Exposition of Proverbs 18-20, Exposition · Chapter 18
CHAPTER. XVIII.
Verſe 1. For his deſire a man will ſeeke, ſeparating himſelfe, and deale in eueryevery matter.
FOr his deſire a man will ſeeke] EueryEvery man will applie his minde and indeuour to get that which hee affecteth, ſeparating himſelfe, auoiding all the lets & impediments which are like to croſſe his deſire, and will deale in eueryevery matter, hee will attempt all ſuch courſes as may ſerue for the accompliſhment of his purpoſe.
¶ Whatſoeuer anie man beſt loueth, that he will with greateſt Doct. diligence and prouidence labour for.
That which the heart moſt wiſheth, whether it be good or bad, the tongue, hand and head, with all the other members, are ready to procure. Ieremie complained of the wicked, which delighted in wickedneſſe: that they gaue themſelues to fraudeIer. 9. 5. and falſhood, and tooke great paines to do wickedly. And Eſay commendeth the godly, which ſet their mindes on godlineſſe, that with their ſoules, they deſired the Lord in the night: and therefore with their ſpirits within them, they would ſeek him in the morning. When Achab had apprehended an hope of glorie and wealth, to be wonne at Ramoth in Gilead, he preſently caſteth about how to come by it, and then he ſoliciteth Iehoſaphat to beare him companie, and then he appointeth his flattering prophets to giuegive him incouragement, and then he ſcorned at Micaiah that foretold the perill, and then he goeth on obſtinately rather then reſolutely to trie the ſucceſſe. And Dauids principall care was to pleaſe the Lord, and to procure comfort to his owne ſoule, and therefore he reſolued, for that purpoſe, to walke in the lawes of the Lord, and to baniſh from him all corrupt and pernicious companions. Away (ſaith he) ye wicked; for I will keepe the commandements of my God. In which examples aſwell of the one, as of the other, our text is verified, though in contrarie manner. For both theſe kings were inflamed with contrarie deſires, the one of his owne glorie, the other of the Lords: both of them ſeparated themſelues, the one from good counſell, the other from bad: both of them practiſed that which they deemed beſt for their turnes, the one contempt againſt Gods word, the other obedience to it. Reaſons. 1
Firſt, it is the nature of louelove, to make men induſtrious and painefull to compaſſe that which they couet for the ſatisfying of their wills, as appeareth by generall experience.
Secondly, they that be good, and delight in goodnes, ſhall be aſſiſted and directed by Gods holie ſpirit in godly proceedings: and they that be ſinfull and take pleaſure in ſinne, ſhall be driuen forwards, and prompted by the ſuggeſtions of Sathan in miſchieuous practiſes. Vſe. 3
Confutation of the colourable gloſſes whereby innumerable guilefull profeſſours illude their owne ſoules, and deceiue the opinion of others. They thinke themſelues zealous for the truth, and deſirous of ſaluation, but are idle, and take no paines to purchaſe grace: they are barren, and bring not forth the fruits of louelove: they are careleſſe, and flie not from the baites of ſinne.
The leaudeſt companions are as acceptable to them, as the honeſteſt Chriſtians: the moſt infectious ſpeeches diſpleaſe them no more then the wholeſomeſt inſtructions: they are as well contented to be preſent where the wickedeſt practiſes are plaied, as where the godlieſt ſeruices are performed. If the ſeate of louelove were in the mouth, and not in the heart, if ſaying in word were ſufficient to declare a ſound affection, without ſhewing the ſame indeed, we might beleeue ſuch men, that they had vpright deſire (for none are more forward to brag and boaſt thereof then they) but ſithens they faile of ſeeking and ſeparating, and exerciſing, which ſhould make them manifeſt, they muſt pardon vsus though we conceiue not ſo well of them, when we ſee no better teſtimonie of pietie in them.
Verſe. 2. A foole is not delighted with knowledge, but in diſcouering his owne heart.
A Foole] a wicked perſon deſtitute of grace and wiſedome, and yet highly conceited thereof, hath no delight in vnderſtanding, is not deſirous to be truely wiſe, and therefore regardeth as little the meanes whereby he may attaine to wiſedome, but in diſcouering his owne heart, in ſhewing by word and deed, that follie and naughtines which proceedeth out of his corrupt and wretched heart, nothing doth ſatisfie him, but that which is agreeable to his humours.
¶ It is the note of a ſinfull man to be poſſeſſed with ſelfe-liking, Doct. and wilfulnes in his owne waies.
Of all men whom the prophets had to deale with, they moſt complaine of thoſe that were of this diſpoſition, and no man was more troubled with them, as it ſeemeth than Ieremie. When in the name of the Lord he willed them to inquire of the old way which is the good way, and walke therein, and they ſhould finde reſt to their ſoules, they ſaid, they would not walke therein. When he bid them take heede to the ſound of the trumpet, (that is the word ofIer. 6. 16. 17. God by his meſſengers) they ſaid, they would not take heed. When he admoniſhed them to returne eueryevery one from his euill way, and make their waies, and their workes good, they ſaid deſperately, ſurely we will walke after our owne imaginations, and doe eueryevery man after the Ier. 18. 12. 13.ſtubbornnes of his wicked heart. And was that good dealing with him in Aegipt, when they told him expreſſely, that the word which he had ſpoken in the name of the Lord, they would not heare it Ier. 44. 16. 17.of him, but would doe whatſoeuer thing went out of their owne mouth.
Firſt, carnall reaſon, and worldly wiſedome, are of great force Reaſons. 1 and eſtimation with them, and theſe are enmitie to the counſels of God, and the counſels of God are fooliſhnes to them.
Secondly, the luſts of the fleſh doe rule and raigne in their ſoules and members, they are wholy led with ſenſualitie: and what can they reliſh which ſauoureth of the ſpirit? and what will not delight them, that is ſinfull and ſenſuall?
Thirdly, pride continually aboundeth in their hearts, they are toppe-full thereof, and ouerflowen with it, ſo that all good counſell giuen vntounto them, they reiect as contemptible, but their owne wills and deuiſes, they follow as diuine and admirable. Their wittes are ſo freſh, their knowledge ſo deepe, their ſpeeches ſo wiſe, and their actions ſo well ordered, as that nothing is well, either done, or ſaid, or thought of, which is contrarie to their courſes.
Inſtruction not to like of vnderſtanding or inſtruction the Vſe. 1 worſe, becauſe ſo many doe like of it no better: for we know that the greateſt number doth neuer conſiſt of the wiſeſt men, but of the worldlieſt. And what though the whole band of Sathans ſubiects ſhould with open mouth exclaime and crie out vponupon wiſedome? It is enough for her due praiſe, and our imitation, that ſhe is iustified of her owne children. Who hath beleeued Matt 11. 19. Iſay. 53.our report, ſaith the prophet Iſay? and yet bleſſed were they that did beleuee it, though neuer ſo fewe; and curſed were they that gaue no credit to it, although there were many millions of them.
Conuiction of all peruerſe and obſtinate perſons, which be wedded to their willes, and of eueryevery one which taketh pleaſure in ſinne, that naughtines hath place in his heart. But who told vsus what is in their minds and affections, what they beſt louelove and like of? Shall we be iudges of their conſciences? They tell vsus in word and deed which way their heart is inclined, their leaud and licentious exerciſes bewray and diſcouer their inward corruptions. Who heareth not their tongues ſay that they are vnchaſtly minded, when their lipps be vſually talking impurely? doeth not luſt and leaudneſſe iſſue out of their mouths? And will not immodeſt and wanton behauiour and dalliances declare as much to mens eyes? Who ſeeth not a couetous affection ſhewing forth it ſelfe by greedie ſeeking of gaine, and commoditie? And doeth not ambition, and inſolencie, and gariſhnes, teſtifie againſt proud perſons to their faces? So doe riot, vnthriftines, and voluptuous liuing, perpetually cry out vponupon Epicures and bellie-gods.
Conſolation for them that ſtriue to bring their wills in ſubiection to Gods wiſedome, and imbrace inſtruction, and as much as they can, doe mortifie their inordinate affections▪ the ſpirit of God inditeth them not of folly, but the Lords owne teſtimonie conſequently cleareth them of that contumacious obſtinacie whereof the wicked are conuicted.
Verſ. 3. When the wicked commeth, then commeth contempt, and with the vile man, reproach.
WHen the wicked commeth,] when any man becommeth wicked, & waxeth ſinfull, then commeth contempt, diſhonour and infamie follow faſt after him, his credit is growing into a conſumption, how great and many meanes ſoeuer he hath to vphold it: and with the vile man reproach, he that is vicious, and by ill doing deſerueth ſhame, ſhall be ſure to hauehave ſhame and reproach his companions: if men dare not ſpeake contemptuouſly to him, yet they will talke contemptibly of him, or though they ſhould be afraid to cenſure him in their words, yet they will be bold to deſpiſe him in their mindes. See chap. 11. 2. & 13. 18.
Verſ. 4. The words of an excellent mans mouth, are as deepe waters, the welſpring of wiſedome, is as a flowing riuer.
THe words,] the wholeſome and fruitfull ſpeeches, of an excellent mans mouth, vttered by godly men, and ſuch as feare the Lord: for to them doth the holie Ghoſt vouchſafe the title of excellencie: as when Dauid ſaith in the Pſalms, My goodnes extendeth to the Saints that are in the earth, and to the excellent. AndPſal. 16. 3. when Salomon ſaith in this booke, The righteous is more excellent then his neighbour, They are as deepe waters, plentifull and copious, ſuch as faile not, nor can be drawne drie at anie time. The Well-spring of wiſedome is like a flowing riuer, their hearts feedeProu. 12. 26. their mouthes, and thereout, wiſe, holie, and fruitefull words flowe abundantly, as a vehement ſtreame boyleth out of a rich Fountaine. See Chapt. 10. 11.
Verſe 5. To accept of the perſon of the wicked is not good, to ouerthrow the iust man in iudgement.
TO accept of the perſon of the wicked] to free him from puniſhment, or to ſhew him fauour in a bad matter, for his power, parentage, kindred, friendes, witte, wealth, gifts, acquaintance, or to regard anie thing in him, without the cauſe, is not good, but dangerous and hurtfull, it will draw downe the iudgements of God vponupon thoſe Magiſtrates, or perſons whatſoeuer, which vſe ſuch parcialitie: and he ſpeaketh in this manner, becauſe there is a ſhewe of wiſdome, and policie, for gaine & ſafety, by gratifying of them, in reſpect of the bribes which they will giuegive to hauehave their turnes ſerued, and the miſchiefe which they will worke to thoſe that proceede ſeuerely againſt them, to ouerthrow the iuſt man in iudgement, this is the effect, that commonlie inſueth vponupon the fauor that is ſhewed to the wicked, and maketh the ſinne double: In ſo much as vnrighteous malefactors are ſpared, ſo much the harmleſſe and innocent are oppreſſed: that hand which lifteth vp him, whom it ought to beat downe, will beate downe him, whome it ought to lift vp. Either of theſe were great offences alone, but verie grieuous when they are both conioyned together. It was a foule fault to ſeeke the releaſe of Barrabas, which had deſerued to die, but to hauehave him deliuered, that Chriſt might be crucified, was intollerable wickednes: and yet it would hauehave bene more notorious and deteſtable, if Chriſt had bin condemned to die, by the practiſe and perſwaſion of Barrabbas, which thing ſometimes befalleth the members of Chriſt, by th' inſtigation of the ſucceſſours of Barrabbas. The Shechemites aduentured to doe that which is here condemned, and therefore they felt the penaltie which here is threatned: they would ſet vp Abimelech to be king, becauſe he was of their bloud, and ſlue the other ſonnes of Gideon for his ſake, and at his requeſt, but in the end they found it not good to Iudg. 9. 45.accept of the perſon of the wicked, and to ouerthrowe the iust: for they and their Cittie were deſtroyed, for taking part with their wicked kinſman, and offering violence to the righteous children of Gideon. See Chap. 17. verſe 15.
Verſe 6. A fooles lippes come with ſtrife, and his mouth calleth for ſtripes.
Verſe 7. The mouth of a foole is his owne deſtruction, and his lippes are a ſnare for his ſoule.
A Fooles lippes come with ſtrife,] the wicked talke of a graceles foole, his rayling, ſlandering, lying, backbyting, challenges, comparings, nipping, and gyrding, doe as directlie tende to quarrels, or brablings, as if they had legges to goe vntounto contention: which is eſpecially to be vnderſtood of them that be froward, proude, giuen to ſcoffing, and others of like nature & diſpoſition: and his mouth calleth for ſtripes, the words of his mouth do prouoke, and euen call for blowes, and puniſhments, by his deſire vponupon others, but by deſert and effect vponupon himſelfe. The mouth of a foole is his owne deſtruction, his vnaduiſed and intemperate ſpeeches bring his owne ouerthrow, and his lippes are for his ſoule, that matter which his lippes doe maliciouſlie or raſhlie vtter, is an occaſion and meanes to intrappe him, to the hazard of his ſtate, life, and ſaluation.
¶ Euill words are moſt pernicious to thoſe that ſpeake them. Doct.
Eccleſiaſtes affirmeth, that the lippes of a foole deuoure himſelfe. And in the twelfth Chapter of this booke, the euill man isEccl. 10. 12. ſaide to be enſnared by the wickedneſſe of his lippes; and diuers ſuch ſayings are to be found in the former Chapters, whichProu. 12. 13. were verified in Doeg, in Haman, and Daniels aduerſaries, whoſe tongues were ſharpe and keene, to cut their owne throates, but blunted by the good hand of God, that they could not hurt his ſeruants, whome they ſtrooke at with their bitter accuſations.
Firſt, the tongue is an edge toole, and requireth the skill of Reaſons. wiſedome, and the ſtrength of grace to handle it. If it be well managed, it is a weapon defenſiue, if otherwiſe, it is as much offenſiue to him that abuſeth it, who euer holdeth the point and edge in his owne hands, & ſmiteth at others with the hilts.
Secondly, the Lord is wont to render ſuch men their owne meaſure, and maketh them fall into the pittes, which with their harmefull tongues they hauehave digged for their brethren. They which by lying and traducing would defame others, by the diſcouerie of their liues are made infamous themſelues, and as they would hauehave hurt thereby the ſtate of them whome they falſlie accuſed, ſo their owne ſtates are impaired by actions and ſuites ariſing vponupon their ſlaunders. So it falleth out with fierce and furious fellowes, and gibing-mates, and challengers, that ſeeking either the diſgrace or blood of their neighbours, they receiue contempt and wounds to themſelues. And ſo ſpeede conſpirators and traiterous people, they maligne the life of the Prince, and peace of the Countrey, and therefore doe practiſe the ruine of both, but it pleaſeth God to make both to ſtand, and manie of them to fall, and let the reſt beware, that they drink not of the ſame cup with them, although for a time, they be too much fauoured.
Thirdly, it is iuſt and righteous with the Lord, to call all vngodly men to accounts before his iudgements ſeate, not onelyonly for their wicked workes, but ſinfull words: yea, for euerie idle word, as our Sauiour foretelleth, & then they ſhall finde to theirMat 12. 36. endleſſe woe, this Scripture to be fulfilled, that the mouth of a foole is his owne destruction, and his lippes are a ſnare for his ſoule.
Admonition, to be more afraid of ſpeaking ſinfully, then of Vſe. all that ſinfull men can ſpeak againſt vsus, becauſe they can onelyonly attempt thereby to hurt vsus, if wee be vpright with the Lord, and hee will hide vsus from the ſcourge of their tongues, that though they blame vsus for a time, yet they ſhall not ſhame vsus for euer: though they worke our trouble, or death, as they did Naboths, yet not our deſtruction, as they could not doe his: but their owne euil tongues will effect miſchiefe againſt themſelues, for puniſhment of bodie, and perdition of ſoule, for euer. Then if thou wouldeſt rule thy tongue better, that it draw thee not into ſuch dangers, thou muſt not ſuffer ſinne to raigne in thy life, nor to rule in thy heart, which will commaund thy mouth, and ouerrule thy tongue: and the Lord by his righteous prouidence doth manie times giuegive them ouer to the follie and violence of their lippes, to their ſhame and miſerie, which will not be guided by the wiſedome and vertue of his lippes, to their glorie and happines.
Verſe 8. The words of the tale-bearer are as ſtroakes, and they goe downe into the inward parts of the bellie.
THe words of the tale-bearer] the malicious accuſatiōs which whiſperers doe ſecretly mutter againſt men behinde their backes, are as ſtroakes, as wounds that are giuen by weapons: they doe them as much hurt by ſeeking their infamie, or trouble, or by alienating the mindes, and good opinions of their friendes and neighbours from them, as if they had ſmitten them with a ſword, and they goe downe into the inward parts of the belly: they are like vntounto dartes, wherewith men are dangerouſlie wounded, piercing (as it were) into the verie intrailes. See Chapt. 12. verſe 18.
Verſe 9. Euen he that is negligent in his buſineſſe, is a brother to a waſter.
HE that carrieth himſelfe ſlothfullie in the works of his calling, being without all care and indeuour to ſet forwards his affaires, is brother to a waſter, is like to him that prodigally waſteth his ſubſtance, as if he were his owne brother, and ſhall as certainely, though it may be, not ſo ſpeedily, come to pouertie, as hee.
¶ A ſlothfull perſon, ſtandeth in the ſtate of an vnthrift. Doct.
Though there be ſome difference in the manner, and degrees of their ſinning, yet the holie Ghoſt condemneth them both to be ſinfull: and though they walke in diuers pathes, yet they meete together at the laſt in miſerie and wretchedneſſe, anſwereable to the meaſure of their misbehauiour and rechleſnes.
Firſt, they that are too backward to ſerue the Lord in fruitfull Reaſ. 1 labour, are lightly too forwardes, to ſerue the fleſh in fruitleſſe ſenſualitie: and ſo as remiſſe and idle Droanes, they deuoure much more, then the moſt laborious and painefull Bees.
Secondly, all is ſpoyled whatſoeuer they ſpend, that which they eate, and drinke, and weare, is none of theirs, by warrant, to their hearts from God, though they hauehave a ciuill title to the ſame, they deale like beaſts, that breake into mens fieldes, and eate vp the Corne and graſſe, that is not allowed vntounto them: and therefore the Apoſtle admoniſheth ſuch to worke with quietnes, 2. Theſ. 3. 12.and eate their owne bread.
Thirdly, penurie and want is threatned vntounto them, and executed vponupon them, and ſo are they whipped with the ſame rodde wherewith waſters are ſcourged. Hee that loueth paſtime (ſayth hee, of the ſpend-thrift) ſhall be a poore man: and hee that loueth Prou. 21. 17.oyle and wine ſhall not be rich. And thy pouertie, (ſaith hee, to the ſlothfull) commeth as one that trauaileth by the way, it maketh haſtProu. 24. 34. as a Poaſt, or ſwift paſſenger, and thy neceſſitie like an armed man, with force and violence vnreſiſtably.
Fourthlie, they are ſeldome patient of pouertie, though often oppreſſed with it: and therefore, they growe in the end, to lying, and ſhifting, to falſhood and filching, and all manner of indirect courſes. Which appeareth by the precept of the Apoſtle: Let him that ſtole, ſteale no more: but rather let Eph. 4. 28.him labour with his hands, the thing which is good, that he may hauehave to giuegive vntounto him that needeth.
Fiftlie, great hurt is done, and much redoundeth to the publike ſtate by their badde husbandrie. By ſlothfulneſſe, the Eccl. 19. 18.roofes of their houſes goe to decay, (as the wiſe-man teſtifieth,) and by the idleneſſe of their handes, their houſes droppe thorough. Their mounds and ſtone walles are broken downe, and their fieldes Prou. 24. 31.are ouergrowne with thornes and nettles: by meanes whereof, thoſe habitations are ruinated, and groundes become barren which peraduenture waſters would hauehave ſolde, and thrifty men hauehave bought, (or purchaſed) before they came to ſuch deſolation.
Inſtruction for men to informe themſelues what buſineſſe Vſe. God hath called them vntounto, and what is their worke, that they may therein ſhewe their diligence.
EueryEvery man, of eueryevery degree, as well rich as poore, as well mightie as meane, as well noble as baſe, muſt knowe that hee is borne for ſome imployment to the good of his brethren, if hee will acknowledge himſelfe to be a member, and not an vlcer in the bodie of mankinde.
But if louelove and dutie to men, be not of force enough to perſwade thee to beſtowe thy time vſefully, let prouidence, and the regard of thine owne eſtate preuaile with thee, that hauing little, thou mayeſt get more: or hauing much, thou mayeſt preſerue that which thou poſſeſſeſt. Or if thou takeſt not that for a ſufficient motiue, to induce thee to labour, yet ſtand in awe of God, and deſpiſe not his will & ordinance, who hath enioyned Adam and all Adams poſteritie, yet in his loynes, to get Gen. 3. 19.their bread in the ſweate of their faces.
And if contemptuouſly, they will needs deuoure it, without anie trauaile or good vocation, they bite at a bayte vponupon an hooke, they ſhall be ſure to ſwallowe downe his curſe therewith. See this point and vſe more largely handeled, Chapter, 10. 4.
Verſe 10. The name of the Lord is a ſtrong Tower: the righteous runneth to it, and is exalted.
THe Name of the Lord] his fauour ioyned with his mightie power, and faithfulnes towards his people, is a ſtrong Tower, as a Fort or Caſtle of defence is, for the ſafetie of them that are within it: ſo he preſerueth his from the violēce of their aduerſaries, that would deſtroy or hurt them: the righteous, ſuch as be iuſt, and godlie, and feare him, runne vntounto it, depend vponupon him, and by prayer, and confidence, commit themſelues to his protection, againſt Satan, ſinne, damnation, and all manner of daungers both of ſoule and bodie, and are exalted, ſo kept from the rage of troubles, and the reach of their enemies, as if they were taken vp into an high Turret, or ſet in ſome place aloft, which no enemie could either vndermine, or aſſault, or ſhoote vp vntounto.
¶ They liue in beſt ſafetie, that are moſt aſſured of Gods fauour. Doct.
His name here is oppoſed, and ſet againſt all earthly munitions, whether of wealth, authoritie, armour, armies, friendes, holds, or whatſoeuer elſe men take to be fences for them. This cauſeth him to ſpeake ſo comfortablie to his Iſrael, the whole bodie of his people, ſaying: The Eternall God is thy refuge, and Deut. 33. 27.vnderunder his armes thou art for euer: hee ſhall caſt out the enemie before thee, and will ſay, deſtroy them. And this cauſeth his Iſrael, his ſeruants, and faithfull ones, to glorie ſo confidentlie in his goodnes, ſaying: I will ſay vntounto the Lord, ô mine hope, and my Pſal. 91. 2.fortreſſe: hee is my God, in him will I truſt.
Firſt, hee is not onelyonly mightie, but Al-mightie, and onelyonly Reaſons. mightie, euen the Lord of might and power: and the ſtrongeſt creatures hauehave but a limited ſtrength, and that they hold, and exerciſe, but at his will, and during his pleaſure.
Secondly, hee is a refuge againſt one euill, aſwell as an other, or againſt eueryevery one, as anie: the ſtrength of Caſtles can keepe out men, and their violence, (though by treaſon ſometimes they may hauehave alſo entrance thereinto) yet famine, peſtilence, mortalitie, ſinfulnes, death, and the diuell, cannot be kept out: but our God is a defence againſt all theſe, that none of them ſhall be hurtfull vntounto vsus, whenſoeuer we ſhall be beſieged by them.
Inſtruction to declare our ſelues righteous, and enioy the Vſe. 1 prerogatiue of righteouſnes, in ſeeking helpe at Gods hand, againſt all our troubles & dangers. Our caſtle is eueryevery where: the gate therof is alwayes open for friends, & ſhut againſt enemies: no time is vnſeaſonable to repaire vntounto it: no place is an impediment to hinder vsus from it: no bodily weakenes can diſable vsus of it. This iourney may be vndertaken at midnight aſwell as at noone, and we may runne apace as we ſit in our houſes, and lie in our beds, and the feebleſt cripple, may make as good ſpeed as the ſwifteſt footeman: onelyonly let vsus not make our hearts lame, or our waies vnpaſſeable, by infidelitie, vaine confidence, or euill conuerſation, with guiltines of conſcience. Faith, and faithfull behauiour, put agilitie into the ſoule, and make paſſage for it vntounto Gods preſence, without interruption.
This ſerueth alſo to reproue their follie, and to conuince them of vnrighteouſnes, which dare not commit themſelues to the name of the Lord for their ſuccour, leſt it ſhould be battered, and beaten downe vponupon their heads, and therefore flie to ſuch fortreſſes as are founded meerely vponupon their owne fancies. How many doe make the fleſh their arme, for things concerning their bodies, and this preſent life, as is the cuſtome of worldlings? And how many doe truſt in lying vanities, as idols, the helpe of the dead, and praiers to be made for them when themſelues are dead, in the behalfe of their ſoules, in the life to come, as is the practiſe of papiſts? See this point, and other materiall vſes thereof in the ninth chapter, firſt verſe, and third doctrine.
Verſe. 11. The ſubstance of the rich man, is as it were his ſtrong citie, and as a high wall in his imagination.
IN the former ſentence was declared wherein the godly ſeeke for ſafetie, and finde it, and that is in the name of the Lord: and in this, wherein the wicked, eſpecially being wealthy, preſume of defence, but faile of it, and that is in their goods and poſſeſſions. For they ſeeme a ſtrong citie, which no dangers can vanquiſh, and an high wall, that no miſerie can ſcale and climbe ouer: but all is in their owne imagination, and nothing in truth: for they are weake and lowe, and vtterly void of power againſt any kind of calamities. See chap. 10. 15.
Verſe 12. Before destruction the heart of a man is haughtie, and before glorie goeth lowlineſſe.
BEfore destruction] before ſome grieuous calamitie, whereby a man is as it were broken in peeces (as the word importeth) with mſerie, ſorrow, or ſhame, the heart is haughtie, the minde is puft vp with ſelfe-liking, and ſo groweth ſecure, and careles, and before glorie goeth lowlines, when a man is humble in his owne eyes, and thinketh baſely of himſelfe, and reuerently of others, and ſubmitteth himſelfe to Gods hand, to beare willingly whatſoeuer he ſhall impoſe vponupon him, he is in the way to true honour, if he be not aduanced to preferment, yet he ſhall be refreſhed with comfort, and inriched with graces. See chap. 11. 2. and 16. v. 18. 19.
Verſe. 13. He that anſwereth a matter before he hath heard it, it is a follie and a ſhame to him.
TO make anſwere, or replie to a ſpeech, or at all to ſpeake of any matter, before a man hath throughly heard, and fullie informed himſelfe therein, is a raſh and indiſcreete part, and the euill conſequents thereof, cannot but redound much to his diſcredit.
¶ They that are too forward and haſtie in ſpeaking, are apt to Doct. fall into abſurdities when they ſpeake.
Festus ſhewed himſelfe ſcarce ſober, and in his right minde,Act. 26. 24. when he interrupted Paul ſo rudely in that his diuine oration, and charged him to be beſide himſelfe. And it is noted as one of the faults wherewith Dauid was blemiſhed, that vponupon Ziba …. Sam. 16. 4.his bare accuſation, he paſſed away Mephiboſheths maintenance from him, before Mephiboſheth was brought to his anſwere. But the iuſtice and wiſedome of our Lord Ieſus Chriſt, is praiſed by way of prophecie for a contrarie courſe in his proceedings. For ſo much doth Eſay teſtifie, when he ſaith, that the ſpirit of the Lord ſhall reſt vponupon him: the ſpirit of wiſedome, and vnderſtanding, the ſpirit of counſell, and ſtrongth, the ſpirit of knowledge, and of the feare of the Lord, and ſhall make him prudent in the feare of the Lord; for he ſhall not iudge after the ſight of his eyes (that is, by ſuperficiall and ſlight ſhewes) neither reproue by hearing of his eares, (that is, by heare-ſay, and flying reports) but with righteouſnes ſhall he iudge the poore.
Firſt, he that will deale wiſely, muſt worke by knowledge Reaſons. 1 and certaintie, which can neuer be attained vntounto by meere coniectures (becauſe falſehood at the firſt glance ſeemeth to carrie the colour of truth) but by manifeſt information and proofe, whereby the equitie of eueryevery cauſe is to be made apparant and euident.
Secondly, they that are giuen to be ſuddaine with their lips, before that matters be duely ripened to their eares, doe many times ſuddainely more hurt to themſelues and others, then afterwards they can well heale againe with their moſt mature deliberation. It is not ſo eaſie to recouer the credit of wiſedome, truth and equitie, as to incurre the cenſure of follie, falſehood, and iniquitie. Neither can we ſo ſoone retract mens mindes from an hard opinion of thoſe perſons, or cauſes, which we vniuſtly depraue, as we can iniuriouſly induce them to an euill perſwaſion thereof.
Reproofe of diuers that hauehave nimble and light tongues, and Vſe. can readily ſay whatſoeuer commeth into their minde, which doe greatly delight to babble and reaſon, though that which they pronounce be vaine and friuolous, yea diuers times erronious, vngodly, and wicked. And yet are ſo preſt and readie to ſpeake, that they cannot ſuffer an other to end his tale, yea hardly to beginne it, who notwithſtanding expect applauſe and commendation for their great wiſedome and iudgement. But if theſe be wiſe, then Salomon was very ſillie in condemning their courſe; and if Salomon were indued with knowledge and vnderſtanding, theſe may worthily be reputed fooles without iudgement.
And to paſſe by them that take aduantage at a clauſe of a ſaying, and apprehend not the ſentence, or ſtumble at words, not regarding the meaning, as the malicious cauillers did, which put no difference betweene the temple of Chriſt his bodie, and the temple of ſtone) they are hereby controlled,2. Pet. 2. 12. and that ſharpely, which ſpeake euill, as Peter ſaith, of the things which they know not: and ſo much more they which not onelyonly ſpeake euill, but paſſe a ſentence of condemnation: which are not onelyonly headie to condemne, but alſo haſtie to inflict puniſhment vponupon their innocent vnderlings. So dealt Paſhur Ier. 20. Act. 23.with Ieremie, and Ananias with Paul: but ſo would not Iob deale with his people, though of his owne familie, though bondmen,Iob. 31. 13. though handmaides, though neuer ſo meane and abiect: hearing they ſhould hauehave, and iuſtice they ſhould finde: if their cauſe proued good, their intreatie ſhould not be bad.
Inſtruction to follow the precept of Saint Iames, who admoniſheth eueryevery man to be ſwift to heare, and ſlowe to ſpeake. He that is moſt talkatiue and readie to obiect, is alwaies leaſt attentiue, and negligent to learne: and he that is moſt ſilent,Iob. 32. vntill it be time to ſpeake, will like Elihu in the booke of Iob, be beſt able to ſpeake to the purpoſe, when time requireth. By ſuch ſhall a good cauſe be well maintained, falſehood and errours diſcouered, the truth iuſtified, the companie edified, and their owne wiſedome and knowledge made manifeſt to thoſe that heare them.
Verſe. 14. The ſpirit of a man will beare out his infirmities, but a wounded conſcience who can beare?
THe ſpirit of a man] his heart being in a comfortable eſtate by the ſight of Gods fauour, and the teſtimonie of a good conſcience, will beare out his infirmities, maketh him to ſuſtaine with patience, and ſome cheerfulnes, manifold paines and diſeaſes of the bodie, and all outward croſſes whatſoeuer: but a wounded ſpirit who can beare? but when the ſoule is caſt downe, and as it were broken with the apprehenſion of Gods indignation, none can endure the horror and anquiſh thereof, nor any thing raiſe it vp, and giuegive comfort to it, but God alone.
¶ No trouble or affliction is too heauie for a patient and cheerfull Doct. 1 heart to vndergoe.
If neceſſities, if diſtreſſes, if ſtripes, if priſons, if tumults, had2. Cor. 6 4. bene of force to make a faithfull man to fall, the Apoſtle Paul would not hauehave bene able to ſtand ſo conſtantlie as hee did; for all theſe hee patientlie ſuffered, for the honour of his miniſterie. And though Dauids calamities, by the rapes, inceſts, murders, and rebellions, committed in his owne familie, and euen by his owne Children, were as grieuous and painefull, asPſal. 51. 8. broken bones: yet when his ſoule did feele Gods fauour and goodneſſe towards him, hee was not out of hope to recouer againe his former comfort and ioyfulnes.
This might be further exemplified by Iob, by Iacob, and manie others, eſpeciallie thoſe worthie martyrs, whome the Apoſtle propoſeth for examples to the Hebrewes, who were tryed by mockinges and ſcourgings: yea more-ouer, by bondes and priſonment. They were ſtoned, they were hewen aſunder, they were Heb. 11. 36. 37.tempted, they were ſlaine with the ſword, they wandered vp and downe in ſheepes-skinnes, and in goates-skinnes, being deſtitute, afflicted, and tormented.
Firſt, being iuſtified by faith, and at peace with God, their Reaſ. 1 faith and power doth obtaine a diuine power from God, and that cauſeth heauie burthens to be borne, as though they were light▪ and bitter potions to be ſwallowed downe, as though they were ſweete and pleaſant.
Secondly, they looke to the end which the Lord doth aime at in all their tribulations, and that is their profite: and the effect that will enſue therevpon at the laſt, and that is their eternall bleſſednes.
Inſtruction for them that feare God, not ſo much to forefeare Vſe. afflictions and troubles, as if the weight and loade of the ſame would cruſh them to pieces. Whatſoeuer can befall anie godly man, depending on the goodnes of God, touching his health, ſtate, ſafetie, friendes, or any thing that doth externallie concerne him, is but a tollerable infirmitie, as Dauid found at Ziglag, when his goods were gone, his Cittie brent, his wiues taken captiues, together with his Children, his friendes become his foes, and his life in imminent danger: for they were about to ſtone him, and yet in all this extremitie, he is ſaid to hauehave comforted himſelfe in the Lord his God. Now hee thatSam. 30. 6. was ſo prouident for Dauid, to aſſiſt his heart with helpe and power in his aduerſitie, will not be careleſſe for the reſt of his people, as to leaue them deſtitute of aide and ſuccour in their diſtreſſes. If hee lay yokes on their neckes, and burdens on their ſhoulders, hee will either make their yoakes and burdens to be light and eaſie, or elſe their neckes and ſhoulders to be ſtrong and mightie. And therefore ſo much diſtemper as any man breaketh into in his afflictions, ſo much defect he bewrayeth of the vigour, and fortitude of the ſpirit.
¶ But a wounded ſpirit, &c. The horror of a terrified conſcience Doct. 2 is an importable burden.
The bodie in his health and ſtrength, with all the delectable things that ſence doeth delight in, is vnable to ſupport, and yeeld refreſhing to the ſoule afflicted, as the ſoule in her peace and tranquillitie doth animate and cheriſh the bodie diſeaſed. The anguiſhes and agues of diuers godlie men, being ſtrongly aſſaulted with feares, and temptations, as of Iob, and Dauid, and Christ eſpeciallie, doe giuegive a cleare teſtimonie to the truth of this point: and the vnvtterable gripings, and deſperate horrors of the wicked, doe make it vndoubtedly certaine and manifeſt. How miſerablie was Balſhazzar affrighted, and racked with terrors in the midſt of his cuppes, at his ſumptuous banquet, notwithſtanding the greatnes of his power, the maieſtie of his place, the largenes of his dominions, the gorgiouſnes of his buildings, the plentie of his plate and treaſures, whereofDan. 5. much was now before him, and the multitude of his friendes, whereof manie now were with him?
It ſhalbe needleſſe here to dilate the caſe of Caine and Iudas, of whome, the one reſtleſlie purſued himſelfe from place to place on earth, and the other poſted to the tree with all haſt poſſible, to ruſh with ſpeedines into hell.
Firſt, they looke vponupon the angrie countenance of God, and apprehend his irefull indignation, & that is ſo immeaſurablie Reaſ. 1 fearefull and terrible, as neither man nor Angell can poſſiblie ſuſtaine it. Fall on vsus mountaines (ſay the mightie men, in the Reuelation,) hide vsus, ô Rockes, (ſay the Kings and Chiefetaines,)Apoc. 6. 16. 17 from the preſence of him that ſitteth on the Throne, and from the wrath of the Lambe. For the great day of his wrath is come, and who can ſtand?
Secondlie, the guilt of ſinne is a moſt grieuous vlcer for their hearts to feele, and an hideous obiect for their eyes to ſee, and yet it is alwayes before them, and continually within them. No debt, though of millions, and to the cruelleſt creditor in all the world, is ſo dangerous, as deadly ſinne: no writte is ſo ineuitable as the curſes of Gods holie Law: and no arreſt is ſo vncomfortable and irkeſome, as the biting accuſations of the conſcience.
Thirdly, the continuall perill of death, of hell, and condemnation, doth maruellouſlie diſmay them, in ſo much that life it ſelfe, which all liuing creatures ardentlie deſire to retaine, and all the delights and priuiledges thereof, are of no eſtimation and value with them: the violent dread of deſtruction, draweth them often, to ſeeke their deſtruction with violence.
Inſtruction to price the peace of a good conſcience at an Vſe. higher rate then all bodilie bleſſings, and earthlie commodities, as health, wealth, wit, reputation, authoritie, dignitie, kinde friends, proſperous children, and all other deſireable gifts that are but temporarie: if it hauehave them ioyned with it, be thankfull for theſe, but more for that: if it be beſtowed alone without them, be content with that, and murmure not at the defect of theſe.
Secondly, beware how thou pearce thy ſoule with knowne and wilfull trangreſſions, leaſt thou make a wound therein, which in the end may prooue vnſufferablie painefull, and vncurablie deſperate. Which miſchiefe, the better to preuent, let euerie man often examine his wayes, and get pardon for his ſinnes, and purging from them, before they exulcerate, and breake forth into ſuch pernicious malladies. And it is verie needfull to profite by, and make good vſe of more gentle and milde corrections, that euerie affliction bring vsus to ſome humiliation, by the finding out of our offences, and the vnfained acknowledgement of them.
Laſtly, ſithens the ſtate of them that are laden with the poiſe of a troubled conſcience, is ſo full of calamitie, ſo wofull and lamentable, what merciemercy and compaſſion is therefore to be ſhewed vntounto them? Are they not much to be borne with, euen in their infirmities, pittied, prayed for, and comforted, and not reproched, deſpiſed, and laughed at? Who art thou which ſhaking thy head at their feares, doubts, and diffidence, canſt truelie ſay, I ſhall neuer drinke of this cuppe, this miſerie ſhall neuer fall vponupon me? And if thou in that ſtate wouldeſt not hauehave affliction added to thy ſelfe afflicted, then cauſe not them to be made more ſorrowfull, which are alreadie well-neare ouerwhelmed with ſorrow.
Verſe 15. The heart of the prudent poſſeſſeth knowledge, and the eare of the wiſe will ſeeke after vnderſtanding.
THe heart of the prudent poſſeſſeth knowledge,] hee that is acquainted with the ſtate of his owne ſoule, and diſcerneth how precious and fruitefull, and needfull vnderſtanding is, will not content himſelfe to hauehave wiſedome in his eares, or head, or lippes, but layeth it vp in his heart, as his chiefe treaſure, and the eare of the wiſe ſeeketh after vnderſtanding: he laboureth to increaſe knowledge and grace, adding dailie therevnto, by harkening as much as he may, to all ſound and wholeſome inſtructions.
Hee that would be wiſe to ſaluation, muſt applie both his Doct. 1 heart and eares to Gods holy word. Wiſedome expecteth both theſe at the hands of her children, and ſchollers, and conditioneth with them, that they ſhall be without neither, if they will enioy her, and her graces. My ſonne (ſaith ſhe) if thou wilt receiue my words, and hide my commandements within thee, and cauſe Prou. 2. 1. 2. 3.thine eares to hearken to wiſedome, and incline thine heart to vnderſtanding, then ſhalt thou vnderſtand the feare of the Lord, and finde the knowledge of God. There more ſhall be ſpoken of this matter.
¶ And the eares of the wiſe, &c. They that hauehave the beſt knowledge, Doct. 2 are the moſt willing to learne more. See chap. 9. v. 9. doct. 2.
Verſe. 16. The gift of a man inlargeth him, and leadeth him before great men.
THe gift of a man] not the good qualities that are in him, and the graces which he hath receiued, but the preſent that he bringeth, and the reward that he beſtoweth, inlargeth him, and leadeth him before great men, maketh roome for him, and procureth him acceſſe to the preſence of them that are in high places, and of great authoritie, from whom alſo he getteth countenance and fauour, whether his ſuite be equall, or vnlawfull. See chap. 17. v. 8.
Verſe. 17. He that is firſt in his owne cauſe is iuſt: then commeth his neighbour and maketh inquirie of him.
HE that is firſt in his owne cauſe] he that is in a controuerſie, ſpeaketh firſt, before the magiſtrate, arbitrator, or any other to whom it belongeth to heare the matter, is iuſt, ſo pleadeth for himſelfe, and ſetteth ſuch colours vponupon his cauſe, that he ſeemeth to be very righteous: if he be plaintiffe, that his informations be equall, and waightie, if defendant, that his apologie is good, and he innocent. Yet is not this to be vnderſtood of eueryevery one that hath the firſt place of ſpeech: for righteous men doe many times begin the declaration of the cauſe, or defence of themſelues, and be found vpright and faithfull both in the entrance and end of the ſtrife: but it is ment of falſe fellowes, that reſpect not what they may warrantably auerre with truth, but what they can audaciouſly affirme with impudencie. Then commeth his neighbour, and maketh inquirie of him, he that in the ſecond place, or afterwards is to make anſwere vntounto him, or reply vponupon him, confuteth his allegations, detecteth his falſehood, and conuinceth him, of indirect and naughtie dealing.
¶ A bad cauſe commonly hath aduantage at the beginning, Doct. and a good cauſe preuaileth in the end.
So it fell out betweene Ioſeph, and his miſtris; betweene Micaiah, and the falſe prophets: betweene Mordecai, and Hamon: betweene Paul, and Tertullus: betweene Chriſt, and the phariſes: betweene the Goſpell, and poperie.
Firſt, wicked men that maintaine euill cauſes, are ſhameleſſe Reaſons. 1 to ſpeake lies, and diuers that heare them, are readie to beleeue lies, vntill the truth doe euidently refell them.
Secondly, God in his prouidence doth ſo diſpoſe of it, that his people may be the better humbled: that they may be drawne to ſeeke his helpe, and that his hand may be ſeene in their proſperous ſucceſſe at the laſt. Vſe.
Inſtruction to rulers and iudges, and eueryevery one to whom authoritie is committed, to lend the eares aſwell to the one ſide as the other, before they condemne or acquite either of them: and that they proceed as they finde the matter confirmed or confuted by due proofes, and not as they heare it affirmed, or contradicted by bare words: for our prouerbe is as true as common: One tale is good, till an other be heard. And this may alſo admoniſh all men to take heede how they garniſh bad cauſes with artificiall colours, as vaine women paint their withered faces to make them ſeeme very faire and beautifull: the breath of truth will at the laſt blowe vponupon them, whereby their hew ſhall be changed, that eueryevery one ſhall ſee their deformitie, not by hauing a disfigured vizage, but a diſhoneſt behauiour. Though they thriue in their practiſes for a time, yet it is impoſſible for them to ſucceed well in their euil waies for euer: either their neighbours, one man or other, will lay open their falſehood and faultines to the eyes of the world in the day of their conuiction, or elſe the Lord will bring their leaudnes to light, before men, and Angells, and all the world, at the day of iudgement.
Verſe. 18. The lot cauſeth contentions to ceaſe, and maketh a partition amongst the mightie.
HE declareth the true, and right vſe of a lot, by telling what … done, for that which ought to be done: namely, in difficult and doubtfull cauſes, which cannot otherwiſe be well determined, and where in diuiſion men cannot agree betweene themſelues what part eueryevery one ſhould hauehave, that then they be ſatisfied with that which the Lord by lot doth after a ſort, award vntounto them. And he makth ſpeciall mention of the mightie▪ that it ſerueth to compound their controuerſies, becauſe that when they contend, by reaſon of their power, and ſtrength, and ſtout ſtomacks, they greatly damniſie one an other.
¶ Then a lot is lawfully vſed, when it either procureth or preſerueth Doct. peace, and equitie.
For the auoyding of partialitie, wrong, ſtrife, and murmuring, the Iſraelites are commanded by Moſes, and ordered by Ioſhua, to inherit the land of Canaan by lot, according to their families: Numb. 33. 44.to the more, ſaith he, ye ſhall giuegive more inheritance, and to the fewer, the leſſe inheritance. Where the lot ſhall fall to any man, that ſhalbe his: according to the tribes of your fathers, ye ſhall inherit.
When Saul by lot was choſen to be king, there was no occaſion1. Saul. 10▪ giuen, or taken, for ought that we read, that any other ſhould ſtand vp againſt him to get the place, or thinke himſelfe vnworthily reiected, that he was not choſen. And ſo Act. 1 when the lot for the Apoſtleſhip fell on Matthias, Barſabas forthwith gaue place vntounto him, and all the reſt acknowledged the election to be from the Lord.
Firſt, God himſelfe hath inſtituted and appointed it, his ordinance Reaſons. it is, and not mans inuention, and to this end deſtinated by him, that iuſtice and concord might be maintained, where they are planted: and repaired againe, where they are violated.
Secondly, the hand of his prouidence hath the direction of it, as we hauehave alreadie ſeene in the ſixtenth chapter: The lot is Prou. 16. 33.caſt into the lap, but the whole diſpoſition thereof, is of the Lord.
Inſtruction that we neuer deale with a lot, but vponupon iuſt Vſe. cauſe, when need ſo requireth, and in due manner, as is ſeemely, and fit for the exerciſe thereof. Beware that it be not friuolouſly peruerted to ſports and trifles, and eſpecially to doe wrong and iniurie, as the ſouldiours did to winne Chriſt his veſture, and Haman, in ſeeking thereby a luckie time to deſtroy all the Iewes. And whoſoeuer vponupon ſerious and weightie affaires ſhalbe lawfully occaſioned to vſe it, let them commit the ſucceſſe to the prouidence of God, by praier, and ſubmit themſelues to his determination, with contentment. It was found by lot, that Acham by tranſgreſſing the commandementIoſhua. 7. of God, concerning the execrable, and conſecrated things, had deſerued to die, and was accordingly to be puniſhed with death: he nothing gaineſaied the teſtimonie of God therein, but yeelded himſelfe to be an offendour, and to ſuffer the puniſhment that his offence demerited.
And ſo much did Ionah likewiſe, and more then that, (though the Lord more ſpared, and miraculouſly preſerued him) for when the lot conuicted him to be the man,Iouah. 1. 12. for whoſe ſake that boiſterous and dangerous ſtorme was raiſed, himſelfe paſſed ſentence of death and drowning vponupon himſelfe, and required the heathen marriners to doe execution.
Reproofe of them which inuert this good and vſefull ordinance, Vſe. and make it ſerue for euill and hurtfull purpoſes, as they doe, that giuegive themſelues to carding and dyeing. Doe they ayme at this, that eueryevery one, as neare as may be, ſhall hauehave and hold his owne? or doe they not aduenture eueryevery one the loſſe of his owne vnthriftily, to get an other mans, though it were his whole patrimonie, without due conſideration, vnrighteouſly? Is this an euen and equall, and indifferent forme of making partition? And how well they be content to depart with that which the dice doth allot them to loſe, and how much peace is ſpred among them, and how great contention… are pacified, may appeare by their frownings, and frettings, when their full bagges hauehave emptied their ſtomacks into their fellowes pockets, yea by their brawling, ſwearing, and curſing, and many times by their challenges, quarrels, and combats.
Verſe 19. A brother offended, is harder to winne then a ſtrong Citie: and their contentions are like the barre of a Pallace.
A Brother] a naturall brother, a neare kinſman, a kind friend, offended, alienated by wrongs receiued, or imagined to be done vntounto him, from him whome hee ſo much affected before, is harder to winne then a ſtrong Citie, will with more difficultie be brought to firme and vnfained reconciliation, then a Citie well defenced, can be vanquiſhed and taken. And their contentions, their ſtrife, and ſuites, are like the barre of a Pallace, ſtrong, and vehement, and muſt with no leſſe a doe be pacified, whiles their power ſerueth them to purſue one another, then the mightie iron barres, whereby the gates of a Caſtle, Fort, or great building, are ſhut in, and kept ſafe, may be broken, or cut in ſunder. But this is to be vnderſtood of vnregenerate and fleſhlie men, or of Gods ſeruants ſo farre as they be carnall, and not otherwiſe: for it is a commendation that is giuen to the godlie, by Saint Iames, that their wiſedome which they receiueIam. 3. 17▪ from aboue, maketh them peaceable, gentle, and eaſie to be intreated.
¶ The more neerly men are knit together, the more grieuous Doct. the breach is, when farres doe growe betweene them.
Their friendſhip not ſo much ſeames-ript, as torne in the whole cloth: the ſinewes of their louelove are cut in ſunder, rather then the skinne of it broken.
Examples we hauehave hereof, of thoſe that hauehave bin wicked on both ſides, as Abimelech, and the Sh…om… Iſh…oſheth, and Abner: Ahaſhuerus, and Vaſh… firſt, & Haman afterwards: and ſo in like manner of Abſhalom and Amnon. Experience alſo may be ſeene, in ſuch as hauehave bene vnited with the bands of nature, and diſioyned by the difference of religions, though peraduenture they may both make profeſſion of the ſame, the one in fraude, the other in faithfulnes: Such were Caine and Abell, Eſau, and Iacob: Iacobs elder ſonnes before their conuerſion, and Ioſeph.
How extreamely the worſe of theſe maligned the better, euerie man may reade, and how implacable the wicked of them were to the godlie, till the Lord by grace or prouidence, appeaſed them, is euident in the Scriptures.
Firſt, when men be of the ſame bloud, and of a contrarie Reaſons. 1 ſpirit, and behauiour, the enuie groweth the greater, and the malice more violent from the vngodlie againſt the righteous, becauſe the goodnes of them that be neere vntounto them, doth verie much diſgrace and condemne their ſinfulnes and rebellion. And therefore they reuenge it with vnnaturall and barbarous fiercenes: ſometimes the brother betraying the brother to death: and ſometimes the father the ſonne: and ſometimes the Mat. 10. 21.children riſing againſt their parents, and cauſing them to die, as our Sauiour teſtifieth.
Secondlie, where there hath bene a great league of kindenes, and much louelove betweene them, there when then they fall to variance, their expectations be deceiued, and that good opinion and hope that one had of the other, & then all things are taken in the worſt part, as Ahaſhuerus dealt with Haman: & then the remembrance of all former familiarities, & curteſies, do aggrauate the new riſen offences, as Dauid did iuſtly obbraide Achitophel. There is no ſurfeit more dangerous and hurtfull, thenPſ. 55. 13. 14. to hauehave the ſtomack annoyed, and ouercome of ſuch meates as a man was wont moſt to like of.
Inſtruction to vſe our brethren and friends with all good reſpects, Vſe. as whereby we may tye their louelove the faſter vntounto vsus, and not giuegive cauſe that it ſhould be ſeparated from vsus. And better it is to beare ſome wrongs, then by taking of eueryevery offence, to imbitter our owne hearts and theirs, to the ruine of our amitie and friendſhip. Abraham choſe rather to depart from much of his right, then that he would loſe anie of his nephew Lots louelove, or be at a difference with him. And if our friends and brethren be eſtranged from vsus, the harder it is to reconcile their good affection, the greater diligence is to be vſed in effecting of it. If we hauehave treſpaſſed againſt them, let vsus confeſſe it: if they hauehave bin miſinformed againſt vsus, let vsus cōfute it: if ought be doubtfull, and is miſinterpreted, let vsus explaine it: and when we hauehave done all that we can do to recouer their good wil, by wiſdome, meekenes, patience, curteſie, and kindnes: let vsus deale with the Lord, as Iacob did concerning Eſau, that hee will bowe and incline their hearts vntounto vsus, if their fauour and friendſhip be expedient for vsus.
Conſolation to them that beeing iniuriouſlie intreated with wrongs, and indignities, will either not take an offence, or eaſily remit it. It is grace which begetteth in them that facilitie and mildnes, corrupt nature neuer yeeldeth ſuch fruit. Such a ſpirit had Ioſeph, when he was ſo mercifull to his brethren that had bene ſo malicious. Such a ſpirit had Moſes, that was meeke towards Aaron, and Miriam, which had vniuſtlie murmured againſtNumb. 12. 13. him. And ſuch a ſpirit had Ieſus Chriſt, and the fountaine of the ſame, is hee that pardoned his enemies, and prayed for them, and dyed for them.
Verſe. 20. With the fruit of a mans mouth ſhall his bellie be ſatiſfied, and with the increaſe of his lippes ſhall hee be filled.
WIth the fruit of a mans mouth] with thoſe wordes which the mouth of a man vttereth, be they good or bad, as the tree yeeldeth her fruit, be it ſweet or ſower, ſhall his bellie be ſatisfied, he ſhall be as it were, fed with ioy, or ſorrow, and with the increaſe of his lippes, according to thoſe ſpeeches which the lips vſe moſt to deliuer, wholſome, or hurtfull, as the groūd ſendeth forth her crop of corne or weeds, ſhall he be filled, he ſhal either hauehave great welfare, or great woe, many bleſſings, or many iudgements. Almoſt the ſame words are in the 12. chap. ver. 14.
Verſe 21. Death and life are in the power of the tongue, as eueryevery one delighteth to vſe it, hee ſhall eate the fruit thereof.
THis verſe in part, containeth an explication of the former, ſhewing what is that ſatisfying, & filling, which is there mentioned, that it extendeth to all miſerie, euen to the verie death of the wicked, which abuſe their tongues to euill, & to all happines, euē to life it ſelfe, & that euerlaſting, (as is alſo meant of the contrarie) of the godlie, which vſe their tongues aright, both which are ſaide to be in the power thereof: that is, the peruerting, or well ordering of the ſame, is effectuall, either for deſtruction or ſaluation: and yet this force is not in the pronouncing of wordes, but in th' affection from which they conſtantly proceed, and as eueryevery one delighteth to vſe it: ſo hee ſhall eate thereof. Hypocrites ſometimes doe make faire ſhowes, but their hearts and lippes accord not together, and therefore their ſmooth ſpeeches tend not to life: and godly men ſometimes forget themſelues, but they take not pleaſure in euill ſpeaking, and therefore they ſhall not be deſtroyed, though they may be corrected. See Chapt. 13. verſ. 3.
Verſe 22. Hee that findeth a good wife, findeth a good thing, and obtaineth fauour of the Lord.
HE that findeth a good wife,] which being himſelfe a good man, hath, and ſeeth, and inioyeth the benefite of a good, wiſe, and faithfull wife, findeth a good thing; which ſhall be for his helpe and comfort; and obtaineth fauour of the Lord, receiueth a teſtimonie of his louelove, in beſtowing ſo great a bleſſing vponupon him: and ſo doth a godlie woman, that findeth a good and gracious husband.
¶ They onelyonly ſpeede well in marriage, whom God maketh the Doct. match for, in merciemercy. This will more plainely appeare in the verſe of the next Chapter.
Verſ. 23. The poore ſpeaketh with ſupplications: but the rich anſwereth roughly.
THe poore] he that is in miſerie, in perill, in feare, or ſubiection, ſpeaketh with ſupplications, ſubmiſſely, and lowely, to the wealthie & mightie, beſeeching him in hūble manner, and reuerent termes, eſpecially when he hath any ſuite vntounto them. But the rich anſwereth roughly: he that hath abundance of goods, or is in authority, not onelyonly reiecteth the poore petitioner contemptuouſly, with a churliſh deniall, but otherwiſe alſo is proud and inſolent in his ſpeeches. Commonly thus it is, but yet not alwaies: for ſome of the loweſt ſort ſpeake diſdainfully, & ſome great perſonages behaue themſelues curteouſlie.
¶ Affliction and a lowe eſtate, is a meanes to bring men to Doct. lowly behauiour. We hauehave Naomy, and Ruth, the woman of Canaan, and many others, for precedents hereof, among theExodus 9. 27 1. King. 20. 32. Heſt. 7. 7. godly: and Pharao, Benhadad, Haman, and diuers of the ſame crew, for experience of this, among the wicked.
Firſt, the hearts of them that are wiſe and godly, are taught Reaſons. to ſtoupe to their eſtates, and to ſhewe humilitie towards thoſe by whoſe hands they hope that the Lord will miniſter helpe vntounto them. For it is the direct way to moue other men to be mercifull, and to make themſelues capable of merciemercy.
Secondly, euen of them that be vnregenerate, ſome be cruſhed with penurie, & calamities, that they hauehave no ſtomacke to be ſturdie: and ſome be awed with dread and danger, that they dare not ſhew themſelues arrogant: and ſome be led with art, and pollicie, to ſtirre vp men to commiſeration, with the pretence and appearance of ſubmiſſion. On the other ſide, great poſteritie occaſioneth men like bulles laden with fleſh, and fatnes, to be loftie in minde, and fierce of behauiour; Amaziah, 2. Chron. 25. 15.who after his ſucceſſe againſt the Edomites, diſdained to be ſpoken too, though of a Prophet, and therefore commanded him ſilence, and that with threates of preſent death, vnleſſe he deſiſted. And fooliſh Naball, in the plentie of his goods, and good cheare, was as drunken with pride, as with wine, and therefore1. Sam. 25. he falleth to roaring, and bellowing at Dauid, and his equall requeſt which he vouchſafed ſo humblie to make vntounto him, by his meſſengers. And what maruaile is it that they take on in this manner, when they ſtand in no feare, neither neede, as they ſuppoſe, of any? When they deſpiſe, and ſet naught by all, as contemptible perſons, in compariſon of themſelues? when they imagine their depth and wiſedome to be nothing inferiour to their wealth and riches?
Inſtruction not to abhorre pouertie with ſo grieuous deteſtation, Vſe. ſeeing it may helpe vsus to knocke off the hornes of our pride; nor to ſeeke for wealth with ſo greedie a deſire, ſeeing that it commonly worketh ſuch great inhumanitie. Though the one frowne at thee with a grimme countenance, yet being well vſed, it helpeth thee againſt thy greateſt enemie: and though the other ſeeme to ſmile vponupon thee with a fleering face, yet being too much made of, it proueth a cruell tyrant. The former maketh men many times meeke, and amiable; and the latter cauſeth them to be fierce, and hatefull: that leading them to ſobrietie, this driuing them into a frenzie, inſomuch as like mad men, they fall to rauing, and raging. Yet ſith moſt that be lowe brought, can for a time crouch vntounto thoſe that may either helpe, or hurt them, it is not to be taken for a certaine note of grace and humilitie, to yeeld ones ſelfe ſubmiſſiue to men, in that eſtate, vnles they caſt down thēſelues alſo before the Lord. We hauehave ſhewed before, that proud Pharao could intreat Moſes to pray for him in his miſerie, & ambitious Hamā could downe vponupon his knees to Eſter, in his perill: and boaſting Benhadad, could put a rope about his necke, & be ſeruāt himſelf to Achab in his ouerthrow, when his ſtate and life did lie in Achabs hand.
Reproofe of them that being poore, are yet nothing the Vſe. leſſe proud, and arrogant, whoſe haughtie mindes, and inſolencie, cannot be brought downe by beggerie it ſelfe: be it knowne vntounto them, that they walke ſtubbornely againſt the Lord, as Moſes witneſſeth, and therefore the Lord will walke ſtubbornely againſt Leuit. 26.them, as himſelfe doeth threaten: let them looke for ſeuen plagues more, and ſeuen times greater, vntill they be either humbled, or deſtroyed. If they ſet themſelues to wreſtle with him, by deſpiſing his iudgements, he will either giuegive their hearts the fall, by working repentance, and humiliation in them, or their ſoules and bodies the foyle, by executing plagues and damnation vponupon them.
Verſ. 24. A man that hath friends, ought to ſhew himſelfe friendly, for a friend is nearer then a brother.
A Man that hath friends] which is beloued of, and receiueth fauours and benefites from others, ought to ſhewe himſelfe friendly, to entertaine, hold, and requite their friendſhip by all good duties. He is not onelyonly to take heede leaſt by any ſtrangenes, and offering of diſcourteſies, he loſe their likings, but to indeuour by all ſignes and pledges of good will, to knit their hearts faſter and faſter vntounto him. For a friend, an vnfained wel-willer, which beareth Chriſtian affection vntounto him whom he loueth, is nearer then a brother, is more faithfull and conſtant in miniſtring helpe and comfort, then an ordinarie kinſman, or meere naturall brother.
¶ It is in vaine for him to expect conſtant kindneſſe from others, which is careleſſe to performe duties to others.
We commonly ſay, and ſee it dayly to be true, that it is an Doct. eaſie matter to get a friend, but hard to keepe him, becauſe the hauing of him, is a benefite offered out of an other mans good will, but the holding of him is the worke of our owne wiſedome. When Naomy & Ruth were vnited together in louelove, and affinitie, the Scipture noteth how prouident the one was for the good of the other, Ruth labouring to get foode for Naomy, and Naomy ſeeking to get a good match for Ruth, and both of them imployed all their might, and meanes, for the preſeruation of their mutuall ſocietie, and welfare.
Firſt, to be louingly dealt with, and not to deale louingly, is Reaſons. 1 a thing diſpleaſing to the Lord; and all the curteſies that they by his prouidence hauehave receiued at mans hands, remaine vponupon their ſcore; and by his iuſtice will be exacted at their hands.
Secondly, the kinder any friend is, and not regarded, nor anſwered again with kindnes, the greater indignitie he eſteemeth the contempt of himſelfe to be, and is the more prouoked againſt him that is ſo vnthankfull.
Inſtruction to neglect no good office, whereby our friends Vſe. may feele how well we affect them, and how firme and faithfull our louelove is towards them. Are they in affliction? Mourne with them, pray for them, miniſter counſell, comfort, and helpe vntounto them. Are they in proſperitie? Reioyce thereat, and wiſh, and further the continuance of the ſame. Ioyne together as opportunitie ſhall ſerue, in all Chriſtian exerciſes, in calling vponupon the name of God, in ſinging of Pſalmes, in hearing of Sermons, in reading of the Scriptures, in godly conferences, which may build vp the conſcience. Be fayling in no dutie of kindnes and curteſie. Entertaine or ſalute one an other, with cheerfulnes, if preſent: either viſite, or ſend tokens one to an other, if abſent: defend the credit, and maintaine the cauſe & innocencie of one an other whereſoeuer. Other vſus…s, ſee chapter. 17. v. 13. and in the nintenth verſe of this chapter.
For a friend, &c The bands of grace, are more ſure and firme, then thoſe of nature.
When Dauids owne brethren who were like to riſe by his preferment, enuied, and maligned him, that faithfull Ionathan who was to be debaſed thereby, claue conſtantly, and inſeparably vntounto him. And to this purpoſe tendeth that promiſe of our Sauiour to them, that for his ſake, and the Goſpells, ſhould be diſſeuered from fleſhly brethren, or ſiſters, or fathers, or moth…rs, Mar…. 10. 29. 30.that they ſhould be prouided of other Chriſtian friends in their places, which ſhould doe much more for them then euer they would. For the fidelitie of godly friends, ſee chap 17. v. 17. and the inſtabilitie of carnall kindred, will appeare in the next chapter, Verſe. 7.