profit by few wee shall not be pursued by many if we despise not small ones we shall not be burdened with great ones if words will serue the turne for redresse of things amisse we shall not be much visited with strokes But though our former carelesnesse or stubbornnesse hath caused many of vs to be afflicted as well as reprehended and brought vs to as many troubles as rebukes yet we shall free our selues from the reproch of follie if wee can behold the hand that smiteth vs and be truly humbled for the sins that cause vs to be smitten When our eares be opened to hearken better vnto the voice of God when our lips be prepared to make a more free and ful confession of our faults when our soules be resolued with greater integritie to order our waies we shall be reckoned among the number of the wise for none can be bettered by crosses and sorrowes but hee that hath wisdome and vnderstanding And for this purpose as often as we either giue correction or take it it is expedient to seeke the fruit of the same at Gods hand neither the frequencie of punishments multitude of stripes nor the sharpnesse of strokes without his blessing will euer worke any good effect in the soule It is a true saying and spoken by the spirit of truth Though thou shouldest bray a foole in a morter among wheat braied with a Prouer. 27. 22. pestell yet will not his foolishnesse depart from him Verse 11. An euill man seeketh onely rebellion and a cruell messenger shall be sent against him AN euill man He that is destitute of Gods holy spirit and walketh after the flesh seeketh only rebellion setteth himselfe wholly to transgresse the Commandements of God and delighteth in nothing so much as in that which is contrarie to his will and a cruell messenger shall be sent against him euen as Kings and other Princes send out some forces if need so require to suppresse rebellions and to apprehend and seuerely punish the Rebels so the Lord armeth sometimes men with wrath and power against his enemies and sometimes the Angels and sometimes the vnreasonable creatures and sometimes the insensible creatures to be as it were his officers appointed to plague them without mercy and sometimes his owne hand immediately doth destroy them Doct. No wicked man is better nor shall be otherwise dealt with than a Rebell Not only profest Atheists and Infidels which openlie renounce their Creator and the King of the world are so to be reputed but sinfull dissemblers also which impiously prouoke Christ Iesus their Redeemer the King of the Church are of the same number Of such speaketh Ieremy when hee saith They are all rebellious traitors walking craftily And such Ier. 6. 28. doth Hosea complaine of when he saith My people are bent Hos 11. 7. to rebellion against mee Neither of these sorts thinke themselues well so long as they are not doing of euill In their vocations they are worldly and couetous in their recreations they are sensuall and voluptuous in the worship of God they are negligent and hypocriticall in all their workes in all their words in all their cogitations continually in euery place iniquitie and sinfulnesse floweth from them Reason 1 First they are all of them haters of God such as repine at his honour and glorie Secondly they contemne and violate his Lawes Thirdly they are iniurious and aduersaries vnto his Subiects Fourthly they are souldiers and seruants of Satan his most mortall enemie Vse 1 Instruction to the godly to be warre of them and vnlike vnto them as much as they desire to be liked of God that they commit euill lesse and doe good things better and seeke how to shew obedience not only to the positiue lawes of Magistrates though that be necessarie for euery Christian but also to the diuine Lawes of God which is proper to Christians The best and most ciuill wicked man in all the world is but halfe loyall at the most Albeit none could appeach him of treacherie or contempt against his Prince though few that feare not God be faithfull vnto man yet who can acquite him of rebellion and high treason against his highest soueraigne the Lord Consolation to Gods people whom the wicked doe hate and molest Their enemies are not so violent against them as the Lord for in malice against him they doe so much maligne them and therefore let them be well assured that he will protect his subiects from Rebels his seruants his fauourites his children from the weapons and fury and force of his enemies With this selfe same reason doth he animate and incourage the Prophet Ezechiel saying Thou sonne of man Ezek. 2. 6. feare them not neither be afraid of their words although Rebels and thornes be with thee and thou remainest with scorpions feare not their words nor be afraid at their lookes for they are a rebellious house And the greatest comfort of all is when the Lord giueth them an heart to feare iniquitie and not to delight in it to flie from that which is euill and not to follow it to subiect themselues vnto him and to striue against sinne and not seeke rebellion And what though they haue their frailties their faults their corruptions that they faile of many duties that they fall into many offenses Yet hee putteth a difference betweene faithfull subiects which would and cannot obserue his Lawes better and wilfull Rebels which contemptuously despise his Lawes Hee knoweth that his souldiers are sometimes taken Captiues in fighting for him and his enemies alwaies take vp weapons to fight against him Terror for the vngodly how great soeuer they bee and how safe soeuer they seeme to be for they are vile as being Rebels and in continuall perill of some grieuous plagues for a punishment of their rebellion Good men haue due cause to abhorre their waies for they rise vp in armes against their heauenly King and the righteous God hath cause to execute iudgements vpon them for they oppose themselues against his holy gouernment And therefore when he beginneth to take them in hand neither themselues nor any other shall be able to deliuer them out of his hands Whatsoeuer creature shall haue the commission to torture and torment them will be made both implacable and vnresistable as Iehu to the house of Ahab who spared not his owne mistresse Ahashuerosh to Haman who spared not his owne minion Adramelech and Sharezer to Zanecherib who spared not their owne father And what could the Sodomites say or doe against the violence of the fire And what could Pharao say or doe against the rage of the waters And what could Herod say or doe against the multitude and greedinesse of the vermine Al these tooke their time which was all the time of their life to rebell And God tooke his time at the length which was a seasonable and fit time to send out these cruell messengers against them How strangelie then are they besotted which
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
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
counsell and setteth himselfe against their sinnes euen those sinnes and lusts which fight against their soules for their perdition For such did Ieremie make praiers at first and imprecations at last by the spirit of prophecie foretelling their miserable condition according as our present text doth also declare the same Shall euill be recompensed for good Ier. 18. 20. 21. For they haue digged a pit for my soule Remember that I stood before thee to speake good for them and to turne away thy wrath from them Therefore deliuer vp their children to famine and let them drop away by the force of the sword and let their wiues be robbed of their children and be widowes and let their husbands bee put to death and let their yoong men be slaine by the sword in the battle Admonition to take heed that we shew not our selues vnthankfull vnto God sithence it is so odious and full of dangers to be vnthankfull vnto men Forasmuch as hee ladeth vs with blessings let vs againe with lips and liues declare his praises that the glorie of his benefits may returne to him and the vse and comfort of them redound to vs. Away with murmuring though sometimes hee afflict vs and abandon all pride and insolencie when he doth enrich vs. It is a brutish part and lesse beseeming men than beasts when they are fat and full to kicke with the heele at him that hath fed them as all high minded and contemptuous persons doe against the Lord. Verse 14. The beginning of strife is as hee that openeth the waters wherefore before the contention be medled with leaue off THE beginning of strife the person which is the beginner of strife he that giueth the onset thereunto is as hee that openeth the waters that diggeth downe the heads of ponds or bankes of riuers whereby the waters are held in which being by this meanes let loose can neither be brought in againe nor restrained from doing of hurt but the breach increaseth and cannot easilie be stopped and the streame is violent and cannot easilie be staied wherefore before the contention be medled with leaue off if it be possible let there be no beginning of strife but if there be withstand the proceeding and giue vp before the matter grow to heat and the suit to charges Doct. So soone as men fall to strife and debate they presentlie make way for troubles and perils It is not more certaine that boisterous windes will raise vp raging waues nor that breaches in the Sea bankes will let out floods into the Land than that contentions among men will turne to their detriment and great annoyance Yet is not sinne to bee winked at but contended against nor the truth to be betraied but contended for so that it be done in godly zeale and wisdome without fleshly frowardnes and indiscretion Neither is it vnlawfull to stand for a good cause in suit of Law either as Plaintiffe or Defendant so that it be vpon necessitie when hee can neither vndergoe the wrong without great hurt to his estate nor otherwise but by that meanes enioy his right and so that equitie bee sought for and not reuenge or victorie nor any course taken in the prosecution of the matter but onely that which is agreeable to Christian loue Abraham quickly perceiued the euent that would ensue Gen. 13. 7. 8. vpon the iarres betweene his heardmen and his Nephew Lot that variance might in time haue beene set betweene themselues also and therefore foorthwith tooke order to extinguish them before the flame was growen too great Reason 1 First they hinder men from the faithfull and fruitfull exercises of all the holy seruices of God Their praiers are interrupted their attention to the word is disturbed they cannot cheerefully giue thankes to the Lord nor doe any other duty in due and seemely manner Secondly they worke much mischiefe and procure manifold transgressions as S. Iames testifieth where enuying and strife is there is sedition and all manner of euill workes There Iam. 3. 16. will be dangers of vncharitable surmisings disclosing of secrets false accusations periuries quarrels railings oppression and shedding of blood beside many other pernicious effects of like nature Thirdly Gods curse doth vsually accompanie them as well they deserue the same whereas his fauour and blessing doth dwell with peace and those that embrace it Instruction to foresee alwaies what is like to be the end of euerie controuersie before we step one foot towards the beginning of it It is a point of singular wisdome to follow the counsell or rather to obey the commandement that is giuen in another place Go not foorth hastily to strife lest thou know not what to doe in the end thereof when thy neighbour hath put thee to Prou. 15. 8. 9. shame Debate thy matter with thy neighbour and discouer not thy secret to another lest he that heareth it put thee to shame and thine infamie doe not cease An inundation of disgrace and expenses together with sorrow and vexation is sooner brought than remooued and many men ouer-whelme themselues with such miseries of want and molestations that they can neuer get out of them vntill their state bee drowned For preuention whereof first be at peace with God for he that hath obtained forgiuenesse of sinnes at his hands will rather pardon offenses than be contentious with offenders especially for trespasses against themselues Secondly get the spirit into thy heart and then shalt thou feed of the fruits thereof which are loue ioy peace long-suffering gentlenesse c. That will worke such heauenly wisdome as is pure peaceable gentle and easie to bee intreated Thirdly beware of a make-bate and take heed of pride for the one without vs will tell tales in our eares and the other within vs will distemper our hearts and both of them make vs contentious and vnquiet in our behauiour Verse 15. He that iustifieth the wicked and hee that condemneth the iust euen they both are abomination to the Lord. HE that iustifieth the wicked which either publikely or priuately doth either warrant the vnlawfull actions of sinfull men or cleereth them of the practise of that whereof they are guiltie or freeth them from the punishments which their faults doe iustly require and he that condemneth the iust imputing those things vnto them for faults which indeed are vertues or not at all any offenses as they did to the Disciples of Christ for plucking rubbing and eating the eares of corne on the Sabbath day which in that case might bee done without sinne or laying those crimes to their charge whereof they are innocent and faultlesse they both are abomination to the Lord the one as well as the other is loathed and disliked of him and neither of them shall escape the iudgements which are to be executed by him Doct. 1 It is a dangerous sinne to giue any allowance to euill men in their euill waies Among many sorts of sinners which are liable to woes and curses in
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
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
they grow weary of their attempts or are defeated of their purposes or though they seeme to succeed well for a time yet their hopes are frustrate in the end but by the multitude of Counsellers which are wise and giue faithfull counsell if their faithfull counsell be harkened vnto and obeied they are established in the Hebrew text the Verbe is of the singular number but collectiuely spoken meaning that all and euery one of those thoughts which are so directed by counsell shall haue a constant prosperous successe at the last if not at the first Doct. Hee dealeth best for himselfe which ordereth his affaires with good aduice The lesse confident any man is of his owne iudgement and skill the better hee is like to speed in his actions and waies And for this cause the spirit of God elswhere giueth this precept Establish thy thoughts by counsell and by Prouer. 10. 18 counsell make warre So Dauid did vsually inquiring of the Prophets and Priests what he ought to doe and therefore vsually he had good successe and heereof he failed sometimes as in the numbring of the people and therefore sometimes hee brought troubles vpon himselfe as it fell out after the people were numbred This wholesome instruction Rhehoboam refused when he declined from the counsell of his ancient Senators and Achab despised when he quarrelled with Micaiah and therefore Rhehoboam had a rent made in his Kingdome and Ahab fell into vtter destruction Reasons 1 First no mortall man can attaine vnto such depth of iudgement and vnderstanding to be able sufficiently by his owne knowledge to manage all his affaires God will haue euery man stand in need of his brothers direction That is reuealed to some which is hid from others and many eies may cleerely apprehend that which no one could possiblie haue pierced into Secondly euery man by nature is somewhat partiall to his affection and may easily be induced to adde weight by colour of reason to that end of the scale whereunto his desire more inclineth whereas hee that leaneth on neither side may discerne the stronger motiues to bee on the other side Vse 1 Reproofe of rash heady persons which commit all their affaires to happe-hazzard without any dread of after-claps to fall out or prouidence of good successe to follow And it serueth also for the reprehension of others which earnestly desiring and certainly concluding of all good prosperitie and happinesse doe yet repose so much affiance in their owne vnderstanding and wisdome as that they thinke they haue no need either to bee taught of God or aduised by man But these haue beene already spoken of vpon the like occasion Chap. 11. 14. Instruction not to be slacke to aske counsell in all matters of importance nor slow to obserue it whensoeuer it is offered Thou maist with more assurance expect a blessing from God because heerein thou yeeldest obedience to God but though the euent should seeme not to be answerable to thy wish yet were not thy labour altogether lost neither should thy heart faile of the comfort of thy endeuours forasmuch as thou hast performed a duty in auoiding of rashnesse Verse 23. A ioy commeth to a man by the answer of his mouth and how good is a word in due season A ioy commeth to a man A good man shall finde either sooner or latter comfort and gladnesse by the answer of his mouth by the wholesome words which hee vttereth with his mouth whether hee answer to things demanded or otherwise And how good is a word in due season that is to say maruellous profitable and delightfull to himselfe and others aâ—e faithfull speeches discreetly deliuered all meet circumstances of time place and persons being duly obserued Doct. Whosoeuer applieth his tongue to doe good therewith shall haue the gâ—â—atest 〈◊〉 by â—â— himselfe A man shall eat Prouerb 13. 2. good things by the 〈…〉 as it 〈…〉 Prouerbe A man shall bee sacâ—aâ—e 〈◊〉 good things by the fruit of his mouth Prouer 12. 14 as 〈…〉 in 〈◊〉 â—he Prouerbe Reason 1 First he will learne that which he teacheth others and praâ—â—â—sâ— that whâ—â—â—â—â— he perswadeth others and haue feeling of that wherewith 〈◊〉 affecteth others And by all this doth commodit◠〈…〉 Secondly his loue doth make his brethrens good to become his owne and then especially when hee hath beene by counsell or consolation or the like a meanes and instrument of the same And therefore S. Paul telleth the faithfull Philippians who were conuerted by his ministerie that they were his ioy and his crowne Philip 4 1. Thirdly the hope of reward for that good which they haue done by their fruitfull speeches refresheth their hearts for the present heere and will bring them fulnesse of glorie and gladnesse for euermore heereafter Vse 1 Incouragement to vse our lips constantly to holy and profitable communications sithence the greater part of the profit will redound to our selues And albert none should make vse of them but euery one reiect them nay what though we should be maligned and molested for telling the truth Yet if our hearts be vpright together with our endeuours wee may truly say with that Prophet whose strength seemed to bee spent in vaine and his labour vtterly lost For all this my Isa 49. 4 5. iudgement is with the Lord and my worke with my God yet shall I be glorious in the eies of the Lord and my God shall be my strength Instruction not only to finde out good points to speake of but also to chuse a fit time to speake in that matter and manner and all the helpes that we can vse may further the effect that we desire By this meanes euery sentence shall be of greater force and excellencie than a long Oration vnseasonaby made which may appeare by that elegant comparison A Prouer. 25. 12. word spoken in his place is like apples of gold vpon pictures of siluer and by that which Iob affirmeth and S. Paul intendeth that Iob 6. 6. Col. 4. 6. true word without discretion are as vnsauoury as egges or meats without salt and seasoning Verse 24. The way of life is on high to the prudent to auoid from hell beneath THE way of life The way that leadeth to life yea the very true life it selfe is on high to the prudent is not worldly carnall and earthly but spirituall holy and heauenly and therefore so farre as any man is wise to saluation he thinketh or heauenly things and in all his behauiour tendeth towards heauen to auoid that so walking therein hee may escape from hell beneath from death and destruction and the place of eternall torment which a sensuall course of life and the desire of earthly things will bring men vnto Doct. He that would attaine to glory in heauen and will not bee damned in the world to come must liue after an heauenly manner in this present world The Apostle foretelleth that they who haue theiâ— belly for their God and minde earthly
Habakkuk vpbraideth the King of Babel with coueting an euill couetousnesse to his house for seeking Hab. 2. 9. 10. to set his house on high hee had consulted shame to his house and sinned against his owne soule Reason 1 First they molest their people with burdens and niggardlinesse with chafing and chiding and sometimes with strokes and violence Secondly they often prouoke the Lord to curse their habitations and to powre downe plagues vpon that which they possesse and them that dwell with them Thirdly they expose their posteritie and seed after them to the vengeance and iudgements of God as is threatned in the Scriptures and was executed on Ahabs line and many others Vse 1 Instruction to labour for godlinesse which will kill this greedinesse and worke in vs contentment that will bring riches to our houses and blessings to our children and happinesse to our selues as is at large to be seene in the Psalmes of Dauid The more wee labour for heauenly things the lesse Psal 112. wee shall like of earthly things and yet take the way to haue the greater plenty of them Consolation to those faithfull men to whom grace hath giuen victorie ouer their couetous affections They that haue subdued this sinne are vnder the dominion of no sinne for if they were how should they haue this assurance of life Those whom the spirit causeth to hate vnrighteous profit when it is offered to them the flesh cannot make hartily to loue any other corruptions And obserue that vnder life he comprehendeth all needfull things whereby men may commodiously liue Well is it with his estate who is firmly estated in this life heere promised That family is in good case whose gouernour is so good a man Happy are those children if they will embrace their happinesse whose parents are growne enemies to the world and friends vnto their owne soules Verse 28. The heart of the righteous studieth to answer but the mouth of the wicked babbleth out euill things A Good man out of the good treasure of his heart bringeth foorth good things He meditateth what to speake that he may vtter such matter as is most wholesome and profitable and that not onely when a question is demanded of him or he is otherwise spoken vnto but vpon any other occasion when it concerneth him to say ought For the word answer is more largely taken sometimes in the Scriptures than we vse it in our common speech as Matt. 11. 25. at that time Iesus answered and said I giue thee thankes O Father Lord of heauen and earth c. but the mouth of the wicked babbleth out euill things he can neither be silent nor speake well but is full of discourse and alwaies pratling rashly vainly offensiuely and leaudly The opposition standeth thus The heart of the righteous studieth to answer and therefore he vttereth things that bee good but the mouth of the wicked is hastily and rashly set on worke and therefore hee babbleth out things that are euill Doct. Hee that would speake well and doe good with his words must not be too swift and sudden in his speeches We shall finde in the next Chapter that the heart of the wise Prouer. 16. 23. guideth his mouth wisely and addeth Doctrine to his lips And Dauid directed before by the spirit that Salomon was after did fore-testifie the same which Salomon hath afterwards confirmed The mouth of the righteous saith hee will meditate of Psal 37. 30. wisdome that is vtter wisdome premeditated And his tongue will talke of iudgement When Hannah would free herselfe to Eli from the imputation of drunkennesse or other crimes she hath this to say for herselfe that out of the abundance of 2. Sam. 1. 16. her meditations and griefe she had spoken Reasons 1 First it is not easie on the sudden to apprehend the right because errour at the first ken standeth vsually in mens light and hindreth them from seeing the truth whereof they may better informe themselues by serious deliberation How was Eli deceiued in his swift censuring of Hannah How was Ioshua with the Elders of Israel ouerseene in making a league with the Gibeonites And how did Nathan mistake the matter when he would haue had Dauid gone in hand with the building of the Temple Secondly when the minde hath time and liberty to ponder vpon and will to weigh the point to bee spoken vnto it findeth out good arguments for good causes and digesteth the same in so apt a manner as may best perswade the hearts of the hearers Thirdly a meditating hart affecteth it selfe with that which it prouideth for others to heare and such men speake not alone truly and pertinently but faithfully also and conscionably their soule hauing first feeling of that within which after their mouthes are to deliuer out Vse 1 Instruction for euery man to looke to his lips that no words issue out thereat but by warrant from the heart that they examine all that is about to be said whether it hath beene aduisedly considered of by the minde By this meanes they may bee profitable for the edification of their brethren without it they will bee infectious and hurtfull By this they may bee seruiceable to God without it they are rebellious and froward By this they may know and declare themselues to be righteous men and without it they shew themselues wicked and sinfull Neither is it enough to begin our meditations when wee should enter into our speech but to bee alwaies well stored therewith for all occasions as good housholders haue their victuals in a readinesse and not then to bee prouided when their guests are sitting downe at the table Reproofe of such as neuer set their hearts to study for any sound or fruitful matter no not then when they are to speake to God himselfe by praier of thanksgiuing nor with any vprightnesse when they are to speake from God in the ministerie of his word Nay rather the hearts of many doe study how to whet their tongues and open their mouthes wide to vomit out most pestilent venome and poison Verse 29. The Lord is farre off from the wicked but hee heareth the praier of the righteous THE Lord is farre off from the wicked Hee is neere vnto them in his essence whereby he filleth heauen and earth and in his presence whereby hee beholdeth their hearts and all their waies and in his iustice being at hand to punish them But he is farre off in respect of his fauour and helpe yea euen then when they pray vnto him in their manner so that they get no more good thereby than if they should call vpon one that is in another Countrey Vpon which occasion the Prophet exhorteth men to seeke the Lord while hee may bee Isa 55. 6. found and to call vpon him while he is neere The cause thereof may be gathered out of the eighth verse of this Chapter where the Sacrifice of the wicked is said to be abomination to the Lord. Who
fishes and fowles and creeping things Psal 1. 48. as occasions and meanes thereof When the Lord was sending the Prophet Isaiah about a most vncomfortable message euen by his ministerir to harden the hearts of the people to their destruction the Seraphims cried Holy holy holy is the Lord of Hoasts Isa 6. 3. When S. Paul had discoursed of the reiection of the Iewes from being a Church for many hundred yeeres which miserie he could haue beene content to preuent with the price of his owne soule he concluded the point in this manner Of him and through him and for him are all things To him be glorie Rom. 11. 36. for euer Amen Reason 1 First the holy and only wise God cannot possibly doe any thing that is vaine and fit for nothing as euery thing is that serueth not for his glory A prudent man will aime at some vse of those things which hee taketh in hand and therefore much more will he which maketh men prudent and giueth them their wisdome and can turne all things to such vse as best pleaseth him Secondly the Lord is prouident for his creatures in all his workes and regardeth their good especially of the principall and most excellent as men and Angels Now hee respecteth none so much as his owne honour nor matcheth any in equality with himselfe for whatsoeuer happinesse is conferred vpon them it is subordinate to his praise and that is the scope and chiefe end whereunto all other ends and proceedings are directed Vse 1 Instruction to obserue matter in all his workes and waies whereby we may be mooued to yeeld him that praise which is proportionable to the obiect offered vnto vs. If we see punishments executed there is cause that wee should bee humbled and made to tremble at his iustice if mercies bee performed let vs blesse his name for his goodnesse And so when things come to passe that are stranger than we thought of or greater than wee expected let vs wonder at his wisdome and be guided by it and magnifie his power and repose vpon it And because we our selues are of his making and hee doth giue vs life and breath and all things yea because we are of his second making and hee doth giue vs eternall life and grace and all blessednesse therefore ought we to be for him and his glory against sinne and his enemies And this may be a forcible motiue to make vs patient in all the afflictions which he imposeth vpon vs because they are his worke and for his honour which will be the more procured by our humble and fruitfull submission to him in the same Terrour for vngodly men which giue all the members of their bodies and faculties of their soules as weapons of vnrighteousnesse to fight against God and yet thriue in their wicked waies and prosper in their sinnes They are reserued as S. Peter testifieth to the day of iudgement to bee punished 2. Pet. 2. 9. though they should not be plagued sooner The Lord will shew himselfe to be admirable in righteousnesse when all the world shall see them miserable with torments Verse 5. All that are proud in heart are abomination to the Lord though hand ioine in hand he shall not be vnpunished AL All sorts and degrees of men male or female yoong or old high or low and euery particular person of what condition soeuer that are proud in heart whose hearts are lofty and void of humilitie and the heart is therefore specified because pride is seated in it and floweth from it and that no man should challenge to himselfe any immunitie from the wretched estate of the proud vnlesse his heart bee seasoned with humilitie He that hath an high minde though he beare a low saile and keepe a small port without pompe and brauery may be as loathsome in the eies of the Lord as some others that set foorth themselues with greater shewes Yet note that he saith not all that haue pride in their hearts for who can be fully freed from it so long as he is cloathed with mortalitie but they that are proud in heart and so be none that vnfainedly feare God for that manner of speech intendeth the habit or dominion of pride which is only in the vnregenerate are an abomination to the Lord he hath them in detestation and cannot abide them though hand ioine in hand notwithstanding that they vnite their forces and combine themselues together for their defense and safety he shal not be vnpunished not one of them shall escape the strokes of God though for a time he deferre his iudgements Doct. The better that men doe like of themselues the worse the Lord doth like of them The mischiefes that ensue vpon pride haue beene more at large intreated of in the second verse of the eleuenth Chapter and the vanitie of wicked mens association for impunity in the 21. verse of the same Chapter Verse 6. By mercy and truth shall iniquitie bee purged and by the feare of the Lord men depart from euill BY mercy That kindnesse and free loue which the Lord beareth to his elect and truth the faithfull accomplishment of his promises and in the same sense are the same words taken in Chap. 14. 8. 22. To them that thinke on good things shall be mercy and truth iniquitie shall be purged as well originall guilt as actuall transgressions and all that is amisse in the nature and hearts and waies of Gods chosen shall bee remitted and washed away through the blood of Iesus Christ That this is the meaning of this sentence it appeareth by the force of the word that signifieth to make expiation which properly belonged to Christ to doe though typically the Priests of the Law were said to expiate by the sacrifices which they offered For he as S. Iohn witnesseth which is our Aduocate with the father is likewise the propitiation for our 1. Iohn 2. 2. sinnes and by the feare of the Lord the knowledge of his will the reuerence of his maiestie and the regard of his fauour men depart from iniquitie they decline from wicked waies and doe those things which are lawfull and good Yet neither of them are in full perfection though both of them in sinceritie and truth So that he declareth the causes of iustification in the former clause and the exercise of sanctification in the latter shewing by whom sinnes are pardoned in the one and to whom the assurance thereof pertaineth in the other Doct. 1 Remission of sinnes and saluation are giuen by God and not bought by men That pride and presumption to arrogate to ones selfe the praise of making himselfe happy is most loathsome to the Lord and therefore he hath stored the Scriptures with testimonies and proofes to helpe our hearts against it And to this purpose is that in Isaiah I euen I am he that putteth away Isa 43. 25. 26. thine iniquities for mine owne sake and will not remember thy sinnes Put mee in remembrance let
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
the hearts of the people to their gouernours and the loue of the subiects is a strong foot and a mighty munition for the safety of the Ruler Thirdly when the Magistrate doth right to all and wrong to none euery good and indifferent man will reuerence him and stand in the greater awe of his lawes his authoritie will command the very heart so that none but such as are desperately rebellious will dare to attempt any thing against him It is noted that when all Israel had heard the wise and righteous sentence that Salomon passed for the deliuerie of the childe to the right mother they feared the King and the reason is added because they saw the wisdome of God was in him to doe iustice 1. King 3. 28. Vse Reproofe of their folly that make fraud and oppression the pillars and buttresses of their estates to vphold them from decay and meanes and instruments to erect them higher And this is to bee found almost in all sorts of superiours as in many masters which are as fierce as Lions in offering iniuries and preying vpon their apprentises and seruants So in sundry Land-lords who are as hungrie as Beares to swallow vp and deuoure the labors and substance of their poore tenants So in diuers Magistrates and Officers who smite with the fist of wickednesse and lay heauy burdens vpon the backes of their inferiours But let them bee intreated to remember that God doth heare all and see all and will iudge all and that whiles they go about to make themselues great they make themselues guiltie of great iniquitie and liable to great punishments which no title nor price nor power can preuent They vndermine the very foundation of their honour and posteritie when they take that course for the aduancing of their names and the raising vp of their houses Verse 13. Righteous lips are the delight of Kings and the King loueth him that speaketh right things THE latter clause sheweth what is the sense of the former that when it is said Righteous lips are the delight of Kings is meant that Kings and great personages will affect such as speake with truth wisdome and faithfulnesse This often commeth to passe but oftener faileth more mightie men fauouring flatterers and Sycophants than such as are vpright in their speeches And yet is there no vntruth in the sentence because the purpose thereof is to shew what is done by some and ought to bee done by all It is therefore giuen as a precept to Princes and superiours to make much of them that speake plainly with iudgement and discretion and an incouragement to subiects and inferiours to vse their lips so with expectation of fauour thereby if not from mighty men in the earth yet from the Almighty God in Heauen Doct. Faithfulnesse and honestie is the directest way to preferment and honour Wee see it verified in Joseph in Daniel in Mordecai and others And there is to the same purpose a like saying in another Chapter Hee that loueth purenesse of Prouer. 22. 11 heart for the grace of his lips the King shall be his friend See more for this point in the 14. Chapter at the last verse Verse 14. The wrath of a King is as messengers of death but a wise man will pacifie it THE wrath of a King His indignation iustly and vpon due cause kindled against his seruants or subiects is as messengers of death doth portend and threaten some great punishment if not present death to the parties with whom he is offended if they fall into his hands but a wise man will pacifie it hee will endeuour either by his owne meanes fit opportunitie being taken or by mediation of others who shall bee better regarded to asswage his anger Doct. It is very dangerous for any man to incurre the displeasure of Princes and great Potentates True it is that Pharaoh was very much mooued against Moses and yet Moses nothing feared Pharaohs fiercenesse and Nebuchadnezzar was full of rage against the three children and yet could doe the three children no harme And Ahab stormed at Elijah and sought to slay him and yet had neuer power to preuaile against him because the displeasure was without the desert of those Prophets But the case standeth otherwise with those that exasperate their Soueraignes with their rebellious behauiour or any other misdemeanures To such the feare of the King is like the roaring of a Lion Prouer. 20. 2. Hee that prouoketh him to anger sinneth against his owne soule Witnesse for this purpose Haman who notwithstanding all his former familiaritie with the King felt yet what it was to Hester 7. offend a King Reasons 1 First his might enableth him to doe as much as his anger perswadeth him if hee purpose ought hee can easily haue it effected if hee passe sentence who will denie execution Where the word of the King is saith Ecclesiastes there is power Eccles 8. 4. and who shall say vnto him What doest thou Secondly he is as S. Paul testifieth Gods Lieuetenant and Minister to take vengeance on him that doth euill and therefore the Lords anger is to be trembled at in his indignation and Rom. 13 4. he is many times made seuere in his iustice and will not pardon malefactors because God is righteous in his iudgements and will surely haue those malefactors punished Vse 1 Instruction to please our gouernours as much as we may and that in most awfull and loyall manner and with all due care beware how wee kindle their anger for their iust wrath is a sparke of Gods wrath their menaces are his threatnings their sentences are his iudgements their stripes are his strokes and those doth hee plague whom they doe punish Let vs bee farre then from those practises which may giue them cause of prouocation against vs and keepe our selues from those companions which may embolden vs against them My sonne saith the wisdome of God feare the Lord and the King and meddle not with them that are seditious Prouer. 24. 21. And this serueth also to admonish them who are alreadie fallen into the displeasure of mighty and potent personages that rule ouer them that they sit not downe securely while their danger is so great The more eminent the person is against whom the offenses are committed the more imminent the perill is to the party that committeth the offenses What is then to be done in such a case that the euill like to follow may be preuented Our text telleth vs that a wise man will vse his wisdome in asswaging the anger and reconciling the fauour of Kings and superiours incensed In the first place seeke grace from God as Hester did and Mordecai and all the godly Jewes to turne away his indignation and then is it easie for him to mitigate and appease the Princes displeasure And next either sollicit friends to intercede for thee as Dauid did Jonathan and Mordecai Hester or else deale so in thine owne cause as whereby hee
may bee most mooued to shew thee compassion If thou be falsly accused make cleere thine innocencie with humilitie if iustly charged acknowledge thy fault with submission if remission may conueniently be granted beseech thy Soueraigne to pardon thee if so much cannot be obtained yet intreat that at the least hee would pitie thee Terrour for that sinfull swarme of Iesuites Seminaries and other treacherous Papists of euery sort whose practise and profession is to subuert the state and maiestie of the Prince They do not only detract from him and transfer to a forrainer the mortall aduersarie of Christ and Kings that authority soueraigntie which he hath in matters of greatest moment but denie him allegeance in ciuill causes and refuse to secure him from their force and violence against his person and dignitie If this audacious obstinacie if this egregious contempt If this most barbarous disloialtie should neither stirre vp the Lord nor the Lords Vice-gerent to punish them what safety could there be in ruling or danger in rebelling But certaine it is that God wil not passe by it though man would and his sword is sharper than mans is and his hand will strike stronglier than mans can and therefore let them and let all other sorts of sinfull creatures know that if the Kings wrath be as a messenger of death that Gods wrath will be a worker of their eternall destruction Verse 15. In the light of the Kings countenance is life and his fauour is as a cloud of the latter raine THE meaning of this sentence is that where the King and great personages doe affect and make manifest their loue there is ioy and credit and protection and preferment and all such prosperitie as man may be a meanes of for so much the word life doth import and the same is amplified by the two similitudes of lightsome and comfortable sun-shine and of fruitfull and profitable showres especially those which they called the latter raine whereby the ground was refreshed after the drought and the corne was ripened before the haruest And yet are not all promiscuously without difference in so happy an estate when superiours doe set by them vnlesse the Lord doe also grace them for mans friendship can neuer doe good vnto Gods enemies as may appeare by the condition of Doeg and of the noble man vpon whom the King of Jsrael leaned and of the Priests of Baal whom 2. King 7. Jezabel maintained and of the false Prophets whom Ahab respected Doct. Great account is to be made of the fauour and good countenance of Princes and such as haue authoritie ouer vs. The cheerefull lookes of a good ruler vpon a worthy person is as a bright morning after a darke night and as dew vpon Prouer. 19. 12 the grasse after a great drought as the holy Ghost maketh resemblance It was not a small comfort to Mephibosheth to finde so much grace at Dauids hand nor a little honour to Daniel to be so much esteemed of Darius and other Kings vnder whom he liued And the like may be said of Joseph and Hester of Mordecai and Nehemiah whom the Scripture mentioneth to haue beene in great credit with those Monarchs whom they serued and were in subiection vnto Reason 1 First a good man may discerne the fauour of the Lord in the face of his gouernour who as S. Paul witnesseth is the Minister of God for the wealth of them that doe well Rom. 13. 4. Those whom mighty men doe set by the most of inferior places will be ready to make much of so that one great friend will occasion many others to be very friendly though not alwaies with sound affection yet often times with good profit and comfort Thirdly they which enioy the loue and good liking of Princes and principall Commanders haue opportunitie put into their hands whereby they may succour the distressed and pleasure their brethren and promote righteous causes as may bee exemplified in those faithfull fauorites formerlie specified Vse 1 Instruction to them whom the Lord hath aduanced to thrones and dignities or to any degree of authoritie though not the highest that they shew most courtesie to them that be most honest and giue best countenance to them that be of best behauiour Sithence God hath deputed them to keepe his roome it doth well become them to follow his example whose gracious fauours neuer faile the righteous nor the light of his countenance at any time shineth on the wicked That was one of the principal clauses of Dauids Vow which he made to God before hee entred into the possession of his Kingdome that he would know or rather acknowledge by any kinde and familiar vsage no euill man Mine eies saith hee Psal 101. 4. 6. shall be vnto the faithfull of the Land that they may dwell with me He that walketh in a perfect way hee shall serue me Great mens kindnesses haue as much operation in the people as seasonable showres in the hearbes and plants And is it not then to be wished that they were restrained from sinfull weedes and nettles lest they grow ranker and smell the worse and reserued for vertuous hearbs and flowers which may be the more odoriferous and flourish the better Certaine it is that the hands of vngracious wretches are greatly strengthened and made able to doe much mischiefe by being fauoured of men in eminent places which may easily be preuented or staied by frownes or checks or disgracings from them And this serueth also for a motiue to inferiours to incite them to seeke by due desert in good seruices to be well esteemed of and in credit with those that beare rule ouer them Who knoweth whether the Lord may not direct their eies to take notice of them and incline their hearts to bee affected towards them But because it is scarse possible for a Prince to grace all or to know euery one of his dutifull subiects therefore they which according to S. Peters precept doe religiously feare God and loyally honour the King haue cause to comfort themselues in the fauour of the most mighty Monarke of heauen and earth which doth infinitely more exceed the greatest kindnesse that all the greatest states in the world can shew to their dearest friends than the Sunne-beames at noone in the clearest Summer daies doe excell the smallest sparke of fire in the earth in brightnesse It is euerlasting as he is eternall It is vnchangeable as hee is immutable It is effectuall as he is almightie It is most glorious and comfortable as he is the God of glorie and consolation Verse 16. How much better is it to get wisdome than gold And to get vnderstanding is more to be desired than siluer HOw much better It is so farre better to seeke and finde heauenly wisdome and the knowledge of God rather than gold yea euen that which is fine and pretious as the word importeth and siluer as that the ods and difference is inexplicable the greatnesse of it cannot be
childe than an old and foolish King which will no more be admonished Eccl. 4. 13. 14. For out of the prison he commeth foorth to raigne when as he that is borne in his Kingdome is made poore Presidents on both sides as well for the aduancement of those that be vertuous as for the deiection of them that fall to vicious courses we haue in one kindred the inhabitants of one familie and sonnes also of one father namely Iacobs Reuben the eldest of all his children for the great fault which hee committed was made yoonger brother losing his birth-right his dignitie and double portion euen from his posteritie for many hundred yeeres together And Ioseph contrarily who exceeded all the rest in pietie and goodnesse did in like manner surmount them in authoritie and honour He was raised from a seruile condition to an eminent estate from the basenesse of a prisoner to the dignitie of a Prince he was made greater than his elder brethren than his Lord and master than the Kings principall Peeres and Nobles than any in the Land of Egypt as being set ouer the Land of Egypt next vnto Pharaoh Reason 1 First the one sort doth please and the other prouoke the Lord whose hand hath the disposing of might and meannesse He aduanceth and he depresseth he lifteth vp and he casteth downe hee maketh some glorious and others contemptible according to his owne pleasure Secondly discretion diligence and faithfulnesse and vertues of the like nature are very amiable in themselues and therefore yeeld delight to such as see them and cause preferment to such as shew them as may appeare Chap. 14. where it is said that the pleasure of a King is in a wise seruant And on Prouer. 14. 35 the other side pride idlenesse contemptuousnesse and such other euill vices doe of themselues bring many mens estates into a consumption and often draw vpon them the displeasure of their superiors to their vtter vndoing Vse 1 Reproofe of their folly that trust to rise and not to fall by wicked waies which are so farre from fearing lest their leaud liues should plucke them vnder seruants and inferiours that they hope thereby to mount aboue Magistrates and superiors And it were to be wished that parents and great personages were lesse fond of vngracious sonnes and seruauts and more wise to giue best countenance to them that are most worthy for diuers chuse them to be dearlings which loue nothing so dearly as that which God abhorreth Ismael is more graced at their hands than Isaac though Abraham preferred a godly seruant before Ismael yea they set vp sinfull seruants to ouer-crow complaine of deride and vilifie their discreet and godly children But let them vnderstand that the Lord will honour those whom they disgrace and make them base whom they so much magnifie Incouragement for them that are in low places if they haue godly and lowly hearts and wise and prudent mindes But this hath beene handled in the last verse of the fourteenth Chapter Verse 3. The fining pot is for siluer and the fornace for gold but the Lord trieth the hearts THE fining pot for siluer Gold-smiths haue their vessels wherein they prooue and trie the gold and siluer from drosse and corruption but the Lord trieth the hearts he alone searcheth them and knoweth them and none but he by grace can purifie them though man by art can refine metals and make them more precious Doct. No skill nor power nor meanes of man are sufficient to deale with the heart He can sound the depth of the sea and he can finde out the altitude of the planets and he can digge downe into the mines of the earth but hee cannot reach to the counsels of the minde That worke the Scripture in many places ascribeth to God only and to none other besides him The heart saith he by Ieremie is deceitfull and wicked aboue all things who can know Ier. 17. 9. 10. it I the Lord search the heart and trie the reines euen to giue to euery man according to his waies and according to the fruit of his workes Dauid was much deceiued in Achitophel whom hee esteemed to be very godly and so was he also in Abshalom whose purpose of going to performe his vow he thought to be very holy And did not the Apostles conceiue too well of Iudas when they began to ioine with him in murmuring at the ointment which was bestowed vpon Christ For notwithstanding the sweet words of Achitophel and the fained deuotion of Abshalom and the counterfeit charitie of Iudas Achitophel prooued a Traitor and Abshalom a Rebell and Iudas a Diuell But it is lesse maruell though men bee beguiled by the fraud of others when they are ignorant of that corruption that is in themselues We speake not of Saul who when hee put the witches to death did little thinke euer to seeke to a witch nor of Hazael who condemning himselfe 2. King 8. 13. to be a dogge if he should deale so cruelly as Elisha said beleeued not that he could become so cruell but of better men euen of the Disciples of Iesus Christ who purposing and promising to stand manfully vnto him did shew themselues very timorous and euery one of them ran away from him And Peter especially which boasted of his courage and resolution Matth. 26. aboue all the rest became more cowardly and faint-hearted than any of the rest Reason 1 First the Lord hath reserued it as a royaltie to himselfe not communicable to any creature to be the searcher of the hart according as Salomon in his praier acknowledgeth saying Thou only knowest the hearts of all the children of men That is an 1. King 8. 39. office depending vpon his omniscious nature None is able to execute it but he that knoweth all things Secondly the soule is a spirit and cannot be sounded and sanctified by any but by him that hath a spirituall power and is the Lord and maker of spirits Vse 1 Instruction to take his testimonie for the state of our soules and not to leane meerely vpon the opinion of men They that be good may flatter vs and they that bee euill may mistake vs but in him is neither dissimulation nor errour The Scribes and Phariseis were commended of the multitude and Paul and Ieremie were condemned of the multitude and yet God condemned the Scribes and Phariseis and he commended Paul and Ieremie But why did the Lord disallow or approoue contrarie to the likings or censures of the people Our Sauiour yeeldeth a reason of it saying to the Phariseis Yee are they which iustifie your selues before men but God knoweth your hearts For that which is highly esteemed among men is abomination in the sight of God So then though all the world should praise thee thou art yet a contemptible person vnlesse thy owne conscience bee vpright and though euerie man should cry out vpon thee thy credit is nothing impaired if thy soule bee sincere
suretiship before his friend A Man void of vnderstanding An vndiscreet and foolish person clappeth the hand giueth his word for another mans debt and confirmeth the same by giuing his hand or writing or other meanes such as whereby a promise is ratified taking vpon him suretiship before his friend voluntarilie rashly and vnaduisedly being ready to offer himselfe to this burden before he be intreated thereunto See Chap. 11. verse 15. Verse 19. He that loueth strife loueth transgression and hee enlargeth his gate that seeketh a breach HE that loueth strife which is not vpon necessitie drawen into contentions nor through infirmitie sometimes falleth thereinto but taketh delight in brawles and controuersies loueth transgressions is surely a wicked man and taketh pleasure in sinne which is the cause of his vnquietnes and likewise procureth many euils to ensue vpon debate and variance which are the effects of his turbulent humour and he inlargeth his gate that seeketh a breach he that picketh quarrels and is desirous to fall out with men with whom before he was at agreement setteth open a wide doore to let in many mischiefes See verse 14. Verse 20. Hee that hath a froward heart shall not finde good and he that is peruerse in his tongue shall fall into euill HE that hath a froward heart which is not only misled by ignorance or subiect to faults by frailtie or ouertaken at some times by passions but is giuen to be wilfull and stubborne his soule is in the power of frowardnesse shall not finde good shall obtaine no fauour or blessing from God but iudgements and curses rather both for his euerlasting state and for his present condition howsoeuer hee may seeme to possesse many earthly commodities and hee that is peruerse in his tongue which abuseth his tongue to swearing lying flattering railing filthinesse or any other leaud speaking shall fall into euill shall feele and finde in the end some heauie stroke of God to light vpon him See the danger of frowardnesse Chap. 11. verse 20. where the froward of heart are said to be abomination to the Lord and Chap. 12. vers 8. where he that is froward in heart is threatned to bee despised And the danger that commeth by an euill tongue shall be shewed in the next Chapter verse 7. Verse 21. He that begetteth a foole begetteth him to his owne sorrow and the father of a foole shall haue no ioy HE that begetteth a foole The parents of those children which are destitute of wisdome and grace begetteth him to his owne sorrow procure to themselues matter of griefe in the very generation of an vngracious seed but feele the bitternesse of it when they finde the frowardnesse and rebellion and it may be the miserie and euill end of such sinfull sons and the father of a foole shall haue no ioy His meaning is not that they which haue wicked children are without all comfort for then the best men as Abraham Isaac Iacob Dauid and other excellent persons should haue beene altogether comfortlesse hauing godlesse sonnes as well as godly but they can haue no reioicing in such a wicked progenie so long as they continue in their impietie and follie See Chap. 10. verse 1. Verse 22. A ioifull heart causeth good health but a sorrowfull minde drieth vp the bones A Ioifull heart especially that which is refreshed and made merrie with godly ioy causeth health is many times as good as physicke and wholesome medicines for the restoring of health to weake bodies and keepeth the healthie in very good temper by a certaine vitall vigour which it conueieth into them but a sorrowfull minde an heauie spirit which is cast downe without iust cause or beyond iust measure drieth vp the bones causeth the body to be out of tune and greatly diseased by consuming the radicall moisture and filleth the bones with aches and wasteth the marrow that is in them See Chap. 13. verse 13. Verse 23. A wicked man taketh a gift out of the bosome to peruert the waies of iustice A Wicked man Both the partie that hath the bad cause and standeth in it and the vniust Iudge or other corrupt Officer that will be induced to doe wrong taketh a gift which the one hath prepared to giue and the other knoweth to be brought out of the bosome closely and priuily that others discerne it not to peruert the waies of iustice to ouerthrow the right and stop the course of Law wherein as in broad and high waies the Magistrate should walke without all partialitie The force of gifts and bribes hath alreadie beene declared verse 8. Verse 24. Wisdome is in the face of him that hath vnderstanding but the eies of a foole are in the ends of the earth WIsdome is in the face of him that hath vnderstanding the modest lightsome and amiable countenance of a discreet and vertuous person and especially the staiednesse of his eies declareth and publisheth him to be wise but the eies of a foole are in the ends of the earth his lookes and countenance bewray and discouer the leaudnesse follie and sottishnesse that is within him and namely the inconstancie or wandring of his eies rouing hither and thither as if he would looke from one side of the land to the other Doct. A gracious heart will shew it selfe in a seemely countenance The sinne of the soule doth marre the face and maketh them that are faire to appeare ill-fauoured and the sinceritie of the conscience doth beautifie the countenance and cause them that are deformed to looke pleasantly Which Salomon the Writer of this booke doth testifie in his other booke of Ecclesiastes The wisdome of a man doth make his face to shine Eccl. 8. 1 and the strength of the face shall be doubled It is noted of Steuen that euen when he was in the hands of his aduersaries and his aduersaries were in hand to take away his life there was a maiestie in his countenance before all the Councell that looked stedfastly vpon him they saw his face as it Act. 6. 15. had beene the face of an Angell Reason 1 First godly wisdome maketh the heart good and a good heart maketh a cheereful countenance as was before shewed Chap. 15. verse 13. Secondly it freeth men from the force and violence of lust pride passion and guiltinesse which distemper the heart and disfigure the face as was to bee seene in the wrath of that cursed caitiffe Cain Vse 1 Instruction so to gouerne all our affections that euerie one of them doe grace our presence and cause our faces well to become vs. Sometimes wee shall be occasioned to anger and displeasure sometimes to mirth and cheerefulnesse sometimes to sorrow and sadnesse sometimes we shall conuerse with many publikely sometimes with fewer priuately in all those cases let vs so demeane our selues before them that shall behold vs that they may see grauitie and moderation with such gestures lookes and behauiour as well beseemeth the sonnes of wisdome Fiercenesse frowning lowring
lightnesse must be as heedfully auoided as complainants that will bee ready to accuse vs of follie to euery one that looketh in our faces Reproofe of them that being too bad alreadie abuse their eies and other members and senses to make themselues worse as vncleane persons and wantons doe fill their hearts with lust the couetous with worldly desires the proud with selfe-liking and admiration of their owne persons apparell or possessions and others as they are otherwise affected These are farre from Iobs spirit and Dauids they make no Iob 31 1. Psal 119. 3â— couenant with their eies to restraine them from euill obiects they pray not to the Lord to turne them away from regarding vanitie Verse 25. A foolish sonne is a vexation to his father and a bitternesse to her that bare him HIs contemptuous and disobedient behauiour to his parents and other leaud conditions and as it often falleth out his vnhappy estate doth fill the hearts both of his father and mother with anger and with great griefe and sorrow See Chap. 10. verse 1. Verse 26. It is not good euen to condemne the righteous nor to strike ingenuous men for equitie IT is not good but euill and hurtfull to condemne the righteous to speake against or passe sentence vpon harmelesse men with our lips or so much as to censure them in our hearts nor to smite ingenuous men to punish well disposed and faithfull persons whom the Scripture in regard of the free spirit that is in them whereby they are preserued from the power and bondage of sinne and in regard of the dignitie that grace hath aduanced them vnto doth call by the name of free men and princes as the word heerevsed doth signifie for equitie either for shunning that which is vnlawfull and naught or doing that which is commendable and good Doct. It is very dangerous to deale hardly with good men for their godly behauiour The Lord in the Law doth admonish the Magistrate to beware of this sinne and to the prohibition annexeth a commination or threatning to make him the more heedfull to auoid it Thou shalt keepe thee farre from a false matter and Exod. 23. 7. shalt not slay the innocent and righteous for I will not iustifie a wicked man that is I will finde out the guiltinesse of such vniust Iudges and Rulers and I will accordingly plague them for the same This may be exemplified by that which befell Pharao Ahab Iezabel and Manasse though not to his destruction yet to his smart when of a Prince he was made a prisoner and bound with chaines like a malefactor And the Lord Iesus told Paul whiles he was violent against them that beleeued in his name hee did but vnwisely beat the point of the goad with his heeles He kicked against the pricke as in the end it was told him Act. 9. 5. Reason 1 First it is cleane contrarie to the end and purpose of authoritie to lay burdens vpon well-doers for the Magistrate is appointed to be the Minister of God for their wealth and to Rom. 13. 3. yeeld incouragement and praise vnto them Secondly they are all the members of Christ and no lesse deere vnto him than the apple of his eie as himselfe doth testifie Zach. 2. 8. Thirdly euery good cause for which any faithfull man doth suffer wrong is Gods cause and therefore whosoeuer opposeth himselfe against that and him that maintaineth it impugneth Gods glory and pursueth his seruant Continuall cries ascend to heauen against them that smite the righteous with the fist of wickednesse the crie of cruelty the cries of them that are cruelly handled the cries of all Gods people in the behalfe of the oppressed against their aduersaries and oppressors Vse Instruction for all them that are Gouernours either domesticall or publike in the higher places or inferiour to reserue their strokes for malefactors and their fauour for well-doers It is a sinne not to incourage them not to comfort them not to defend and succour them and especially to kill and murder them as the tyrannicall red beast of Rome is wont to doe If it be not good to condemne the iust and smite the righteous then it is naught to spoile and vndoe them and worse to make hauocke and slaughter of them and then surely the world cannot long goe well with him and his adherents Agents and well-willers nor with any of them that walke in his steps sithence it is their occupation to bee butchers and shedders of blood euen the blood of them that most faithfully and sincerely giue testimonie to the truth of the Lord. They are neuer about their worke but when they are about some mischiefe against the people of God and his seruices which should mooue euery Christian Ruler to bee as vnlike vnto them in practise as in profession and to shew as much kindnesse to those that walke in the waies of righteousnesse as they doe crueltie and fiercenesse Verse 27. He that hath knowledge spareth his words and a man of vnderstanding is of a coole spirit Verse 28. Euen a foole when hee holdeth his peace is counted wise and he that shutteth his lips prudent HE that hath knowledge which is endued with sound wisdome spareth his words holdeth in and keepeth backe vnnecessarie and fruitlesse speeches hee delighteth not in speaking much but in speaking well and a man of vnderstanding being both iudicious and godly is of a coole spirit is moderate and well staied in his affections not easily bursting foorth into anger but diligentlie taking heed of the heat of his heart and thereby is able to bridle his tongue from multiplying of many and passionate words Euen a foole when he holdeth his peace is counted wise So excellent a thing it is to keepe silence in time and place that euen a sillie person and Idiot holding his tongue is deemed wise and taken for a discreet man because that by foolish babling hee bewraieth not his ignorance and follie Doct. It is a point of singular wisdome to be silent vntill it bee fit to speake As he is barren and fruitlesse that is alwaies mute and will say nothing so he is vnaduised and witlesse that is euer talking and will not conceale any thing A foole powreth out all Prouer. 29. 11. his minde but a wise man keepeth it in till afterward And therefore S. Iames admonisheth euery man to bee swift to heare and Iam. 1. 19. slow to speake Reasons 1 First he that is talkatiue and giuen to many words doth through his rashnesse vtter many idle words much mudde of vanitie wil issue out where the sluce of moderation is plucked vp and passage giuen to all that can be spoken Secondly hee wrongeth both himselfe and the companie in taking the place from others which would be more profitable in their conferences Thirdly he maketh himselfe contemptible and ridiculous to them that heare him by shewing his pride arrogancie and ignorance whereas hee that is more desirous to hearken to others than to heare himselfe is commended for his modestie and discretion healeth his ignorance by learning in silence before that he was knowen to be ignorant Vse 1 Confutation of their vaine mindes that thinke their speaking much wil make them much to be commended and spoken of for wisdome They trust that their praises will bee as many as their words and therefore their words bee as many as they can haue time to deliuer and more than any wise man is willing to heare But seeking glorie they meet with disgrace and hoping to bee had in admiration for being able to say very much they fall into derision for not being ashamed to talke too much The simplest and meanest that hath so much wit as not to discouer the want of his wit is preferred by God and all men of iudgement before him that is continually striuing to shew himselfe wittie by multitude of words Instruction for euerie one to be no lesse frugal in ordering his words than he ought to be thriftie in managing his state For it is as dangerous to be lauish in spending of speech as it is to be wastfull in laying out of money and both will bring shame and miserie In regard whereof it is needfull among many other vices to abandon selfe-conceit and wrathfulnesse and among many other graces to store the heart with lowlinesse and long-sufferance When the affections of a man are kindled with passionate distempers his tongue foorthwith is fired with the flame thereof and the hot breath that fumeth out of his mouth is difficult to be cooled All immoderate anger and fiercenesse doth weaken the heart and strengthen the lips it maketh the tongue violent that it will not be tamed and the minde impotent that it cannot ouerrule it and therefore when Iames perswadeth men to be slow Iam. 1. 19. to speake he doth aduise them to be slow to wrath also FINIS