A PLAINE AND FAMILIAR EXPOSITION OF THE Fifteenth Sixteenth and Seuenteenth Chapters of the Prouerbs of Salomon CERVA CHARISSIMA ET GRATISSIMVS HINNVLVS LONDON Printed by THOMAS HAVELAND for THOMAS MAN 1609. TO THE RIGHT VVORshipfull our approoued good friend ERASMVS DRIDEN Esquire Grace and peace be multiplied SIR hauing had long experience of your Christian and constant loue and fauour as also of your willingnes to read our bookes and your godly wisdome to iudge and discerne of all that you read we are bold to offer vnto your worship this testimonie of our vnfained thankfulnesse and to craue your fauourable patronage for the same Our former writings comming only as strangers yet alwaies found all good and kinde entertainment at your hands Therefore we cannot doubt but that this present treatise shall be welcome and well accepted not only for that it is like to the former for matter and manner but also because it shelters it selfe vnder your name and in speciall manner craueth our countenance And thus beseeching almightie God to blesse and prosper the faithfull indeuours of all that truly seeke the peace and welfare of his Church and daily more and more to multiplie his gratious mercies vpon your selfe your godlie wife and hopefull familie wee humblie take our leaue Yours in the Lord to be commanded John Dod Robert Cleauer TO THE READER THis briefe and summary collection of all the doctrines of the 9 10 11 12 13 14 15 16 and 17. Chapters of the Prouerbs which was intended for priuate vse I haue thought good with the Authors consent to prefix vnto this booke as that which I hope may be vsefull for many for by this direction those that cannot read all may make choice of that which most concernes them and those that haue read all may more easilie finde that againe which most contents them The reason why some verses with the doctrines are omitted is because they haue beene handled before A briefe Recapitulation of all the Doctrines of Mr. Cleauers bookes on the PROVERBS CHAPTER IX Verse 1. Doctrine 1. AL true wisdome is contained in the holy word of God Doct. 2. It belongeth onely to Christ both to build and beautifie the Churcb Doct. 3. The best way for good safetie is to become a faithfull Christian. Verse II. Doct. 1. The best cheere is that which is made for the soule in Gods house Doct. 2. It is not the wit of man but the wisdome of God that doth make the word comfortable Doct. 3. Gods fauour and grace is alwaies ready to bee found when it is faithfully sought Verse III. Doct. 1. They that will come to saluation must be brought to it by the ministerie Doct. 2. Christ Iesus hath appointed the preaching of the Gospell to be most publike that all might be instructed by it Verse IV. Doct. Ignorance should not hinder vs from hearing the word but incite vs to it Verse V. Doct. It concerneth vs duly to embrace the mercies of God when he doth offer them vnto vs. Verse VI. Doct. When we begin to cleane to God and good men wee must foortwith breake off all league with wicked men Verse VII Doct. The most faithfull Ministers are commonly exposed to greatest reproches Verse VIII Doct. Christian counsell is not to bee offered to an obstinate sinner Verse IX Doct. 1. The best men must be admonished Doct. 2. It is a note of a man that is truly religious to increase in grace and vnderstanding Verse X. Doct. 1. No man can be truly wise before he be vnfainedly religious Doct. 2. Sound knowledge is the mother of true deuotion Verse XI XII Doct. 1. Grace prolongeth mens daies on earth Doct. 2. Christians are most prouident to procure their owne good prosperitie Doct. 3. The wicked are most their owne foes Verse XIII Doct. 1. It is not a sure note of a good cause to bee set foorth with many words Doct. 2. So farre as any man giues himselfe to be an agent for sinne so farre he bewraieth his owne ignorance Verse XIV Doct. 1. Great men without grace are as much subiect to sinne and follie as poore men Doct. 2. Great meetings are seldome without the companie of sinfulnesse and Satan Verse XV. Doct. So soone as any one begins to seeke God the diuell and diuellish men will be ready to turne him out of the way Verse XVI Doct. Ignorant persons that regard not knowledge are the fittest prey for deceiuers Verse XVII Doct. Those things that be most vnlawfull doe best satisfie the humours of vnregenerate men Verse XVIII Doct. As euery sinne is more delightfull so it is more dangerous and deceitfull CHAPTER X. Verse I. Doct. THE comfort or sorrow of parents standeth much in the behauiour of their children Verse II. Doct. 1. No worldling is any thing the better for his wealth Doct. 2. The goodnesse of a Christian will worke him that happinesse which no outward goods could euer procure Verse III. Doct. Poore Christians are in better estate than wealthy wicked men euen in outward respects Verse IV. Doct. 1. False dealing rather hurteth than helpeth them that vse it Doct. 2. They greatly helpe their owne estate that are painfull and faithfull in their callings Verse V. Doct. Vse is to be made of good opportunitie Verse VI. Doct. 1. The greatest reward that God giueth his seruants in this life is to blesse them Doct. 2. When God entreth into iudgement with wicked men he will cause the plague so to manifest their sinnes that they shall not be able to denie them Verse VII Doct. The credit of good men will grow and the reputation of sinners will be turned into shame Verse VIII Doct. We ought to be tractable to the will of God without resisting or gainsaying Verse IX Doct. All sound safetie and boldnesse proceedeth from sincerity of heart and integritie of life Verse X. Doct. It is not safe to vse any member or gesture though neuer so closely to commit sinne Verse XI Doct. A good man is neuer barren of good speeches Verse XII Doct. 1. Not actions and speeches but ill affections of the hart are the cause of debate Doct. 2. Christian loue causeth men to bee mercifull to the soules and names of their brethren Verse XIV Doct. 1. It is not enough to bâ—ing the eare to heare holy instructions but the heart must also receiue and keepe them Doct. 2. The tongues of vngodly men are alwaies pernicious and hurtfull Verse XV. Doct. The extremitie of euery estate is dangerous and no estate safe without grace Verse XVI Doct. Riches are either profitable or hurtfull according to the owners vsage of them Verse XVIII Doct. 1. The Lord hath dissemblers in detestation Doct. 2. It is a note of a â—infull person to haue a bitter railing and slanderous tongue Verse XIX Doct. The multiplying of words doth make a bad cause rather worse than better Verse XX. Doct. 1. The best wealth of a Christian is laid vp in his heart and disbursed
with his lips Doct. 2. Wicked men haue nothing of worth within them Verse XXI Doct. It is the note of a faithfull man to vse his knowledge and other good gifts for the benefit of his brethren Verse XXII Doct. A comfortable estate in this world is the blessing of God Verse XXIII Doct. Sinne is the delight of sinners and grace of good men Verse XXIV Doct. 1. Whatsoeuer is contrarie to the affection of the wicked they may expect to be plagued withall Doct. 2. The best way to haue our wils satisfied is to be godly Verse XXV Doct. The estate of the godly is more certain than wicked mens Verse XXVI Doct. He that imploieth in any seruice vnworthy and carelesse persons shall bring sorrow and molestation on himselfe Verse XXVIII Doct. 1. They which depend on God in their afflictions shall in due season be deliuered Doct. 2. Vngodly men deceiue themselues with a deceitful expectation of happinesse Verse XXIX Doct. They that are most venturous to sinne shall bee most frighted with punishments Verse XXXII Doct. It is a point of godly wisdome for a man to speake as his words may be accepted for his best aduantage CHAPTER XI Verse I. Doct. I. AL instruments and meanes of falshood are hatefull vnto God Doct. 2. God respects that iustice which is performed vnto men Verse II. Doct. 1. Pride is a forerunner of shame Doct. 2. Euery humble man is a wise man Verse III. Doct. 1. Euery godly man hath a faithfull counseller in his owne brest Doct. 2. Sinners are the greatest workers of their owne woe Verse V. Doct. Godly men haue abilitie giuen them to walke in the Law of God Verse VII Doct. The confidence of vngodly men is disappointed at their greatest need Verse VIII Doct. 1. The afflictions of good men are not perpetuall Doct. 2. When Gods mercy beginneth to raise the godly out of trouble his iustice is ready to cast the wicked into miserie Verse IX Doct. 1. Vngodly men are neuer more mischieuous than when they put on the vizard of godlinesse Doct. 2. The knowledge of the godly is a defensiue armour against the deadly tongues of the wicked Verse X. Doct. 1. Good men haue not only Gods hand to giue them good things but godly mens hearts to be ioifull for them Doct. 2. Godly men are the chiefe inhabitants wheresoeuer they dwell Verse XI Doct. A godly man wheresoeuer he be will be doing of good Verse XII Doct. The most contemptible persons are the greatest contemners of others Verse XIII Doct. A standerous tongue will bee as ready to defame them whom it speaketh vnto as whom it speaketh against Verse XIV Doct. Nothing is more necessarie for any state than good counsell Verse XV. Doct. A rash surette doth seldome liue in peace Verse XVI Doct. They which haue grace shall neuer want honour Verse XVII Doct. 1. Euery mans dealing with others shall redound to himselfe Doct. 2. They are the best husbands which best prouide for the good of their owne persons Verse XVIII Doct. 1. Vngodly men shall finde their sinnes more hurtfull than they looked for Doct. 2. God is a sure paimaster to euery one that laboureth faithfully in his seruice Verse XIX Doct. 1. The Lord hath not only appointed a certaine reward but a pretious for his seruants Doct. 2. The more violent wicked men are in their sinnes the neerer they draw to destruction Verse XX. Doct. 1. Whosoeuer is giuen to frowardnesse is wholly void of vprightnesse Doct. 2. The loue of God is not according to mens wealth but according to their hearts and behauiour Verse XXI Doct. 1. The plotting and combining of the wicked is of no force for their preseruation Doct. 2. The best way for any man to doe his children good is to â—e godly himselfe Verse XXII Doct. 1. God maketh no more account of sinfull people than of brute beasts Doct. 2. Neither beautie nor other outward gifts do any good to the hauers that are destitute of wisdome Verse XXIII Doct. Godly men are most desirous to please God and God doth as graciously accept of their desires Verse XXIV Doct. True liberalitie is a furtherance to mens estate Verse XXV Doct. He that expecteth comfort for sound mercie must apply his soule to well-doing Verse XXVI Doct. 1. They are after a sort publike enemies to the Country that procure or seeke for a dearth Doct. 2. It is a grieuous plague to bee pursued iustly with the outcries of the people Verse XXVII Doct. He that vprightly seeketh to benefit many taketh the best way to winne the hearts of the people Verse XXVIII Doct. Though the staies of many wicked men seeme to bee the stronger yet the states of all godly men prooue to be the surer Verse XXIX Doct. He that would not vndoe himselfe let him not disorder his familie and domesticall affaires Verse XXX Doct. 1. Of all people none doe so much good as the godly Doct. 2. It is the note of a wise man to shew mercie vnto mens soules Verse XXXI Doct. 1. The best must looke for stripes if they will take liberty to sinne Doct. 2. Euery wicked mans state is worse than any godly mans can be CHAPTER XII Verse 1. Doctrine 1. GOOd desires may be tried by our affection to the meanes Doct. 2. They that refuse Christian knowledge are no better than if they had no manner of knowledge Verse II. Doct. A man can no way be made so happie as by being in Gods fauour Verse III. Doct. They shall misse of their expectation that hope to succour themselues by sinning Verse IV. Doct. No outward thing in the world is better than a goodwife Verse V. Doct. The godly differ from the wicked as much in heart as in life Verse VI. Doct. 1. Violent men mix their crueltie with craftinesse Doct. 2. It is a note of a good man to haue his good word ready for them that be oppressed Verse VII Doct. They that will not keepe themselues from wickednesse cannot keepe themselues from desolation Verse VIII Doct. The vpright and wise shall not be destitute of honour Verse IX Doct. They deale with best discretion that yeeld themselues to a low estate when God calleth them thereunto Verse X. Doct. 1. Mercy to be shewed to vnreasonable creatures Doct. 2. Sinfull mens fauours commonly tend to hurt Verse XI Doct. 1. Husbandry is a commendable vocation Doct. 2. The idle shall neuer want example nor companie in it Doct. 3. Euery idle person is foolish Verse XII Doct. 1. It is the propertie of sinners one to relie vpon another Doct. 2. There is no danger to the faithfull Verse XIV Doct. A good tongue is a good helper in troubles Verse XV. Doct. The worse any is or doth the lesse he seeth it Verse XVI Doct. Angry persons bewray follie Verse XVII Doct. 1. They that vse not their tongues to speake truth in priuate can hardly be brought to deale truly in publike Doct. 2. True words are
no note of a faithfull man vnlesse they be vttered in due manner and plaine meaning Verse XVIII Doct. No weapon is more hurtfull than a wicked tongue Verse XIX Doct. Only true men are constant in their words Verse XX. Doct. 1. Craftie persons shall feele the smart of their subtle practises Doct. 2. Wholesome counsell is comfortable to them that giue it as well as profitable to them that take it Verse XXI Doct. Though God afflict the godly as well as the godlesse yet it is done in a farre different manner Verse XXII Doct. 1. Euery liar is a loathsome person Doct. 2. That truth which is acceptable vnto God consisteth both in speaking and doing Verse XXIII Doct. It is not good for any man to speake as much and as often as he can but as much and as often as he ought Verse XXIV Doct. They that are laborious and faithfull in meane places doe take the way to rise to an higher degree Verse XXV Doct. Immoderate griefe doth turne to great hurt and annoiance Verse XXVI Doct. Grace maketh good men to bee the most worthy personages Verse XXVII Doct. 1. Euill meanes of getting may bring goods to mens hands but not to their vse Doct. 2. Wealth well gotten by good men is great in value whatsoeuer it be in quantitie CHAPTER XIII Verse I. Doct. 1. THE wholesome precepts of parents are not to be light set by Doct. 2. They that most deserue them can worst endure reproofes Verse III. Doct. The safetie and happinesse of the whole life dependeth vpon the well ordering of the tongue Verse IV. Doct. None more couetous than the slothfull Verse V. Doct. 1. True righteousnesse consists not only in forbearing but in hating of euill Doct. 2. He that nourisheth in his heart and expresseth in his life rotten affections is farre from true honour Verse VII Doct. It is a sinne for men to make their estate better or worse than they know it to be Verse VIII Doct. 1. Life is more pretious than wealth Doct. 2. As the life of rich men is more fensed than poore mens so is the state of poore men lesse impugned than rich mens Verse IX Doct. Only good men enioy a comfortable estate Verse X. Doct. 1. So farre as any man is contentious he is proud Doct. 2. The more discreet any is the more peaceable Verse XII Doct. As hope is neuer conceiued without comfort so is it seldome protracted without sorrow Verse XIII Doct. 1. No sinne is more dangerous than the contempt of Gods word Doct. 2. They that are religiously affected to the word and worship of God are sure to speed well for it Verse XIV Doct. Sinne is Satans snare to catch men vnto perdition Verse XV. Doct. 1. So farre as any is religious he is sure to prosper Doct. 2. Vngodly mens liues are full of vexation Verse XVI Doct. He only dealeth well both for his comfort and credit that groundeth his affaires on certaintie and not on likelihoods Verse XVII Doct. Hee that prospereth himselfe let him deale faithfully when others put him in trust Verse XVIII Doct. They only are prouident for their estate and credit which are carefull to get grace for their soules Verse XIX Doct. Nothing is more offensiue vnto wicked men than to bee brought to goodnesse Verse XX. Doct. Much good or hurt comes by companie Verse XXI Doct. Sinfull men liue in perpetuall perill of destruction Verse XXII Doct. 1. They best prouide for their posteritie that enrich themselues with grace Doct. 2. That which the wicked get the godly often enioy Verse XXIII Doct. A little with good husbandry is better than a great portion with vnthriftinesse Verse XXIV Doct. They are best parents which shew loue to their children without fondnesse CHAPTER XIV Verse II. Doct. THE faithfulnesse or falshood of the heart may bee discerned by the course of the conuersation Verse III. Doct. Proud men haue arrogant and hurtfull tongues Verse VI. Doct. 1. They are not capable of any grace that will not bee brought to renounce their sinnes Doct. 2. Vnderstanding is neither impossible nor difficult to be come by when men haue discretion Verse VIII Doct. So farre is euerie one wise as he is of godly and Christian conuersation Verse IX Doct. Likenesse of manners is a forcible meanes to linke mens affections together Verse X. Doct. 1. No griefe is so great as that which lieth vpon an afflicted conscience Doct. 2. Gods people feele their greatest comfort after their bitterest griefe Verse XIII Doct. The wicked are neuer heartily merry Verse XV. Doct. They which are least carefull to learne the truth are most credulous to hearken to lies Verse XVI Doct. They which are in greatest safetie are farthest from carnall securitie Verse XVIII Doct. A wicked man hath no certaine state in any thing but in shame and miserie Verse XIX Doct. Godlinesse is no cause of contempt Verse XX. Doct. The friendship of fleshly men is grounded on mens state and not on their graces Verse XXI Doct. It is not safe to despise poore Christians in their aduersitie Verse XXIII Doct. No mans thriuing consists so much in the gainfulnesse of his trade as in his faithfulnesse and diligence therein Verse XXIV Doct. When the heart of a man is beautified with grace his outward preheminences are ornaments vnto him Verse XXVIII Doct. That which is good for the state of the Common-wealth is best for the Prince Verse XXX Doct. No man liueth so cheerefull a life as hee that is most mercifully affected Verse XXXI Doct. All the wrong that is done to the poore the Lord taketh it as done to himselfe Verse XXXII Doct. 1. When godlesse men stand in most need of helpe and comfort they shall be most of all pressed with plagues and terrors Doct. 2. No danger or death can take away the comfort of godly men Verse XXXIII Doct. Grace must haue intertainment in the heart Verse XXXV Doct. The honest and vertuous behauiour of superiors is the best way to get the fauour of superiors CHAPTER XV. Verse I. Doct. MIlde behauiour is the best meanes to procure peace Verse III. Doct. All men are alwaies in Gods presence Verse VIII Doct. Hee that would haue his seruice accepted of God must first giue himselfe to God Verse X. Doct. The worst men are most vnwilling to be taught how to amend their liues Verse XII Doct. Hee that would not be reputed a wicked person must not shun good companie where he may heare of his faults Verse XIII Doct. It is best both for soule and body to keepe the heart cheerefull Verse XIV Doct. Grace and vngodlinesse make the greatest difference betweene the persons in whom they seuerally raigne Verse XV. Doct. Euerie mans crosses are burdenous or easie according to the state of his heart Verse XVII Doct. There is best cheere where there is best companie Verse XVIII Doct. Froward men are alwaies troublesome Verse XIX Doct. Euerie good seruice is hard or easie according
as men wils are inclined vnto it Verse XXII Doct. He dealeth best for himselfe that ordereth his affaires with good aduice Verse XXIII Doct. Whosoeuer applieth his tongue to doe good therewith shall haue the greatest benefit by it himselfe Verse XXIV Doct. He that would haue glorie in heauen must liue after an heauenly manner on earth Verse XXVI Doct. The Lord is as well displeased with sinfull thoughts as actions Verse XXVII Doct. That way which the world takes to be best to prouide for themselues and theirs turneth to be most hurtfull vnto them Verse XXVIII Doct. He that would speake well and profitably must not be too sudden in his speeches Verse XXX Doct. The Lord hath ordained the senses of men for the benefit both of soule and body Verse XXXII Doct. The obedient only haue the disposing of their own hearts Verse XXXIII Doct. No man can haue any godlinesse in him that will not learne to be godly CHAPTER XVI Verse I. Doct. THE Lord hath the disposing of euery mans tongue Verse III. Doct. They are sure to speed well which doe deale for God and depend vpon him in their affaires Verse IV. Doct. The praise of God is set foorth by the worst things Verse VI. Doct. 1. Saluation is giuen by God not bought by men Doct. 2. The religious in heart will be innocent in life Verse VII Doct. The best way to haue mans fauour to doe vs good is to get Gods fauour Verse IX Doct. Men doe purpose many things but God disposeth all things Verse X. Doct. They that be in great authority had need be well furnished with wisdome and iustice Verse XII Doct. 1. The greater men be the more grieuous their faults are Doct. 2. The goodnesse and iustice of men in authoritie doth best vphold their state Verse XIV Doct. It is very dangerous to incurre the displeasure of great Potentates Verse XV. Doct. Great account is to be made of the fauour and good countenance of such as are in authoritie Verse XVII Doct. 1. Though godly men doe sometimes slip into sinnes yet they walke not in them Doct. 2. So much assurance hath euery one of his saluation and safetie as hee is carefull to keepe himselfe innocent and righteous Verse XIX Doct. Euery proud man though neuer so mightie is in worse case than the humble person though neuer so poore Verse XX. Doct. A beleeuing heart maketh an happie man Verse XXI Doct. Sound pietie will make a man prosperous Verse XXII Doct. Nothing is more needfull for the body than grace is for the soule Verse XXIV Doct. Nothing is more pleasant and profitable than gracious speeches to godly persons Verse XXVI Doct. No turbulent man can keepe himselfe from trouble Verse XXVII Doct. A malicious man is alwaies practising of mischiefe whether he pretend friendship or professe enmitie Verse XXVIII Doct. No bands of friendishp will hold where make-bates may haue hearing Verse XXIX Doct. It is the propertie of vngodly men to seeke to make others as bad as themselues Verse XXX Doct. A wicked man is most studious and cunning about mischiefe Verse XXXI Doct. It is a great honour for a man to be both ancient godly Verse XXXII Doct. It is a point of greater valour to subdue corruptions in ones selfe than to preuaile against other men Verse XXXIII Doct. Those things which seeme to be most contingent are directed by the prouidence of God CHAPTER XVII Verse II. Doct. GRace bringeth men to promotion and so doth sinne to debasement Verse III. Doct. No skill nor power nor meanes of man are sufficient to deale with the heart Verse IV. Doct. It is the propertie of them that doe and speake euill to be much delighted in hearing of euill Verse V. Doct. It is neither lawfull nor safe to be glad at other mens sinnes especially if they be Gods seruants Verse VI. Doct. 1. It is a great promotion to haue a long and large posteritie Doct. 2. Good parents and progenitors are great ornaments to children Verse VII Doct. 1. Good words are vnfit for bad men to vtter Doct. 2. Euil speeches are most vndecent in bad mens mouthes Verse VIII Doct. Great gifts winne friendship sooner than a good cause Verse X. Doct. Easie corrections where grace is preuaile more than great seueritie doth with gracelesse persons Verse XI Doct. No wicked man is better nor shall bee otherwise dealt withall than a rebell Verse XII Doct. No wilde beast is so sauage and hurtfull as a violent and wicked man Verse XIII Doct. Vnthankefulnesse is a great sinne Verse XIV Doct. So soone as men fall into strife they make way for trobles Verse XV. Doct. 1. It is a dangerous sinne to giue allowance to euill men Doct. 2. It is not safe for a man to lay blame vpon blamelesse persons Verse XVI Doct. No meanes can make a man wise that wanteth a good will to heauenly wisdome Verse XVII Doct. The change of a mans estate causeth no alteration in the affection and behauiour of faithfull friends Verse XXIV Doct. A gracious heart will shew it selfe in a seemely countenance Verse XXVI Doct. It is very dangerous to deale hardly with good men for their godly behauiour Verse XXVIII Doct. It is a point of singular wisdome to be silent till it be fit to speake FINIS AN EXPOSITION OF THE FIFTEENTH CHAPTER OF THE PROVERBS CHAPTER XV. Verse 1. A soft answer turneth away wrath but a grieuous word stirreth vp anger A Soft answer Gentle milde and peaceable speeches turneth away wrath pacifie the indignation of him that is displeased He speaketh of that which commeth to passe most commonly though not alwaies for sometimes men of a froward and seruile disposition are the more violent by how much they are mildlier dealt with and sharpe rebukes preuaile most with such to tame them with feare which would not bee intreated with faire perswasions But grieuous words Bitter biting and prouoking speeches stirre vp wrath not only increase it in them in whom before it was kindled but kindle it in them who before were kindly affected Doct. Milde behauiour is the best meanes to procure peace In another place there is another Prouerbe to the same purpose A Prince is pacified by staying of anger and a soft tongue Prouer. 25. 15. breaketh the bones This was Gideons armour against the rage of the Ephramites and this was Abigails armour for her selfe her husband and houshold when Dauid incensed by Nabals grieuous words was comming with purpose to slay them euery mothers childe Reason 1 First it is the weapon which God calleth vpon vs in such a case to take vp and vse and therefore hee worketh safety by it Secondly the strongest resistance is by opposition of contraries as fire is soonest quenched by water and a soft woole-packe is lesse penetrable at a Canon shot than a hard stone-wall Thirdly it is in the nature of man and of certaine other creatures to desist from fiercenesse when they see submission
vs reason together count thou that thou maiest be iustified The meaning of the latter words is as if he should haue said Shew thy righteousnesse if thou hast any and I haue forgotten it Stand for thine owne worthinesse Recount the meritorious workes which thou hast wrought to be iustified thereby but all will be in vaine And S. Paul doth expresly disclaime all merits of this nature both for himselfe and all his brethren He saued vs saith he not by the workes of righteousnesse which we had done but according to his owne mercy Titus 3. 5. Reasons 1 First all mens workes before remission of sinnes are nothing else but sinnes wherewith the Lord is offended and can that pacifie his anger which further prouokes him to be angry Secondly all the workes of the godly euen after their sins are pardoned be yet mingled with sinne whereas the merit of our redemption must bee absolutely righteous and infinitely holy according as the Law broken and the Law-giuers iustice are Thirdly the best workes of the best men and that which is best both in the men and in the workes is his owne free gift and would it become them to boast thereof as though they had deserued at his hands for receiuing his almes Fourthly all the good that any man can doe though hee could doe more than euer any meere man did is it selfe a due debt and farre lesse than is due and how then should it goe for the discharge of all former debts and arrearages The paiment of some part of this yeeres rent will not serue the turne to heale the last yeeres forfeiture Vse 1 Confutation of the Papists who will not be beholding to the Lord for their saluation so as to yeeld him the entire praise thereof They must earne some part or haue no part They will either winne it or neuer weare it But it may bee truly said of them that they trusting in lying vanities doe forsake their owne mercies Consolation to Gods people who haue a gratious God to flie vnto and depend vpon though themselues cannot helpe their soules against their sinnes Notwithstanding their miseries bee many and their merits none at all yet his mercie and truth are sufficient to helpe against the one and to supplie the other and to be all in all vnto them In them there is efficacie and constancie and constancie and perpetuitie according as the Psalmist saith His louing kindnesse is mighty towards vs and his Psal 117. 2. truth endureth for euer After that we are estated in his mercies we shall as certainlie remaine happie people for euer as we know him to be a glorious God for euer Hee can no more faile of any part of his mercy and truth than of his whole nature and Deitie Instruction so to beleeue and liue that wee may haue his promises for vs and not his threatnings against vs Otherwise his truth and iustice will ioine together to condemne vs and not his kindnesse and truth to forgiue and iustifie vs. He will not cast off his righteousnesse as he will not faile of his mercy For if he should either punish his people that are penitent or spare his enemies that are obstinate he should forfeit his truth for hee plainly professeth that those that walke Deut. 29. 20. after the stubbornnesse of their owne hearts he will not be mercifull vnto Doct. 2 And by the feare of the Lord According as any man is religious in heart so hee will striue to bee innocent and honest in life He that is godly will surely be good and he that is impious cannot chuse but be vnrighteous The Apostle chargeing vnregenerate men with wicked behauiour as that their mouth is full of cursing and bitternesse and their feet swift to shed blood c. assigneth this as a cause of all those euils that the feare of God is not before their eies Where Abraham doubted that the feare of God was not hee looked for dishonest dealing Rom. 3. 18. and iust cause hee had so to doe though hee vsed vnmeet meanes to preuent it and extended his suspicion too farre in misdeeming all whereas it appeareth that there was pietie Gen. 20. 11. and godlinesse in some Contrariwise Iob and Ioseph by vertue of this reuerent awe of God obtained power not onely against the practise of grosse sinnes but ouer their eies that they should not cast Iob 31. 1. wanton lookes and ouer their hearts that they should not conceiue vnchaste thoughts Reason 1 First it worketh an hatred of that which is euill and we know no man will be desirous to meddle much with that which he Prouer. 8. 13. loueth not Secondly it putteth men in remembrance of Gods precepts of Gods presence of Gods threatnings of Gods iudgements and losse of his fauours and mercies What portion saith Iob should I haue of God from aboue and what inheritance from the Almighty from on high Is not destruction to the wicked and strange punishment to the workers of iniquitie Doth not hee behold my waies and tell all my steps Iob 31. 2. 3. 4. Vse 1 Instruction that if we wish well vnto our soules and would not lay load vpon our consciences if wee beare loue to our bodies and would not haue them polluted with corrupt conuersation if we tender our credits and would not be blemished with naughty practises then let vs seeke to be sanctified thorowout with soundnesse of Religion and godlinesse Or would wee be glad that our people should prosper and our children take good courses for our comfort Are wee loath to see them vnthriftie vnchaste giuen to filching or drunkennesse or any other misbehauiour Let vs then teach them to know the Lord and perswade them sincerely to worship him and that will be a preseruatiue against all these mischiefes Conuiction of them which trust they are godly and bragge that they are very religious and yet the waies that they walke in are most licencious and wicked If they were any whit acquainted with the feare of God they would be much more estranged from such leaud behauiour The loyaltie and obedience which they shew to sinne doth prooue them to bee Traitors and Rebels against the Lord. Consolation for such as are reformed of all their former faults and returne not againe to them or to as bad that they are vnfainedly religious though peraduenture they haue not so sensible feeling of it If they were not friends with God and feared him they would not fall out with sinne and flie from iniquitie Verse 7. When the Lord is pleased with the waies of a man hee will make his enemies at peace with him WHen the Lord is pleased with the waies of a man When any person leadeth a holy and righteous life with faith and integritie according to the rule of his word hee will make his enemies at peace with him hee will cause his aduersaries to lay aside their hatred and beare good will to him and deale friendly with him
life also their strength is his and so is their breath and therefore they shall neither be able to doe ought that hee resisteth nor vnable to doe any thing that hee appointeth It is said that Herod and Pilate with the Gentiles and people of Israel came together Act. 4. 28. to doe whatsoeuer his hand and counsell had determined before to be done Thirdly as all men are made for his glory so all their waies doe tend thereunto though not in their purpose yet by his prouidence and therefore he doth accordingly direct them for the same end Vse 1 Instruction that sithence hee doth direct our actions by his prouidence wee pray him also to guide our hearts by his grace and cause vs to purpose that which he doth approoue of that wee may be assisted by his power for the good effect of our enterprises And if wee finde good successe in our affaires according as we wish let him haue the praise thereof for making vs to prosper If we see our selues crossed therein that we cannot accomplish our desires wee acknowledge his righteous hand in the same and submit our wils vnto his most holy wisdome And this may yet further be a forcible motiue to make vs more depend vpon him than on any one or all men beside If they shew loue and kindnesse vnto vs the principall praise and thankes belongeth to him If wee finde hard intreatie at their hands there is due cause of humilitie and patience because hee hath iustly stirred them vp to afflict vs. Consolation for the people of God which desire to walke in the waies of his word for they shal neuer want the guidance of his spirit A promise is made to them for their good prosperitie and it is in his hand to conduct them to it and as easie for him to effect it as to speake it And because the wicked are continually practising against the godly innumerable plots being cast for their ruine and destruction this is our comfort concerning our safety that whatsoeuer God hath purposed in mercy for our good shall take place and nothing that they haue concluded in mischiefe for our hurt shall preuaile The Lord breaketh the counsell of the Heathen Psal 33. 10. saith the Scripture and bringeth to nought the deuises of the people The counsell of the Lord shall stand for euer and the thoughts of his heart thorowout all ages Verse 10. A sage sentence should be in the lips of the King his mouth should not transgresse in iudgement A Sage sentence The word signifieth a diuination being vsed very often in the euill part for the predictions of the Soothsayers and Astrologers and so is forbidden in the Law Deut. 18. 10. And sometimes in good part as Isa 3. 2. The Lord will take from Hierusalem the strong man and the man of warre the Iudge and the Prophet the Diuiner or prudent man who by obseruation of causes can foresee what effects are like to follow and the aged And in Micah 3. 6. there is a threatning that night and darknesse meaning Gods iudgements vpon their mindes or bodies or both shall keepe them from vision and diuination And so heere it is prescribed as the Kings dutie and commended as his vertue and not reprooued as his fault And heereby is intimated that a wise equall manner of proceeding in all causes should bee in the lips of the King in the words and sayings of the Ruler and soueraigne Gouernour and of the subordinate Magistrates vnder him who are deputed to supply his place for him his mouth should not transgresse in iudgement neither he nor they ought to passe or award any vniust sentence or otherwise vtter vnrighteous speeches but deale vprightly towards euery man in euerie matter Doct. They that be in great authoritie haue need to be well furnished with wisdome and iustice The praier which Salomon made to God at the beginning of his raigne doth argue that he knew both these graces to be necessarie for him Giue saith he to thy seruant an vnderstanding 1. King 3. 9. heart to iudge thy people that I may discerne betweene good and euill Now that which hee asked God was well pleased to grant and that end which he proposed God also much respected that he would therefore hee did afterwards in the case of the two victualing women or harlots about the childe And it is said that al Israel heard the iudgement and saw the wisdome 1 King 3. 28. of God to be in him to doe iustice Reason 1 First the Magistrate is made the Lords Lieuetenant and Deputie he ruleth for him and occupieth his place and therefore must not onely approoue himselfe to his presence but endeuour so to proceed as he verily thinketh God himselfe would if he were personally in the same case there and then to sit vpon the same causes This was the ground of Iehoshaphats admonition to his Iudges whereby he perswaded them to be faithfull in the execution of their offices Take heed saith he what yee doe for 2 Chron. â—â— 6 7. yee execute not the iudgements of man but of the Lord and he will bee with you in the cause and iudgement Wherefore now let the feare of the Lord be vpon you take heed and doe it for there is no iniquitie with the Lord our God neither respect of persons nor receiuing of rewards Secondly the subiects ruled are also the Lords subiects sheepe and people as Salomon confessed in his praier before mentioned God is the master and owner of the flocke the Prince his principall shepheard and next vnto him and the subordinate Ministers of iustice inferiour shepheards vnder the Prince Thirdly where the Magistrate faileth of vpright dealing much mischiefe ariseth both to the innocent in regard of his state and bodie and to the offender in regard of his soule and conscience and to the Common-weale in regard of the manifold euils that ensue vpon vniustice all which for the most part are preuented or healed by the wisdome and faithfulnesse of righteous Gouernours Vse 1 Instruction to all that haue authoritie committed vnto them or are like heereafter to beare rule ouer others so to store their mindes with knowledge that their lips may speake not only equally but admirablie and diuinely and to bee as farre before other men in wisdome and vnderstanding as they are aboue them in place and dignitie These two vertues comoined and seasoned with pietie and godlinesse will adde daily increase of honour to them that are most honourable and excellent And as they are much behoouefull for their reputation so are they very necessarie for their consciences because they must yeeld an account to God of the manner of their administration and gouernment In which respect euery sentence which they passe and euery worke of their office which they performe doth more neerely concerne themselues than the parties whose causes they deale in If they doe iustice and decree that which is right they shall haue praise for
and humble behauiour towards them which sheweth that a regard is had of them without contempt Vse 1 Reproofe of their folly whose stout stomacke can neuer be induced to mitigate anger with meeknesse but boisterously resist displeasure with fiercenes so are they conuinced of inhumanity which being once offended are euer implacable notwithstanding all milde perswasions vsed to satisfie them Consolation to them that deiect themselues before God in humility and praier for if gentle words preuaile so mightily with most men to appease their anger of what force shall the submisse supplications of penitent persons be with the Lord to quench his indignation Verse 2. The tongue of the wise setteth foorth good knowledge but the mouth of fooles powreth out folly THE meaning is that godly prudent men will vtter good matter and their speeches shall carry a grace and force with them as being rightly placed and wisely ordered And sinfull vngodly persons on the other side either vomit out that which is hurtfull false or vaine or else peruert and abuse that which in it selfe is true and wholesome See chap. 10. verse 32. Verse 3. The eies of the Lord are in euery place beholding the euill and the good THE eies of the Lord His certaine sight and knowledge He speaketh of God according to man attributing eies vnto him which he being a spirit hath not because we see with our eies and best know the things which wee see in euery place wheresoeuer any man is behold not only discerne and perceiue but purposely obserue and marke and that continually as the forme of the word in that Participle importeth the euill and the good all sorts of men together with their hearts and waies Doct. All men are alwaies in Gods presence When they see not him he eieth and looketh on them wheresoeuer they bee and howsoeuer occupied as Dauid saith not concerning himselfe only but euery man else in the same manner Thou knowest my sitting and my rising Thou vnderstandest my thought Psal 139. 2. 3. afarre off Thou compassest my paths and my lying downe and art accustomed to all my waies Reason 1 First he hath made mans eies and giueth sight to all and thereupon the Prophet concludeth that hee himselfe must needs see euery one and view their thoughts and behauiour alwaies Psal 94. 9. Secondly if any thing were concealed from him how should he lighten things that are hid in darknesse and make the very counsels of the heart manifest How shall hee bring euery Eccl. 12. 14. worke vnto iudgement with euery secret thing whether it be good or euill How should he passe an equall sentence vpon euery cause and person as becommeth the righteous Iudge of the world if the knowledge of any thing might be with-holden from him In him wee liue and mooue and all creatures haue their existence and being and hee filleth both heauen and earth and all places with his presence And whither then can any man possibly with-draw himselfe out of his sight Vse 1 Instruction to beware of secret sinnes that the closenesse of the place imbolden vs not to doe ought that wee would be ashamed to haue publikely looked vpon in an open assemblie because hee which is more to be feared than all the world beholdeth what we doe And who shall enioine him to be silent at our sinfull behauiour that he publish it not to all the world Reproofe of their madnesse that hope for euer to auoid the reproach and punishment of their sinnes by denying excusing colouring or cloaking of them as though if men giue credit to them that they are innocent God can bring no euidence to finde them guilty notwithstanding that hee take them with the manner and is in place at the deed doing of notable wickednesse Consolation to the godly that the Lord hath respect to the vprightnesse of their hearts and the integritie of their lines in euery worke of holinesse righteousnesse or mercy to render a recompence vnto them Verse 4. A wholesome tongue is as a tree of life but the frowardnesse thereof is as a breach made by the winde THE purpose and drift of this sentence is to declare that the course and custome of godly mens speeches is both comfortable and profitable to them which know how to make vse thereof as was that goodly tree of life in Paradise continually bearing fruit so pleasant and pretious On the contrarie side as a blustering winde which throweth downe trees and houses doth much harme so a violent and venomous tongue causing troubles and calamities is very pernicious and hurtfull For the former part see Chap. 11. 30. For the latter looke Chap. 12. 18. Verse 5. A foole despiseth his fathers instruction but he that regardeth correction is prudent A Foole A wicked and vngodly childe despiseth either refuseth to heare or else to obey his fathers instruction that admonition or counsell which his parents or other gouernours giue vnto him but he that regardeth submitteth himselfe vnto and is bettered by correction either in words or deeds giuen by whomsoeuer hauing authoritie ouer him is prudent sheweth wisdome and receiueth the fruit of the same See Chap. 13. 1. Verse 6. The house of the righteous hath much treasure but in the reuenues of the wicked is trouble THE house of the righteous that is Either euery righteous man hath his house replenished with great store of wealth and substance or else a lesse quantitie doth as well suffice him God seeing it to be better and safer for him And whereas sometimes it falleth out that godly men haue neither so much as others possesse nor as themselues desire and seeme to stand in need of it groweth from the defect of their godlinesse for which the Lord correcteth them with some penurie and want and whereby their hearts faile of that fulnesse of contentment which more pietie and grace would worke in them The latter clause of this verse preuenteth an obiection that might be made against the former in this maner Why should righteousnesse be commended for making the righteous rich sithence sinne seemeth to make the state of sinners more prosperous than theirs To this it is answered that troubles are intermingled with their wealth and possessions as paines and toile in getting and cares and feares in keeping and griefe and anger in forgoing of all or any part of them See Chap. 10. 22. Verse 7. The lips of the wise doe spread abroad knowledge but the heart of the foolish that which is not right HE compareth the lips of wise men to the hands of good seedesmen who skilfully and in due manner and measure at euery steppe doe scatter the corne into the tilth shewing it to be a note of sound vnderstanding to take opportunitie wheresoeuer it is offered at home or abroad to direct their talke to the benefit and edification of the companie On the contrarie side the wicked out of the euill treasure of their hearts bring foorth euill things vttering vanitie and
things Phil. 3. 19 20. must looke to haue their end to bâ— damnation But our conuersation saith he â—â— in heauen from whence also we loâ—ke for the Sauiour euen the Lord Iesus Christ First the promise of saluation and all the couenants of God are appropriated and made onely to them that walke not after the flesh but after the spirit all others haue threatnings and curses against them Secondly none haue communion with Christ or aâ—â—â—surance that their sinnes are washed away with his blood 〈…〉 they that walke in the light according as hee is in tâ—â—â—â—â— Thirdly they that will escape the second death muâ—◠〈◊〉 their part in the first resurrection and they that haue â—â—â—â—ned to that and are risen with Christ must seeke those things which are aboue where Christ sitteth at the right hand of God They must set their affections on things which are aboue and not on things which are on the earth Vse 1 Reproofe of their folly which will not take paines to ascend vp to this way and yet hope notwithstanding with good ease to ascend vp to happinesse They clogge their soules with all kindes of sinnes and yet boast that they looke to bee saued as well as the best and so they shall if their owne bragging breath be strong enough to blow them vp to heauen and that is a harder worke than to blow vp many millions of mill-stones It would be long to recite the seuerall sorts of these illuded sinners A few shall serue for all the rest Proud men may well be set in the first ranke for none goe faster than they towards destruction and scarce any presume so much as they of blessednesse and saluation Indeed if the conceits and desires of an high minde were this high-way heere spoken of they went apace in it but then it could not be called the walke of the wise for their honour for all they are alwaies foolish to their shame The more lofty they are the baser they be and the higher they aspire vpwards the lower they sinke downwards Pride is not a faire path to rise vp to and walke in but a filthy puddle which they sinke into and wallow in And next to these are greedy worldlings which lie groueling on the ground and like moles are alwaies digging downe wards in the earth In the same state are voluptuous belly-gods and all others which repose their felicity and happinesse in the earth Consolation for them whom God hath raised vp so high to this way of grace to walke in it for they shall bee raised higher to glory when they come to their iournies end And let them not be discouraged though they haue so few fellowes to accompany them for no man hath power or will of himselfe to clime vp to this causey nor very many haue that fauour from God to be brought into it Verse 25. The Lord will destroy the house of the proud but hee will establish the border of the widow THE drift of this sentence is to shew that the safety of no mans state doth stand in his greatnesse nor perill of ruine in his smalnesse but that Gods displeasure doth cut off the wicked how strong soeuer and his fauour protecteth the godly though neuer so feeble The Lord will destroy at one time or other at once or by degrees either by the wonted meanes of his plagues and iudgements or by some immediate stroke from his owne hand hee will root out as the word signifieth and vtterly ouerthrow the house of the proud themselues their seed substance estimation and whatsoeuer belongeth vnto them but he will establish defend and maintaine the borders of the widow those liuings and possessions or whatsoeuer else pertaineth to poore helplesse persons of any sort which want power to resist their oppressors Yet is it not so to be vnderstood as though they that were without friends were also alwaies without wrongs for we read and heare and see the contrary continually but that it is not in any mans power to spoile them at his pleasure and when they are oppressed he will take their cause into his hands in iustice and anger to punish their aduersaries and by grace and prouidence to recompence them This is the sense of the opposition The Lord will destroy the house of the mighty when they grow to be proud and establish the borders of the Widowes and weake ones when they shew themselues humble The former part concerning the fall of the proud hath beene handled Chap. 11. 2. and fit occasion will be offered for the latter in the 23. Chapter verse 10. following Where an admonition is giuen that we remooue not the ancient bands nor enter into the fields of the fatherlesse because hee that redeemeth them is mightie and he will defend their cause against them Verse 26. The thoughts of the wicked are abomination to the Lord but the pure haue pleasant words THE thoughts of the wicked Their desires affections purposes imaginations and all the motions of their mindes are abomination to the Lord such as he presently beholdeth with detestation and heereafter wil punish with great seueritie but the pure godly men whose hearts are purified by faith and which are vpright in their waies haue pleasant words they speake such things as are iust and acceptable in the sight of God and good and profitable for the vse of the hearers The opposition standeth thus The thoughts of the wicked and therefore also their words are abomination to the Lord but the words of the pure and consequentlie their thoughts are pleasant vnto him Doct. 1 The Lord is as well displeased with the sinfull cogitations of the minde as with the wicked actions of the body His eie doth as euidently see what the heart doth thinke within as what the hand doth worke without and the euill that is conceiued in the heart is no better allowed than the sinne which is practised by the hand When he complaineth by the Prophet of the grieuous iniquities wherewith men laded themselues how that their feet their hands their lips their tongues and all their members were prone and swift to worke mischiefe hee inserteth this as a principall among the rest that their thoughts were wicked thoughts And Isa 59. 7. when he concluded to destroy all the world excepting Noah and his familie with water and repented that hee had made man in the earth this is assigned as a cause hereof that All the in aginations of the thoughts of mans heart were only euill continually Gen. 6. 5. Reasons 1 First his law doth command the soule with the motions of it as well as the body with the actions of that and therefore as the vngodly deeds of the one prouoke him to anger so likewise the vnlawfull thoughts of the other must needs offend him Secondly all the thoughts of the wicked are either suggestions by inspiration from Satan or vapours that fume out of corrupt nature and sinfull hearts and therefore how can they but
very vehemently displease the Lord who is perfectly righteous and holy Thirdly from the motions of mens mindes proceedeth the mischiefe which wicked men worke and therefore that which is the fountaine of so much euill is grieuously hated of him which is the Author of all goodnesse Vse 1 Instruction that in examination wee call not onely our deeds but cogitations into question that in humiliation we passe sentence vpon thoughts which wee finde vnlawfull as well as on actions which wee finde vnrighteous that in reformation wee neglect not to purge our soules from sinfull imaginations when wee cleanse our liues from wicked conuersation This doth the Lord himselfe require by the Prophet Ieremy saying O Hierusalem wash thine heart from wickednesse Ier. 41. 4. that thou maiest bee saued How long shall thy wicked thoughts remaine within thee Consolation for Gods people whose ruine and destruction the thoughts of the wicked continually aime at Though much be purposed against them yet nothing shall bee effected against them for their hurt nothing shall take place which in the end shall not make for them They need not to dread that which he doth detest whatsoeuer is hatefull to him may not be hurtfull to them for how should he suffer any thing which hee abhorreth most to worke their woe whom he respecteth best Doct. 2 But the pure So farre as any man is vpright and godly he may also iustly be called pure Full perfection remaineth for the Saints to attaine vnto in the life to come but puritie in the measure thereof doth accompany them thitherwards in this life This doth our Sauiour confirme when he pronounceth them blessed that are Matth. 5. 8. Titus 1. 15. pure in heart And so doth S. Paul when hee saith that to the pure all things are pure And so doth Dauid when hee testifieth that with the pure the Lord will shew himselfe to be pure Reason 1 First the sinnes of the godly are all washed away by the blood of Christ and in this respect they are holy blamelesse before God without spot or wrinkle or any thing that may defile them Purge mee with hysope saith the Prophet and I shall be cleane wash me and I shall be whiter than snow Psal 51. 7. Secondly both clearing and cleansing doe alwaies follow confession of sinnes and vnfained repentance and therfore the Apostle telleth the Corinthians after their godly sorrow declared by their care and feare with indignation zeale punishment and the like that in all things they had shewed themselues 2. Cor. 7. to be pure in that matter No man is charged by the Lord with the euill which hee hateth and striueth against though he cannot auoid it and euery man is approoued of him for the good that he loueth and endeuoureth to doe though he cannot effect it Vse 1 Confutation of the Donatists or Catharists that peruert this or other such texts of Scripture to prooue a perfect puritie necessarie after repentance Those Congregations that haue any defects they bitterly disclaime as being no Churches and those particular persons which are not free from faults they peremptorily condemne to be no Christians But the Holy Ghost meaneth no such matter he is not contrary to himselfe which affirmeth elswhere that no man can say his heart is cleere and that he is without sinne And therefore obserue the difference betweene these Hereticall Puritanes and the faithfull pure men heere mentioned The one sort arrogate to themselues so much goodnesse as that they be satisfied therewith and seeke for no more The other acknowledge in themselues so great want of grace as that they striue for a daily increase and can neuer haue enough The one sort say all things are so well with them as that they would not wish to bee bettered and the other see so many things amisse in them as that they haue cause continually to amend The one sort are vnmercifull to their weake brethren and without any compassion passe heauy sentences against them and the other are pitifull to them that haue their infirmities and labour in all loue to support them Instruction to them that would not be reputed vngodly that they shew not themselues impure either to men by corrupt conuersation or else to God by a polluted conscience but that externally and internally they obserue the precept of the Apostle Let vs cleanse our selues from all filthinesse 2. Cor. 7. 1. of the flesh and spirit and grow vp to full holinesse in the feare of God It is a dutie needfull to bee performed and much for their comfort and credit that proceed in it though they may looke for mockes and reproches from the mouthes of the wicked for it is ordinarie with wicked persons to deride their betters which endeuour to be more cleane than themselues Verse 27. He that is greedy of gaine troubleth his house but he that hateth gifts shall liue HE that is greedie of gaine which being discontented with his portion doth rauenously couet after more wealth troubleth his house subuerteth his owne estate and draweth misery vpon his houshold and posteritie but he that hateth gifts not that all receiuing of gifts is sinne for inferiours may take that which superiors bestow vpon them in mercy and superiors may accept of that which inferiors present them with in kindnesse but bribes are heere spoken against which are offered either to peruert iudgement or to buy iustice whereas the former ought not to bee yeelded vnto for the greatest summes of money and the latter should be granted without the least reward And heere is a Synecdoche one thing being proposed for a patterne of many others of like nature The Magistrates dutie is set for an example of all others and gifts for all manner of vnlawfull gaine and gettings shall liue safely and comfortably in this life and gloriously in the life to come This is the opposition He that is greedy of gaine and loueth gifts bringeth trouble to his house and shall die but hee that hath a contented minde and hateth gifts bringeth peace to his house and shall liue Doct. That way which the world taketh to be best to prouide for themselues and theirs turneth to be most hurtful vnto them The loue of their family is their pretext of louing wealth so well and thereby they annoy their family as much as an enemie could Great store of riches they trust will make them liue and liue like men in great credit and honour and therfore their trust in riches doth turne to their death they shall die like beasts with shame and reproach Who is ignorant of the wofull successe which Achan found in coueting vnlawfully the gold and siluer at Iericho Hee hoped to get more there than any man in Israel but no man in Israel lost so much there as he for himselfe his gold and siluer his sonnes Ioshua 7. 24. and daughters his Oxen and Asses his sheepe and Tent and all that he had were destroied So
would willingly come nigh to that which hee much abhorreth Who would not keepe off from smelling of noisome sents or looking on loathsome sights but hee heareth the praier of the righteous accepteth of it and yeeldeth to it is well pleased with that which they offer to him and granteth that which they desire of him This is the opposition The Lord is farre off from the wicked and reiecteth their praiers but hee is neere to the righteous and heareth their petitions See what hath beene spoken to this point in the eighth verse Verse 30. The light of the eie reioiceth the heart and a good hearing maketh the bones fat THE light of the eies The beholding of delightful aspects reioiceth the heart bringeth sound gladnesse to the soule that is seasoned with grace and looketh on Gods fauour with his blessings and a good hearing where there is comfortable matter related and an attentiue eare to hearken vnto it maketh the bones fat procureth health and good disposition of the whole body by meanes whereof the bones are replenished with marrow within and well stored with flesh and fatnesse without not that seeing serueth only for the comfort of the heart and hearing for the health of the body but each of them is profitable both waies And the same may bee vnderstood also in due proportion of the other senses Doct. The Lord hath ordained the senses of men for the vse and benefit both of soule and body Goodly prospects and ornaments hee offereth vnto the sight both aboue and beneath to please the eies pleasant speeches besides musicke and other sweet sounds to content the eares delicious food to sweeten the pallat and redolent smels to refresh the nostrils and in all these hee alloweth vs a naturall delight and a spirituall And diuers obiects hee hath consecrated meerely for holy vses as vnder the Law especially in Salomons daies and after were to be seene at Ierusalem the sumptuous building of the Temple the gorgeous garments of the Priests with gold and siluer and many pretious iewels and vessels then vsed in that house So were there also melodious instruments and songs to bee heard odoriferous ointments and perfumes to bee smelt feasts wherein much meat was dressed to be tasted And so haue we in the time of the Gospell our hearing handling seeing and tasting exercised in the Supper of the Lord and many ioifull messages are brought vnto vs by the ministerie of the word In all which the Lord respecteth the good of our soules and maketh our senses as tunnels thorow which hee powreth his graces into our hearts Reason 1 First there is an imbecillitie and weaknesse in the nature of man who is not able to confirme himselfe in faith without the helpe of sense Secondly our bountifull father declareth his admirable loue and kindnesse who giueth vnto vs as well spirituall as corporall blessings both at once one after a sort inclosed in another and maketh body and soule to feele their happinesse together Vse Instruction to labour for circumcised eares and sanctified eies and religious hearts otherwise many glad tidings may be published as was saluation by Christ himselfe and many wonderfull obiects may be offred as were the miracles which he wrought and yet neither soule nor body benefited by them as was the case of the vnbeleeuing Iewes and Phariseis When God spake with his owne voice from heauen and shewed diuers strange wonders on the earth and that euery day for forty yeeres together Yet saith Moses vnto them the Lord hath not giuen you a heart to perceiue and eies to see and Deut. 29 4. eares to heare vnto this day Reproofe of their madnesse that put away from themselues these comforts and yeeld vp their senses to bee weapons of Satan and instruments of their owne miserie Their eies and eares are as the grates or rather open mouthes of sinkes thorow which all sinfull lusts and vile affections doe passe into their soules as pride and enuy and maliciousnes impuritie and couetousnesse with innumerable others which cannot but fill them vp to the brinkes with wofull sorrowes troubles and torments Consolation to Gods people in regard of their state to come if our dimme sight now when as as S. Paul saith we looke but as it were thorow a glasse be yet so ioifull and comfortable if our hearing which is mixed with much deafnesse doe produce such liuely effects to the heart and whole man what shall be our felicitie heereafter when wee shall be able perfectly to apprehend all that wee shall heare and see and all that we shall heare and see will be perfectly excellent and glorious Verse 31. The eare that heareth the correction of life shall lodge among the wise THE eare that heareth The person which inclineth his eares together with his heart and yeeldeth obedience to the correction of life to wholesome reproofes whereby we are taught to liue well and directed to life eternall shall lodge among the wise shall bee wise and receiue the reward of wisdome as a domesticall companion and fellow seruant with other wise men in the family and houshold of God Doct. Due reproofes being duly regarded doe make for the saluation of Gods people as well as promises Euery man is a Traueller and euery such Traueller sometimes doth fall into by-waies and euery by-way is exceeding dangerous and therefore faithfull is that friend that reduceth him into the right path that wandereth aside and happy is he that is directed by his friends admonition To this purpose is that which is said in one of the former Chapters He that regardeth instruction is in the way of life but he that refuseth Prouer. 10. 17 correction goeth out of the way When Wisdome neere the beginning of this Booke doth proffer and publish her greatest fauours she maketh a way to her promises with expostulations and rebukes saying O ye foolish how long will ye Prou. 1. 22. 23. loue foolishnesse c. turne you at my correction Loe I will powre out my minde vnto you and make you vnderstand my words And there we take to bee the fittest place for the prosecution of this point Verse 32. Hee that refuseth instruction despiseth his owne soule but he that obeieth correction possesseth his owne heart HE that refuseth instruction which disdaineth to be admonished of his faults and directed in his waies despiseth his owne soule dealeth as hardly with his owne soule in bringing shame and destruction vpon it as if it were a thing that he despised and were a mortall enemie vnto but hee that obeieth correction which listeneth vnto and is guided by wholesome lessons whether sharpe or gentle possesseth his owne heart hath the vse and ordering of his minde and whole soule and preserueth it from the power of death and damnation The opposition is this Hee that refuseth instruction despiseth his owne soule and casteth it away but he that obeieth correction regardeth his heart and possesseth it Doct. 1 None are so much their
owne foes as vnteachable persons which will learne no goodnesse The madnesse and miserie of such doth Wisdome declare in the end of the eighth Chapter saying Hee that sinneth against me hurteth his owne soule and all that hate me loue death And thither we referre this matter to bee intreated of more at large Doct. 2 It peculiarly belongeth to them that are obedient to Gods holy Will to haue the disposing of their owne hearts So meant Ecclesiastes when he said that the heart of a wise Eccles 10. 2. man is at his right hand but the heart of a foole is at his left hand And so did Hosea when he said that Ephraim was like a Doue Hosea 7. 11. deceiued without an heart And so did Salomon when hee said Wherefore is there a price in the hand of a foole to get wisdome and Prouer. 17. 16. he hath none heart Reason 1 First they haue the spirit of grace and others haue not and where the spirit is there is libertie and elswhere it is not So that besides them all are bond-men which are owners of nothing but least of themselues and their owne soules Secondly their mindes are illuminated with the sound and sauing knowledge of God and the rest are full of blindnesse Now we know that Satan is called the prince of darknesse Hee ruleth and raigneth in the hearts of all them that are ouerwhelmed with ignorance Thirdly they can master their vnrulie affections and mortifie the rebellious motions thereof They haue power by the grace that is giuen vnto them to heare the word with due attention to pray to God with feruent feeling to reioice in the Lord with holy gladnesse to mourne for sinne with godly griefe c. whereas others are commanded by the Diuell and lust and carried away strongly to couetousnesse pride vncleannesse intemperancie or such like but can neuer bring any faithfull desire to any holy seruice True it is that the godly obedient are often assaulted with the fore-named vices and yeeld too farre vnto them but they are not vanquished of them nor disabled of recouerie And it cannot be denied but that the rebellious wicked haue sometimes purposes to exercise those Christian duties and seeme to set themselues thereunto but it is meerely in passion without vprightnesse neither haue they power to proceed in the performance of them Vse 1 Consolation to them that yeeld obedience to holy instructions though they come with some seuerity and sharpnes They are farre more profitable than painfull and will bring more ioy and comfort in the end than they worke griefe and sorrow at the beginning yea albeit such men haue not only Gods word to reprooue them for their faults but wicked men to reproch them for their vertues and let it be that they are molested and pilled and polled and spoiled of their Heb. 10. 34. goods as were the faithfull Hebrewes and slaine and killed as haue beene the godly Martyrs Yet in all this they are nothing endammaged in credit state or body in comparison of their blessednesse and most happy condition When they haue lost all they haue gained more than all because they enioy their soules which are more worth than any wealth and possesse their hearts which are of greater value than the richest treasures or life it selfe Hee that is owner of his soule is a free-holder for euer and the possession of the heart is a sure euidence for the possession of heauen Terrour for them that are contemptuous and wicked refusing to subiect themselues to the gouernment of the Lord. Though they abound with all things and sinne seeme neuer so commodious vnto them yet it is better to haue nothing than not to haue the owning of their owne hearts for our Sauiour saith What shall it profit a man if he shall winne the whole Matth. 16. 26. world if he lose his soule as euery one doth which hath resigned vp his heart to the power of Satan We account it no great gaine to get goods with the losse of our eares or any other member and yet it is safer to haue our eares cut off and head also and all our limmes torne in peeces than that sinne should rule in our harts heere and hell hold our soules in thraldome for euermore heereafter Verse 33. Before the feare of the Lord goeth the instruction of wisdome and before honour goeth humilitie BEfore the feare of the Lord Before a man bee truly religious and godly goeth the instruction of wisdome hee must be daily informed in the precepts and doctrine of Gods holy will expressed in the Scriptures and before honour either that celestiall glory which is prepared for Gods people in the life to come or any comfortable aduancement in this life or the vndoubted note and credit of vnfained faithfulnesse and piety goeth humilitie such as is not counterfeit and meerely in shew but proceedeth from feeling of corruptions and sight of ones owne vnworthinesse whereby hee is induced in the meeknesse of his minde to esteeme others better than himselfe The word signifieth properly in respect of the deriuation of it such a kinde of lowlines as is wrought by afflictions though it be also sometimes more largely taken Now it is to bee inquired what connexion there is betweene this clause and the former which will easily be found if we obserue that the vertue and reward heere lastly mentioned depend vpon the duty and grace in the former place specified for with instruction there is required humilitie and to the feare of God there is adioined honour Doct. 1 No man can haue any godlinesse in him that will not learne to bee godly The Prophet Agur who is mentioned in this Booke confesseth to God and all the World that therefore hee was so foolish and void of vnderstanding because hee had not learned Prouer. 30. 3 wisdome nor attained to the knowledge of holy things The Apostle admonisheth the Ephesians to walke in better waies than other ignorant Heathen men did For saith hee Eph 4. 20. 21. you haue learned Christ and haue heard him and haue beene taught by him as the truth is in Iesus c. Whereby hee intimateth that nothing is to bee expected from them that are vntaught but that which is vnholy as hardnesse of heart vncleannesse of life and such lasciuious behauiour as is there spoken of And where is pure and sound instruction there may we looke for sincere and comely conuersation Reasons 1 First there is a disabilitie in the nature of euery man as it now standeth corrupted to be any way truly religious There is a couering as the Prophet saith that couereth all people and Isa 25. 7. a veile spread vpon all Nations Their mindes are darke Their hearts are hard Their affections peruerse Repent they cannot beleeue they cannot and pray they cannot vnlesse they be effectually informed by the word of the Lord. How shall Rom. 10 14. they call on him saith S. Paul in
doe them for that is your wisdome and your vnderstanding in the sight of the people which shall heare all these ordinances and shall say Only this people is wise and of vnderstanding and a great Nation And it may be noted thorowout all the Scriptures that none haue with so great dexteritie and happy effect discharged the duties of their callings in what place soeuer as they which are most praised for their godlinesse as Ioseph and Moses and Dauid and Daniel and many other Worthies Reason 1 First they haue Christ inhabiting in them who sanctifieth their hearts with grace and directeth their waies with iudgement and so much he testifieth of himselfe saying I Wisdome Prou. 8. 12. 14. dwell with prudence and I finde foorth wisdome and counsels I haue counsell and wisdome I am vnderstanding and I haue strength Secondly the same holy writings which minister wisdome to their hearts do also plentifully yeeld precepts of prudence for their behauiour And that among all the rest this one Booke of Prouerbs doth witnesse abounding euery where with rules and instructions to that purpose As with admonitions against idlenesse and rash suretiship perswasions to thrift and good husbandrie directions for seasonable silence and speaking lessons how to deale with superiours aduertisements how to gouerne inferiours counsels how to match in marriage and well to vse and liue with a good yoke-fellow c. Thirdly the Lord doth blesse their waies and make them fortunate in their workes as he promiseth Ioshua if he would religiously seeke to know his will and faithfully obey his word Then saith hee shalt thou make thy way prosperous and Ioshua 1. 8. then shalt thou haue good successe And that which is said to him is spoken of euery wise hearted man in the Psalme Whatsoeuer Psal 1. 3. be shall doe shall prosper Vse 1 Instruction 1. To lay the foundation of our waies of our state and of our credit in our hearts It is wisdome in the brest and grace in the soule that must guide our affaires and worke our welfare and winne vs good estimation if we would not deale absurdly and speed vnhappily and iustly bee censured for foolish persons 2. To imploy them most in all our affaires that are most religious and godly wise They will be prudent and faithfull in the managing of those matters which they take in hand and God will bee mercifull and gracious in prospering of them Abraham found this true by good experience in sending of that deuout and trustie seruant to fetch a wife for Isaac and so did Laban in vising Iacob about his flocks and so did Potiphar in committing such trust to Ioseph in his familie Reproofe of their follie that thinke it impossible for those that are truly religious either to shew themselues prudent or that others should commend them for discretion and therefore they reiect the wisdome of the word because they feare it will make them to be derided and wholly embrace the policie of the world because they hope it will make them to be admired Or if at any time profession of pietie and Religion may be for their aduantage as often it is they will only make a shew thereof with their tongues but neuer giue entertainement thereto in their soules Sorrow and shame will teach them in time to know that neither they which contemptuously despise the wisdome of the spirit nor they which dissemblingly pretend a loue of it had euer any good forecast for themselues but only they that are wise in heart shall be called prudent Wee are taught by Iobs faithfull testimonie that they which say vnto God Depart from vs wee desire not the knowledge Iob 21. 14. 17. of thy waies shall haue their candle put out and destruction come vpon them And we learne by Achitophels wofull example that no wit nor subtiltie can preserue an hypocrite from working his owne miserie The doctrine that ariseth out of the other part of the sentence concerning the fruit that commeth by wise wholsome and comfortable speeches hath beene obserued and handled Chap. 10. verse 11. where the mouth of the righteous is called a wel-spring of life and Chap. 11. verse 13. where the fruit of the righteous is said to be as a tree of life Verse 22. Vnderstanding is a well-spring of life to them that haue it but the instruction of fooles is follie VNderstanding The true knowledge of Gods holy will is a well-spring of life a precious possession as fountaines were in those Countries and a comfortable constant necessarie and effectuall meanes of saluation to them that haue it whose mindes are soundly illuminated and their hearts graciously seasoned therewith but the instruction of fooles those perswasions which sinfull men vse and that aduice which they giue in stead of instructions is follie corrupt and wicked for matter and pernicious and hurtfull for effect Thus standeth the opposition Vnderstanding is a Well-spring of life to those that possesse it and therefore the counsell of wise men is wisdome and ignorance is the fountaine of death to them that are possessed of it and therefore the instruction of fooles is follie Doct. Nothing is more needfull and profitable for the body than grace is for the soule He taketh his comparison from that which euery man besides many other creatures hath necessarie vse of for preseruation of life and whereof the plants of the earth stand in need for growth and fruitfulnesse and the ground it selfe for moisture and fertilitie By the same similitude the Lord Iesus doth commend and set foorth the excellencie of his grace and Gospell to the woman of Samaria when he told her that whosoeuer should drinke of the water that hee shall giue him shall neuer be more athirst but the water that he shall giue him shall be in him a Well of water springing vp into euerlasting life And not much vnlike to this is that which he so solemnly proclaimed in a solemne assemblie and that in the last and great day of a solemne feast saying Hee that beleeueth in mee as saith the Iohn 7. 38. Scripture out of his bellie shall flow riuers of water of life Reasons 1 First the same God which hath appointed food and water to nourish the bodie and by the vertue thereof to sustaine the naturall life hath also ordained grace and vnderstanding to refresh the soule and by the efficacie of that to maintaine the spirituall life so that the latter is no lesse expedient and beneficiall than the former Secondly this water of life that is in the soule doth by many degrees surmount the materiall water that is to bee found in the fountaines That issueth out of the ground and commeth from the bowels of the earth and this descendeth from heauen and is deriued from the sonne of God That is communicated to all sorts of creatures the worst partake of it as well as the best and the beasts as much as any men but this is peculiar to Gods
owne people and no man can haue any portion of it beside the elect That is not euery where to be had for some places be destitute of it and some seasons do cause it to faile as it came to passe in the daies of Ahab but this accompanieth the owner whithersoeuer hee goeth and wheresoeuer he is and no drought can possibly drie it vp That hath no force to preserue life against violence or mortall diseases or fulnesse of old age but this hath power to protect the soule against all assaults and suffereth not any maladie to kill it and maketh it the more fresh and liuely by the greater multitude of yeeres that it liueth Vse 1 Instruction to seeke for this heauenly vnderstanding sithence it is for so good vse as we labour for the best earthly commodities which cannot serue for better vse and by how much it doth euery way exceed all worldly possessions by so much to be the more industrious and diligent to possesse it It is a well-spring of life to the owners of it and not to the talkers and hearers of it The enioying of wealth doth make a man rich and the receiuing of food doth nourish him and not the bare sight of either of them One may see meat dressed in other mens kitchins and plate and iewels in other mens shops and yet liue in hunger and die a beggar Consolation to them whose hearts are taught of God and whose mindes are enlightned with the spirit of reuelation whereby they haue attained vnto this heauenly vnderstanding they bee not without a testimonie of regeneration nor want assurance of perseueration Whosoeuer is once a partaker of the water of life can neuer bee after defeated of euerlasting life No enemie within or without can stop vp this Well as the Philistims maliciously did fill vp Isaacks Wels and this Well is neuer empty of water and this water neuer wanteth an effectuall vertue for conseruation of the soule Doct. 2 But the instruction c. Good counsell is not to bee expected from sinfull and ignorant mens mouthes they are full of vanitie and foolishnesse as sinkes and puddles be of muddy water and filthmesse and therefore it is not likely that they should send foorth the pure streames of wholesome instructions They know no good they learne no good they loue no good and is it possible then for them to giue exhortations and precepts of goodnesse When Rehoboam left the iudgement of the prudent aged and leaned on the sentences of the wilde headed yoongsters the aduice that hee tooke was sutable to the Counsellers that gaue it namely rash and dangerous exceeding pernicious and hurtfull We shall see in the 29. verse that a wicked man deceiueth his neighbour and leadeth him into the way that is not good And there we shall haue better occasion to handle this point more at large Verse 23. The heart of the wise guideth his mouth aright and addeth doctrine to his lips THE heart of the wise His knowledge and iudgement his prudence and discretion doth guide his mouth aright direct him when to speake and when to hold his peace and what to say and what to conceale His loue to goodnesse induceth him to declare that which is good and his hatred of naughtinesse doth cause him to refraine from all words that are naught and addeth Doctrine to his lips ministreth matter of wholesome lessons for them to deliuer It getteth knowledge and keepeth it and they being stored therewith doe vtter the same for the instruction of others See Chap. 15. verse 28. Verse 24. Faire words are as an hony combe sweetnesse to the soule and health to the bones GOdly and comfortable sayings rightly grounded on the holy Scriptures and fitly applied to the vse of well prepared hearts whether publikely or priuately are as an hony-combe sweetnesse to the soule they bring great ioy and gladnesse to an vpright heart as hony or other sweet things doe much delight the taste and healeth the bones are meanes of good to the whole body for conseruation of health or restitution to it by the cheerefulnesse of the minde and the fauour and blessing of God Doct. Nothing is more pleasant and profitable than gracious speeches to godly persons In this place they are compared to honie by Salomon as being equall to it in deliciousnesse but in the Psalmes they are preferred before hony by Dauid as being euerie way more Psal 19. 10. delightfull than that is Neither was hee ignorant of the operation thereof when he besought the Lord to make him heare ioy and gladnesse that Psal 51. 8. the bones which he had broken might reioice Reason 1 First God himselfe doth put vertue into them and maketh them effectuall for the comfort and helpe of his people according as himselfe testifieth saying I create the fruit of the lips to be peace peace vnto them that are farre off and to them that are neere saith the Lord for I will heale them Secondly the matter of these faire words directed from God to the soules of his faithfull seruants is such as farre surpasseth all things which are subiect to any of the senses His owne loue and fauour is thereby declared vnto them remission of sinnes is thereby assured vnto them euerlasting glorie is thereby confirmed vnto them and the Lord Iesus Christ himselfe with his holinesse merits and graces is thereby exhibited to them Euery one of which as it is incomparably more delectable and sweet than any thing that is sensible and for corporall vse so it is also infinitely more durable as being for eternitie and making him eternally happie that enioieth it Vse 1 Instruction to chuse to liue if wee may where our soules may taste of and be often refreshed with these heauenlie and gladsome speeches though our bodily food bee there more scant and homely rather than to conuerse in places where we shall be without them though our fare should bee neuer so plentifull and daintie And let all them that loue hospitalitie learne to prouide that their friends and guests may not only haue the choice of toothsome dishes but also the means of wholesome conference for so a poore man may keepe a liberall table Reproofe of them that finde hony and sugar in filthie wanton or any kinde of sinfull and foule words but gall and wormewood in godly discourses and a loathing of all faire and fruitfull speeches The distasting of well-relished and sauourie meat doth argue a sicke and foulesome stomacke and the detestation of godly and seasonable talke doth bewray an euill and guiltie conscience Verse 25. There is a way that seemeth right to a man but the issue thereof are the waies of death THere is a way an vngodly but a common course of life which all vnregenerate persons doe take that seemeth right to a man wherein he pleaseth himselfe and being either blindfolded by lust or misled by carnall reason custome or companie thinketh it not to be very displeasing to God
iniquitie as Christ and Christians doe loue righteousnesse and hate iniquitie and therefore they like not that any man should delight in that which they hate but wish that euery one would accompanie them in doing that which they loue Secondly they thinke that sinne will lie the lighter vpon their owne consciences if others can be drawen into guiltinesse with them and that they shall be the lesse blemished by that wherewith their neighbours are so much blotted though they make their burden heauier and their faults fouler by seducing their brethren Thirdly they are of their father the diuell and the lusts of their father they must and will doe He hath beene a deceiuer from the Iohn 8. beginning and sinfull wretches will be factors for him vntill the end they can no way else so much resemble him or so well content him Vse Instruction to be so farre from shewing our selues wicked persons in deceiuing of our neighbours that wee declare our selues righteous in directing of them so shall we be aduersaries to Satan and seruants to the Lord so shall wee exercise mercy in being helpfull towards the saluation of Gods elect and not crueltie in being contagious and hurtfull to the soules of any 2. To get vnderstanding and skill whereby wee may discouer the practises of deceiuers and so escape them We haue seene already Chap. 9. verse 16. that their call is Whoso is simple let him come hither and he that is destitute of wisdome And Chap. 11. verse 9. that an hypocrite with his mouth corrupteth his neighbour but the righteous shall bee deliuered by knowledge In which places see both the point and vses intreated of more at large Verse 30. He shutteth his eies to deuise wickednesse he moueth his lips and bringeth euill to passe HE The wicked man formerly spoken of shutteth his eies to deuise wickednesse seriously setteth his minde vpon mischiefe and would not haue his thoughts distracted and drawne away from it by looking heere and there vpon any obiects meaning that hee is very intentiue to inuent that which may doe hurt he moueth his lips hee speaketh softlie and whispereth he dealeth closely and would not be knowen in his practises lest he should be preuented and bringeth euill to passe by his industrie and secrecie doth many shrewd turnes and worketh much villanie Doct. A wicked man is neuer so studious and cunning about any thing as he is in working mischiefe His minde and his members and the whole man ioine together in the seruice of sinne as Isaiah instanceth in the niggard He will speake of niggardnesse and his heart will worke iniquitie Isa 32. 6. and doe wickedly and speake falsly against the Lord to make empty the hungrie soule and to cause the drinke of the thirstie to faile And Micah his testimonie tendeth to the same purpose when he saith that they imagine and worke wickednesse vpon their Micah 2. 1. beds and when the morning is light they practise it Reason 1 First they delight in nothing so much as that which is worst and most pernicious their meat and drinke and rest doe not so much refresh them as leaud behauiour doth affect them For they cannot sleepe except they haue done euill and their Prouer. 4. 16. sleepe departeth except they cause some to fall For they eat the bread of wickednesse and drinke the wine of violence Secondly they are wholly bent to their designements and fully resolued in their purposes and therefore muse and meditate of all such proiects as bee for their furtherance and auoid all the lets and impediments that any way may hinder them Instruction for all that feare God for against them commonly most hurt is intended to be as watchfull and wise for their owne preseruation as the other are painfull and craftie to vndermine them When the one sort shut their eies and fall to plotting it concerneth the other to open their eies and fall to praier that God would behold how their enemies winked wiles and by his good prouidence preuent them Then let them speake out and crie aloud to the Lord for direction helpe and deliuerance when such as seeke their ruine begin to fal to muttering and to conspire together against them in secret And for further vse of this point it is not to be passed ouer that the studiousnesse of these malicious men is imitable though the matter which they study for bee odious and damnable If they cast about how to fulfill their wicked wils shall not wee meditate how to accomplish our godly desires If they beat their braines to finde out deuices for the seruice of Satan the hurt of their neighbours and their owne perdition ought not we to bend our thoughts to learne the best meanes for the glory of God the good of our brethren and our owne saluation The Prophet Isaiah condemneth the Churle for deuising wicked counsels to vndoe the Isa 32. 7. 8. poore with lying words And the same Prophet in the same place commendeth the liberall man for deuising of liberall things and this man saith he will continue his liberalitie Verse 31. The gray head is a crowne of glory when it is found in the way of righteousnesse THE gray head Old age whereof gray haires and a hoare head is a signe is a crowne of glorie yeeldeth commendation to the aged person and maketh him reuerent when it is found in the way of righteousnesse when the old man doth shew himselfe to be religious and righteous whether he hath led his life in that manner from his youth or whether he hath beene conuerted to it now in his latter time Doct. It is a great honour for a man to bee both ancient and godlie When the head is deckt with gray haires and the heart with heauenly graces and the life with vertuous behauiour hee is more gorgeously apparelled than if otherwise he were clad in gold He weareth a Diademe which not the art of man but the finger of God hath fashioned and set vpon his head This was one of the ornaments of those holy Patriarkes Abraham Isaac and Iacob and for this is that worthie widow Anna commended by S. Luke and by this doth the Apostle partly challenge to himselfe authoritie among the people of God as appeareth by his Epistle to Philemon Though I might Philemon 9. be bold to command thee that which is conuenient yet for loues sake I rather beseech thee though I be as I am euen Paul aged Reason 1 First old age of it selfe to them that are godly is a gift of God and a blessing of greater value than wealth and dignities for length of daies is in wisdomes right hand and in her left hand Prouer. 3. 16. riches and glory Secondly as they which haue long liued righteously are well stored with knowledge and experience in themselues so doe they like true trusty and tried souldiers manifest the experience of their faithfulnesse and constancy to all that know them Thirdly they which
put on the new man in their old age hauing worne the old man all the time of their youth doe shew foorth an excellent wisdome in redeeming at last the former part of the time which they haue misse-spent and humilitie in submitting themselues to learne when so many of their Iuniors disdaine to bee taught and the power of Gods holy spirit which notwithstanding all the impediments wherewith that age is encumbred doth rescue them from the hand of Satan who had held them so long a time in captiuity and bondage Fourthly where anciencie and goodnesse doe concurre and meet together there the image of God doth shine out the more brightly there is a liuely resemblance of him whom Daniel calleth The ancient of daies Dan. 7 13. Vse 1 Instruction for the yoonger sort as sonnes and daughters that they yeeld due reuerence to them whom the Lord hath made reuerent as fathers and mothers He hath vouchsafed them time to attaine to these yeeres and titles to be called by these names and graces to be worthy of that honour Yea he requireth that they be respected and obeisance be done vnto them by those that haue care to regard and obey him for in this manner his commandement is laid vpon them Thou Leuit. 19. 32. shalt rise vp before the hoare head and honour the person of the old man and dread thy God I am the Lord. What though their beautie be withered away and their bodies growen crooked What though their strength be diminished and their memories impaired What though they retaine not their former freshnesse of wit or elegancy of speech What though their state bee but poore and their parentage obscure Yet their honourable place of age especially being garnished with wisdome iustice and pietie doth counteruaile and farre exceed all the rest of those ornaments It serueth also to admonish them that would not bee contemned and haue the world weary of them when they shal be old to lay the foundation of a constant and durable estimation whiles they are yoong If they treasure vp vnderstanding and good discretion and other spirituall graces whiles they haue the benefit of strength memorie senses and capacitie they shall haue that which will comfort their hearts informe their mindes direct their behauiour and maintaine their credit at those yeeres wherein others will dote and deale absurdly and be full of contempt and tediousnesse Reproofe of their follie which haue nothing else to commend them but this that the daies of their life haue beene many and they haue seene many faire yeeres and all those of their age be gone and knew the grand-fathers of the most of their neighbours c. but what good haue they done or what goodnesse haue they gotten in all those daies and yeeres which haue passed ouer them And they which knew men so long time since is it not a shame for them that they neither know God nor themselues as yet Haue they beene spared all this time from death and at last will they be vnprouided for death that death and destruction together should apprehend them For a sinner saith Isaiah of an hundred yeeres old shall die Isa 65. 20. accursed Verse 32. Hee that is slow to wrath is better than the mightie man and he that ruleth his owne minde is better than he that winneth a City HE that is slow to wrath which will not be prouoked to anger without due cause neither hauing due cause to bee angry will passe the bounds of moderation and measure is better than the mighty man is more to be commended for his strength and fortitude than hee that is boisterous and strong of bodie and he that ruleth his minde which represseth and keepeth vnder his intemperate passions and violent affections of euerie sort is better than hee that winneth a Citie hath greater power and doth a more worthy exploit than hee which by force of armes doth ouercome and conquer whole Cities Castles and Countries Doct. It is a point of greater valour to subdue corruptions in ones selfe than to preuaile against other men The Scripture testifieth of the force and might of Esau that from the wombe hee was farre more strong and sturdie than Iacob but it praiseth the patience and mortification of Iacob that hee was incomparably more meeke and moderate than Esau And that staiednesse of affection which was seene in poore lame Mephibosheth who was neither perplexed with perils nor imbittered with wrongs hath wonne him more honour than Ioab could get by all his martiall prowesse or Sampson himselfe by his admirable power Reasons 1 First the enemies of the soule as lusts and inordinate affections are more powerfull and dangerous than the enemies of the body and therfore the victorie ouer them is so much the more notable and praise-worthy Secondly he that vanquisheth Cities and people doth preuaile by a bodily power which will decay together with the bodie and may at another time be ouer-matched but hee that mastereth his affections doth it by a spirituall puissance which age impaireth not and that retaineth the victory for euer Base men may subdue Kingdomes and Nations and yet themselues remaine the bondmen of sinne Satan death and hell as Zenacherib and the stately Kings of Ashur and Nebuchadnezzar and the mighty Monarkes of Babel the Medes in like manner with the Persians the Grecians also and Romanes But all that rule their owne minde are truly noble and euer free and haue already the liuerie and seisen of an eternall libertie Vse 1 Instruction more to labour for the command of our selues than for domination and authoritie ouer our brethren All men almost desire to rule and in this case euery man may well be a Ruler God doth offer to the meanest men and women the iurisdiction of their owne hearts let him bee soueraigne there And hee would haue them to be his substitutes vnder him and they that will vndertake that office and set themselues seuerely to suppresse those disordered passions lusts and motions that keepe euill rule in their soules shall want no backing countenance or preferment from him Reproofe of those that are ambitious and would haue all men vnder them abroad and suffer all vile affections to rule ouer them at home They thinke to make themselues very glorious by shewing themselues so wrathfull fierce and furious and hope to bee reputed so much the more excellent as they can make their poore neighbours to feele their hands to be more heauy and violent but like foolish creatures in so doing they make many of their vnderlings become their superiors and debase themselues beneath their meanest inferiors Their humble poore patient oppressed tenants seruants and people haue gotten a preheminence aboue them by the Lords owne appointment hee hath deposed the one side and will in time make it manifest for their sinful hearts and cruell behauiour And he hath exalted the other side and once will declare it for the meeknesse of their mindes and their sober
before we take the name or word of God in our lips Let vs labour to bee cleane that our praiers may be cleane that our praises may be cleane that our profession may be vnblameable that our rebukes our exhortations our consolations and all our conferences may be comely acceptable and effectuall Reproofe of them that deale in deepe points and yet haue but shallow vnderstandings corrupt affections and scandalous behauiour they delight to parle of predestination and yet finde no testimonie of their owne election they reason much of iustification but are vtterly vnacquainted with regeneration They boast of Christ and commend the Gospell but haue no communion with Christ nor fruit of the Gospell They sharply censure the faults of other men and vehemently exclaime against the corruptions of the time but they fauourably passe by the faults in themselues and take no time to purge away their owne corruptions Such are both taxed and conuicted by the Apostle Paul saying Thou which teachest another teachest thou not thy selfe Thou that preachest a man should not steale doest thou steale Thou that sayest Rom. 2. 21. 22. a man should not commit adulterie doest thou commit adulterie c. Doct. 2 Much lesse c. Euill speeches are neuer so vndecent as when they proceed out of good mens mouthes That tongue which blesseth God is euery way too good to curse men as S. Iames speaketh or any way to be an agent Iam. 3. 9. for sinne or Satan Muddy water is lesse offensiue in a puddle than in a cleere fountaine and bramble briars become thickets or thorny hedges better than an orchard To this purpose tendeth the exhortation of S. Paul to the Ephesians Let fornication and all vncleannesse or couetousnesse not once be named Eph. 5. 3. 4. among you as it becommeth Saints Neither filthinesse neither foolish talking neither iesting which are things not comelie but rather giuing of thankes Reasons 1 First when godly and faithfull men forget themselues in their talke they giue great aduantage to their enemies who lying in wait for their halting doe heedily obserue whatsoeuer they doe or say and then they triumph when the tongs of the righteous transgresse as though they had prooued them and al their brethren to be nothing else but hypocrites and dissemblers Yea the Diuell and sinne seeme also to haue gotten some victorie ouer them Satan plied Iob with all his art might and malice by torments of body and temptations of minde to make him rather than any other in the world to breake out into distempered and execrable speeches And Paul declared to King Agrippa and those that were with him that when hee was a persecutor and so one of Satans officers his purpose and Act. 26. 11. practise had beene by cruell punishments to compell the Saints to blaspheme Secondly they giue offense to other of Gods seruants by making some very sorrowfull for them and some ashamed of them and others bolder and more venturous to imitate them Thirdly they displease the Lord who hath chosen and called them to an holy vocation to be spirituall Priests that should offer alwaies to him the Sacrifice of praise that is the fruit Heb. 13. 15. of the lips which confesse his name And therefore how vnworthy a thing is it to pollute their lips with lies or other leaud words to the reproach of his name Vse Instruction for euery one whom God hath graced with an ingenuous heart and free spirit to be circumspect and very considerate in all his speeches If he be clothed with the pretious garment of Religion it doth concerne him to looke well to it that his tongue doe not defile or staine the same with any spot of vntruth or vanitie but that he may approue his words and actions to the eares eies and hearts of all that are about him The consideration of who I am will be a forcible motiue to put me in minde what a one I must bee and consequently what words I must vtter One worldling may bragge like another and vse scurrilitie as another doth but no worldlings practise may serue for a president to a Christian The more freedome he hath in Christ the lesse liberty is giuen to him to conforme himselfe to the world for their lips are not allowed to deale with sacred matters nor his with such as are sinfull Verse 8. A reward is as a precious stone pleasant in the eies of him that hath it it prospereth whithersoeuer it turneth A Reward A gift or present bestowed vpon a Magistrate or Officer or any that may helpe or hinder a man in his cause is as a pretious stone pleasant in the eies of him that hath it much regarded of him on whom it is bestowed it prospereth whithersoeuer it turneth it taketh effect and bringeth good successe to what end soeuer it is applied to escape punishment to pacifie wrath to obtaine promotion to get fauour in Courts to crosse ones aduersarie or to bring to passe any purpose Doct. The greatnesse of gifts is of more force to winne friendship and fauour than the goodnesse of a cause Thereby many procure both accesse to men of place and successe in their suits whether iust or vniust A mans gift enlargeth him and leadeth him before great men saith Salomon in Prouer. 18. 16 another Chapter and euery man is friend to him that giueth gifts Prouerb 19. 6 whether he doe it in the way of liberalitie and loue or otherwise to bribe and corrupt Reasons 1 First many great men do greatly affect rewards and make more reckoning of them by farre than of all lawfull fees and that allowance which is due to their place as in our text heere they set by them as if they were rich gemmes and iewels And Hosea complained that their Rulers said with Hos 4. 18. shame Giue yee Secondly there is a kinde of venome within them whereby the receiuers of them haue their hearts poisoned that they are vtterly estranged from equitie and iustice They are so enchanted with the liking of that which is presented to their sight and offered to their hands that the briber hath thereby brought them to be his seruants they may not deny to doe the drudgerie of grosse iniustice for which he hath hired them It is noted of Samuels sonnes that notwithstanding the precepts and practise of their worthy father who may be an example of all Iudges and Magistrates for continencie from corruptions they walked not in his waies but turned aside after lucre and tooke rewards and peruerted the iudgement 1. Sam. 8. 3. The Lord foresaw what worke rewards would make when he said in his Law Thou shalt take no gift for the gift Exod. 23. 8. blindeth the wise and peruerteth the words of the righteous Vse Instruction 1. to them that are in authoritie that their eies be not dazeled at the glittering shew of bribes which though they seeme to be better than diamonds will not yet prooue
so good as flints The curse of God doth commonly accompanie them to the corrupting of their naturall gifts the endangering of their soules the impairing of their honour and the ruinating of their estate or posteritie in the end Let them therefore prize Gods fauour according to the value of it and duly esteeme of his reward wherewith he doth recompence them that deale vprightly and then that which men doe offer to maintaine their euill causes will not be so forcible with them but they shall perceiue it to be lesse worth than nothing 2. To teach them that are ouermatched with power whose aduersaries oppugne them rather with mighty purses than with weightie reasons and bring more currant metall than lawfull matter against them that they make their appeale to an higher Court and craue Gods owne hearing and there also offer more powerfull presents which will be best acceptable vnto that Iudge namely confidence in him with praiers and supplications to him by which meanes Hester and Mordecai with the rest of the godlie Iewes ouerturned all the proceedings of Haman 3. To all men not to iudge of persons or causes according to the successe of their suits because many matters bee carried by the demonstration which the hand doth make to the eie and not which the tongue doth make to the eare The sentence is passed according to the price that is paied and not according to the truth that is alleged The good vse of giuing rewards and how it standeth with wisdome for a man to buy his right and peace and safetie we shall see Chap. 21. verse 24. Verse 9. He that couereth a fault seeketh loue but hee that repeateth a matter separateth a chiefe friend HE that couereth a fault that passeth by an infirmity that burieth an offense as much as may be in silence seeketh loue by shewing loue to the party preserueth concord where kindnesse was before and taketh the way to make him his friend who was before but a stranger to him but he that repeateth which looketh too narrowly into euerie slip and is raking into mens frailties especially so as to blaze them abroad to others separateth a chiefe friend doth alienate the mindes of those that be dearest vnto him and maketh them his enemies Yet it is not against the rule of loue to tell men louingly of their faults for that helpeth them to repentance and reformation and cureth their credits the blemish thereof being wiped away both from the eies of God and men as S. Iames saith If any of you hath erred from the truth and some Iam. 5. 19. 20. man hath conuerted him let him know that he that hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes Neither is it vnfit but needfull sometimes to acquaint others with the transgressions of our neighbours if it belong vnto vs to be their Physitions as Ioseph did Iacob with the infamie his brethren ran Gen. 37. 2. into and they of the house of Cloe did the Apostle with the 1. Cor. 1. 11. contentions of the Corinthians And in some cases some mens sinnes must needs be discouered for the safetie of the whole state both of prince and people of Church and Common-weale for it is a sure rule that no mans faults are then to bee concealed when any man may take hurt thereby See Chap. 10. verse 12. Verse 10. A reproofe entreth more into him that hath vnderstanding than an hundred stripes into a foole A Reproofe A rebuke and admonition only though short also one word as it were entreth more into him that hath vnderstanding worketh more vpon his heart and taketh better effect for reformation of his faults than an hundred stripes into a foole than many grieuous punishments inflicted vpon a wicked person which wanteth the sound and sauing knowledge of God The opposition is specially betweene desperate sinners giuen ouer vnto a reprobate sense and a godly man notwithstanding that Gods own elect may also be possessed with such obstinacie till the time of their conuersion and then their miseries with the worke of Gods holy spirit will helpe them to humiliation and repentance Doct. Easie corrections where grace is preuaile more than great seueritie doth with them that are gracelesse We read of two holy Prophets namely Ieremie and Haggai that had to deale with two sorts of people of contrarie disposition though both of one nation and so their ministerie and Gods owne hand found a contrary successe among them Ieremie was sent to the Iewes before their captiuitie and they were foolish and sinfull And Haggai was sent to the Iewes being returned from captiuitie and they were wise and godly and therefore Ieremie maketh this complaint against those of his time O Lord thou hast stricken them but they haue not sorrowed thou hast consumed them but they haue refused to Ier. 5. 3. receiue correction they haue made their faces harder than a stone and haue refused to returne And Haggai giueth this commendation of those of his time When Zerubbabel the sonne of Shealtiel and Iehoshua the sonne of Iehozadak the high Priest with all the remnant of the people Hag. 1. 12. heard the voice of the Lord their God and the words of the Prophet Haggai rebuking them as the Lord their God had sent him then the people did feare before the Lord. Examples great store might bee produced for experience on both sides as Dauid being flexible at the speeches of a woman that priuatelie admonished him and Achaz that was froward at the threatnings of the Prophets that preached vnto him and the heauy iudgements of God powred downe vpon him Reason 1 First the one is rebuked and chastised in mercy and fauor and therefore the Lord speaketh rather to the heart than to the eare making also corrections more forcible within than sensible without and the other is punished in wrath and displeasure hauing nothing added to his soule but spirituall plagues and curses Secondly the one hath a soft heart a heart of flesh which may easilie be pierced and the other hath an hard heart a heart of Adamant which is impenetrable A needle or pin will enter further and be more felt in flesh that hath life in it than a dagger or sword in stones that are senslesse Iosiah his heart that was tender did melt at the only hearing of the Law but Pharaohs heart that was obdurate was little affected at the notable and imminent plagues that succeeded one another vpon himselfe and all his Kingdome Thirdly the one is iudicious and prouident for himselfe and therefore looketh from whence and wherefore reproofes and chastisemenrs doe come and hath both skill and care to auoid the causes of them And the other is ignorant and negligent neither considering by whom nor for what faults he is smitten and therefore remaineth incorrigible Vse Instruction 1. To shew wisdome by making vse of afflictions if we will
and taste and he that hath a wicked heart will be as greedy to satisfie his lust at euery moment as he that hath a dainty tooth will be desirous to feed on delicate dishes at euery meale And so it is agreeable to that which is in the fourth Chapter where sinners are said to eat the bread of wickednesse and Prouer. 4. 17. to drinke the wine of violence that is It is meat and drinke to them to doe mischiefe The sense and opposition in effect tend to this that the heart of a wise man seeketh for knowledge and therfore his soule is fed with grace and the heart of a foole doth hunt after folly and therefore his mouth is fed with foolishnesse Doct. Grace and vngodlinesse make the greatest difference betweene the persons in whom they seuerally raigne Their hearts are contrarie Their desires are contrarie Their endeuours are contrarie and so are their delights and so are their practises and so are all their waies And the very same hee meant and spake before when hee said It is a Prouer. 10. 23 pastime to a foole to commit wickednesse but wisdome is the delight of a man of vnderstanding Reason 1 First because the one sort is after the spirit and therefore they sauour the things of the spirit and the other sort is after the flesh and therefore they sauour the things of the flesh Secondly because the one sort is guided by iudgement and chuse that which will chiefly comfort their consciences and the other is altogether lead by lust and seeke only that which will satisfie their senses Thirdly faith maketh the one sort to cast an eie to that which will follow heereafter and sensualitie causeth the other like brute beasts made to be destroied onely to looke to that which is present Vse 1 Reproofe of their folly which arrogate to themselues a pollicie and skill to serue their owne turnes both in pietie and sinfulnesse they will walke in the waies of the wicked and follow the course of the world for their profit and pleasure and yet seeme also to imitate the godly and to take vpon them a shew of Religion for their credit and hope of saluation But who told them that they may knit such a knot and bring such contrary ends together when our Sauiour telleth vs that no man can serue two masters when S. Matth. 6. 24. Iohn saith that if a man loue the world the loue of the father is 1. Iohn 2. 15. not in him when S. Iames saith that whosoeuer will be a friend Iam. 4. 4. to the world is made the enemie of God Consolation to those whom corrupt nature causeth sometimes to taste of sinne but can neuer allure to feed on it Though the flesh doe relish it a little while and feele a kind of sweetnesse in it yet the spirit doth vtterly distaste it forthwith and findeth it to be full of bitternesse and albeit they slip into faults as the wicked rush into rebellion yet they please not themselues in the faults which they commit as the wicked doe in playing the Rebels Verse 15. All the daies of the afflicted are euill but hee that hath a good heart is at a continuall feast BY the next two verses following it may appeare that by the afflicted is meant such a one as through defect of faith and contentednesse is troubled in minde for pouertie or other outward calamities because his worldly estate and condition is no better And of him it is said that all his daies are euill that is His whole life during those wants or crosses or feares till the heart be holpen by grace are euil grieuous tedious and full of bitter vexations but hee that hath a good heart which is at peace with God and freed from the power of infidelitie and sinfulnesse is at a continuall feast is no more burdened with want at any time than they which haue varietie of dishes before them and no lesse filled with delights at all times than they which are well satisfied with dainty meats and pleasant wines For the comparison is from the comfort and commodities of banquets and not the surfets and excesse thereof Yet this is according to the degrees of that goodnesse which is in mens soules so much godlinesse as they haue so much refreshing they finde in their afflictions and because none can attaine vnto a perfection thereof therefore none shall be rid of all worldly griefes and dreads and discontentments The sense and exposition tendeth to this purpose All the daies of him that hath an euill heart are as grieuous when he is afflicted as if he were pinched with continuall penury but all the daies of him that hath a good heart when hee is afflicted are as ioious as if he were at a continuall feast Doct. Euery mans crosses and troubles are burdenous or easie according to the state of his heart It shall bee needlesse to shew by testimonies or examples out of the word how vehemently carnall griefe doth torment the mindes of them that are destitute of spirituall grace seeing that experience maketh it manifest that temporarie miseries are more felt and feared of men vnregenerate than is the danger of eternall destruction But for the other point that godlinesse doth bring more contentment and comfort than afflictions can worke vexations and sorrow let S. Paul witnesse by triall in himselfe who found matter of reioicing in necessities in 2. Cor. 6. 4. 5. distresses iustripes in imprisonments c. And let the godly Hebrewes in stead of many others bee produced for the verifying of the same for besides the reproches and afflictions which they susteined being made a very gazing-stocke as the Apostle Heb. 10. 33. 34 speaketh they suffred with ioy the spoiling of their goods knowing in themselues how that they had in heauen a better and enduring substance Reason 1 First all sinfull men make profit and pleasures and other earthly things their principall treasure reposing their whole felicitie in the same and therefore when wealth and worldly things doe faile their hope and happinesse must needs also fall whereas godly men make God and his fauour their portion and heauen and saluation their inheritance Now because these are as much apprehended in lowest aduersitie as highest prosperitie therefore their hearts bee as ioifull when they are in boisterous troubles as if they were in peaceable tranquillitie Secondly vngodly men haue nothing but flesh in them to helpe to beare their burdens and that causeth infidelitie to adde to the weight of them by feares and discouragements which vsually crush them sorer than the crosses themselues whereas the godly haue the spirit to support them which vseth faith to reuiue their spirits and animate their hearts with assurance of Gods helpfull presence during the time of their triall and of seasonable deliuerance when they shall bee sufficiently tried and of the fruit of all their sufferings after that their sorrowes be ended Vse Instruction that
so farre foorth as we would liue a comfortable life wee should seeke to build vp our inward man more than our outward estates that our hearts bee better furnished than our houses and our consciences than our coffers that our stocke of faith and euerlasting goodnesse may exceed our store of coine and temporall goods and so shall we be fensed against all perils and prouided for against all wants and secured against all accidents whatsoeuer shall fall out heereafter 2. If passions and distempers bee stirring in vs when any kinde of afflictions doe come vpon vs it shall bee needfull to search our hearts and examine our soules what euill there is in them abounding and what good there is wanting for all impaciencie proceedeth from the excesse of the one and defect of the other Verse 16. Better is a little with the feare of the Lord than great treasure and trouble therewith BEtter is a little A small portion of goods is more profitable and comfortable with the feare of the Lord with godlinesse causing a contented minde with ioy and procuring Gods blessing for vse than great treasure than the abundance of wealth with trouble with sinfulnesse which bringeth trouble namely feare care sorrow and many curses with the checke of an ill conscience for where Religion is not there griefes and vexations will be and the more riches a wicked man hath whereby hee may seeme to bee free from all molestations the more incumbrances hee hath which are alwaies ready to molest him Doct. Though sinfull men haue larger possessions than the godly yet godly mens goods be much more worth than theirs They are pretious riches as hee termeth them in the twelfth Chapter and 27. verse where the point hath beene handled in both the Doctrines Verse 17. Better is a dinner of greene hearbes where loue is than a stalled Oxe and hatred therewith BEtter More laudable in the house and acceptable to the guest is a dinner of greene hearbes very meane and slender fare where loue is where is concord and hearty good will than a stalled Oxe than great store of good meat and all manner of prouision that appertaineth to a sumptuous feast and hatred therewith an euill affection either towards the parties bidden or one towards another Doct. There is best cheere where is best companie to eat and drinke with It is said to the same purpose as it may appeare by the force of the argument in another Prouerbe that better is a drie morseil if peace be with it than an house full of sacrifices Prouer. 17. 1. with strife There were many great Feasts in the time of the Apostles and yet of them none are so much commended in the Scriptures as the meetings of the beleeuers which did eat meat Act. 2 46. together with gladnesse and singlenesse of heart notwithstanding they had neither so much meat nor so costly dishes as diuers others had It is noted of Abraham that he entertained God and his Angels to dinner The Lord himselfe would be his guest sithence he would be so good an house-keeper and yet the victuals which are mentioned were only butter and milke and veale that had not time to coole betweene the killing and dressing notwithstanding his hospitalitie is preferred before the Persian Kings royall banquet for the one Ester 1. purposed to shew his greatnesse in pompe and the other his goodnesse in loue The one dealt exceeding vnkindly with his owne wife and the other very courteously with them that seemed to him to be meere strangers Reason 1 First kindnesse and friendship to them that are ingenuously disposed doth more and longer refresh their hearts than any food though neuer so sweet and pleasant especially comming from him or in the companie of them whom he knoweth to be hardly affected towards him Secondly where is store of meat and want of good will there must needs be either lumpishnesse or wrangling or dissimulation among them that sit together and often thence spring the beginnings of suits and contentions and of quarrels and murders yea sometimes they are purposely aimed at in the same as Saul intended on an holy daies feast to kill Dauid and Absolon made a sheepe-shearing banquet to dispatch Amnon Now where loue is there euery one is cheerefull to other and edifieth others and beareth with others and dealeth faithfully with others and so that which is wanting in their commons is fully supplied in their fruitfull conference Vse 1 Reproofe of them that neuer inuite any friends to their houses because they cannot prouide so good cheere as they wish for them Instruction that if we be called in kindnesse to our neighbours table we be not discontented though there be not so many messes or varietie of dishes as wee may peraduenture meet with in some other places where wee shall not be so welcome They that dresse most meat are not alwaies the kindest men for our Sauiour was full of liberality when hee gaue but barly-bread and fish to his Disciples and Nabal was but a Churle though he killed both beeues and muttons for his sheepe-shearers Consolation to them whom God abridgeth of that plenty which many others enioy if they enioy that Christian loue together which many others are abridged of their mindes may be as well refreshed with a little and a little may bee as wholesome and good for their bodies Eliiah at Sarepta had but one kinde of foode as it may appeare all the time of his soiourning there and yet Ahab and Iezabel had not so much comfort in their great varieties as hee and the Widow had in one kinde of foode Verse 18. An angry man stirreth vp contention but hee that is slow to wrath appeaseth strife AN angry man Such ouer whom wrath and passion hath power and in whom it raigneth for in the originall text he is called a man of anger stirreth vp contention increaseth dissension where he findeth discord and maketh debate where peace was before but hee that is slow to wrath which can gouerne his affections and not be angry without cause or beyond measure appeaseth strife endeuoureth to pacifie that displeasure which one man hath conceiued against another so that he is not only vnlike to him that is giuen to anger and will not raise contention as hee doth but taketh a course quite contrarie to his in reconciling them that be at variance Doct. Fumish and froward men are alwaies troublesome and turbulent persons They commonly bring with them fire and fuell and bellowes to make combustions and stirres wheresoeuer they come The same words of this text are repeated againe in another place where it is said that an angrie man Prouer. 29. 22. stirreth vp strife and a furious man aboundeth in transgression Reasons First pride worketh very strongly in them and onely by pride doe men make contentions They thinke the wrongs Prouer. 13. 10 that seeme to be offered vnto them are too many and the duties that are performed too
This commeth to passe often but not alwaies neither would the Holy Ghost haue it taken for a perpetuall rule for how then should that be verified which our Sauiour told his Disciples that they should be betraied of their parents and Luke 21. 16. brethren and kinsmen and friends and be hated of all men for his names sake which wee see vsually come to passe also in our times But this is the best meanes to reconcile them vnto vs and winne their loue either sooner or latter as experience diuers times declareth And this procureth protection from God though malice be nothing diminished in them And this may occasion them now and then to doe vs a good turne in a fit as the Egyptians did to the Israelites or before they are ware as Hamon did to Mordecai though they beare no good affection to vs. The best way to haue mans fauour to doe vs good is to get Gods fauour Iacob was vndoubtedly perswaded of this when his brother Esau whose wrath he feared was comming with a band of men to meet him and that made him so indefatigable in his praier and wrastling with the Lord. And the answer which he receiued with the successe that he found was sutable to the meanes which hee vsed Because thou hast had power saith the Angell with God thou shalt also preuaile Gen. 32. 28. with men The same course tooke Mordecai and Hester to procure the fauour and helpe of Ahashuerosh and Nehemiah to obtaine Hester 4. Neh. 1. 11. his suit of King Artahshashte And it is said of the Iewes that were in Babel and other places that when the Lord remembred his couenant towards them and repented according to the multitude Psal 106. 46. of his mercies that hee gaue them fauour in the sight of all them that lead them Captiues Reason 1 First hee hath the affections of all men at his disposition Hee deriueth their loue and liking to whom it pleaseth him and he incenseth their wrath and hatred against whom he appointeth it He made Ahashuerosh to cast off Vashti whom he doted on before and to embrace Hester whom hee neuer knew before Hee caused the same King in a moment to abhorre and hang Haman which had beene his minion and principall fauorite and to admire and promote Mordecai whom he had formerly prescribed and destinated to death Secondly hee doth blesse the vertuous and amiable behauiour of his seruants that it shall be obserued of their enemies and that to the pacifying of their displeasures and reconciling of their good wils as their mildnesse and mercie their humilitie and patience their diligence in their callings their faithfulnesse to their friends their loue to their enemies their innocencie towards all and readinesse to doe good to euery one By these and such like though some be mooued to more enuy yet many will bee allured to better liking of them Vse 1 Instruction that when wee haue many aduersaries to oppresse vs and few friends to releeue vs we examine our waies whether they doe offend or please the Lord. If hee be at variance with vs for that wee haue prouoked his anger it is his displeasure that hath procured vs so many foes and it is our repentance that must obtaine deliuerance from them But if he be at peace with vs they shall not long warre nor at all preuaile against vs either their hearts will be changed and they turned to be our friends or their power restrained that they shall be but weake enemies Either they will desist from their malice or others will protect vs from their mischiefe or God himselfe will be our refuge that wee shall not be hurt by their violence Confutation of their follie that curry fauour with men by sinning against God as by flatterie and telling of false tales and seruing their turnes in all other vnlawfull practises Who is able to recount all the particular courses of this kinde they are so many There is no euill worke that they dare omit when they are required to doe it if it be in request nor any good dutie that they will aduenture to performe if it bee in disgrace lest they should make their friends become their foes Let them know that the friendship that is so gotten or retained is either vnconstant and mutable and is like to bee lost as soone as it is found or vnprofitable and barren that will doe them no good at their greatest need or dangerous and noisome that wil turne to the hurt either of their hearts or bodies For many of them whose fauour they haue paid for with the hazzard of their soules doe at length become their mortall enemies for the ruine of their present estate but which of them all will shew his kindnesse in helping them to Heauen and seeking the happines of their state to come Verse 8. Better is a little with righteousnesse than great reuenues without equitie BEtter More comfortable and profitable is a little small substance or maintenance with righteousnesse when the man himselfe is iust and godly and his possessions are well gotten and vsed than great reuenues either a large stocke and store of money or any kinde of riches or lands or pensions or commings in whatsoeuer without equitie which are vniustly come by vnrighteously kept or vnlawfully spent See Chap. 12. verse 27. and 15. verse 16. Verse 9. The heart of a man purposeth his way but the Lord directeth his steps MAny deuises intents and resolutions are in the mindes of men but the Lord directeth his steps his prouidence causeth their determinations either to proceed and take effect when they intend to doe that which he hath decreed to haue done or else to be staied and hindered when they purpose to themselues those things which hee hath not appointed And because the whole course of mans actions is resembled to a way hee therefore doth call all his particular proceedings therein his steps Doct. Men doe purpose many things but God disposeth all things The Prophet Dauid affirmeth the same point saying The Psal 37. 23. steps of man are directed by the Lord. And Ieremie doth also confirme it when hee saith I know O Lord that the way of man is Ier. 10. 23. not in himselfe neither is it in man to walke and to direct his steps If it had beene otherwise all Israel should surely haue perished when the Egyptians pursued them with purpose and resolution Exod. 15. 9. to ouertake and slay and spoile them Neither would Hezekiah and his people haue beene much more safe if Saneherib 2. King 19. could haue done as much as hee minded and boasted and threatned for his will was plainly enough declared by Rabshakehs words Reasons 1 First he alone doth fashion all their hearts and therefore can easily make them alter their thoughts and change their mindes or goe on constantly with their worke and continue Psal 33. 14. their resolutions Secondly they hold their power of him and their