui teruntium non habet in orbe, quam ſi in unum hominem ſexcentos confles Sardanapalos. All other feaſts to this are ſtark hunger. It is a full feaſt, a laſting feaſt, not for a day, as that of Nabal, not for ſeven dayes, as that of Sampſon, no nor of nineſcore dayes, as that of Ahaſhueroſh, but a durable continual feaſt, without intermiſſion of ſolace, or interruption of ſociety. Vis ergo ô homo ſemper epulari? vis nunquam triſtis eſſe? (ſaith Bernard) bene vive. Wilt thou therefore, O man, never bee ſad? wilt thou turn thy whole life into a merry feſtival? get and keep a good conſcience. The Heathen Philoſopher could ſay, foreign.Diogen. A good man keeps holy-day all the year about.

Verſ. 16. Better is a little with the fear of the Lord] This is one ſpecial conſideration that keeps up the good heart in continual comfort. Contented godlineſs is great riches — Miſera eſt magni cuſtodia cenſus. Great treaſures,Juvenal. bring great troubles. It is not the great Cage that makes the bird ſing. It is not the great eſtate that brings alway the inward joy, the cordial contentment. The little Lark with a wing ſees further than the Oxe with a bigger eye, but without a wing. Birds uſe not to ſing when they are on the ground; but when got into the air, or upon the top of trees. If Saints bee ſad, it is becauſe they are too buſie here below, and (Martha-like) troubled about many things, with neglect of that one thing neceſſary. They that will bee rich, pierce themſelves thorough with many ſorrows. If the bramble bear rule, fire will riſe out of it that will conſume the Cedars; the lean Kine will ſoon eat up the fat, and it ſhall not bee ſeen by them. It is hard to handle theſe thorns hard, and not to prick ones fingers. Riches (though well got) are but as Manna; thoſe that gathered leſs, had no want, and thoſe that gathered more, it was but a trouble and annoyance to them.

Verſ. 17. Better is a dinner of herbs where love is] Menſa conſecrata eſt p. 98amicitiae, ſaith one. The Table is dedicated to friendſhip, and an abſurd thing it is there to raiſe quarrels, or to revenge wrongs, as Abſolom did when hee killed his brother Amnon; as Alexander did when hee killed his friend Philotas; and as the Great Turk when hee intends the death of any of his great Baſhaws, hee invites them to a feaſt, in the midſt whereof hee commandeth the black gown to bee caſt upon their ſhoulders, and then they are preſently taken from Table, and ſtrangled. Iſaac made a feaſt for Abimelech and Phicol, to ſhew that hee was heartily reconciled to them, Gen. 26.30. The Greeks had their foreign, or love-feaſts for like purpoſe. Among the Latines (as Varro teſtifieth) it was held a compleat feaſt,Varro In veter. fragm. ſi belli conveniant homines, ſi temporis ſit habita ratio, ſi locus fit non ingratus, ſi non negligens apparatus, if they were merry men that met, if they ſate not over-long, nor over late; if the place were pleaſant, and the cheer indifferent. Green Herbs (it ſeems) was a great diſh with them, which therefore they called Holus ab foreign, as if they thought no diſh were wanting, if that were ſet upon the Table. Theſe Herbs they are called foreign Acetaria, Becman.becauſe they uſed to dip them in vinegar; and thereunto if they had bread (which they called Panis of foreign) they held, they had all that heart could wiſh, or need require.

Verſ. 18. A wrathful man ſtirreth up ſtrife] Miſcet lites, hee mingleth ſtrife with his meat, and feeds upon chafing-diſhes. Such troubleſome gueſts Auguſtine forbad his table by theſe two verſes written round about it.

Poſſid in vit.Quiſquis amat dictis aliorum rodere famam,

Hanc menſam vetitam noverit eſſe ſibi.

This is the worſt muſick at meat that may bee. But ſome men maledictis aluntur, ut venenis capreae. David met with ſuch hypocritical mockers in feaſts, that moſt uncivilly gnaſhed upon him with their teeth, Pſal. 35.16. Hence much miſchief many times ariſeth: For, as Baſil noteth, ira excitat rixam, rixa parit convicia, convicia ictus, ictus vulnera, & ſaepe vulnera mor… conſequitur. Wrath ſtirs up ſtrife, ſtrife cauſeth ill words, ill words draw on blows, bloodſhed, and loſſe of life ſometimes.

But hee that is ſlow to anger, appeaſeth ſtrife] Is as buſie to ſtint ſtrife, as the other to ſtir it; brings his buckets to quench this unnatural fire betwixt others, and puts up injuries done to himſelf, as Jonathan did when his Father flung a Javelin at him, hee roſe from Table, and walked into the field. David alſo, though provoked, yet hee, as a deaf man heard not, and was as one dumb, in whoſe mouth there was … reproof. Such peaceable and peace-making men are bleſſed of God, and …ghly eſteemed of men; when wranglers are to be ſhunned as perilous perſons. Make not friendſhip with an angry man, ſaith Solomon, Prov. 22.24. And they are not much to bee regarded, that with every little offenſive breath, or diſgraceful word, are blown up into rage, that will not bee laid down without revenge or reparation, to cure their credits.

Verſ. 19. The way of a ſlothful man, is as a hedge of thorns] Perplexed and let ſome; ſo that hee gets no ground, makes no riddance; hee goes as if hee were ſhackled, when hee is to go upon any good courſe, ſo many perils hee caſts, and ſo many excuſes hee makes: this hee wants, and that hee wants, when in truth it is a heart onelyonly that hee wants; being wofully hampered, and inthralled in the inviſible chains of the Kingdome of darkneſs, and driven about by the Devil at his pleaſure. This will bee a bodkin at theſe mens hearts one day, to think, I had a price in my hand, but no heart to make uſe of it; I fooliſhly held,Germani dicunt Anſer eſt in porta. that a little with eaſe was beſt, and ſo neglected ſo great ſalvation, ſhifting off him that ſpake to mee from Heaven, Heb. 12.25. and pretending ſome Lion in the way, ſome Gooſe at the gate, when I was to do any thing for my ſouls health. Never any came to Hell (ſaith one) but had ſome pretence for their coming thither.

V…a ſtrata.But the way of the righteous is made plain] Or, Is caſt up as a Cauſey, a Gabbatha, John 19.13. a rode raiſed above the reſt. There ſeems to bee an alluſion p. 99to that bank or cauſey that went from the Kings houſe to the Temple, 1 Chron. 26.16, 18. 1 King. 10.5. 2 Chron. 9.11. And the ſenſe is, that the godly by much practice of piety, having gotten an habit, diſpatch duty with delight, and come off with comfort; See Iſa. 40.31.

Verſ. 20. A wiſe Son maketh a glad Father▪] See the Note on chap. 10.1.

Verſ. 21. Folly is joy to him that is deſtitute of underſtanding] See the Note on chap. 10.23.

But a man of underſtanding walketh uprightly] And hee doth it with delight, as the oppoſition implies. Chriſts burden is no more grievous to him,Sinceritas ſcrenitatis mater, ſi…e qua tranquillitas omnis tempeſtas eſt. Iſidor. than the wing is to the bird, Matth. 11.30. 1 John 5.3. His ſincerity ſupplies him with a ſerenity; the joy of the Lord, as an oyl of gladneſs makes him lithe and nimble in waies of holineſs: And this ſpiritual joy in ſome is an habitual gladneſs of heart, which conſtantly, after aſſurance, is found in them; though they feel not the paſſions of joy: but in others there are felt at ſometimes the vehement paſſions of joy, but not any conſtant gladneſſe.

Verſ. 22. Without counſel purpoſes are diſappointed] The word here rendred Counſel, ſignifies Secret; becauſe counſel ſhould bee kept ſecret; which to ſignifie, the old Romans (as Servins teſtifieth) built the Temple of Conſus their God of Counſel, ſub tecto in Circo, in a publick place, but under a covert. And it grew to a proverb, Romani ſedendo vincunt. The Romans, by ſitting in Counſel, conquer their enemies. But what a ſtrange man was Xerxes (and it proſpered with him accordingly) who in his expedition againſt Greece, called his Princes together, but gave them no freedome of ſpeech,Val. Max. lib. 9. cap. 5. nor liberty of Counſel? Leſt (ſaid hee to them) I ſhould ſeem to follow mine own counſel, I have aſſembled you: And now, do you remember, that it becomes you rather to obey, than to adviſe.Daniels Hiſt. Such another was that James that reigned in Scotland, in our Edward the fourths time. Hee was too much wedded (ſaith the Hiſtorian) to his own opinion, and would not endure any mans advice (how good ſoever) that hee fancied not; hee would ſeldome ask counſel, but never follow any. See the Note on chap. 11.14.

Verſ. 23. A man hath joy by the anſwer of his mouth] It reflects comfort upon a man when hee hath ſpoken diſcreetly to the benefit and good content of others. Some degree of comfort follows every good action, as heat accompanies fire; as beams and influence iſſue from the Sun; which is ſo true, that very Heathens upon the diſcharge of a good conſcience, have found comfort, and peace anſwerable.

A word ſpoken in due ſeaſon, how good is it] One ſeaſonable truth falling on a prepared heart, hath oft a ſtrong and ſweet operation. Galeacius was converted by a ſimilitude uſed by Peter Martyr reading on 1 Corinth. Junius was reduced from Atheiſm, by conference with a country-man of his. Luther having heard Staupicius ſay, that that is kinde repentance which begins from the love of God, ever after that time the practice of repentance was the ſweeter to him. Alſo this ſpeech of his took well with Luther, Melch. Adam.Doctrina praedeſtinationis incipit à vulneribus Chriſti. The doctrine of predeſtination begins at Chriſts wounds. Melancthon tells how that one time, when Luther (as hee was naturally paſſionate) fell into a great diſtemper upon ſome provocation, he quickly quieted him by reciting this verſe.

Vince animos iramque tuam qui catera vincis.

At the hearing hereof Luther curbs in his paſſion, and ſmiling, ſaid, Non volumus de his amplius, ſed de aliis colloqui. Joban. Man…. loc. com.Wee'l talk no more of theſe matters.

Verſ. 24. The way of life is above to the wiſe] Hee goes an higher way than his neighbour, even in his common buſineſſes, becauſe they are done in Faith and Obedience. Hee hath his feet where other mens heads are, and (like an heavenly Eagle) delights himſelf in high-flying. Buſied hee may bee in mean low things, but not ſatisfied in them as adequate Objects. A wiſe man may p. 100ſport with children, but that is not his buſineſs. Domitian ſpent his time in catching flyes, and Artaxerxes in making hafts for knives, but that was the baſeneſs of their ſpirits. Wretched worldlings make it their work to gather wealth; as children do to tumble a ſnow-ball; they are ſcattered abroad throughout all the land (as thoſe poor Iſraelites were, Exod. 5.12. to gather ſtubble) not without an utter neglect of their poor ſouls. But what, I wonder, will theſe men do when Death ſhall come with a Writ of Habeas corpus, and the Devil with a Writ of Habeas animam, when the cold grave ſhall have their bodies, and hot hell hold their ſouls? O that they that have their hands elbow deep in the earth, that are rooting and digging in it, as if they would that way dig themſelves a new and a nearer way to hell; O that theſe greedy moles, theſe inſatiate muck-worms would be warned to flye from the wrath to come, to take heed of hell beneath, and not ſell their ſouls to the Devil for a little pelf, as they ſay Pope Silveſter did for ſeven years enjoyment of the Popedome! Oh that they would meditate every day a quarter of an hour (as Francis Xaverius counſelled John 3. King of Portugal) on that divine ſentence, What ſhall it profit a man to win the whole world, and loſe his own ſoul! Hee ſhould bee a loſer by the ſale of his ſoul, hee ſhould bee (that which hee ſo much feared to bee) a beggar, begging (in vain) though but for a drop of cold water to cool his tongue.

Verſ. 25. The Lord will deſtroy the houſe of the proud] Where hee thinks himſelf moſt ſafe, God will pull him (as it were by the ears) out of his Tabernacle, hee will ſurely unrooſt him, unneſt him; yea though hee hath ſet his neſt among the ſtars, as hee did proud Lucifer, who kept not his firſt eſtate, but left his habitation,Jude 6.Jude 1:6 which indeed hee could hold no longer; for it ſpued him out into hell, that Infernus ab inferendo dictus. See the Note on Chap. 12.7. & 14.11.

But hee will eſtabliſh the border of the widow] Not the reſt of her goods onelyonly, but the very utmoſt borders of her ſmall poſſeſſion. Shee hath commonly no great matters to bee proud of,foreign nor any Patrons to ſtick to her, and ſtickle for her. Shee hath her name in Hebrew of Dumbneſs, becauſe either ſhee cannot ſpeak for her ſelf (death having cut off her head, her husband, who was wont to ſpeak for her) or if ſhee do ſpeak, her tale cannot bee heard, Luke 18.4. God therefore will ſpeak for her in the hearts of her greateſt oppoſites and oppreſſours. Hee alſo will do for her, and defend her borders; as hee did for the Shunamite, and for the Sareptan, and for the poor Prophets widow (whoſe debts hee paid for her) and for the widow of Naim, whoſe ſon hee raiſed unrequeſted, Luke 7.13. Eſpecially if ſhee bee a widow indeed, 1 Tim. 5. ſuch as Anna was, Luke 2. A vine whoſe root is uncovered thrives not; a widow whoſe covering of eyes is taken away, joyes not. But in God the fatherleſs findeth mercy, Hoſ. 14.3. and hee will cauſe the widows heart to ſing for joy, Job 29.13.

Verſ. 26. The thoughts of the wicked are abomination] Let him not think to think at liberty, Thought is not free, as ſome fools would have it. To ſuch God ſaith, Hearken, O earth, Behold I bring evil upon this people, even the fruit of their thoughts, Jer. 6.19. The very Heathen could ſay, Fecit quiſque quantum voluit, what evil a man wills hee doth. And Inceſta eſt & ſine ſtupro quae ſtuprum cupit. Hee that luſteth after a woman, hath lain with her in his heart. If I regard iniquity in mine heart, ſaith David, ſhall not God finde this out, and for it reject my prayer? Pſal. 66.18. Kimchi (being ſowred with Phariſaical leven) makes this ſtrange ſenſe of that Text; If I regard iniquity onelyonly in my heart, ſo that it break not forth into outward act, the Lord will not hear mee, that is, hee will not hear ſo as to impute it, or account it a ſin. But was not this coedem Scripturaerum facere (as Tertullian hath it) to murder the Scripture, or at leaſt to ſet it on the rack, ſo to make it ſpeak what it never intended, to force it to go two miles, when it would go but one?

But the words of the pure are pleaſant words] Such as God books up, Mal. 3.16. and makes hard ſhift to hear, as I may ſo ſay, for hee hearkens and p. 101hears, ibid. The rather, becauſe theſe pleaſant words are the fruits and products of that law of grace within, that good treaſure, that habit of heavenly mindedneſs they have acquired. For though the heart of the wicked bee little worth, and as little ſet by; Yet the tongue of the juſt is as choice ſilver, Prov. 10.20. (See the Note there.) Hee mints his words, and God layes them up as his riches, yea looks upon them as apples of gold in pictures of ſilver, Prov. 25.11. as gold put in a caſe of cut-work of ſilver, which is no leſs precious, than pleaſant. See Eccleſ. 12.10. with the Note there.

Verſ. 47. Hee that is greedy of gain, troubleth his own houſe] Fires his own neſt, while hee thinks to feather it; fingers that that will burn in his purſe, will prove lucrum in arca, damnum in conſcientia, gain to his purſe,Auguſtin. but loſs to his conſcience. Adde hereunto, that the covetous mans houſe is continually on a tumult of haſte and hurry; Up, up, up, ſaith hee; to bed, to bed; quick at meat, quick at work, &c. what with labour, and what with paſſion and contention, hee and his houſhold never live at hearts-eaſe and reſt. Thus it was in the houſes of Laban and Nabal.

But hee that hateth gifts, ſhall live] Viz. Gifts given to pervert, or buy juſtice: The fire of God ſhall devour the Tabernacles of ſuch corrupt Judges, Job 15.

So for thoſe that are bribed out of their Religion,Joh. Egnat. Gelli d…al. 5. Stratagema nunc eſt Pontificium, ditare multos, ut pii eſſe deſinant. The Papiſts propoſe rewards to ſuch as ſhall relinquiſh the Proteſtant Religion, and turn to them, as in Ausburgh, where they ſay there is a known price for it, of ten Florens a year. In France, where the Clergy have made contributions for the maintenance of Renegado Miniſters. Thus they tempted Luther, Specul Europ. Hem. Germana ills beſtia non curat aurum.but hee would not bee hired to go to hell; and thus they tempted that noble Marqueſs of Vicum, Nephew to Pope Paul the fifth, who left all for Chriſt, and fled to Geneva, but hee cryed out, Let their money periſh with them, that prefer all the worlds wealth before one dayes communion with Jeſus Chriſt, and his deſpiſed people.

Verſ. 28. The heart of the righteous ſtudieth to anſwer] His tongue runs not before his wit,foreign. but hee weighs his words before hee utters them (as carrying a pair of ballance betwixt his lips) and dips his words in his minde ere men ſee what colour they are of, as Plutarch ſaith Phocion did. Hee hath his heart (not at his mouth, but) at his right hand, ſaith Solomon, to make uſe of, when hee ſees his time. Melancthon, when ſome hard queſtion was propoſed to him, would take three dayes deliberation to anſwer it. And in his anſwer to Staphylus, hee ingenuouſly confeſſeth, or rather complaineth, Quos fugiamus habemus, quos ſequamur nondum intelligimus; Wee know whom wee are to flye from (meaning the Papiſts) but whom to follow, wee as yet know not. Such diviſions there were amongſt themſelves, and ſuch lack of light, at the beginning of the Reformation, that it was an ingenuous thing to bee a right reformed Catholick. A young man, one Vincentius Victor (as Chemnitius relates it) when learned Auguſtine demurred, and would not determine the point concerning the original of a rational ſoul, cenſured boldly the Fathers unreſolvedneſs, and vaunted; that he would undertake to prove by demonſtration, that ſouls are created de novo, by God. For which peremptory raſhneſs, the Father returned the young man a ſober reprehenſion, a milde anſwer,foreign ſignificat reſpondere, humiliare, negotiari. as the Hebrew word here uſed importeth; not ſo ſharp as that of Baſil to the Emperours Cook (who yet well enough deſerved it.) For when the fellow would needs bee pouring forth what hee thought of ſuch and ſuch deep points of Divinity which hee underſtood not, Baſil rounded him up with, foreign. It is for thee, man, to look well to thy porridge-pot, and not to meddle with theſe diſputes.

Verſ. 29. The Lord is far from the wicked] Hee was ſo from the proud Phariſee, who yet gat as near God as hee could, preſſing up to the higheſt part of the Temple. The poor Publican, not daring to do ſo, ſtood aloof off; yet was God far from the Phariſee, near to the Publican. Videte magnum miraculum (ſaith Auguſtine) Altus eſt Deus; erigis te, & fugit à inclinas te, & deſcendit p. 102ad te, &c. Behold a great miracle: God is on high, thou lifteſt up thy ſelf, and hee flyes from thee; thou boweſt thy ſelf downward, and hee deſcends to thee. Low things hee reſpects, that hee may raiſe them, proud things hee knows a far off, that hee may depreſs them. When a ſtubborn fellow being committed, was no whit mollified with his durance, but the contrary: One of the Senatours ſaid to the reſt, let us forget him a while, and then hee will remember himſelf. Such is Gods dealing with thoſe that ſtout it out with him. I will go and return to my place, till they acknowledge their offence, and ſeek my face; in their affliction (if ever) they will ſeek mee early,Hoſ. 5.15.Hos 5:15 Hoſ. 5.15. And it proved ſo, Chap. 6.1.

But hee heareth the prayer of the righteous] The Lord is near to all that call upon him, Pſal. 145.18. His ears are in their prayers, 1 Pet. 3.12. Yea, hee can feel breath, when no voice can bee heard for faintneſs, Lam. 3.56. when the fleſh makes ſuch a din, that it is hard to hear the Spirits ſighs, hee knows the meaning of the Spirit, Rom. 8.26, 27. and can pick Engliſh out of our broken requeſts;foreign. yea, hee hears our afflictions, Gen. 16.11. our tears, Pſal. 39.12. our chatterings, Iſa. 38.14. though wee cry to him but by implication onelyonly, as the young Ravens do, Pſal. 147.9. It is not with God as with their Jupiter of Creet, Non vacat exiguis. Lucian Dialog.that had no ears, that was not at leaſure to attend ſmall matters, that had cancellos in coelo, as Lucian feigns, certain creviſes or chinks in heaven, thorough which, at certain times, hee looks down upon men, and hears prayers; whereas at other times hee hears them not though they call upon him never ſo long, never ſo loud. Neither is it with God as with Baal, that purſuing his enemies, could not hear his friends; nor yet as with Diana, that being preſent at Alexanders birth, could not at the ſame time preſerve her Epheſian Temple from the fire. Am I a God at hand, ſaith the Lord, and not a God afar off? Jer. 23.23. Yes, yes, hee is both, and delights to diſtinguiſh himſelf from all dunghil-deities by hearing prayers. Hereby Manaſſeh knew him to bee the true God, 2 Chron. 33.13. and all Iſrael hereupon cryed out with one conſent, The Lord hee is God, the Lord hee is God, 1 King. 18.39. See the Note on verſ. 8. of this Chapter.

Verſ. 30. The light of the eyes rejoyceth the heart] Light and ſight are very comfortable. Hee was a mad fool that being warned of wine by the Phyſicians, as hurtful to his eyes, cryed out Vale lumen amicum; If they will not bear with wine, they are no eyes for mee. Truly the light is ſweet, and a pleaſant thing it is to behold the Sun,Plutarch. Eccleſ. 11.7. Eudoxus profeſſed, that hee would bee willing to bee burnt up by the Sun preſently, ſo hee might bee admitted to come ſo near it, as to behold the beauty of it, and to ſee further into the nature of it.

And a good report maketh the bones fat] Fama bona, vel auditio bona. A good name, or good news. Ego ſi bonam famam ſervaſſo, ſat dives ero, ſaith hee in Plautus. It is riches enough to bee well reputed and reported of. It is foreign,Xenophon. the ſweeteſt hearing. It pleaſed David well, that whatſoever hee did, pleaſed the people. It pleaſed St. John well, that his friend Demetrius had a good report of the truth, 3 Joh. 12. and hee had no greater joy than to hear that his children walked in the truth. Pindarus could ſay, that the Bath doth not ſo refreſh the bones, as a good name doth the heart.

Verſ. 31. The ear that heareth the reproof of life] That is, lively and life-giving reproofs. Veritas aſpera eſt, verùm amaritudo ejus utilior & integris ſenſibus gratior quam meretricantis linguae diſtillans favus. Truth is ſharp, but bee it bitter,Joh. Sariſ. de nugis curialium. yet is it better and more ſavoury to ſound ſenſes, than the hony-drops of a flattering tongue.

Verſ. 32. Hee that refuſeth inſtruction, deſpiſeth his own ſoul] Is a ſinner againſt his own ſoul, as Core and his complices were; and ſets as light by it, as if it were not worth looking after. Oh is it nothing to loſe an immortal ſoul, to purchaſe an ever-living death? wilt thou deſtroy that for which Chriſt dyed? 1 Cor. 8.11. What ſhall a man give in exchange for his ſoul? There is no great matter in the earth but man, nothing great in man but his ſoul, ſaid Faverinus, Whoſe p. 103image and ſuperſcription is it but Gods? Give therefore unto God the things that are Gods, by delivering it up to his diſcipline.

But hee that heareth reproof, getteth underſtanding] Hebr. Poſſeſſeth his heart. This is like that ſentence of our bleſſed Saviour,Mat. 20.22. Luke 21.19.Matt 20:22Luke 21:19 In your patience poſſeſs yee your ſouls] They have need of patience that muſt hear reproof; for man is a croſs creature, and likes not to bee controlled or contraried. But ſuffer (ſaith that great Apoſtle) the words of exhortation; ſuffer them in Gods name, ſharp though they bee, and ſet on with ſome more than ordinary earneſtneſs. Better it is that the vine ſhould bleed than dye. Sinite virgam co…ripientem, ut ſentitatis malleum conterentem. Certes, when the Lord ſhall have done to you according to all the good that hee hath ſpoken concerning you,1 Sam. 25.30, 31.1 Sam 25:301 Sam 25:31 and hath brought you to his Kingdom, This ſhall be no grief unto you, or offence of heart (as hee ſaid in a like caſe) that you have hearkned to inſtruction, and been bettered by reproof.

Verſ. 33. The fear of the Lord is the inſtruction of wiſdome] See the Note on Chap. 1.7.

And before honour is humility] David came not to the Kingdome till hee could truly ſay, Lord, my heart is not haughty, nor mine eyes lofty, &c. Pſal. 131.1. Abigail was not made Davids wife, till ſhee thought it honour enough, to waſh the feet of the meaneſt of Davids ſervants, 1 Sam. 25.40. Moſes muſt bee forty years a ſtranger in Midian, before hee become King in Jeſhurun, hee muſt bee ſtruck ſick to death in the Inne, before hee go to Pharaoh on that honourable Ambaſſage. Luther obſerved, that ever (for moſt part) before God ſet him upon any ſpecial ſervice for the good of the Church, hee had ſome fore fit of ſickneſs. Surely, as the lower the ebbe, the higher the tyde: So the lower any deſcend in humiliation, the higher they ſhall aſcend in exaltation; the lower this foundation of humility is laid, the higher ſhall the roof of honour bee over-laid.