Exposition of Proverbs 13-14

CHAPTER XIII.

A Wise Son, that is, a godly and prudent child of either sex, male, or female, son, or daughter, will receive, observe, and obey the good lessons, and counsel both of father and mother. But a scorner, that is, an obstinate, sinful person, will hear no rebuke, that is, he will be so far from profiting by the reproofs of any, though he be a friend, though a brother, though a most tender father, that he will not so much as brook, or bear it, without contempt at least, of the party which rebuketh him.

The wholesome precepts of parents are not to be light set by. [Doct. 1]

It is the usual course and custom of the Scripture to intimate necessary duties by praising their wisdom which carefully perform them, and censuring their folly which negligently omit them. As the wise builder layeth his foundation on the rock, and the foolish on the sand. The wise virgins took oil in their vessels with their lamps, and the foolish took no oil with them. And so for our present purpose in another place of this book, A fool despiseth his fathers instruction, but he that regardeth a rebuke is prudent. And why is the one called foolish? because he playeth the parte of a fool, and must therefore bear the burden of his folly. And why is the other called prudent? because he walketh in the way of wisdom, and shall accordingly inioye the welfare of the wise.

First, the authority is so ample, and amiable, as that in every [Reasons. 1] respect, it challengeth duty at the child's hand without gainsaying. Who besides such as are brutish, and void of all humanity, would except against his fathers admonitions, and say, you speak from malice, I take you not for my friend, you bear me no good will? Who, without extreme, and barbarous arrogancy, nay gross and most shameful disloialty, can say unto him, you have nothing to do with me, meddle with them that belong unto you, I am too good to learn at your hands, and you are too base to be my commander? Fatherhood containeth love, and greatness, and whatsoever may either allure the child to subjection, or compel him to submission. The government of the greatest masters is thē commendable, when they deal as parents: the government of the mightiest Princes is then renowned, when it is paternal, and the subjects are used like sons: the government of the high God of heaven is therefore most glorious, because it is fatherly, and gracious, and all his people are also become his children.

Secondly, the lessons of godly parents be very forcible, when [ 2] they be duly embraced of obedient children. Their instructions and prayers join together: their tongues and hearts go together: and their exhortations and God's blessing work together for good effect and profit. And by this means are many prepared to live as holy Christians, under the minister in the Church: and as faithful subjects. under the magistrate in the common weal: and as fruitful persons for themselves and others, in their several callings.

Thirdly, the peril of contemptuous children is so great, and [ 3] their punishment shall be so grievous, as that happy is everyone that auoydeth that their sin. The eye that mocketh his father, or despiseth the instruction of his mother, let the Ravens of the valley pick it out, and the young Eagles eat it. Such a one is like to suffer a violent, and shameful death, and to want an honorable, and honest burial, either hanging on a gibbet, or lying in a ditch, and so exposed to crows, and Kites, and other ravenous souls, that feed on carrions. Now though it be true, that many of them escape this ignominious end here, yet neither is this a wish without success, nor a threatening without execution. Though their bodies come not at the gibbet, yet if their souls go to hell, what are they the better for being buried, as the rich man was? Luke 16. Though their flesh, and eyes be not devoured of Ravens and Eagles, yet if their souls and bodies be an everlasting pray to eternal death, how much is their misery abated?

Admonition to children, as in all good services to be officious, [Use. 1] and dutiful to their parents, so in a principal manner to be teachable, and tractable when they are instructed by them. Jt is a sufficient motive to make thee attentive to thy fathers words, if there be any equity in them, because he is thy father. When he only commandeth for himself he is to be heard, and obeyed, sithence thou canst not perform so much unto him, as he hath deserved at thine hands. He was the instrument of thy life and being he was by consequence the means and occasion of all the happiness which ever thou shalt enjoy. Much more respect then is to be had of his speeches which proceed from his mere love, and kindness to thee: which wholly tend to thy profit and benefit: which God hath sent by him in mercy, for the good of thy soul and body, present, and everlasting. When the Lord opened the mouth of Balaam's Ass, only to reprove Balaam's foolishness, it was Balaam's great fault and folly, that he took no more heed to that which was spoken to him, and therefore when he chooseth so honorable a messenger, as is the parent to the child, and not so much to reprove, as to direct and assist him, what regard ought to be had of his admonitions?

Reproof of sinful Sons, contemptuous, and refractary children, [ 2] which distaste nothing so much as their fathers instructions. They gape for his goods, and long for his livings, & greedily covet after their patrimony: but they reject his goodness, and loath his graces, and will have no portion of his wisdom. If their father have any faults, or frailty, which they should beware of, or give them allowance in ought that is unlawful, his facts are authentical presidents for them to follow, his words are all oracles, for their warrant: but if he propose unto them many holy examples of true piety, if he faithfully inform them in the way of godliness and virtue, his course of life is too austere for them to imitate, and his precepts so strict, that they are not bound to the practice of them But is it in the choice of children to enlarge, or extenuate the power of patents at their pleasure? Will they authorize them to be commanders for the service of sin, & disclaim their jurisdiction when they deal for the Lord? Let them know (for in time they are like to feel it) that this contempt is the forerunner of some judgment. Though the father happily cannot punish them, yet God is able; though the father would pardon them, yet the Lord will plague them. Eli was more willing to have his admonitions neglected, then his sons to be destroyed, but God would not suffer them so to escape, and therefore it is said, That they obeyed not the voice of their Father, because the Lord would slaie them.

Instruction to parents to teach their children, seeing the Lord [ 3] so commandeth children that learn of the parents, the duty of one sort is collected out of the praise of the other. And as it is here gathered by necessary consequence, so is it in other places expressly declared. As to the Ephesians; Children (saith he) obey your parents in the Lord. And ye fathers bring them up in instruction, and information of the Lord. This will be a means to frame them to obedience: this will be a means to make them wise, whereas the neglect thereof worketh in them stubbornness and folly. Of which of all his sons had David so much comfort, as of Solomon. And which of all David's Sons was so well taught as Solomon? Which of all David's sons were so proud and rebellious, as Absalom and Adonijah? And which of them all were so much without good education and government as they? It is noted by the Holy Ghost concerning one of them, that his father would not displease him from his childhood, to say, why hast thou done so? It usually cometh to pass, and it is to be seen in most places, that a dumb parent maketh a deaf child, and a fond father a foolish Son.

But a scorner, &c. They that most deserve to be reproved, can least of all others endure reproofs.

The more guilty any man is, the more unwillingly he heareth [Doct. 2] of his faults: it is death for a perverse sinner to be checked for his sinful behavior. Rebuke not a scorner, saith the wisdom of God, least he hate thee. And again, A scorner loveth not him that rebuketh him, neither will he go unto the wise.

First, they are all proud men, as appeareth by the opposition [Reasons. 1] which the Lord himself maketh: with the scornful he scorneth, but he giveth grace unto the humble. Now to be taxed for misdemeanors, is to such, a matter of reproach, and disgrace, and that an haughty heart, and lofty mind, can never well digest. They affect nothing more then applause and commendation, nor mind anything less then repentance, and reformation, and rebukes without amendment, work them nothing so much as shame and discredit, and therefore how can they choose but abhor them? Of such our Savior speaketh, when he saith, That every man that evil doeth, hateth the light, neither cometh to the light, least his deeds should be reproved, And accordingly Saint Paul testifieth, that all things when they are reproved of the light▪ are manifest: for it is light that maketh all things manifest. Such as keep their houses unclean, would not have the filthiness thereof discovered by a lamp, and they that have stolen goods lying by them in corners, delight not to have their rooms searched with a candle.

Secondly, scornfulnes groweth from an habit of many great sins. which men have formerly committed and lived in, [ 2] like an ulcer gathered of diverse corrupt humors.

No Man is borne a scorner, nor becometh such a one at the first, but is made so by degrees, as appeareth in the first Psalm▪ After he hath walked a while, in the Counsel of the wicked, he cometh to stand in the way of sinners, and then at the last he takes up his rest, and sits himself down in the Seat of the scornful. So that by their own sinful custom, and GOD'S righteous curse, their hearts are hardened to work Jniquitie with over greedynesse, and then will they malign all those that dislike their course, with bitterness. And add yet further, that there is in their consciences a hidden discouragement, and privy despair, both of pardon of their sinfulness, and possibility to leave it, and that doth exasperate them against such as shall be dealing with it. Who is willing to have his filthy wound unwrapped and laid open to his disgrace, and raked into, and tented to his torment, when he taketh it to be altogether incurable?

Jnstruction, to declare our selves to be no scorners by opening [Use. 1] our ears to Christian admonitions, and rebukes, which is a note of unfeigned piety and wisdom. An ungodly man may be reproved, but he cannot hearken to a reproof: and a fool may have rebukes offered to him, but he will never embrace them, nor rebuke his own sinful heart, when he is rebuked by others for his wicked ways. Who can say he is so innocent, that he deserveth no blame for his faults? who can say, he is so well natured, that he can amend his faults, though he be never told of any? who can say, that he is too good for any man to give him admonition? David looked as well to his ways as other men do, and had as good a nature as other men have, and was of as great place as other men be, and yet he maketh request to God, to give him friends that would help his soul against his sins, Oh, let the righteous smite me, (saith he) for that is a benefit: and let him reprove me, and it shall be a precious oil, &c.

Reproof of them that show themselves scorners by professing that they scorn all manner of censures and admonitions It is the [ 2] stoutness of their heroical stomachs, and the vigor of their ripe wit, that they will not be controlled at any man's hand. But is it from their valure and courage that they will not bear a reproof, or from then impotency, or bondage that they cannot? is it the virtue of their wisdom that maketh them repel such wholesome instructions, or the venom of their blindness, as not knowing how to make use of them? As valiant as they be, they are commanded and dealt with, like servile slaves by Satan; and as wise as they be, they are condemned & plagued, as most miserable fools by the Lord. How frequent are places to this purpose in the scriptures? Be no mockers, least your bonds increase, Instruction is evil to him that forsaketh the way, and he that hateth correction shall die.

Because ye have despised all my counsel, and would none of my correction, I will laugh at your destruction, and mock when your fear cometh, &c.

Consolation to them that disdain not to hear of their sins, [ 2] though they were not careful enough to avoid them. Their case is not so desperate, so long as they are not obstinate: and no man's hurt is incurable, if he be not incorrigible.

THe meaning of the first part of this verse is, that godly men shall be blessed both for, and by their gracious, wise, & seasonable speeches, and consequently for their religious, and righteous behavior; and to this, in the other part is opposed the condition of the godless, that their souls, that is, themselves, at least in their souls, shall be required with violence for their cruelty, and other evil deeds which they have done, and consequently for their wicked words which they have spoken. So it is all one in sense with the fourteenth verse of the twelfth Chapter, where it is said, that a man shall be saciate with good things by the fruit of his mouth, and the recompense of a man's hands, shall God give unto him.

HE that keepeth his mouth ) which is considerate and wary in his words, never speaking but when he ought, nor uttering anything but which is true, and convenient, he keepeth his life, provideth for his safety, peace and quietness. But he that openeth his lips, or strideth too wide, to lewd speaking (for so the word signifieth, as a harlot prostitutes her self, or spreadeth her body to filthy companions. Ezech. 16. 25. destruction shall be to him, he is like to meet with much trouble, and at one time or other, to be quite overthrown.

The safety and happiness of the whole life dependeth upon the [Doct. 1] well ordering of the tongue.

That is commonly a means, when it is guided aright, to lengthen the years of men's lives: and that is usually an occasion, when it is misgouerned, to lessen their days & make them shorter. That being wisely and religiously employed, will procure supply of all their wants, and that being rashly and sinfully used, will quickly dispatch them of great abundance. That being peace able, discreet, and modest, will help to rid them out of their troubles: but that being boisterous, hasty, and arrogant is like to entangle them with molestations. Death and life (saith Solomon in the eight Chapter) are in the power of the tongue. And therefore it is both a prudent and holy direction, which the Spirit of God doth give us in the Psalms. What man is he that desireth life, and loveth long days for to see good? Keep thy tongue from evil, and thy lips that they speak no guile, &c.

First, it is proper only to good men to moderate and govern their tongues in due manner; they that can do that, are able to order [Reasons. 1] their actions justly, and they that do perform it, will not fail to make conscience of the rest of their ways. If any man sin not in word, saith S. James, he is a perfect man, and able to bridle all the body. And contrariwise, If any seemeth religious, and refraineth not his tongue, but deceineth his own heart, this man's religion is in vain. So that if it be peculiar to godly persons to keep their mouths, and inseparably annexed to religion, it doth necessarily argue their happy condition, which have attained unto it, and their dangerous case which be careless thereof.

Secondly, all our actions are suitable to our speeches, and a good [ 2] tongue is the means whereby they are well managed. And therefore S. James calleth it the rudder of the man, by which his life is directed, and he that wanteth it, is in as great peril, and is like to perish, as a ship in the roughest seas, without either stearn or Pilot.

Jnstruction to set a guard of attendance and watchfulness before [Use. 1] our lips in every place, and at all times, that pernicious words issue not out to other men's damage, and destruction. It is as safe to let poison come into our mouths, as pestilent speeches to go out thence: for that would work on our selves alone, but these will hurt our brethren with us: that would only kill the body, and take away natural life: and these will endanger both body and soul, and deprive us of eternal life.

Neither is it an easy matter to keep them in, unless a continual and serious care be had thereof. There are no malefactors more ready to break out of prison, nor waters to flowe out of fountains, then lewd, or foolish, or fruitless words are to proceed out of men's mouths. How quickly shall the best forgette themselves in their talk, if they be not very vigilant, and wary? How many unfit, at least frivolous, and idle speeches will steal away, and slip from them, if they give any passage unto them without examination of their purpose and business? The Prophet Isaiah was in good earnest, and spake as he found, and felt, when he said, that he was a man of polluted lips, and dwelt in the midst of a people of polluted lips. Saint James was well advised, and knew what he writ, and had the Holy ghost to warrant him, when he calleth the tongue An unruly evil, more untameable then the wild beasts, or any other living creature: and if it were not well looked too, Hell, the Devil, that hellish fiende, would fire it, and it would set the whole course of nature on fire.

And David did not without cause, or need, direct his petition to GOD for help from heaven, saying, Sette thou O Lord a watch before my mouth, and keep the door of my lips. If it were a matter of no difficulty to govern the Tongue, his own wit and reason would have sufficed him for it. If it were a matter of no peril, to give it head without government, he would not have asked aid to keep it: but knowing it to be impossible with his own strength to rule it, and as dangerous to leave it at liberty without restraint, he craveth the assistance of the spirit, for supply of his wants.

Terror of them that turn their tongues loose, and yield [ 2] them liberty to utter whatsoever the malice, or pride, or lust of their hearts, can suggest: yea, whatsoever the Devil shall put into their minds and mouths, and prompte them withal. Their case is a thousand times more cursed then that of the Serpents whom Satan spake by, to beguile Eve: and far worse is it with them for their everlasting state, then with the possessed man for his present condition, whom the devil made to strike himself with stones, and compelled his tongue to cry out against Christ, which came to deliver him. He was driven to this extremity so to do, and so to speak, by compulsion, but these do voluntarily offer the use of their lips to Satan, and willingly apply them to his service, against God, and their own souls. And therefore the misery of that distressed captive, moved the Lord to commiseration and mercy, and the sinfulness of these blasphemous wretches, provoketh his wrath and vengeance. Such sinful persons yet may be said to keep their mouths, though not as our Text doth admonish us, by shutting them up against all unlawful discourses, but as musketours having them always churged, with some impious, false, and corrupt matter, and leuelling everywhere at such as they mind to infect or deprave by them. But it were safer for them to shoot with rusty pieces, though peradventure they might mar their faces, then with venomous mouths that will surely wound their souls. Their virulent and wicked speeches will everyone recoil upon themselves and strike them to the heart, besides their shame and misery, that is like to forgo their death and damnation.

Consolation to all those which have power over their tongues [ 3] and have learned to hold their peace when it is time to be silent, and to open their mouths with wisdom, when it is meet to speak: the Lord hath given his word that their life shall be safe, and comfortable. They that bless when they are rebuked, they that pray when they are reviled, they that refrain their lips from deceit and guile, Saint Peter assureth, that they are heirs of blessing, that the eyes of the Lord are over them, that his ears are open to their prayers, and what can then be amiss with them? His beholding is with pity and compassion, his hearing hath always in it a readiness of granting, and he cannot but help, when he seeth their misery, and they seek for succor at his hand. Albeit therefore they seem to expose themselves to perils that will not requite wrongs with the edge of their tongues, yet they ward of injuries, they have the Lord for their refuge. Albeit they seem to run upon the point of the sword, that will speak boldly for the cause of God, and set themselves against the wicked ways of the world, yet they only provide for their safety, they are never disarmed of their buckler. Faithful and plain dealing doth oft and commonly procure evil will, and blame, and troubles, but never bring any hurt: the greatest molestations for truth and equity are not harmful: death it self in that case is desirable, and not dangerous.

THe sluggard lusteth ) that is, negligent and idle persons have strong affections to riches and credit, and all things which are in request and estimation, but his soul hath naught, they go without that which they long for, their wishes get no wealth, they fail of their desires, through the want of constant endeavors to effect them. Bu the soul of the diligent shall be made fat, that is, the industrious persons themselves which painfully labor in some honest vocation, shall all be competently provided for, and many of them, diverse times shall attain to plenty and abundance.

The sluggard lusteth, &c. No men are more covetous, then they [Doct.] which are most slothful.

Where the hands and other parts of the body be negligent & remiss in working, the mind and thoughts of the heart are wholly intent, and occupied in wishing. The best Be in the hive, is not more desirous of honey than the idle drone, nor the most laborious husband in a country more willing to be rich, than the luskish loiterers. The Prophet Isaiah reprehending the blind watchmen the dumb dogs that could not bark, saith, that they lie & sleep, and delight in sleeping. And these greedy dogs can never have enough.

First, this may appear by the causes of it: for they want the [Reasons.] medicine of faithful travel which serveth to repress lust, and abound with pride and voluptuousness which are wont to feed it.

It is very ordinary and common, that slothful persons be high minded and luxurious. And that testimony is given of them by the Lord himself, who narrowly looketh both into their hearts and ways. He telleth us, that the sluggard is wiser in his own conceit then seven men that can render a reason. And likewise that the sleepy doggish shepherds as they were insatiable for their gain so were they sensual for their bellies, saying, Come, I will bring wine, and we will fill our selves with strong drink &c. And Ezekiel lynketh them all together as three lewd companions in the example of the Sodomites, saying, This was the iniquity of thy sister Sodom, pride, fullness of bread, and abundance of idleness was in her, and in her daughters. And though the Scriptures should be silent herein, yet their own practice would publish the truth of this point. Who seeth not apparātly that they which do least good service to God or man, be most vain, garish, and luxurious? do not they that mind to set up the trade of laziness desire to creep into such families as where they may fare well, and go fine, & look bigly, and do nothing, unless it be to play the ruffians, & commit wickedness? Now then if it be certain, that they are proud and voluptuous, it will follow also that they must needs be greedy minded and covetous to maintain, if it were possible their credit and pleasures. This cause ariseth from their own sinful corruption, but another proceedeth from God's just judgment upon them. jf they lusted, and obtained that which they wished for, it would be a pleasure to them: though they wanted that which they desired not, they would not greatly feel it: but now that they are so hungry for wealth, and yet kept fasting from it, when they see others so stored with plenty, this is a stroke of the Lord's own hand, as a punishment of their sin, and addition to their misery. Hereof he speaketh in another place, saying, The desire of the slothful slaieth him, because his hands refuse to work. He coveteth evermore greedilie, but the righteous giveth and spareth not.

Secondly, this is manifest by the effects of it: for who will use so [ 2] many shifts and devises to come by goods, as slothful men use to do. They will pawn and forset all their credit to get any man's money by borrowing. They will adventure all their state to win away men's money by gaming. And in that case they spare not any friend, either kinsman or brother, either such as feast them, or come to visit them, or be invited by them, all is one, so that they may come by the coin, they care not who they be that loose it. They will hazard their lives to wrest and extort away men's money by robbery, and filch away their cattle by stealing: doth not this declare a violent affectiō of having, when they strain themselves so far to get substance?

Confutation of them that charge none but rich men with covetousness, as if it were impossible for any to affect wealth, that [Use. 1] cannot effect their desires to enjoy it. All unthrifty persons should be aquitted of that sin, and everyone that is faithful in his calling and prosperous in his state, should be condemned thereof, if God would allow of their verdit. But he hath not empannelled them upon the jury, they may justly be challenged for partiality, and being parties, neither speak they according to law, nor yet have any sufficient evidence for the facts: for the Lord himself testifieth that such as get little, be desirous of much, and they that have nothing, by their wills would have all.

Instruction, that we be not sluggards in spiritual things, satisfying our selves with wishing for grace and salvation without further [ 2] labor and travail for them. Strive saith Christ, to enter in at the strait gate: for many I say unto you, will seek to enter in, and shall not be able. If all should be saved that are not willing to be damned, we should have swarms of reprobates in heaven. The foolish Virgines would gladly have gonne in with the Bridegroom, but they thought it too much pains and charges to provide themselves of oil in due time. And the riche man had good liking of eternal life, but no will, to part with his wealth for it. And so are there innumerable with us, now, like as there have been almost in all ages, that would never fall into destruction, if words and desires without Christian behavior and mortification, would preserve them from it.

For the other part of the verse, concerning the plenty, which they that be diligent are stored with, see Chap. 10. 4. in the second doctrine.

THe meaning is, that all that are truly just and godly, 〈◊〉 decline from bad causes, words and deeds, with hatred thereof, so far as they appear unto them to be unlawful. At least it is the duty of all good men so to do, though sometimes peradventure they fail in practice. But contrariwise the wicked do not so, but take pleasure in sinfulness, and thereby are brought to disgrace & reproache, especially in the sight of God and good men, and oft also ordinary men, such as are merely civil, yea ungodly men and sinners do loath them, and speak evil of them for their lewdness. Thus standeth the opposition. The righteous hateth a false matter and therefore gaineth reverence and honor: but the wicked loveth a false matter, and therefore is made odious and shameful.

True righteousness consisteth not only in forbearing that which [Doct.] is evil, but in nating of it. [ 1]

The affections are of as great force in the services of God, as the words and actions, and the heart hath no less place then the members of the body. Jt must be one and the principal agent in love, where they have calling to deal: and it must deal alone with detestation of those abominations which they are discharged to intermeddle with. To this purpose it is that Amos saith, Seek good and not evil, that ye may live: and the Lord God of hosts shall be with you, as you have spoken. But hate the evil, and love the good, and establish judgment in the gate, &c. And to the same purpose tendeth the description which Isaiah maketh of a righteous man that liveth in safety, when others are in peril, and retayneth his boldness when others live in fear. He that walketh in justice, and speaketh righteous things, despising gain of oppression, shaking his hands from taking of gifts, stopping his ears from hearing of blood, and shutting his eyes from seeing of evil.

First, it is the effect of sound pretty, and the work of a heart [Reasons.] truly religious, as it is said. The fear of the Lord is to hate evil. Prov. 8. 13.

Secondly, it maketh men careful & constant in shunning that [ 2] which is unjust and sinful: as David saith, I hate the work of them that fall away, it shall not cleave unto me. No man taketh delight to converse with his enemy, or to put his hand to that which his heart riseth against. Why do not men and women use to play with Adders and Snakes, and serpents, as well as with whelps, & birds, and such like creatures? because they hate them. Why will they put sweet flowers and those things that are odoriferous to their noses, and stop their noses at unsavory smelles? because their nature is delighted with the one sort, and abhorreth the other. Though sometimes men make show of reformation of things that are amiss, yet if it arise not from an internal enmity against them, they are very like to fall back again unto them: as Saul returned to listen to witchery, notwithstanding his former sharp proceeding against witches.

Thirdly, though godly men are sometimes surprised by sin, [ 3] being either deceived by the subtlety thereof, or ouerborne with the violence of it, yet if it be bitter unto their souls, and their harts have a quarrel against it, the Lord will never impute it to them. Hereof the Apostle speaketh to the Romans: I allow not that which I do: for what I would, that do I not: but what I hate, that do I. If I do then that which I would not, I consent to the law that it is good. Now then it is no more I that do it, but the sin that dwelleth in me.

Instruction, to inform our hearts against all manner of wickedness, [Use. 1] that they may be the more incensed against it. The worse we like of sin, the more righteous we are, and the better the Lord will love us. And the more agreement there is between sin and our souls, the less peace there is between our souls and God. All the hurts and miseries that ever have come upon us, or on Christ for our sakes, do give us just occasion to fall out with sinfulness, that hath been the cause thereof. The love that we bear to God who hath been dishonored by our sinful life, should induce us to abhor all ungodliness. The danger of persisting impenitent, and the hope of pardon and happiness, when we cast off our iniquities, are just motives to make us take up weapons against them by judging our selves for that which is past, and resisting strongly all the assaults of the same hereafter. Conuiction of many to be unrighteous men, by countenancing [ 2] those foul faults in others, which they are ashamed (for the grosnes of them) to practice themselves. Though they dare not lie impudently, and periure, least the truth should come to light, yet they desire that some other would do it for them: though they will not violate the Sabbath, by open breach of it in their own persons, yet they give liberty to their sons, and servants, and all their people to do what they list on the Lord's day: though they break not out into oaths, or drunkenness, or wanton behavior, yet they will be sociable with blasphemers, and drunkards, and filthy persons, and willingly hear and see them exercising such abominations, and allow them to defile their houses therewith, yea and permit their own children and people to be chief doers in it. Where is righteousness? where is the hatred of an evil matter? How unlike are they to just Lot, who was daily vexed with the vncleanlie conversation of the wicked? Jt is evident, that whatsoever the heart hateth, the eyes will abhor, and our senses will loath everything that is offensive to us. Who without necessity would stand by and behold him, that were plucking off the skin of an unsavory carrion? Woulde not every man in such a case stop his nose, and turn away his face, & make hast to be gone? The comparison is homely, but that which is compared is incomparably more homely, & therefore we take leave to describe such filthy behavior by that which doth most nearly resemble it, though it be not foul enough to express the loathsomeness of it.

But it causeth the wicked to stink. &c. The love of sin bringeth [Doct. 2] loss of credit and estimation.

He that nourisheth rotten affections in his heart, and expresseth the same by unholy and corrupt conversation, is far from having reverence and true honor. As grace, like Spikenard, or other redolent ointments, doth make the godly to be amiable, and much set by: so foul sins, like filthy diseases, or ill savors, do cause the wicked to be vile and loathsome. And so is the meaning of the Holy ghost in the tenth Chapter, as we have there shown, that their names shall be turned into infamy, as dead corpses are into putrefaction: God and wise men, will take as little delight in them, as people use to do in sents that be noisome. [Reasons. 1]

First, the threatening and curse of God is directed against such, which will surely take hold of them, and not fail. The Lord, saith the law, shall send upon thee cursing, trouble, and shame, in all that which thou settest thine hand to do, until thou be destroyed. And thou shalt be a wonder, a Proverb, & a common talk among all people. Yea this was denounced against, and executed upon the very Priests themselves that were impious and sinful, notwithstanding their place and function was so venerable. Behold, saith he, I will cast dung upon your faces. And I have made you to be despised and vile before all the people, because ye keep not my ways, but lift up your faces against the law.

Secondly, it is a judgment that carrieth weight with it, and [ 2] lieth heavy on them that are under it. Mans nature abhorreth shame, & desireth to be well thought of: and specially to proud men, of which sort are all, or the greatest number of sinful men, contempt is as bitter as death. And therefore, at the last day, the principal reward of the godly shall be Honor and glory, with everlasting life; and one of the grieuousest punishments of the wicked, that they shall arise to shame and perpetual contempt.

Thirdly, it answereth proportionably to their behavior, and [ 3] so their wages is correspondent to their work. They despise God by their iniquity, and he will make them to be despised by his justice: they sought his dishonor by doing contrary to his commandment, and he will bring them to dishonor by doing according to his threatening. And so is that daily verified, which he once spake by Samuel: Them that honor me, I will honor, and they that despise me shall be despised.

Confutation of them that perfume all their words, and works [Use. 1] with profaneness, to be the better liked in all companies, and use sin as a preservation against shame and reproache. Pride is a chain unto them, and cruelty covereth them as a garment, and notorious impiety and licentiousness, are their principal ornaments, and holy days attire, wherewith they deck themselves for greatest bravery. Such is the corruption of our times, that it is esteemed the best way for men to grace themselves in the world, by professing themselves graceless and void of all godliness. But either Solomon's affirmation is false (which were impious to imagine) when he saith, that sin is a shame to a people, or else their expectation is foolish (which will surely so appear) when they think to gain glory by that whereby so many others are made contemptible. Vain, needs must the hope be, of washing fair in a foul puddle, or of making ones self sweet by wallowing in a sink, or filthy privy.

RIghteousnes, &c ) that is, God's favor, grace and goodness for righteousness, and by it, doth protect both the bodies & souls of such, as are of a sincere heart and holy behavior. And wickedness overthroweth the sinner, or man of sin, as it is in the original text, it is always a cause by desert, and many times a means by occasion to draw down misery and destruction upon him. The sense doth little differ from the third, fifth, and sixth verses of the eleventh chapter.

THere is, &c ) that is to say, diverse men take diverse unlawful courses concerning their estate. Some boast themselves to be rich when they have nothing, being poor and in debt they make show of great wealth, by keeping a great port. Others, fain themselves poor, when they have great substance, they complain of want, and go barely, and fare hard, and would make the world believe that they are nothing worth at all.

It is a sin for men to dissemble their estate, by making it either [Doct.] better or worse then they know it to be.

The Lord is not pleased with such as fain prosperity that he gave them not, nor with those that counterfeit crosses which he inflicteth not upon them. It is not safe for any man to arrogate to himself that which he hath not, nor to deny that portion which he hath, least need and penury make the falsehood of his bragging manifest, and the curse of God cause his murmuring to prove true.

First, the one showeth his pride, and lifteth up himself, when [Reasons. 1] God would have him to be cast down and humbled, & the other his discontentment, when he ought to acknowledge the liberal hand of God towards him. The former deal like those creatures that raise up their backs, and bristles, and feathers, and seem to be double as great as they are in deed: and the latter like those that wrap up their bodies, and suffer scarce the one half of themselves to be seen.

Secondly, the one endangereth his brethren by his fayr show, [ 2] imboldening them both to lend to him, and promise for him, and traffic with him to their great hurt and damage, and the other defraudeth his brethren by casting his burden for public expenses upon them, and robbeth both Prince and country of those dues which in right he oweth unto them.

Thirdly the one stayeth the other men's hearts and hands from [ 3] showing them mercy for relief of his necessity: and the other dealeth cruelly with himself by refusing the needful use of those things which he holdeth in his own hands.

Reproof of them that are ashamed of their poverty, but far [Use. 1] from being humbled by it. They count it a base thing to be in need, and yet themselves to be no base persons though they be most needy. If they judge not their state contemptible, why do they cloke it? if they acknowledge it to be mean and vile, why do they take so much upon them? The complaint of the Prophet against Jsraell may justly be charged upon this kind of people: their pride doth testify to their face, and they do not return to the Lord their God, nor seek him for all this. For it is a contempt of corrections, when they strive against his strokes, and stubbornly resist his hand that smiteth them. The particular manner we have briefly spoken of in the ninth verse of the former chapter. Only one sort of men we may not pass by in silence, but somewhat must be spoken of them, and that is such as being acquainted fully with the insufficiency of their own state, are yet most greedy of getting all bargains into their hands, to the defrauding of all those that have any dealing with them. They are like to quagmites overgrown with green grass, wherein is no appearance of peril, before a man be plunged in them. These easily fall to both the extremities here specified. So long as they are borrowing though they have nothing, yet they will make themselves very rich, that they may be trusted: but when they should make payment, though they have wherewith to discharge many of their debts, yet then nothing is to be found to satisfy any man. In the next place it serveth to reprehend those niggardly persons, which swimming in plenty and great abundance, do yet almost statue with penury and want; God offereth them means and opportunity of doing, and enjoining good, that like flowing fountains they might send forth streams unto others, and be largely refreshed with comforts themselves, and they become bottomless gulfs, & whirl pools, which draw away, and swallow up all from others, and yet themselves have use of nothing.

Jnstruction, that we deal plainly concerning the state of our [ 2] souls, and neither grow conceited of more goodness then is in us, nor extenuate those gifts which the Lord hath bestowed upon us. It was too great a brag of the Laodiceans to say that they were rich, and increased with goods, and had need of nothing, when they were wretched, and miserable, and poor, and blind, and naked; and it proceeded from too great a discouragement in the godly Eunuchs, to say that they were dry trees, when God hath given them the fruitful sap of grace.

THe meaning of these words seemeth to be, that howsoever there is in diverse respects, very good use of wealth & riches, yet many times they bring dangers to the owners thereof, who are driven to depart with them for the preservation of their lives. And though poverty be not without sundry inconveniences, yet poor men are more free from the contrutions of envious persons then those of higher place and degree. Notwithstanding it cometh not to pass always, necessarily, that every riche man is brought into such troubles, nor that every poor man escapeth from all rebukes and molestations, but he speaketh of that which oft befalleth the one, and seldom the other, especially in regard of his estate.

Life is more precious then wealth and riches. [Doct. 1]

Every godly man, every prudent man, every natural man, that is not stripped of all humanity, and the very nature of a man, will be at charges to redeem his life with his goods. That which our Savior speaks concerning food, and apparel, the most needful outward things, is consequently true in all other things being less necessary. Is not the life more worth then meat? and the body then raiment? And it is ascribed to the Lord's mercy that Lot and his daughters were delivered from the destruction of Sodom, though, as it appeareth by due consequence, all his goods did perish. Job's cause doth also make it manifest, whose life the Lord so dearly tendered, when he gave Satan liberty to spoil him of all his substance.

First, all manner of goods and possessions are for the service of [Reasons. 1] life, either to be for the necessary use, and relief thereof, or as ornaments and delights unto it, to make it the more comfortable.

Secondly, the fruition of riches dependeth upon life, & whereas [ 2] life may well be without opulency, and wealth, when any man dieth his estate vanisheth, his right in all earthly things ceaseth, and his substance and livings are transferred to new owners.

Thirdly, God's justice in putting a difference between him [ 3] that stealeth a man's goods, and of him that taketh away a man's life, doth evidently show, that life is more excellent than wealth. The one is enjoined by the Law to make restitution with double recompense, and sometimes with threefold, and sometimes with four fold, or to be made a bond man: but the other is adjudged to die for shedding of blood, unless it were done at unawares, and altogether against his will,

Reproof of them that either by immoderate labor and travail, [Use. 1] or by carking and caring, or by denying to themselves competent apparel, wholesome food and needful physic, do wear out themselves, and cut their lives the shorter, that they may multiply their riches, and make their livings the larger. And this is yet a greater fault, that many prefer the earthly goods before an heavenly life, and relinguish the one and that forever, to obtain the other, though but for a short season. But of all, and all, those cursed homicides are to be condemned which in desperate manner lay violent hands upon themselves, when riches will not come to them, or stay with them according to their full contentment. If they cannot increase their substance, they willfully increase their own sorrow: if God take away any part of their wealth, they throw away their life after it, and rejecting both the continuance of this temporal life, and the hope of that which is everlasting, do purposely cast their souls into hell, and make themselves miserable for evermore.

Consolation to God's people that have assurance of the eternal [ 2] life to come, which incomparably surmounteth not only gold, silver, pearls, precious stones, and all other treasures, but also this natural life, the preservation whereof were not over bought, though we should give as much as ever Solomon had, for the same.

But the poor, &c. As the state of rich men is more fenced then [Doct. 2] poor men's, so is the state of poor men less impugned then rich men's.

The one sort are like to tall trees and well rooted, but subject to wind and weather on the top of the hill, and the other like to low shrubs with little roots, but sheltered from all strong blasts in the bottom. If Isaac's beards & flocks had been fewer, the Philistines would have suffered him to dwell in more peace and quietness by them. If Jacob had gained no more in Laban's service, than he brought thither with him when he came first, Laban and his Sons would have continued as mild towards him, as they shown themselves at his first coming.

First, God his provident hand doth so dispose of the matter, that [Reasons. 1] they which are most unarmed shall be least assaulted, and where help is wanting, there ordinarily violence shall not be offered.

Secondly, there is no fit subject for envy to work upon; for [ 2] that always picketh a quarrel at prosperity, and those things which carry a show of excellency.

Thirdly, there is no pray or booty to be gotten by contending [ 3] with them. Fowlers use not to bestow their travel and time in catching of little wrens, but of such fowls as either will be meat for their tables, or bring money to their purses. It is to be observed, that when Judah was sacked by the Babylonians, the poor of the land were most spared from the captivity. And among us, who may travel so safely by the way, & sing so merrily in sight of the thief, as they that are known to have little money in their purses? Who may live more securely at home, without fear of robbers by day or night, than they that have neither plate, nor coin in their chests, nor any good stuff in their houses? And who are freed so much from molestations and suites of law, as they that are neither able to pay the fees of the Court, nor to answer the charges of the plaintiff?

Instruction to help our selves to contentment, though our condition be inferior to sundry others, by beholding the discommodities [Use. 1] of higher places, and the immunities of our own. Many cast their eyes on other men's plenty, and their own scarcity, but never look to their own peace, and other men's troubles: to their own safety and other men's hazards: to the boldness which they might enjoy, if they would embrace the opportunity, & the dread that falleth on others by diverse occasions. The very unreasonable creatures would willingly be exempted from heavy burdens, but foolish men would have load laid upon themselves, though they be altogether unable to bear it. Wherefore it is a point of wisdom for Christians that have but little to recount with themselves, that God seeth the smallness of their strength to manage great matters, and to bear great troubles, and therefore is indulgent to them to choose an easier state for them.

THe light of the righteous ) that is, the good estate and prosperity of godly men, rejoiceth, is stable and increasing, as it is said of the Sun, from whence the similitude is taken that he rejoiceth like a mighty man, to run his course. And likewise here is joy ascribed to it in respect of the effect, for that it maketh righteous men, not without due cause to be joyful. But the candle of the wicked, their wealth credit, dignities, and pleasures, or whatsoever fleshly men have in admiration, or delight in, are but like to a candle light in comparison of sun shine, and shall be put out, even suddenly be taken from them, or by degrees, in continuance of time consume away, and vanish to nothing. The opposition standeth in this manner: The light of the righteous endureth forever, and therefore is full of joy: but the candle of the wicked will soon be put out, and therefore is full of sorrow.

Only good men enjoy a comfortable estate. [Doct.]

It is always day with them, though they endure storms and foul weather, now and then for a season: and sinful persons travel all in the night, without any moon shine, or star-light, their guidance, and comfort, and safety consist altogether in their lantern and candle. This is the meaning of the Prophet when he speaketh to the Church: Behold darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee.

First, the joy and gladness of God's people is in the assurance [Reasons. 1] of God's favor and love, which is testified by these external blessings. It is not the fullness of their barns, nor the greatness of their reuen •• s, nor the largeness of their stocks, nor the fayrnesse of their houses, nor the plenty of their plate and Jewels that bring gladness to their hearts, but the omnificence and bounty of the Lord, who in this manner expresseth his goodness towards them. His light, saith Job, shined on my head, and his providence was on my tabernacle. Now ungodly men contrary to this, rest satisfied in the desire of these earthly things, and look no further, then to the corruptible treasures of gold and silver, and such like commodities. Of this nature is that confused good which many so earnestly wish for in the fourth Psalm, and in such things, is the hope of all wicked worldlings reposed.

Secondly the condition of all good men, both within, and [ 2] without, for grace and glory is growing to be better, never ceasing to increase, until it come to fullness, and never to decay after it shall be full: and the ungodly are fading away as fast, and hasten towards their destruction with incredible swiftness, never staying till they fall into ruin, and never to be repaired after they are ruinated. And to this purpose it is said in the fourth chapter of this book: The way of the righteous shineth as the light that shineth more and more unto the perfect day. The way of the wicked is as the darkness: they know not wherein they shall fall.

Consolation for godly and religious persons whom no man [Use. 1] can bereave of their blessed estate. The Sun of righteousness ariseth unto them, and shineth perpetually within their horizon, though the winds of malice and temptation blow up never so many clouds of fears and troubles against them. God's chastisements for their humiliation and trial, their own sorrow for their sins and offenses, and their adversaries violence for their overthrow and ruin, will never take away their comfort and glory from them. The foggy mists of tribulations and afflictions do seem diverse times to overwhelm them wholly; and yet saith the Prophet in the name of the Church; Though I fall, I shall arise: when I shall sit in darkness, the Lord shall be a light unto me. The hideous black clouds of disgrace and contempt, of slanders and injurious accusations do threaten to cover them for evermore, and yet saith David, Committe thy way unto the Lord, and he shall bring forth thy righteousness, as the light, and thy judgment as the noon day. So that whiles there is a God to send help to his people from heaven, or to call them to glory in heaven, they are not destitute of happiness.

Reproof and terror of the ungodly, who by loving a sinful [ 2] dark behavior, do choose to themselves a miserable dark estate. For they that will be the children of darkness by sin and rebellion, shall abide the blackness of darkness, with shame and confusion. Though the Lord cause the sun in the firmament, that visible planet to rise upon the wicked as well as the godly, to minister warmth and light to their bodies for the present, yet he will withhold the shine of his savor from yielding joy and glory to their souls forever. But in the mean time, say they, who is brightest? who is richest? who is greatest? See whether there be more of them that give themselves to religion, in eminent places and honor, or of them that take their liberty according to the course of the world. Sol. True it is indeed, that most commonly worldlings go before Christians, in earthly preferments, though not always; for by God's mercy many good men attain also to riches and dignities. But know that your case is lamentable, when you have nothing else to comfort your hearts with but this, that you are wealthy and mighty. What maketh your small candle seem to give you so great light? Because you have been always shut up in a dark prison, and were never acquainted with the bright beams of God's gracious presence. But what shall become of you when your candle shall be wasted? when your light shall be extinguished? when your prosperity shall perish? It is certain that all carnal excellency will come to an end, either being blown out by violence, or worn out by time. Remember that Haman had, as it were, a lynke carried before him, and yet it was put out suddenly, snuff and all, at one blast, and he left in hellish darkness of shame and misery. The king of Babel in greatness was like to Lucifer, the brightest morning star, and yet fell from the heaven of his magnificence, and lost all his glory in a moment.

ONlie by pride, &c ) that is, wheresoever strife groweth, there is pride, at least in one of the parties contending, if not on both sides. Sometimes it stirreth up men, and imboldeneth them to offer wrongs: sometimes imbittereth men; and maketh them way ward against the right: sometimes it causeth the one to be careless of dealing according to equity, and the other to be impatient of bearing any injuries. Yet notwithstanding this condemneth not all kind of contending, but the frowardness of the faulty persons in it. It is lawful to give a rebuke and correction, if it be done upon good grounds, with an upright heart, and in due manner, though it be the occasion of some jar or debate, and he only is to be blamed, which receiveth not the admonition. And so to stand in the cause of God is commendable (for the Prophet reproveth them that contend not for the truth ) and they are to be charged with the sin of contention, which oppose themselves against good causes. Neither are such here to be taxed as defend their state, or by the help of the magistrate & laws against those which go about to defraud or defame them Neither yet are they to be reproved by this, that follow suites against malefactors to bring them to just punishment. Provided always, that in these cases the cause be weighty, their proceedings equal, and their harts free from all malice and revenge. But with the well advised is wisdom, they which have discretion and judgment in themselves, or be willing to hearken to advise & counsel of others, will beware of unnecessary controversies. The opposition is this: Only by pride and folly doth man make contentions: but with the well advised is wisdom and humility to follow peace.

So far as any man is contentious he is proud. [Doct. 1]

Humility is ever joined with love; and both of them with mildness and patience, and all of them are enemies to bitterness and debate. No man was more ready to pass by wrongs and injuries done unto him then Moses, and that was because Moses exceeded all the men of his time in humility and meekness. And Jesus Christ was the most patient and peaceable of any that ever was in the world, because never any was so humble and lowly as he. And thus very reason among diverse others, is brought in the twelfth chapter of Saint Matthew to prove it: He shall not strive nor cry, neither shall any man hear his voice in the streets. And contrariwise it hath appeared in all ages that where pride is deepest, there patience is shallowest, and they that overflow with the one, are void and empty of the other: And therefore the wise man opposeth them together as contraries, saying, the patient in spirit is better then the proud in spirit. And in another place: He that is of a proud heart stirreth up strife. And this will appear the better if we observe the principal branches which the venomous sap of pride breaketh out into.

The first is self-liking, a high estimation of their own worthiness [Reasons. 1] and desert, which they take for a great indignity, not to be as much respected of others. And this maketh them so angry and fierce and implacable against those, which cross them in their commodities, or be not tractable to yield to all their desires.

The second is emulation whereby they enuiously repine and [ 2] quarrel at those gifts and good things which they behold in others, whom themselves are unable to match, or at least to surmount and overpass therein.

The third is contempt and disdain, when they conceive a base [ 3] opinion of their brethren, as of unworthy and vile persons, and fear not to load them with despite and contumelies, or to neglect all manner of duty towards them.

The fourth is ambition, when they strive for victory, and propose [ 4] to themselves praise, or seek like Lamech to be feared for their force and boysterousnes.

Reproof of them that being most unquiet and troublesome, [Use. 1] do cast all the blame upon them that bear all the burden. None bark so much with their tongues, as they that bite most with their teeth; none calumniate so much with lips of falsehood, as they that smite with the fists of iniquity: the wrong doers are the greatest fault-finders; and they that are injuriously oppressed, are commonly also maliciously depraved. How many exclaim of evil neighbors, that they cannot live peaceably amongst them, and will not look to the pride of their own harts, which breedeth the contentions? Wheresoever they dwell they are dashed with waves of strife and dissension, and then they accuse the times, and places, and people, when they themselves excite the tempest, and carry in their bosoms the blasts that raise the billows.

Confutation of them that think none to be proud, but such [ 2] as are pompous, and that none can have great hearts, that be not clad with gorgeous apparel. They that are to exercise their ministry among the vulgar and poorer sort, shall find it a difficult matter to convince them of the sin of pride. It seemeth a strange paradox unto them, and a palpable wrong and indignity offered to tax them with suspitiō of that, as though it were impossible for them to be touched with it, sithence their garments and houses and furniture, and all do apparently show the contrary. But how do they demean themselves? what agreement have they with their neighbors? Indeed they cannot deny, but that there is great discord between them and other without doors, the whole town is at variance with them, and within doors they cannot but fall out with the whole household: for there is none abroad or at home which doth not abuse them. Who seeth not a high mind in alow state, and much pride in small wealth, and a great stomach under ragged raiment?

Instruction if we would show our mildness, and not vex our [ 3] selves and others with brawls and contentions, let us purge our hearts of this turbulent humor, which is a perpetual make-bate. And if we would enjoy peace from others, and not be molested with contention, let us conu • rse and have fellowship with such as are religious and humble. For they that have peace with God, against whom they formerly warred, and are at war with sin, wherein they formerly lived, cannot but be peaceable and loving towards all those which are friends to God, and enemies to sin.

But with the well disposed, &c ) As everyone is more discreet [Doct. 2] and wise, so he is more inclined to be quiet and peaceable. Folly loveth to feed on strife and debate, and true wisdom auoydeth it, as a thing that is dangerous and hurtful. Saint James teacheth us that to be apt and forward to bitter behavior, is earthly, sensual, and devilish. But the wisdom that is from above, is first pure, then peaceable, gentle, and easy to be entreated.

First, a man of understanding feeleth the weight and burden [Reasons.] of his own faults, against GOD and man, and therefore is rather moved to pity other men for their infirmities, then to pursue them, And as he hath found mercy at GOD'S hand in forgiving his sins, so will he deal mercifully with his brethren in passing by their trespasses.

Secondly, they well discern that they shall gain nothing by the loss that they cause other men to sustain: their neighbors infamy will not heal their credit: and the trouble that they put others unto, will not be a means of their own quietness. Jt is impossible that the hurt of one member by violence offered to it, should turn to the help of another that hath wounded it.

Thirdly, they foresee and ponder of the perils that may grow to themselves by unnecessary contentions. Should they not vex [ 3] their minds by distempers, and perturbations? Should they not hinder their state by expenses and charges? Should they not get themselves enemies siding and division? Should they not endanger themselves of shame and ignominy by taking the foil, and being overthrown in the suit? All these they look into before they enter into the strife, and therefore in consideration of them, they forbear to strive at all.

Reprofe of them that take it to be the best means for making [Use.] their wisdom notyfied, and known to the world, to be stirring and ready to pursue every quarrel. It seemeth to them a title of honor to be said to have a shrewd head, and therefore they make themselves masters of molestation, that few can live in peace and quietness by them. But if Christ Jesus was wise (as who can deny him to be very wisdom it self) then these are necessarily to be accounted fools, as taking a course directly contrary to his. For he esteemed it as a matter of true praise to be meek and gentle as a lamb, receiving many wrongs rather then revenging one; but they glory in being like to bulls and Rams, and fiercer beasts, that offer violence to such as never provoked them with any injuries.

GOods ill gotten, and wealth attained unto by unlawful means, shall not prosper, but either wax less and less, or perish together on a sudden, or at least depart from the unjust owner, and become another man's: but he that useth honest labor and diligence, doth take the right way to thrive, & daily to grow richer. See chapter 10. v. 2. 3. 4. and 12. v. 27.

THe hope deferred ) that is, when the thing hoped for is not obtained according to his expectation that hoped for it, but is put off from one time to another, it bringeth great grief and affliction; but when the desire cometh, when a man hath that which he long wished for, it is a tree of life, that is, very pleasant and comfortable, and healeth the spirits which were weakened by the former delay.

As hope is never conceived without comfort, so it is seldom [Doct.] protracted without sorrow.

The elder sort and every sort of people are like to little children in this point: that which they hope for, and long for, they would not long wait for, and their hearts will cry if they be not soon satisfied. The Prophet thought the time not short wherein he had continued expecting deliverance and comfort at God's hand, whē he said, mine eyes have failed in waiting for thy salvation. Especially in the 13. Psalm doth David declare his ardent desire of speedy help by multiplying of how long.

How long wilt thou forget me O Lord, forever? How long wilt thou hide thy face from me? How long shall I take counsel within my self, having weariness daily in mine heart?

First, that which men desire with hope and yet cannot have it, [Reasons.] doth work in them a more sensible feeling of their need, and so they are punished with the pain of hunger and thirst. And so, as food long kept from the stomach, doth bring the body to weakness; even so the thing longed for, prolonged, doth drive the soul to faintnes.

Secondly, it commonly cometh to pass even to good men, [ 2] and those of the best gifts, and greatest graces, that they shall be assaulted with many fears after they lay hold on the covenant of God, until it be performed unto them. The defect of their faith, the sense of their wants, their carnal reason, their fleshly friends, the temptations of Satan will altogether attempt to draw them to doubt, that either they were illuded in apprehending the promise, or that the Lord is remiss in fulfilling of it.

Instruction to hope for nothing but that which is haueable, & [Use. 1] may well be had, and whereof we are capable, and that doth belong unto us: for if protection cause the heart to languish, what will • rustrat • on and disappointment do? It is one of the threatenings against the wicked in Deuteronomy, that their goods, and cattle, and children, Should be given unto another people, and their eyes should still look for them till they failed, and there should be no power in their hand. Now what is meant by this, that their eyes should fail? That their expectation deceived should turn them to as much woe, as if their eyes had lost their sight. And that was because that they incurring the curse by their sinful behavior, did yet presume of a restitution to happiness, as though nothing had appertained to them but blessings. So slothful persons, expel and chase from them all wealth and riches, by violence, and yet trust, that in time, they shall be able to compare with the best of them all, in wealth and riches.

Not to limitte God, nor prescribe to him in what space he [ 2] shall fulfill his promises. Jt was an impious, and heathenish speech of the King of Jsraels messenger, when he said in blasphemous manner, and that in the hearing of Elisha, that he neither would, nor ought to attend on the Lord any longer. But we need not draw admonitions against this from the infidelity of the wicked, but from the infirmities of the godly, as Abraham and Sarah had much ado to believe, that a child should be begotten and conceived of their bodies, after their natural vigor was consumed, and therefore Hagar was brought in to help the matter, and to supply that which was wanting in Sarah.

Not to depend on man, nor to repose our hope in flesh and [ 3] blood: for thereby we shall not only be delayed of our help too long, but defeated of it altogether. For it is a righteous thing with GOD, that they which will defy creatures by confidence, should be deceived by creatures, with confusion.

The poor Israelites sound this, and felt it, and cried out upon their own folly for it. Whiles we waited for our vame help, our eyes failed: for in our waiting we looked for a nation that could not save us.

Where we undertake to minister succor, and can accordingly effect it, let us not grieve the hearts of them that are already in affliction, by lingering too long before we relieve them. So doth God teache us to show mercy and beneficence timely, and in due season. Saie not unto thy neighbor, go and come again, and tomorrow will I give thee, if thou now have it. And this was one among sundry other testimonies of a good conscience, whereby Job was comforted in his extremities, that he had not restrained the poor of their desire, nor caused the eyes of the widdowe to fail.

But when the desire cometh, &c ) The longer we stay for any [Doct. 2] good thing, the more joy we shall have at the receiving of it. See Chapter 10. v. 28. Doct. 1.

HE that despiseth the word, &c ) that is, everyone is in a dangerous case, and at least certain to perish in the end, who contemptuously rejecteth the holy Scriptures, which because the Lord doth as it were, speak in them, & declare his will by them, are called his word, and that, for the perfect agreement and consent of all the parts, is set down in the singular number, as if it were but one. Neither is this punishment threatened only to the contemners of the books, and sentences, and Texts of the Scriptures, but likewise to the despisers of the ministry thereof. But he that feareth the commandment, which reverenceth, and loveth, and maketh conscience of the whole doctrine of God he shall be rewarded with peace, and blessings of this life, and glory and blessedness in that which is to come.

No sin is more dangerous and hurtful, then the contempt [Doct. 1] of God's word.

The ignorance and neglect thereof in them which have opportunity to know, and embrace it, is not a small fault, nor often passed over without punishment, much less may they look to escape without some grievous plagues and judgments, that set naught by it, that despise it, that obstinately reject and deride it. And in this case there is no privilege or immunity by age, or state, or place, or multitude: our Saviors threatening is general, without any respect of persons: Whosoever shall not receive you nor he are your words, when ye depart out of that house, or that City, shake off the dust of your fee • e. Truelie I say unto you, it shall be easier for them of the land of Sodom and Gomorrah in the day of judgment, then for that City. Who knoweth not that the mystery of the Sodomites is very grievous, as their wickedness was very heinous? Who hath not heard as well of their lamentable plagues, as of their damnable sins? They are condemned as Saint Peter saith, already, and therefore not like to be saved hereafter: and what then shall be the condition of those which are subject to a greater destruction than these?

First, all the threatenings of the law be due unto them, and will [Reasons. 1] in time accordingly be executed, as is said in Deuteronomy: All these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be dectroied, because thou obeiedst not the voice of the Lord thy God.

Secondly, they renounce the Lord himself from being their [ 2] God and king: they disclaim his crown and scepter, his authority and government: they actually deny his nature and attributes. The rebellion of such ungodly persons the Lord complaineth of in the Psalms, saying: My people would not hear my voice, and Israel would none of me. The punishment of such contemptuous rebels our Savior doth foretell in the gospel, saying: those mine enemies which would not that I should reign over them, bring hither, and slate them before me. Earthly Princes will not endure despite at their greatest subjects hands, to have their dignity defaced, or their laws violated, or their governance trodden under foot, and therefore much less will the Lord of glory, of justice, & power bear such indignities at the hands of sinful men which are his most abject and contemptible creatures?

Thirdly, they cast from them all the remedies and medicines, [ 3] whereby they might be cured of their sins, and delivered from their evils. What is the best way to be delivered from pernicious plagues and punishments? to pacify God's wrath and displeasure, what is the way to pacify God's wrath and displeasure? to have a communion with Christ in his passion, merits, and graces, what is the way to attain to this communion in the passion, merits, and graces of Christ? to bring a faithful and humble heart to lay hold on his promises. And by what means may the heart be seasoned with faith and humility? by the efficacy and virtue of the word. So then they that contemn the word refuse to be faithful, relinquish the promises, loose all right in Christ, live in God's displeasure, and consequently expose themselves to pernicious plagues and judgments. And thus much the Scripture doth testify by showing us a president of the perverse and froward Israelites. The Lord God of their fathers sent to them by his messengers, rising early and sending for he had compassion on his people, and on his habitation. But they mocked the messengers of God, and despised his words, and misused his Prophets, until the wrath of the Lord arose against his people, and till there was no healing.

Terror for the Papists, whose religion is altogether confected [Use.] and made of several sorts of contempt: for what is there in it that tendeth not wholly to the disparagement of the holy Scriptures? Are they not despised, when men's writings, and many of them mere forgeries, are made of equal authority with them? Are they not despised when the commandments and traditions of men, when trifles and toys, when legends and fables, and shameful lies are preferred before them? Are they not despised when a sinful man, that man of sin, shall usurp authority over them, and prescribe a meaning to them, and not permit them to have any other sense or power than he shall vouchsafe to give? Are they not despised when they are so violently impugned? when doctrine and practice is directly against them? when men willfully refuse the knowledge and understanding thereof? when they labor with all their might, that all the world might be kept close prisoners in the dungeon of darkness, and deprived forever of the light of the Gospel. 2. This sentence will press sore upon the Brownists, who are become bitter despisers of the ministry of Jesus Christ by separating themselves from the churches of God, and depraving all the holy means of salvation. Howsoever they pretend to stand for sincerity, yet they resist it: and taking upon them to be champions for Christ his kingdom, they fight against it: and though their arguments seem to be grounded on the word, yet being well sifted they prove mere falacyes, & have no agreement with the meaning of the Holy ghost, in the word. They are strongly illuded by Satan, and made his agents, as much as may be, to pervert the right ways of the Lord. 3. Jt generally condemneth all those which wish that God's will might be put back, that their own might be set forwards: that would have his word to give place, that their lusts might take place: that be readier to break all his commandments, then willing to cross any one of their carnal affections. He shall rather lose his service, then they will lose their sinful pleasures: his laws shall rather be transgressed, then ought of their commodities lessened: they care not how low his glory falleth, so that their name and credit may mount up aloft. Some therefore bitterly profess hostility against sincere preaching: some scoffingly deride the faithful preachers: and some feinedly make semblance of love to both: but all these, as David saith, Do hate to be reformed, and cast the words of the Lord behind them, and therefore all these as Jeremiah saith, shall be ashamed, and afraid, and taken, and so destroyed. Many hope for safety in regard of that which they are not, as because they be not adulterers, nor thieves, nor gross offenders against man's laws; but they never think of the peril in respect of that which they are, being irreligious and profane, and impious contemners of God's laws.

But he that feareth the commandment, &c. Whosoever are religiously [Doct. 2] affected to the word and worship of God, are sure to speed well for it.

Though nothing be merited by desert of their part, yet all happiness is due unto them by promise, on God's part. And if any one of them should fail to be blessed, the whole body of the Scriptures should cease to be true. For it is the current of all those holy writings, and the covenant which is confirmed by the blood of Christ, that God's people in whose heart his word is, shall never want safety, nor comfort, nor glory. They that love thy law, saith the Prophet to the Lord shall have great prosperity, and shall have none hurt. And to him will I look, saith the Lord by the Prophet, even to him that is poor, and of a contrite spirit, and trembleth at my words. His look to his whom he loveth is very effectual, and he will look that nothing shall be amiss with them, whom he in mercy beholdeth.

First, this reverence and fear which is here spoken of, is compounded [Reasons. 1] of saith and humility, two graces very acceptable to God, and amiable in all godly Christians.

Secondly, by this they manifest their loyalty to him, and subjection [ 2] to his kingdom: they declare themselves to be his people and really acknowledge him to be their sovereign.

Thirdly, where the word is truly feared, there it is saithfully obeyed: [ 3] they that reverence it in heart, will observe it in deed: they dare not take liberty to do anything against it: they will not be heedless of duties prescribed by it.

Confutation of that impious error which by temptation and [Use. 1] frailty cometh into the thoughts of the regenerate: and by infidelity and corruption dwelleth in the hearts of the unregenerate: and by impudency and audaciousness, breaketh out of the mouths of blasphemers, that it is to no purpose to be so devout and godly, and that they are most wise that are least fearful to follow their delights, and to satisfy their fleshly desires. Job speaketh of such, and bringeth them in, saying; Who is the Almighty that we should serve him, and what profit should we have, if we should pray unto him? And Malachi speaketh to such, and in sharp manner, chargeth them to have affirmed that it is in vain to serve God, and what profit is it that we have kept his commandment, and that we walked humbly before the Lord of hosts? Such have been in every age, and many such are in our own age, which are all refelled by this worthy sentence, whereby it appeareth that the faithful are so far from loosing the recompense of their holy words and actions, as that their religious thoughts and affections shall not be unrewarded.

Consolation to all them, whose consciences are upright & tender [ 2] in the love of the truth against the troubles that are to be looked for from the world to the godly, for goodness, & frō God to the world, for sin. Do the wicked molest them with wrongs, and vexations, because they run not with them to the same excess of riot, and evil? The Lord will refresh them with rest and comfort because they cleave unto his word, which forbiddeth everything that is not good. Js anything taken from them unjustly for his sake, and the gospells? He will give all things unto them abunddantly in recompense of the same. In this world, as our Savior saith, their gain shall an hundred fold exceed their loss, if it be expedient and needful for them, and in the world to come, they shall receive eternal life. And in the mean time when plagues shall be poured down upon the earth, for the iniquities of the people, they shall either altogether escape them, or else be delivered from the venom and hurt of them. They that take Habakuks course, and tremble when they hear the word spoken, shall be in Habakkuks case, and rest in the day of trouble.

THough the meaning of these words hath been shown, and prosecuted already in the eleventh verse of the tenth chapter, yet we will add somewhat to the explication thereof. When it is said therefore that the doctrine or instruction of a wise man is of such force, it is to be understood of wholesome and sound doctrine, such as he receiveth from God, and delivereth to his brethren: for wise men sometimes draw their instructions from their errors, and now and then from grosser corruptions, as David did, when he gave direction to Joab how he should cause Vrijah to be made away. And as the lesson ought to be sound for the matter, so must it be seasonable for the manner, as spoken in due time, in meet place, and fitly applied, wherein Job's friends much failed, though otherwise the men were godly, and their words very true and weighty. And yet further to these must be added of his part that will drink of this lively fountain, an attentive ear, and believing heart to hear and embrace the doctrine. And then it will be constant and not dried up like ditches or ponds that are fed with rain water: it will be comfortable, and refresh the hearts of them that are in affliction: it will be profitable, and make them that receive it, fruitful: it will be necessary and forcible to deliver them from sin and destruction, though therein the similitude be altered: for that is meant by turning from the snares of death.

To depart from, &c ) Sin is Satan's snare to catch men to perdition. [Doct.]

He that is in the power of it, and entangled therewith, is in great peril of perishing, being caught in a trappe, and held fast there, till either grace deliver him, or death devour him. He is taken, saith Bildad, in the net by his feet, and walketh upon the snares. The grinne shall take him by the heel, and the dreadful fowler shall come upon him. There is no safe treading anywhere but in the ways of God, every step without it, through the length and breadth of the whole world, hath somewhat set in it to entangle us. Without the direction of the word, and virtue of the spirit, what is in man? what cometh from man? what is done by man, but that which will work his woe, and turn to his ruin?

First, every man's nature from his birth and conception, hath [Reasons. 1] made him obnoxious to death and damnation, and hath closed him up in such a sure hold of corruption that he can never escape out of it, unless Christ Jesus do set him at liberty.

Secondly, ignorance, errors, and carnal reason of the mind, together [ 2] with lusts and passions, and inordinate affections of the heart, do sharpen men's appetites to Satan's baits, whether it be by net or by trap, by snare, or by limetwigs, or howsoever he is disposed to come by them, they are ready for his turn, and taken at his will, as the Apostle testifieth.

The practice of sinful men must needs be damnable, when [ 3] their disposition to it is very dangerous: their words and works and ways are exceeding pernicious, when their harts & thoughts and natures are so hurtful. Eliphaz had made a sound conclusion against Job, if Job had been liable to his premisted accusation. Is not thy wickedness saith he, great, and thine iniquitias innumerable? Therefore snares are round about thee, and fears shall suddainlie trouble thee.

Instruction to be as careful to fly from every sin, as we are [Use.] desirous to escape from any perils. No man would willingly fall in • o his enemies hands; whom he knoweth to lie in wait for his blood: and the brutish creatures with all their might do fly from those that seek to kill them; and shall we then be more heedles of our souls then they are of their lives, to expose our selves to the baits of the devil, whereby he goeth about to destroy us? True it is that he proposeth pleasures and delights to allure us by them, as he did Eve, but when we have consented and yielded unto him, there will follow nothing but pain and misery, as Eve felt. Great offers he will make us of advancement & credit, if we will use his means to attain unto it, but shame will insue upon it, and confusion, when we give over our selves to be directed by him. Wealth and riches he knoweth man naturally to hunger and hunt after, and therefore he commonly doth feed their humor with hope of commodity, but when they bite at his bayt they swallow down the hook withal, and so are made his pray to their perdition. And though they miss of the gain which they look for, yet he misseth not of their souls which he fisheth for if he can fasten his angle upon their desires, and catch them by the gills. For so the Holy ghost himself witnesseth, saying, They that will be rich fall into temptation, and snares, & into many foolish and noisome lusts, which drown men in perdition and destruction.

If we be fallen into any sin, let us seek to this wellspring for remedy against it: for as it preserveth some from entering into Satan's nets, so it will be a means to others to bring them forth, God thereby giving them repentance that they may know the truth, and that they may come to amendment out of the snare of the devil. 2. Tim. 2. 25. 26. But it is sit that we make all possible speed to procure our liberty, because the longer we continue in the net, the more we shall be entangled, and with greater difficulty get out. This holy direction is given to rash sureties which are come into the hands of their neighbors, whose state is ensnared with the words of their mouths, that they should hasten as fast to avoid that danger, as the nimble heart runneth from the hunter, or the swift bird flieth from the fowler, and not sleep upon it one night, before they have obtained their indēnity, much more then it concerneth them which are fallen into the hands of Satan, & of God's justice, and be subject to eternal death to bestir them, and not suffer one moment to pass, before they labor effectually for their freedom.

Reprofe of their ingratitude and folly that contemptuously reject [ 2] this water of life, those holy instructions which are derived out of God's word, and lovingly given unto them, to rescue their souls from death. Is it not a currish part to snarl at, and bite that hand which is offered to them for help to draw them out of the snares of destruction? And yet few do better requite them that deal uprightly and faithfully with them. They account them their enemies because they tell them the truth, and they that most love them, are least beloved of them.

GRace ) that is, the work of God's holy spirit, begetting true piety & righteousness, doth give good success, it maketh good men to deal wisely and prosperously in all their affairs. But the way of the transgressors is rough. Their life is unhappy, and full of many vexations. The sense and opposition standeth thus: Grace giveth good success, and therefore the way of the obedient is plain and comfortable: and sinfulness bringeth evil success, & therefore the way of the disobedient is rough and troublesome.

So far as any man is truly religious and godly in heart, he is [Doct. 1] sure to be prosperous and happy in his ways.

This is a point that is scantly believed of men, and few will give credit unto it, and therefore it is largely set down by God, and many Scriptures consent in the confirmation of it. As in the first Psalm, the man that delighteth in the law of the Lord, and constantly meditateth in the same, is promised, that whatsoever he shall do shall prosper▪ In the third chapter of this book, it is given for a commendation of holy wisdom, that her ways are ways of pleasure, and all her paths prosperity. Jn the prophecy of Isaiah the careless Jews are upbraided with their sinful folly that had bereft themselves of so good an estate, whereunto the Lord was most ready to have promoted them. Oh, saith he, that thou hadst hearkened to my commandments: then had thy prosperity been as the flood, and thy righteousness as the waves of the sea,

First, grace will conduct men to the right way of truth and equity, [Reasons. 1] preserving them from all unrighteous causes & restraining them from all unrighteous courses for b • inging of their purposes to pass.

Secondly, it doth as well make them prudent to deal wisely, [ 2] as righteous to deal warrantably in all their behavior & where wisdom and justice join hands in working, the effect must needs be comfortable which they jointly produce.

But it cometh to pass commonly, as is daily to be seen in [Object.] many places, that the most gracious are least prosperous, and the best men seem to be in the worst state. Many of them are poor, many of them are despised, many of them are oppressed, and all of them are afflicted. If they be free from troubles at one time, they fall into them at another: if they escape those crosses which other feel, they feel those griefs which others escape: if they be exempted from outward calamity and molestation, they shall be assaulted with inward anxiety and temptations, and how then can it truly be said, that grace doth give them good success?

Answ. As good men do fail in some duties, and have not so much grace as they might attain unto, so are they many times corrected of God for the same, whereby it cometh to pass that their faults and defects do work their woe, and not their faithfulness and graces. Moreover it is not absurd to say, that the afflictions and troubles of God's children, in regard of the end & happy issue thereof, are helps of their prosperity, as rain & thunder are diverse times, more seasonable weather for come and grass, then Sun-shine. Well was it for Jacob at the last, though marvelous bitter at the first, that Joseph was sold and sent away from him into Egypt. And Joseph was highly promoted, by that way which seemed only to tend to his ruin. The violence of his brethren to sell him, the falsehood of his mistrisse to defame him, the rashness of his master to imprison him, all these were occasions and means to advance him.

Thirdly, they deuolue their way upon the Lord, as he biddeth [ 3] them, and therefore he will bring it to pass, as he promised them. They seek the knowledge of his will for direction, they crave the aide of his hand, they propose the praise of his name, for the end of their enterprises, and how then should they miscarry in their affairs?

Fourthly, he taketh delight to converse with them, & offereth [ 4] his favorable, his helpful and provident presence unto them, according as he encourageth Joshua, and all other that are faithful and obedient, in Joshua his person, saying, I will be with thee, I will not leave thee nor forsake thee.

Instruction to kindle our harts and desires more ardently and [Use.] with greater earnestness to labor and strive for grace, sithence it is every way so behooveful. Concerning God it will make us fit to do him service: concerning our souls it will make us certain of salvation: concerning our ways it will make us prosperous: and with the Apostle to express so ample matter in so brief a manner, Godliness is profitable to all things which hath the promise of the life present, and of that that is to come.

Reprofe of their folly that begin at the wrong end, and trust to [ 2] wit and might, to policy and power to bring their purposes to pass. Religion and piety they think will mar all, and therefore will have no dealing at all with them. A generation and brood of impious Atheists are risen up almost everywhere, which contemptuously renounce the assistance of God's helpful hand, in the whole course of their lives. Nay they are so far from seeking either to be guided by his counsel, or blessed by his providence, as that they actually bid defiance unto him, by rejecting his wisdom, and provoking his wrath, as though there were nothing in him but folly and weakness. And yet they doubt not but that they can command the event of their actions to be fortunate, & create to themselves prosperity and happiness.

But the way &c ) As ungodly men shall fall into damnation at [Doct. 2] their death, so they shall feel many vexations during their life.

Their journeys end is most miserable, and the way to it is very uncomfortable: they take more pains to go to hell, then God's people do to obtain everlasting life. The wicked as Isaiah telleth us, are like the raging sea that cannot rest, whose waters cast up mire and d • rt. There is no peace, saith my God to the wicked. It is as possible for the sea to be still without ebbing or flowing, or waves, or motion, as for sinful persons to be void of all peturbations. Their own hearts are seldom without a tide, and the Lord often sendeth blasts of trouble upon them, that either within, or without, somewhat is amisle with them.

First, they are inheritors of God's curses, which are conveyed to [Reasons. 1] them by threatenings of the law, and one main article thereof is, that the Lord shall send upon them cursing, trouble and shame, in all that which they set their hand to do, until they be destroyed.

Secondly their own lewd and wretched behavior in matter [ 2] or manner, or effect, begetteth them pain and trouble, or want, either presently together with the practice, or else to follow not long after. And this will the more evidently be seen, if we instance in some several sorts of sinners. How miserable do worldlings make their lives▪ by tossing and toiling, and tumbling in the earth? They rise early and go late to bed, and eat the bread of carefulness. In the day they macerate their bodies with immoderate travail and drudgery, in the night they torment their minds with excessive carking and caring. And when are proud, and ambitious, and vainglorious persons at rest, and free from vexations? Quarrels, and suites, and contentions are as ordinary with them, as smoke is with fire. Sometimes their big stomach urgeth them in malice or bravery to fly upon others: and sometimes their high looks causeth others in envy or revengement to set upon them, and so wounds, or strokes, or foil, or charges, or one mischief or other, doth usually ensue upon it. As for voluptuous livers, and such as give over themselves to sensuality, the world may see how painful their displeasures are, and that all their delights be mere delusions. How many miles will gamesters ride? how many hours will they spend, how many sleeps will they break to pass away their money to others, and to purchase misery to themselves? to loose their substance and comfort, and to win penury and anguish▪ What other consequents do commonly follow upon this, we need not to show, sithence they are plainly enough seen by their borrowing and breaking, by writs and arests, or executions, or outlaries, and such like proceedings against them, besides the fellonies that diverse fall into, and the punishment which they suffer for them. Now for Epicures and bellygods, for gluttons and drunkards, the holy ghost describeth their doleful condition, being plagued with woe, with sorrow, with strife, with wounds, with redness of eyes, &c. And how offensive too much wine, and strong drink, and surfeiting is to the brain and stomach, they that use it feel, and others behold by their loathsome and swinish behavior. We speak not of adulterers, nor thieves, nor of sundry kinds of wicked malefactors, which bestow their whole time in making their ways foul, & deep, and dangerous, and tedious.

Their infidelity, and pride, and guiltiness doth fill their hearts [ 3] with distempered passions of sorrow, & envy, and anger, & fear, and such like. That which the Apostle speaketh of the covetous, holdeth true for most ungodly persons, if not for all, in some respect or other, that they pierce themselves through with sorrows, either because they fail wholly of their wills, or are not so fully satisfied as they wish, or others succeed and prosper, as well as they, or better then they would have them. But if there were nothing else that did make any sinful man's life unpleasant, yet this were sufficient to make every sinful man's life uncomfortable, that he liveth in perpetual dread & danger of death and damnation. So saith the Apostle to the Hebrews, for fear of death they are all their life time subject to bondage.

Instruction to be well advised and wary, that we be not illuded [Use.] and carried away, with the glozing shows of wicked men's felicity, but judicious to consider of their manifold griefs & gripings wherewith they are bitten, even then when they seem to enjoy as much happiness as their harts can desire. A gorgeous garment is not always the easiest, and a fair shoe may sometimes pinche the foot, and a sinful life, how delicious so ever it appear to be, is never void of all kind of calamities. Good men have their afflictions, and those also very grievous, but there is a lively force in the feeling of God's favor, that swalloweth up all their sorrows, & refresheth their souls with gladness: and evil men have their pleasures, & those also very plentiful, but there is a venemus sting in them by God's judgment, that killeth all their delights, and filleth their hearts with bitterness.

EVerie wise man ) whosoever is prudent, worketh by knowledge, enterpriseth and manageth his affairs discreetely and with judgment, and so declareth his understanding. On the contrary side, he that is indiscreet and foolish, goeth rashly and rawly about his business, and so bewrayeth openly, and publisheth abroad his ignorance and foolishness.

He only dealeth well both for his comfort and credit, that [Doct.] groundeth his affairs on certainty, and not on likelyhoods. This is not the work and behavior of some few, rare, and special wise men, who therein are singular by themselves, and without companions, but it belongeth (as our Text saith) to everyone that is wise, to walk in this way, & none is to be reputed prudent that is a stranger unto it. A real example hereof we have in our savior Christ, whose steps we ought to walk in, and who will impart to his people, the wisdom of his spirit, that they may be able to walk in his steps. He, as the Prophet Isaiah foretold of him, doth not judge after the sight of his eyes, neither approve by hearing of his ears, but with righteousness, &c. That is, he will not proceed by conjectures upon slight and superficial shows, without a clear insight in the matter, nor determine anything upon hearsay, without full hearing and examination of the cause: for if he should so do, he could not but fail in justice, whereas now taking due knowledge of all things, he ordereth all things with perfect equity.

First, they that do not work by knowledge, do not walk [Reasons. 1] in obedience: for then men show themselves truly obedient, when they duly perform those duties which they know.

Secondly, whatsoever is not done in knowledge, is not wrought [ 2] by faith, and whatsoever is not of faith is sin.

Thirdly, they shame themselves, as the latter part of the Text [ 3] notifieth, which rush headily into any affairs, and have not before hand informed themselves of the state of the same, and how they may deal orderly in them.

Instruction therefore to be as diligent to get knowledge, as [Use. 1] we see it necessary to undertake any actions, especially to perform any service to God. It is farmore easy to work and walk without light or eyes, then to do anything that is acceptable to him without understanding. Nay it is as possible for a man, without the knowledge of God's will to do anything well, as for the body without the soul to do anything at all.

Reproof of them that put hope and good meaning in place of [ 2] knowledge, whereas knowledge ought to be the mother, and nurce, and directer of hope and good meaning. Without it though they make themselves believe that they mean well, yet they shall not be able to deal well: and though they trust that their hope is good, yet they shall try that their success will be bad. And many are here to be reprehended for their temerity, and rashness, which suddenly and without good grounds, set their tongues and hands on work to their ignominy and rebuke.

Some answer a matter before they hear it, and so, as the Scripture saith, it turneth to folly and shame unto them. Some take upon them to be sharp censurers of other men's lives and actions, and that with clamorous accusations and condemnation, and yet they know nothing amiss by the persons, further then they have heard by false flying reports, & the causes which they pass so peremptory a sentence upon, they have no skill at all to judge of. Let such men hear S. Peter telling them what account is to be made of them, and what is like to become of them. These as brute beasts, led with sensuality, and made to be taken, and destroyed, speak evil of those things which they know not, and shall perish through their own corruption. Some break out into conuitious revilings, many times into violent outrage, before the parties so rated and punished be convicted of any fault. Job was far from that disposition, he would show cruelty to none of his people, his bondmen, and handmaids, and meanest in his house had liberty to speak for themselves, and were sure to be equally dealt with, as their cause required.

Some are forward, and free in their testimonies, being ready to give commendations of any that will speak them fair, though they have no experience of any goodness in them. It would rise to a volume, if we should declare all the evil that ensueth upon this swiftness of praising men at random, without the proof & trial of them, for the countenancing of worthy persons: for the beguiling of them that give credit unto them: and for their own disgrace by making their testimony nothing worth. If saint John had taken their course, he could not so boldly have challenged a right to be believed. Demetrius saith he, hath a good report of all men, yea and of the truth it self: yea & we our selves bear record, and ye know that our record is true.

A Wicked messenger ) or servant, which either undertaketh unlawful errands, or services, as Rabshakeh did, when he was sent by his master to blaspheme & defy the Lord & his Church: or dealeth untrustily with them that use him in a lawful business: or is injurious to them to whom he is sent, either by concealing anything from them which were fit for them to hear, or adding anything which were meet to be suppressed, or doing his message in indecent manner, or returning an answer so as may turn to their hurt, he shall fall into evil, God's heavy hand and judgments by one means or other, shall sooner or later, light upon him, as the two churlish and imperious captains found with their fistes, which were sent for Elijah. But a faithful ambassador or messenger, he that faithfully performeth his charge, whether public or private, doth heal, is a means and instrument of good to his master, whose mind he freeth from fears & griefs, & so healeth the maladies thereof, as a physitiā cureth the diseases of the body. He is also helpful to them, to whom he is sent, by delivering comforts comfortably, & lenifying that which is harsh and sharp, & mending that which is amiss, & by love and discretion pacifying cōtentions, & furthering peace; wherupō by consequence he also procureth his own comfort. So standeth the opposition: A wicked unfaithful messenger hurteth, & therefore shall fall into evil: but a godly faithful messenger healeth, & therefore shall receive good.

He that doth prosper in his own estate, let him deal faithfully [Doct.] when he is put in trust with other men's affairs.

Some good men are wronged with evil messengers, & yet never know it, or pass over without punishment, or else want power to give correction, but God saith, and observeth it, and will surely plague the offenders for it. Others are truly dealt with, & yet know not how to make recompense: the service performed to them they find to have been faithful, but themselves are unable to requite it, notwithstanding the Lord is rich in substance, and ready in goodness to yield them a proportionable and plentiful payment. The wicked spies that were sent to search the land of Canaan, were moe in number then the good: for there were ten for two, which carried the matter by multitude of voices, and color of reason, and the people's forwardness to give credit unto them, but the few good were more happy in success, then the many wicked. Experience and the holy Scriptures have made all succeeding ages & nations to know that their words were true, and so confirmed, and the others false, and so confuted; they were presently encouraged by God's favor and promise; and the other terrified by his anger and threatening: it was to them according to their faith; for they entered and dwelt in the promised land, and it came to the other according to their unbelief; for they were all destroyed by a plague, and perished in the wilderness.

First, whosoever is perfidious to man, is rebellious against [Reasons. 1] God, as he that is trusty is loyal unto him.

Secondly, a wicked messenger infringeth the rules both of love and equity, disappointing them that reposed confidence in him, [ 2] and bringing vexation to those which made choice of his service for their comfort. Of such a one we have already entreated in the tenth chapter. As vinegar is to the teeth, and smoke to the eyes, so is the slothful to them that send him.

Thirdly, good messengers are not only profitable to them for [ 3] whom they deal in the orderly disposing & effecting of th' affairs wherein they are used, but comfortable also, & such as make their harts to rejoice. Me thinks I see Ahinaas come running saith the wachmā then shall we hear good news saith David; for he is a good man, & bringeth good tidings. And to this point speaks Solomon in another place of this book: As is the coolnes of snow water in the time of harvest, so is a faithful messenger to them that send him: for he refresheth the soul of his masters. Now was it ever heard that he which uprightly doth good to others, should have nothing done for himself? Or that any by honest dealing may make men joyful, and yet have his own heart void of gladness?

Jnstruction to them that are appointed to be messengers, or to [Use. 1] perform any other service of like nature, that they consider that they deal not only for others, but principally for themselves. If they be false or careless, the greatest hurt will be their own: if they do their duty as it becometh them, their travel will turn most to their own commodity. And therefore it shall be expedient for them, to be well appointed and furnished with those graces whereof his faithfulness is compounded. Among the which, truth doth duly challenge an especial place. Truth must be in the heart, truth must be in the hands, truth must be in the lips, truth must be in their labor, all their desires and speeches and actions, must be seasoned with truth. To this must be adjoined wisdom and discretion, whereby their affairs may be the better graced, & furthered, and a way made for the accomplishment of their desires. What is so dangerous that wisdom cannot escape? what is so difficult that wisdom cannot effect? And what is so intricate that wisdom cannot find out? And it is meet that these should be accompanied with boldness, that they which have a good cause committed unto them, should manage it with an undaunted courage, against frownings and threatenings, and all manner of impediments and peril. And now speediness may and ought to come into the number, when wisdom is present to put rashness back: for lingering and delay is usually very dangerous and hurtful, and some be in as great fault for doing their duty too late, as others be for practicing evil too soon. If mischief be to be prevented or removed, a good messenger should imitate the Angels of God, which are said to be winged and as it were fly to minister help: and in such hast Elisha sent his man before, and followed after himself to restore the Shunamites son to life. If any good chare be to be done, let Abraham's trusty servant be a president for expedition, who would neither eat nor drink, before he had set his masters business on foot, and make a speedy return home, so soon as he had well dispatched his work. If comforts are to be brought, why should any stay be made to refresh the harts of them that are in fear, or sorrow, or in any kind of affliction? Ahimaas ran as fast, and as long as he was able to take breath, to bring report to David of his safety and deliverance from Absalom. And among all these, secrecy is required, least by untimely disclosing of their masters counsels, or their own purposes, men should betray their masters causes, and defeat themselves of their desired success.

Admonition to the ministers of the word, who are, as the prophet [ 2] calleth them, the messengers of the Lord of hosts, that they show themselves industrious, and diligent in the work of their master. Their ambassage is honorable, their service is necessary, their reward will be ample, if they discharge their duty well, and their punishment will be exceeding grievous, if they be faithless in it. They are sent about a message of life, and salvation, and men are made happy forever by their sincerity in the ministry: and their falsehood and corrupt dealing tendeth to death and destruction, and how many do perish through their unfaithfulness? When they that are treacherous to men shall not fail •• fall into mischief, much less shall they that are traitors to the Lord. When negligence in things of smaller importance shall be so severely punished, much more shall spiritual murder, and blood guiltiness. And when they that are healers in outward respects shall be so fully recompensed, it cannot be that the faithful physitions of men's souls should loose their labor.

POuertie, &c ) Everyone that rejecteth knowledge, or the means whereby it is to be obtained, shall either fail to get wealth, or not long keep it, or have it and hold it in judgment, without the use and comfort. And as he shall be needy, so shall he also be base, shame shall come upon him, and cover him. Some are made contemptible and vile by poverty and want, and some by the filthiness of their sins, though they abound with wealth. They may have riches, but not honor: they may have cap and courtesy, but not reverence and estimation. But he that regardeth correction, which hearkeneth and yieldeth obedience to wholesome council, and profiteth by chastisements, shall be honored, shall either attain to riches and preferment, or be of good account, and well thought of (especially among the wise and godly) in a meaner condition.

They only are provident for their estate and credit, which are [Doct.] careful to get grace for their souls.

No path doth lead to true prosperity in earth, but that which doth tend to happiness in heaven. If we walk in this way, we have the promises for us, as he saith; The reward of humility, and the fear of God, is riches, and glory, and life. If we wander out of this way we have the threatenings against us, as he telleth the wicked by the Prophet: I spake and ye heard not, but did evil in my sight, and did choose that thing which I would not. Therefore thus saith the Lord God, Behold my servants shall eat, and ye shall be hungry: behold my servants shall drink, and ye shall be thirsty: behold my servants shall rejoice, and ye shall be ashamed.

First as the Scripture saith, riches and honor come of God, and [Reasons. 1] in his hand it is to make great, and to give strength. Whence it may easily be collected, both how sinners shall be dealt with, and how the Saints shall speed. What tender hearted father would disinherit and beggar his own towardly children, and give away his lands and goods for the advancement of his mortal enemies? or who will thrust out a tenant, that is every way dutiful and serviceable, and let his Farm to him, whom he knoweth that he will neither pay him rent, nor acknowledge him for his Landlord?

Secondly, contempt of instruction is commonly coupled, either [ 2] with some unthrifty course of life, whereby they impoverish their estate, or with some lewd and vicious behavior, whereby they blemish and stain their names. Whereas on the other side, wisdom doth furnish them that are teacheable, with all good rules of husbandry and virtue, that whosoever will follow her direction, shall surely be led to that which is best for his profit, and most for his praise and commendation.

Confutation of them that take impiety and frowardness to be [Use. 1] a help to greatness and glory: they use it as stirrup whereby they hope to mount up to wealth and preferment: they doubt not but to purchase prosperity with the sale of salvation. Foolish men they are (and yet how many then do we censure for folly?) Is glory bequeathed by thy devil, and is hell become the place of happiness, that they will have nothing to do with God, least they should live in reproach, & fly from wards heaven, as though the very way to it would be their undoing?

Instruction to them that are in want, and ignominy, to examine [ 2] well from whence their poverty and disgrace ariseth, and how their harts and ways are disposed. Are they godly? are they religious? have they an hering ear? have they a tractable mind to be ruled by the word? There is no cause why they should be troubled with their afflictions: the same is meant to them which was spoken to the Smirnians. I know thy works, and tribulation, and poverty, but thou art rich. And that also wherewith Isaiah did animate the despised saints of his time: Fear ye not the reproach of men, neither be ye afraid of their rebukes. For the moth shall eat them up like a garment, and the worm shall eat them likewooll. But are their hearts empty of grace, as well as their houses of substance? have they no goodness in their lives, as they have no goods to live by? Then it goeth hard with them, and it may be truly said that they are shamefully behind hand, and in miserable want. What though Paul did rejoice in his poverty, and the more commended some of the Churches for theirs? Yea what though Jesus Christ himself became poor, and had not such store of possessions as many other men have? yet it doth not lessen the shame of these irreligious vnthrifs, whom God plagueth with beggary for their sinfulness, & they by sinfulness make thenselves to be beggars.

Consolation to such, as for their faithfulness in the services of God, or lownes in their outward estate, are contemned in the [ 3] world. Though they seem most abject and forlorn creatures, and be everywhere discountenaunced of men of great countenance▪ yet they shall not want honor from the Lord, though they be without promotion among men. They may have free access at all times to the presence of the Lord, the door is never shut against them, nor they bid to stand back, or be gone. And the Angels never think themselves too good to bear them company, nor them too base to be guarded by them. Good men's tongues do praise them, and bad men's harts do fear them, and all men's consciences which know their ways, do justify them. This is their state now at the worst, evē while they grouel on the ground in the dust, or rather be reputed as dust on the ground. What then shall be their condition in time to come at the best, when they shall ascend above the stars, to the heavens, when they shall be more glorious then Angels, when they shall be like unto Jesus Christ himself? Though the Lord then do sometime rebuke us by his word, when we are worthy to be blamed: though he smite us with his hand when our faults deserve correction: though the wicked deride us in scorn, both in respect of the word and corrections: yet the honor wherewith we are graced presently, and the glory wherewith we shall be crowned hereafter, will superabundantly countervail all.

THis sentence dependeth upon the verse aforegoing, where the promise in the later clause of that, is amplified by the effect in the former of this: for there it is said, that he which regardeth correction shall be honored, and here it is added, that when such a desirable gift is bestowed, he shall have joy with his honor, which obtaineth it. And the threatening in the former clause of that, is aggravated by the cause in the latter of this: for there it is said that poverty & shame shall be to him that refuseth instruction: and here it is proved to be just and equal, that it should be so, because he is wholly devoted and given over to wickedness. The coherence and agreement of one part with the other will be the more evident, if that be supplied which is understood in both. It is abomination to wise men to continue in evil, & therefore the desire accomplished will delight their soul: and it is abomination to fools to depart from evil, and therefore the punishment inflicted will torment their souls.

Though godly men have many discomforts in the performance [Doct. 1] of their duties, yet they shall be all recompensed with gladness when they receive their reward.

The delay of their hope and desires is not so bitter and tedious as the enjoining thereof will be sweet and comfortable. This point hath been already handled in the tenth chapter, v. 28. upon these words: The patient abiding of the righteous shall be gladness.

But it is abomination to fools, &c. Nothing is more offensive [Doct. 2] to wicked men than to be brought to goodness.

Jt is death unto them to take a good way, and to be honest: they will rather depart with their credit and comfort, and wealth and safety, and salvation, than with their old acquaintance, their dear and well-beloved sins. We read in the Psalms, that God saith to the wicked: Thou hatest to be reformed, and hast cast my words behind thee. He doth not lay to their charge so little as negligence, that they had not yet amended their lives, but as much as obstinacy that they would not: as rebellion in behavior, that they shown contempt to his words, as bitterness of heart that they detested all wholesome erudition. [Reasons. 1]

First, this may be seen by their demeanour towards such as would draw them out of their iniquities, and persuade them to holy and Christian conversation. How do they fret and scorn at them? how passionate and bitter do they grow against them, as if they had offered some great indignity unto them?

It is truly verified in the most which the Lord testifieth against the Israelites. When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria. When their faults are spoken against, they stand as stiffly for them, as they would for their dearest friends, traduced by make bates. Whē they are dissuaded from Satan's service, they more abhor the motion, then to be enticed to disloyalty by traitors. The Sodomites were as violent against Lot, dehorting them from their sin, as if he had been found subuerting their City.

Secondly, this groweth from the great love they bear to evil, [ 2] and the good liking which they have of it. Zophar in the book of Job speaking of every such one, showeth that wickedness is sweet in his mouth, and he hideth it under his tongue, and favoreth it, and will not forsake it. And David saith, that pride is a chain unto them, and cruelly covereth them as a garment. Saint Paul calleth sins by the name of members: and our Savior compareth them to our right hand, or right eye. Now then they seem to have reason to stick to their sinfulness: for who can take it well to have his meat plucked out of his mouth, or chain of his neck, or his coat from his back, or his limbs from his body, or his eyes out of his head? Ye offer violence to his life, if ye restrain him of his lusts. As every godly man hath a double life, one of grace, and another of nature, so hath every wicked man also two lives, one of nature, and another of corruption, and he is for the most parte, equally sensible of them both.

Thirdly this causeth reformation of life to be so much diseasted [ 3] because it is so little, exercised: they which will enter into that way, must travel almost solitary, having few companions to go along with them. And this S. John testifieth saying, We know that we are of God, & the whole world heth in wickedness. And yet that were not so much, if the multitude of thē that live in their lewdness, would permit them to pass peaceably, that incline to leave their lewdness. But whosoever will not run with them to the same excess of riot, must look to be maliciously depraved, & contēptuously derided, insomuch that Jsaias saith, that he which refraineth from evil, doth cause himself to be counted a mad man.

Instruction to labor first to heal them of their folly, whom we would have holpen out off their faults. They will never be willing to relinquish their wickedness, until they be brought to embrace wisdom. The idolatrous Ephesians had the same nature with the Christians, and the Christian Ephesians had been subject to the same corruptions, with the idolaters, and yet the one sort having learned Christ, did cast off their sinful conversation, as an old rotten, and ragged garment: and the other having their understandings darkened, kept on their filthiness still, and gloried in it, as if it had been a precious ornament. When mention was made of disgrace offered to their devilish idol Diana, they came running together, on an hurry, and bellowing for her, like a tumultuous drove of Oxen.

Men's ways can never be good, whiles their heart is without soundness, and the heart can never be sound, whiles the mind is without judgment. As therefore it cometh to pass, that so many loose their labor in attempting impossibilities, in seeking to draw up a sap of knowledge and wisdom, our of the root of ignorance & folly. They would have their people to be at their back, ready to forbear every evil which they forbid, & to perform all the duties which they require, and yet not to meddle with religion, or have any dealing with sermons or Scripture. So they would have their words obeyed, and God's resisted: so they would have their own willes satisfied, rather then the souls of the parties saved; but so they shall find themselves crossed, and their commandments utterly contemned. And besides this, we may learn to look for strong encounters when we assault the holes of Satan, and strike at sin, we must prepare for a sharp conflict, a short skirmish and bickering will not suffice to vanquish him. Jt is expedient to bring with us all sort of weapons & munition to this battle: especially good arguments to convince the parties whom we deal with, that that which appeareth in show to be abhominable, may be proved in truth to be reasonable & necessary. And withal it must be provided that patience be not wanting: for that will help to win those at the last, which cannot be induced to yield, at the first: and that will be a means to protect us from the stroke of the clamorous outcries which are like to be made against us. If it be thought an abhominable course for thē to depart from evil, it will be judged an execrable crime for us to persuade them to it. S, Peter saith, that they will speak evil of them which leave their society and fellowship, and therefore much more will they do so of us, which both leave it our selves, and lead away others in like manner with us.

Consolation for them to whom nothing is so acceptable, as [ 2] power against sin, and nothing so fearful, as backsliding frō grace, which against their corruptions cry out with the Apostle: Who shall deliver me from this body of death? and for constant perseverance do pray with the prophet: Establish me with thy free spirit. When evil is as loathsome to them as a prison, when corruption is as bitter as death, when their hope of stability & freedom dependeth on the spirit, how unlike are these men to the fools which abhor goodness? what though they loath not sinfulness with so great a detestation as Paul did? What though they long not for grace with so ardent a desire as David did? Yet if they hate evil truly, though not so vehemently, or pray for the spirit faithfully, though not so fervently, they have wisdom in the same nature and kind that these holy men had, though not in the same degree and measure.

BY walking here with the wise, is meant the society & conversation with wise men, and that is a means of knowledge, and virtuous behavior to them that have, and use the opportunity of it, and so thereby they are made the better: whereas on the other side they that associate themselves with sinful fools, and join in fellowship with the wicked, are more corrupted with sin and folly, and so become the worse.

Much help, or hurt doth come to men by the company which [Doct.] they frequent.

All sorts of companions are market men, and the usually traffic together, when they meet together, whether they be good, or bad, the wares being commonly precious, or vile, according to the disposition of the persons which utter them. Whē the Prophet would approve himself to God to be diligent to seek him, and faithful to serve him, he showeth it by this, that he was a companion to all them that feared him and keep his precepts. When he would clear himself of falsehood and guile, of rebellion and wickedness, he urgeth it as a forcible argument that he had not haunted with vain persons; neither kept company with the dissemblers. When he would profess his integrity and uprightness, with desire that the godly should not doubt of his standing, nor the wicked have hope of his falling, he maketh his mind manifest in this manner: A way from me ye wicked: for J will keep the commandments of my God.

First, the unfeigned love and faithfulness that is in good mē maketh [Reasons.] them merciful and helpful to their companions. No men are so liberal as they, and they are not more liberal of anything than of wholesome counsel, and encouragements to piety and wisdom. They are most ready always to bestow that, which is of greatest value, and will yield their friends the largest comfort. Such as are truly religious do esteem it a greater gain to procure souls to God, and increase to the Church and grace to their brethren, than to get wealth and promotion to their own selves. And the wicked on the contrary part are no less busy then they, though not so well occupied: for they bestir themselves about their masters work, to corrupt all that have fellowship with them, and to draw as many as they can possibly, into their fellowship. It is noted in diverse that are infected with the pestilence, or other foul diseases, that they are very desirous to infect their neighbors: and so is everyone that hath the plague sore of sin running upon him, he wisheth (and would work it also, if it lay in his power) that all the world were overwhelmed with iniquity. Our Savior condemning the notable wickedness of the sinful Pharisees, doth charge this upon them as one mark of ungracious miscreants, that they would compass sea and land to make one proselite: and when he was made, they would make him twofold more the child of hell then themselves.

Secondly, there is a certain virtue in the words and behavior [ 2] of men that are endued with heavenly wisdom, which also by the blessing of God's holy spirit doth work effectually in many that live with them. That which they say is very forcible to illuminate the mind, and quicken the heart: and that which they do is of great importance as a president for their actions, and a pattern for their ways. The brightness of their shining virtues doth make them better sighted, which see them with good liking: and the looking upon such examples, is a means to make the beholders like unto them. And for this cause the Queen of Sheba did so much admire the preferment of Solomon's attendāts: Happy, saith she, are thy men, and happy are these thy servants which stand before thee always and hear thy wisdom. And in like manner there is a venom in the works and words of the ungodly, which as the Apostle saith, do fret like a gangrena, and men's souls are much more subject to the contagion of sin, than their bodies are to any diseases. Oh, how many ways, and by what degrees doth mischief and ruin grow to them which haunt their company? The use of hearing of lewd or blasphemous speeches doth quickly quench zeal, and make them seem to be nothing affensiue. The custom of seeing of abhominable practices, doth quell their hatred of them, that they can be lookers on without dislike. And so from the ear in time cometh contagion to the tongue: and from the eye infection proceedeth to the hand, that that which they hear they will speak, and that which they see they will do. Moreover though there were in them before, some good opinion of godly men, and Christian exercises, yet when they shall daily hear them spoken against, and jested at, and none to refute the slanders, or reprove the scoffing, it will at length estrange, and utterly alienate their affection from them. When a brand is taken out of the fire, and cast into the snow or rain, it cannot but be extinguished at last, though it blazed much at the first. And add yet this to all the rest, that they shall not only be perverted by the gross sins and vices of the wicked, but also enchanted by their evil qualities, and seeming virtues. If there be any natural or counterfeit humility, or patience or courage, or liberality, or such like, these shall give countenance to their filthiest corruptions, and make them both tolerable, and imitable.

Jnstruction to them that sincerely affect understanding, and [Use.] truly desire to be made wise to salvation, that they do not only read good books, frequent divine service & hear good sermons, but likewise keep good company: for that is also one ordinance of God for the information of men in his ways. He would have Joshua prepared for government by Moses, and Elisha for prophetship by Elijah, and the disciples for Apostleship by Christ. The schools of the prophets were fit seminaries for the ministry that was under the law, and the universities are meet nurceries for the ministry that is under the Gospel, and godly society hath been a forcible help to Christian conversation at all times. What is desirable that is not therein to be found? They whose minds are ignorant, may there have a daily market to buy knowledge, and that good cheap with diligent attention without any money, or charges. They which are distracted with doubts, may there have means for their resolution, to rid them out of their perplexities. They which are dull and lumpish, may there find such quickening, as whereby their spirits shall be made fresh and lively. They which are in fears and anguish, may there recover comfort, and be delivered from their agony and terrors. And as much heedfulness is to be used for the abandoning of bad companions, least they be means to quench good desires in them as fast as the godly kindle them. These which would be saved from damnation S. Peter admonisheth to save themselves frō a froward generation. 2. This doth teach men wariness, & great circumspection for their houses, that they give not entertainment to wicked fools that will infect their families with the leprosy of lewdness▪ One sinful servant that dwelleth in their house: or one graceless ghost that haunteth their house, may quickly pervert their whole household, as a little leaven leaveneth the whole lump. We are so provident for our beasts, that we will not permit such others as have contagious diseases to eat with thē, or to stand with them, & shall we be less careful for our, friends, for our servants, for our children, for our yokefellows, for our selves for the state of our souls? Shall plaguy persons have liberty to open their botches, and carbuncles, among our people, and in our presence, and at our very tables?

Reproof of them that make no difference of any company, the [ 2] worst are as welcome to them as the best, & fools as much made of, as wise men. Either they know not wisdom, or desire it not; either they discern not of folly, or fear it not, otherwise they would not as much affect of an unsavory stinck, as a comfortable wellspring. And many are justly to be charged with this fault, who having choice of services, or habitations, or matches, consider not where are the godliest people to converse with, but where is the greatest wages or moste commodity to be gained, and so many place themselves or their children oftentimes in Sodom it self, among Papists, and idolaters, among the blasphemers, & Sabbath breakers, among whoremongers and drunkards, among all sortes of wicked persons. Some adjoin themselves to such as neighbors, some as servants, some as yoke fellows, of whom it may be truly said according to the proverb, that they get the devil and all. And this is a sin so much the more heinous, if they be delighted with these venomous companions. As it is to be observed in a number, that no wine is so sweet unto them, as the company and talk of ruffians, and scoffers, and no vinegar so tart, as the presence and conference of such as fear God.

BY evil is meant the punishment of sin which is resembled to the ravenous, strong, and swift kind of creatures, & wicked men to them that are weaker, and flower, and so chased by them, and made their pray. Now as affliction and misery will in this manner come upon the ungodly as the wages of their rebellion, so blessings and comfort shall come to the godly as a recompense of their obedience.

Sinful men live in perpetual peril of destruction all the days [Doct. 1] of their life before they perish.

Their danger foregoeth the misery and mischief which at last falleth upon them, as the hare runneth in hazard and jeopardy before the greyhound cometh at her, and snatcheth her up. And yet the hare doth often outrunne the greyhound, or getteth to covert, whereas the wicked can never avoid God's judgments, unless they avoid their sinfulness. For so doth the lord threaten in the law saying. All these curses shall come upon thee, and shall pursue thee, & overtake thee, till thou be destroyed, because thou obeiedst not the voice of the Lord, thy God.

First, the plagues which follow sinners are mighty and forcible, [Reasons. 1] God sends them, and Angels bring them, and who can withstand them? According to their commission, they may strike where they will, and when they will, and how they will, without any resistance. The prophet Amos speaketh home to this purpose, and doth fully confirm our point in hand. The flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty save his life; Nor he that handleth the bow shall stand▪ and he that is swift of foot, shall not escape, neither shall he that rideth the horse save his life.

Secondly, as they are powerful and puissant, so are they also [ 2] just and righteous. They have pursued their pleasures, and profittes, and pride, and all their sinful lusts, with delight, and therefore it is equal that curses should pursue them for punishment thereof, and especially those which with violent hands, or virulent tongues have persecuted their brethren. Of such men, and of such misery, for that cause speaketh David in one of his Psalms: The backbiter shall not be established upon the earth▪ evil shall hunt the cruel man to destruction.

Terror for all them that are in the power of their sins, that they live in continual danger of one stroke or other, yea of death, yea [Use.] of destruction, yea of hell, and damnation. What time can any of them truly say, I am now in safety, as yet I shall escape God's vengeance? Do they not know that whē they shall say, peace and safety, then shall come upon them sudden destruction; as the travail upon a woman with child, and they shall not escape? Who can say with warrant, I am here free from the dart of death▪ J shall surely carry myself frō hence, my life shall not be taken away in this place? Can any house, can any fort, can any cave, can any place upon the earth, or in the earth, or above the earth, keep back God's curse, and make a separation between sin and misery? If the one be let in, the other will not be shut out: for it hath right & might to come to his companion. Paradise could not privilege our first parents frō the punishment, after that they committed the fault, and heavē could not help the reprobate Angels against their damnable condition, when they had fallen into rebellion. And who can say & make it good, at any repast or recreation, I shall continue this feast, or game, or sport, to the end before my fall & ruin? this delight shall not be interrupted and broken off by fear & torment before it be fully finished? Do they not remember that the wrath of God came upon the lusting Jsraelites in the wilderness, whiles they were eating the dainties which they so much desired, that he slew the strongest of them with meat in their mouths? Was not Aminon David's wicked son killed in his own brothers house at table, at a banquet, when his heart was most merry with wine?

Admonition to hasten their conversion to the Lord, that their [ 2] speedy repentance may outrunne the plagues, and stay them in due season, their humiliation coming into the presence of God, before the evils do come at them. The Ninevites dealt wisely this ways: when they understood by Jonah that their desolation approached so near unto them, they forthwith set themselves to fly from it, and with all expedition fell to fasting, & by that means prevented it. It is not safe for the hunted beast to stand still, when the stronger that seeketh his life, hath him in pursuit, and much less for wicked men to be secure, when the vengeance of the Almighty doth follow them. If they say, we have power, and friends and are well able to stand for our selves, let them remember that which hath been formerly handled, that though hand join in hand, the wicked shall not be unpunished. The strongest Wether in the fold, and all the rest of the flock with him, cannot encounter with the Lyon. If they say, we have policy and plots to help our selves by, and know how to provide for our safety, let them know that there is no wisdom, neither understanding, nor counsel against the Lord. If they say, why should we now be more afraid then hitherto we have been? We walked in the same way before, and the same punishments were threatened before, and sithence we had no hurt till this time, what likelihood is there, that it will come hereafter, especially our present state being so prosperous. Let them consider, that in the course, the poor hunted creature, though unreasonable, is not yet so silly, as to think that there is no pursuit after her, because she seeth no peril before her, her fear is in regard of that, which followeth at her heels, and not of that which is in view of her eyes. And the longer they have escaped, the lesser time remaineth to escape, as the beast is nearer to her death, towards the end of the course, then at the first setting forth.

It is the argument which Saint Peter useth to prove, that the perdition of such impious persons, approacheth on fast, and is at hand, because that their judgment long agone was not far off, and their damnation sleepeth not, that is, hath been iournying towards them ever since, both night, and day, without any stay or intermission. [Doct. 2]

But that which is good, &c ) They which do God good service, shall be recompensed with good wages, See Chap. 11. 18. on these words, he that soweth righteousness, shall receive a sure reward.

THe meaning is, that the godly person not only himself enjoyeth his goods whilst he liveth, but when he dieth, leaveth the same to his children, in such sort as that also their children through God's mercy inherit the same. Again, the wicked man is so far off from leaving his goods to his posterity, as that by God's providence they oftentimes are rolled from him upon the righteous person, who is as it were his heir against his will. Yet this is not so to be taken, as though it held universally and perpetually in every person. Many good men have no children at all; many good men have no children suruyuing them: many good men's posterity endeth in their immediate issue: many good men leave their children poor, and in mean estate. Soon the contrary side, diverse wicked men leave their lands and riches to their own children, though impious also like their parents, and they convey them to their seed after them, which in like manner possess them, as the Prophet saith in the Psalm: Thou fillest their bellies with thine hid treasure: their children have enough, and leave the rest of their substance for their children. But he speaketh of that which cometh often to pass▪ though not always, & which are the readiest means for such effects. He that would provide well for his posterity, cannot find out any way so good for his childrens estate, as to be godly himself. And if the Lord withhold that blessing from him, he may recompense it by making his children inheritors of grace & salvation: and if either he give him no children, or children of no piety and goodness, he will undoubtedly counteruail it with increase of heavenly gifts, & glory for his own soul. And he that giveth himself to iniquity and sin, doth as much as in him lieth to subvert both his estate and family, and if that both stand, notwithstanding the course he taketh, to bring them to ruin, then as David said in the forerecited Psalm, his portion is only in this life, and his punishment reserved to be the larger in the world to come.

They make the best provision for their posterity, which enrich [Doct. 1] themselves with piety and goodness.

If men would so provide patrimonies for their children, they might hope that the Lord would become their executor, and faithfully perform their bequests. If by this means they would compass livings for their offspring, they should have less cause to fear the alienation of them from their houses, and to incumber themselves and their seed with so many Intailes. Plentifull experience hereof is to be found in the Scriptures, especially concerning the progeny of Abraham, and Isaac, and Jacob, whom God abundantly blessed with large posterity, and ample possessions for many hundred years together.

It is one part of that happiness wherewith God doth often recompense [Reasons. 1] the piety and godliness of his servants, according as is promised in one of the Psalms: Blessed is the man that feareth the Lord, and delighteth greatly in his commandments. His seed shall be mighty upon earth: the generation of the righteous shall be blessed.

Secondly, good men will get their goods well, and use them [ 2] well, they show to others commonly mercy and liberality, and that returneth and continueth both upon themselves and theirs: whiles their own souls are glorified in heaven, the state of their issue is made prosperous on earth. Their receiuings do far surmount their bestowings, during the time of their being here; and yet as it were an annuity is faithfully confirmed, & duly performed unto their posteriry after them. He is saith David ever merciful and lendeth, and his seed enjoyeth the blessing.

Thirdly, godly men will in such manner educate and trayne up [ 3] their children, that they shall be instructed how to order themselves and their substance, so as God shall be pleased with them, and the Church holpen by them, and they preserved as fruitful plants, to send forth seed and sciences to the succeeding generations. See the 21. verse of the 11. chapter for other reasons, and the uses of this point, where it hath been more largely handled in the second doctrine. [Doct. 2]

But the riches of the sinner, &c ) That which the wicked do get, is ofttimes appointed for the godly to enjoy.

The ungodly hath the burden laid upon him, to bring goods together, and the righteous hath the prerogative given unto him, to use them. And it is not a new fashion taken up of late, for wicked men to work for the servants of God, but it hath been anciently, time out of mind in former ages. The Egyptians took great pains to sow and reap and prepare corn, for Jacob and his family, and were themselves pinched with great penury, whiles he and his household were plentifully replenished with it. The Canaanites built houses for the Israelites to dwell in: and planted vineyards for the Israelites to eat the fruit of: and digged wells for the Israelites to drink the water of: and prepared many pleasant things for the Israelites to have the enjoyment of. Neither was it a case peculiar to them, as though it had been an accident not seen before, nor like to fall out again afterwards, but Job declareth it to be a judgment due to all wicked worldlings, and ordinarily inflicted upon them, unless there be a commutation of it, for some other more grievous punishment▪ This, saith he, is the portion of a wicked man with God, and the heritage of tyrants, which they shall receive from the Almighty. Though he should heap up silver as the dust, and prepare raiment as the clay, He may prepare it, but the just shall put it on, and the innocent shall divide the silver.

First, the Lord hath in his power, the hearts, and hands, and [Reasons. 1] ways, and success, and substance of the wicked to dispose of at his will he maketh them do what pleaseth him, and to speed as pleaseth him, and their gains to be bestowed as pleaseth him: and he hath decreed that they shall labor hard, and get much & spend little, and all for the good of the godly. So saith Solomon in the book of Ecclesiastes: Surely to a man that is good in his fight, God giveth wisdom, and knowledge, and joy: bus to the sinner he giveth pain to gather, and to heap, to give to him, that is good before God.

Secondly the godly are the sons of God, & fellow heirs both [ 2] of heaven & earth together with Jesus christ, & the sinners but as slaves & boudmen in the house (to make the best of thine estate) & therefore all that they, and all that they do is destinated to the use, and behalf of the children. [ 3]

Thirdly, just mē will justly administer, & dispose of those things which God committeth unto thē, for the furtherance of his service, and the refreshing of his servants, whereas the wicked do either pervert them to sinful abuses, or else detain thē frō all use, & therefore it is just with the Lord to trāsfer them frō such unrighteous stewards to the hands of those which will more faithfully dispence thē. And according to this, is that saying in the eight & twentieth chap. He that increaseth his riches by usury & interest, gathereth them for him that will be merciful to the poor. [Use. 1]

Consolation for just men though poor, having neither stock aforehand for their own maintenance, whiles they live, nor portiō to leave to their children when they die. Albeit to sense and in men's fight their case seemeth miserable, yet to saith, and in God's presence their state is comfortable. What doth theirneed require that cannot or shall not be readily supplied, whē it is expedient & seasonable for thē? There is corn & grain enough to make them bread: there is great store of flesh and fruits for their food: there is plenty of wool, and flax, & such like means for their apparel: there are diverse buildings and houses for their habitation there are many purses & bags replenished with money for their necessary uses. So long as others abound with plenty, it is impossible for them to perish with penury. Good men in mercy will minister unto them: evil men upon necessity, must provide for them: for to that end both they themselves, & those things which they have are provided of God.

Instruction not to be distempered with envy or anger, or fear or any other kind of passions, when we see sinners gather riches [ 2] in heaps, and keep them in holes, fithence the servants of God shall have the fruition of them. Hath the child any cause to repine at the greatness of the flock which is in the charge of his fathers shepherd? or at the sums of money which are in the hands of his fathers bailiste? Hester and Mordecai could brook no man less then Haman, and yet they had no reason to grudge at the building and furniture of his house, though it was sumptuous, because he therein did only make provision for them. [ 3]

Admonition to those simple persons whom prosperity doth so much puff up & make to swell, that they learn more moderation & sobriety. The king of Babel was justly taunted for increasing that which was not his, & for lading himself with thick clay, & why then do not these that are so proud & hie minded, as well deserve to be derided, for boasting of that which is not theirs, even of thick clay wherewith they have laden themselves. Were it not absurd for a Tailor to take himself to be a better man thā all his neighbors, because he hath a garment of silk or velvet hanging in his shop, which is put to him to be made? or for a common cowheard to ouercrow all his masters, because he hath more cattle before him every day then any one of them? Let all wicked worldlings know, that the preferment promised to the godly, is a debasing threatened against them, when the Lord faith, The strangers shall stand and feed your sheep, and the sons of strangers shall be your plowmen, and dressers of your vines. These str • ngers are they, that are reputed to be the native inhabitants, these keepers of the sheep pretend to be the owners of the sheep: these plowmen and dressers of vines take themselves to be Lord's of the lands and vineyards, but the Scripture describeth them according to that which they be, and not which they think to be, or seem to be: for that is altogether contrary to the condition which the Lord hath appointed them unto.

BY food, he meaneth all such things as are needful for the use of man's life & by much he understandeth a fit and competent measure, which diverse times groweth to be large and ample. And this do poor men often attain unto, when they are provident, and diligent in managing of their affairs, and by name in the work of husbandry, and so it also holdeth in all other honest and lawful vocations. Now again on the contrary side, some are consumed by indiscretion. For many a one who hath a good stock, and fair livings and fruitful grounds, by neglecting labor, and not ordering things aright, wasteth all that he hath, and falleth into great want and necessity.

A little with good husbandry, is better than a great portion [Doct.] with unthriftiness.

It is not greatly material how much men have to begin with, but how well and wisely they guide their affairs. He that is painful and prudent in his business (notwithstanding his wealth be small) is rising from the bottom towards the top: and he that is remiss and careless in his state (though his substance be great) is falling from the top towards the bottom. Tending to this purpose there are many sentences both in this book, and in other places of Scripture, as where it is said, that by wisdom an house is built, and with understanding it is established. And by knowledge shall the chambers be filled with all precious and pleasant riches. By house here, like as else where, he meaneth men▪ whole estate, the founding, and finishing, and furnishing whereof being all ascribed to wisdom (of which one especial point is to be industrious) as is also the establishment and supportance of it. And contrary by slothfulness (which is a great branche of folly) the roof of the house goeth to decaie, and by idlonesse of the hands, the house droppeth through. And for this cause is that exhortation givē in the 27. Chapter: Be diligent to know the state of thy flock, and take heed of the beards. For riches remain not always, nor the crown from generation to generation. As if he should have said, let not thy great substance bring thee to neglect thine affairs, least the neglect of thine affairs bring thy great subst • nce to nothing. What though thou have large and ample possessions, and dignity left to thee by thy ancestors? Yet if thou be careless, and heedless in thy government, thou art like to leave neither wealth nor honor to thy posterity.

First, the earth and the fruits thereof were created as well for [Reasons. 1] the poor as the rich, and appointed for their use, to yield them food, who shall painfully travail therein.

Secondly, discretion and industry make gain of seasons and [ 2] places, and opportunities, and many commodities, which indiscretion and idleness, either see not, or mark not, or get not, through want of labor and pains taking.

Thirdly, the promise of blessing is made to them that are faithful [ 3] and diligent, without respect of persons, and the slothful and unthrifty have the curse threatened against them, whatsoever their conditions be. He that tilleth his land, shall be satisfied with bread; but he that followeth the idle shall be satisfied with poverty. [Use. 1]

Consolation for poor beginners, that have little or nothing to take to, if they have wills to take pains, and wisdom to deal discreetly, and faithfulness to walk uprightly in their callings. It is neither impossible nor unlikely, that beginning with one Cow at first, they may attain to many at last: that one lamb may grow to a flock of sheep: that a small tenement or cottage, may be turned into a freehold or Farm. When Jacob came into Padan Aram, he brought only his staff in his hand, but when he departed thence, he drove away sundry flocks, and diverse sorts of cattle. For God had ordained the fields as well to maintain Jacob, though he was but a stranger there, and in place of a servant, as it did Laban, who was an inhabitant in the country, and had hired him only for his own turn. And albeit that many diligent men find not the earth and their labors to yield them such plenty, as thereby to become opulent, & have much aforehād, yet how many of them fail of sufficiency, as not annually from time to time to be provided for? And then if they be not destitute of apparel, if they be not deprived of competent meat and drink, if they want not those things that are needful for them, this Scripture is truly verified to the comfort of all that apply themselves to any good trauells, that much food is by tillage for the poor.

Confutation of them that when their state is shrunk & their wealth consumed, are as unrighteous in misplating their complaints as the very unthrifty in misspending their portions. Some par • e of the blame must lie upon the greatness of their charge: some upon the negligence of their servants: some upon the smallness of their livings: some upon the unfaithfulness of them whom they trusted, and gave word for: some upon the hardness of the season, & unseasonableness of the weather: but nothing upon their own evil husbandry and sinfulness. But why did they entertain such false servants, and trust such unfaithful friends? why would they for ostentation burden themselves with more in family then were needful? As for the other causes, have not some of their neighbors as many children, and as little living as they, and that in the same times, and places wherein they live? And they prosper, and decay not: their substance is augmented, and not diminished: they have enough for their own present enjoyment, and surplusage to leave to theirs after them. But tillage, say they, which enforceth a necessity of housekeeping, hath brought us down, and therefore we lay down tillage, and give up housekeeping, and so we hope to recover our selves again. But sithence God doth commend tillage as profitable to every degree and yielding food plentifully to all, why do they traduce it as a thing that were hurtful, and cause of undoing to any? Doth it not come often to pass, that many by overthrowing of that, do overturn their whole estate, and they that pick such a quarrel at housekeeping, are driven to make sale of all, and leave themselves no house to keep?

Reproof of their folly, that think the very having of lands and goods sufficient for perpetual maintenance, however they order them. They never dream that wealth is subject to waste, when it is not well managed, and that their state may fall into a consumption, if it be not heedfully looked unto. Hence it is that they are so greedy to provide livings and riches for their childrē, but no wisdom & discretion how to use them. Nay they train them up in pride, and idleness, and other foul sins, as though their desire were to have them expert and skillful spendalls: they set them betime to learn the art and trade of unthriftiness whiles themselves live, that they may swiftly run through their patrimony and inheritance, when they are dead.

HE that spareth his rod ) which withhouldeth due correction from his child when it is needful, hateth his son, becometh his enemy, though not in affection, yet in effect, by omitting a duty so necessary for his welfare. But he that loveth him unfeignedly, with a ••• nd affection, and the love of a godly father, correcteth him betime. The words in the Original tongue are of great force: for this betime which seemeth to be an adverb, is there a verb, and signifieth to rise timely in the morning, and diligently to seek, so that it signifieth as well the due care which good parents have for the nurturing of their childrē, as their providence to do it in good season, whiles they be tender, & young, before they grow to strength and stomach, and so either utterly refuse, or little regard all fatherly correction. And that which we translate correction, doth also signify instruction, so that the sentence may thus be well Englished: He that loveth him, hasteneth chastisement and instruction to him. And those are meet to be joined together, sometimes stripes with admonitions, and always admonitions with stripes. For the smart of the flesh, and the pain of the body, will bring small profit to the soul, unless they hear their fault declared, and have direction how to reform it.

They are the best parents which show love to their children, [Doct.] without fondness.

Fond love is cruel hatred, a cockering father is a deadly foe, and they that most faithfully exercise God's discipline towards their sons and daughters, do prove to be their surest friends. The admonition which is given to parents in another Chapter of this book, tendeth wholly to this purpose. Correct thy son while there is hope, and let not thy soul spare, which is to kill him. The Holy ghost maketh them accessory to the destruction of their children, which be so indulgent unto them, and tender over them, as that their hearts will not yield to give them correction. The example of God himself, the father of spirits do • h evidently confirm our point in hand. His love to everyone of his children doth infinitely surmount the love of all the fathers in the world to theirs, and he doth not only declare it unto them by promises, and blessings, but likewise many times by chastisements and crosses: insomuch that the Apostle saith to the Hebrews: Whome the Lord loveth he chasteneth: and scourgeth every son that he receiveth. If therefore ye be without correction, whereof all are partakers, then are ye bactards, and not sons.

First, every child whatsoever his estate, or birth, or disposition [Reasons.] be, hath need correction by reason of deprauat ••• of nature which is in all. For frowardness and folly would overrun them if they were not awed, and ordered by fear, and stripes. And therefore saith Solomon: Foolishness is bound in the heart of a ch • ld but the rod of correction shall drive it away. It is in vain to bid foolishness be gone, unless it be expelled: and to as small purpose to persuade him to cast it out, unless you help to loose it.

Secondly, the comfort and profit that ensueth to children [ 2] by castigation and stripes, doth make their love appear that therein shall be friend them, and discover their unkind dealing, which deny thē that benefit. It is one of God's ordinances, whereby they are delivered from many evils, from hurts of bodies, from ruin of state from blindness of mind, from sinfulness of heart, from wickedness of life, from destruction of the whole man. And therefore doth the Lord testify, that the rod and correction give wisdom. And therefore doth he also require that our children be not defrauded of it. Withhold not, saith he, correction from the child if thou smite him with the rod he shall not do. Thou shalt smite him with the rod, and deliver his soul from hell. Now what inhumanity is it for a man to see his son in danger, and will not succor him? to see him plunged in a river, and will not pluck him out? to see him falling into the fire, and will not preserve him? to see him sinking into hell, and will not help to save him?

Reproof of them that use all the shifts that they can devise [Use. 1] to exempt themselves, from showing this laud • ble love, and also their children, from receiving such wholesome correction. Of all professions, they are most unwilling to become physicians, neither are so loath to minister to any, as to their own, whom God hath appointed to be their patients. Though they lie, and swear, and steal, and be stubborn, yet their faul • s be not so great, they say children will be children, and did not we commit as grievous offenses our selves when we were young. But are not children's faults, sins against the Lord? Are not children's sins punishable by the law of the Almighty? Are not children mortal and subject to death as well as men of gr ••••• age? Shall not children appear before the judgment seat of Jesus as well as those which are elder? And sithence we had the same corruptions our selves, it should cause us to be more pitiful towards them, and watchful over them, otherwise it is to be doubted whether as yet we be healed of the sins of our youth and pardoned for them. But it is needless say they, so far to trouble our selves, years will bring wit and discretion▪ or at least their own rod will be ate them, and make them to amend. But who told them that they shall live to the yeras of discretion? How if the sword of justice cut them off before for their lewdness, and give no time for their own rod to work any goodness in them? And though they should remain, and smart also for the sinfulness of their childhood, yet there is greater danger lest their hearts will be more hardened, and made worse, than hope that they will repent and be made better, because God's medicines have been detained from them, and his blessings are not promised unto them. And who shall make any prayer for them with comfort of good success? The sinful son is neither able to do it, nor willing nor accepted, if he should: and the negligent fath • r hath small encouragement to entreat the Lord to do that wherein he himself hath utterly failed of all duties to serve his prouid • nce. But granting all this to be true, that so much evil proceedeth from the neglect of correction, and so much good by the seasonable and moderate use thereof, yet one impediment hindereth them that they cannot be brought to exercise it. Theire kind heart is so tenderly affected towards their little ones, that they cannot endure to hear them cry, or see them weep, and the rod will make them do both, and therefore they must needs forbear it, But you mistake the cause, and miscall your aff • ction, it is not ki • dnesse but cruelty, nor the tenderness of your heart, but the hatred in it (according to God's testimony) that can rather endure the diseases of sin in your children's souls, then the curing of them with tears, and sorrow.

And yet this unmerciful favor doth rather prepare them to sorrow, then privilege them from it, because it will increase their misery in time to come. If David had mo •• • rieued Adonitah with the rod & rebukes when he was a child, it is like that he might have escaped the sin of treason, and the grief of violent death, when he was a man. But the scripture noteth that he would not displease him to say, why hast thou done so?

Instruction to childrē to take notice with thankfulness of their [ 2] parents love, not only for their food, and apparel, for their portion and patrimony, but like wise and that in a principal manner, for their good education, for their holy instructions, for their wholesome and medicinal corrections, though for the present they seemed somewhat sharp and bitter unto them. These things are only profitable to their bodies, and yet not always, nor for perpetuity: but these are for the good of their souls, and that certainly, and for evermore. The fathers fondness, and God's anger and the child's ruin, go often together with those earthly possessions: but the fathers faithfulness, and God's favor, and the childes happiness are always conjoined, where this healthful discipline is duly exercised and regarded.

THe righteous, ) all those which are religious in heart, and upright in their ways, eat, that is, enjoy all good things, as they shall not be starved through want of food, so they shall not be destitute of clothing, or lodging, or habitation, or any other thing that is needful for them: either they shall abound with plenty, or be provided of that which is sufficient. Sometimes they have no great store for their eyes to look upon, yet living by faith and not by sight, they have always enough for their souls to be satisfied with. But the belly of the wicked shall want, and their backs also very often and according to the curse of the law, many of them live in hunger, and in thirst, and in nakedness, and in need of all things. And albeit this judgment is not executed upon them all, yet commonly some other more heavy and hur • full is inflicted upon them that escape it. And of neither of them which get most, nor of them which fare best, it can be truly affirmed, that they eat to the contentation of their minds. For though they have much wealth in their hands, & much meat at their tables, and much wine in their bowles, yet they have not much, nor any contentment in their hearts, for they remain insatiable.

As the godly are in better case than the wicked for their souls [Doct.] in regard of the life to come, so they are for their bodies, in respect of their present state.

He only is blessed in earth, that is to be glorif • ed in heaven, and none can possibly be happy here, so long as he standeth in state of damnation for hereafter. When the Spirit of God giveth grace to the soul, his providence will not fail to minister all good things to the body. And therefore the Apostle saith, that godliness is profitable unto all things, which hath the promise of the life present, and of that that is to come. On the other side, ungodly men having no piety in them, have likewise no promise to them. The best that may be hoped for is this, that if they be God's elect, he will draw them to himself by penury and wants, or other scourges. If otherwise, let them know, that he never giveth anything to them in mercy, whom he is minded to destroy in justice. A larger prosecution of this point, see in the tenth Chapter, verse the third, upon these words: The Lord will not fam • sh the soul of the righteous: but he casteth away the substance of the wicked.

AN EXPOSITION OF THE FOVRTEENTH CHAPTER OF THE PROVERBS.

CHAPTER XIIII.

A Wise woman ) Such a one as is both godly and discreet, buildeth her house, is helpful and profitable, to the state & family of her husband, and her own. But she that is foolish, being destitute of grace and good providence, how much wit soever she hath: for many times the most witty wives, are the least thrifty huswiues, destroyeth it, vndooeth her hus • and, her self, and children, and overthroweth the whole household.

It behooveth a man in regard of his whole estate, to be wise [Doct.] and wary in making choice of his wife. Though his own skill and power be slender▪ and unable to effect any matters of importance, yet by a wise diligent helper, he may bring great things to pass: and though himself be never so industrious and expert in his calling, yet by a reckless and wasteful yoakefellow, his labors may be all consumed. A good woman coming to a house scarce side-wall high, will set up the roof, & furnish the rooms: but a lewd housewife finding an house already built and stored, will rase the foundation of it, and quickly empty it of all the furniture. Some by their sloth & carelessness, neglect either to get or save: others by their pride or luxury, or like vices, spare not to lavish out, and misspend, and all by sinfulness and rebellion against God, do draw down his curse and judgments upon them. Somewhat hath been already spoken to this point, in the twelfth chapter and fourth verse, upon these words: A virtuous woman is the crown of her husband: but she that maketh him ashamed, is a rottenness in his bones. And more remaineth to be handled in the one and thirtieth chapter, where the Lord himself doth at large illustrate the several properties, and good effects of a prudent, godly, and gracious woman.

BY walking, and ways, is meant in the Scriptures, the ordinary, usual, and common course of men's behavior: & by uprightness, the sincerity and faithfulness of their harts, contrary to fraud and guile, which pretendeth one thing, and purposeth another, in them which make a show to do service to God in that wherein they only, or principally propose some carnal end to themselves: and by fearing the Lord, is understood true piety and godliness. So that the sense of the former clause is, that everyone which accustometh himself to well doing, unfeignedly, without hypocrisy and halting, is undoubtedly the child of God, and truly religious. But he that is lewd in his ways, that leadeth a wicked life, whether openly, in the sight and view of the world, or secretly, so as is known only to the Lord and his own conscience, despiseth him, doth actually, and in deed show contempt to God by violating his laws, howsoever he may bear himself in hand, and make others to believe, that he doth much reverence him.

The faithfulness or falslood of the heart, may be discerned by the [Doct.] course of the conversation.

The grace of the spirit cannot be dammed up in the soul of a man, but that it will flow forth, and show it self by goodness in his behavior: neither can there possibly be a constant stream of goodness in his behavior, unless he have a spring and fountain of grace in his soul. The Apostle S. John is plentiful in this point & maketh discourse thereof with many words. Little children saith he, let no man deceive you: be that doth righteousness is righteous, as Christ is righteous. He that committeth sin is of the devil: whosoever is borne of God sinneth not: for his seed remameth in him, neither can he sin because he is borne of God. In this are the children of God known, and the children of the devil: whosoever doth not righteousness is not of God &c. Where, to do righteousness, is the same as heereto walk in uprightness: to be righteous, as much as as here to fear the Lord to commit sin is that which is here to be lewd in his ways, and to be of the devil, is nothing different from that which is here the despising of God.

First, the heart is in the man, as the sap in the tree, and his [Reasons. 1] ways all one with the fruit: & therefore they declare what the man and his heart is, as the fruit doth show what the tree & the sap is. It is not only meant of false Prophets, but likewise of false hearted professors, when our savior said, that a bad tree cannot bring forth good fruit. nor only of faithful ministers, but also of sincere Christians, when he said that a good tree cannot bring forth bad fruit.

Secondly, the communion which Christians have with Christ, doth cause their conversation to be holy, & the want of the same [ 2] in the wicked, doth make their ways to be only lewd and sinful. And so much S John doth intimate, saying, If that we say that we have fellowship with him, and walk in darkness we lie, and do not truly. But if we walk in the light, as he is in the light, we have fellowship, one with another.

Thirdly God himself doth judge & reward everyone according to his works, and therefore the works are correspondent to [ 3] the heart, and the heart to the regenerate, or unregenerate estate of the man, I the Lord, saith he by the prophet, search the heart, & try the rains, even to give every man according to his ways, and according to the fruit of his works.

Consolation to faithful men, though not void of infirmities, against [Use. 1] the temptations of Sathā, the calumniations of wicked mē & the fears of their own harts. None are so much accused of contempt against God, as they which are most religious, in his service: none are so much burdened with imputations of hypocrisy, as they which are most upright in their harts. The devil in his malice, because he seeth their tender consciences easily affrighted doth labor to persuade thē that there is nothing in thē but fraud, & falsehood. Sinful men when they can charge them with no misdemeanors not lewdness of life, take upon them God's office to be come judges of the heart, exclayming that they are hypocrites, and dissemblers, yet proceed contrary to God's justice, condemning those of hypocrisy and dissimulation: whom he doth commend for truth and sincerity. And many doubts arise in their own souls by reason of the manifold imperfections of their lives. They feel want of knowledge in their minds, and disorder in their affections: they are privy to them selves of duties neglected, or negligently performed: they find a guiltiness in regard of sundry sins committed, and of diverse not soundly avoided: they see still in their nature a proneness to pride, and many vanities, but no aptness to that which is good and needful to be exercised. All these things trouble their harts, & make them very suspicious of themselves, least all their piety be nothing but an outward profession, and all their former comforts but merely illusions. But are they desirous vnpartialie to keep every commandment, if there power were answerable to their will? Do they endeavor truly to please God, although they cannot do it perfectly? Are they of the mending hand, to yield more obedience to the commandments of God, though they cannot fulfill them Then there is no cause of discomfort: then they are upright in their ways, and walk in the law of the Lord: then God testifieth of them here that they are of the number of those that fear him: and else where he testifieth of all those which fear him that they are blessed. True happiness is appropriated to them, that none but they can be partakers of it, and none of them but have a portion in it.

Conuiction of profane persons to their terror, whose only hope of happiness consisteth in this that they have a good soul towards God, howsoever men think and speak of them: for they love him with all their heart, & with all their strength, and that is as much as he requireth, and as the holiest of them all performeth And therefore preachers and others are too full of judging when they repute him to be so bad, and their faults to be so heinous, and their state to be so dangerous. But will you have the matter to be referred to God himself, as it must be whatsoever your will is? And will you stand to his sentence therein, as you shall be compelled, though it be against your wills? Then hear what he pronounceth of you that he which is lewd in his ways, despiseth him, nay yet more for the greater aggravation of the sin that he is a despiser, or despising of him, which is more emphatical, and employeth an habit, & accustomable practice, and professed contempt. You imagine that men are too sharp in their censures, and condemnings: you shall feel unless you repent, that the Lord will be far more severe in this sentence, with the execution of it. You will swear, and blaspheme the name of God, if it be but to anger them that like not of it you will use wanton & sinful exercises on the Lord's day, in despig it of those that be grieved at it: You will proceed on your own ways, and vilify all such as shall reprove you for it: but whom in the mean time, do you contemn? and whom have ye sought to reproach? Even the mighty and glorious God, who is both able in power, and ready i • wrath to return your ways upon your own heads. He will be honored and you shall be despised: he will have eternal praise, and you shall have everlasting confusion. But for those that sin not so presumptuously, nor with such an high hand, if that they be in the power of sin and without repentance, this point is very uncomfortable. They dream that the Lord is not so much offended with them, and their behavior, as they hear spoken in sermons, but that he will lightly pass by those things which here are counted great matters: but let them know that he is more righteous then man, and hateth every sin more then all men hate all sins. And howsoever through Christ, he pass by the infirmities of the godly, & taketh things at the best, which they do, yet he dealeth not so with the wicked being his enemies, but judgeth of their ways according to the nature, and effects, and consequents of the same. As he will do them no wrong to make their faults more or more grievous then they are: so he will show them no favor to extenuate their sins, or mitigate the punishment which they deserve. This he testifieth of all that are lewd in their ways, whatsoever their cloakings, or defences, or excuses be, but they are no better then despisers of him, and therefore to be plagued no less than they that despise him.

IN the mouth of the foolish; in the usual talk of wicked men, especially, when they are of any hawty heart and high minded is the rod of pride, such speeches as proceed from pride, & whereby they strike at others, & are commonly smittē themselves, either man taking advantage of them, or God inflicting punishments, for them. But the lips of the wise, such words and answers as in humility they utter to men, and such prayers and petitions as they send up to God, preserve them protect themselves, and others also from hurts and dangers.

It is property of proud men to have arrogant and hurtful [Doct.] tongues, Jt is not easy for them to speak, and not to speak to the extolling of themselves, and di • grace of others. The natural current of their discourse is stopped, when they may not boast, or threaten, or revile, or traduce, or utter some contemptuous jests against their neighbors. Behold saith David they brag in their talk and swords are in their lips: for who say they, doth hear? But thou O Lord, shalt have them in derision, and thou shalt laugh at all those nations.

As this their sin is common and frequent, so are the scriptures also plent full of complaints against it in many places, and so are they in denouncing proportionable punishments, and so are they in declaring how they have been executed.

First, pride doth ingender malice, and envy, and fierceness, and it came no way more readily and harmefully exercise them by [Reasons. 1] violent speeches, and therefore it useth them, as ordinary weapons of mischance.

Secondly, in striking at men with contumelious and proud [ 2] words, they also lift up themselves insolently against the Lord, and therefore both in defense of his people, and revenge of his enemies, he maketh their stripes to light on their own backs, and the strokes of their rods to fall on their own faces. To that end speaketh David in the twelfth Psalm. The Lord will cut off all flattering lips, and the tongue that speaketh proud things. Which have said, with our tongue will we prevail: our lips are in our own power: who is Lord over us? And to the same effect he prayeth in another Psalm: Scatter them abroad by thy power, and put them down, O Lord our shield, for the sin of their mouth, and the words of their lips: and let them be taken in their pride, even for their perjury and lies. And let them know that God ruleth in Jacob, even to the ends of the world.

Instruction that so far as we are unwilling to be hurtful or to be [Use.] hurt with our tongues, we get humility in our hearts. If we give place unto pride, our pride will have the comand of our mouths, and set our lips to smiting: we shall incessantly be offering injury to others, & have them all at last return upon our selves. Are we therefore desirous to live in peace without vexation and peril? let us put away pride then: for that is a continual make-bate, and indangereth us daily. Would we avoid that shame and disgrace which cometh upon liars and slanderers, when their falsehood is found out? let us beware then of arrogancy: for that is impudent and bold to affirm any untruth, and God is just and righteous to bring the truth to light, 2. Not to press our selves without need, into the place or company where foolish proud persons haunt. If we come within their reach, we must look to be lashed or knocked, they are soon ready to strike, every word is a blow with them. True it is that they offer violence also to them that are absent, and deprave many that never come among them, but it is less dangerous when we provoke them not unnecessarily with our presence, nor expose our selves to their bitter or scurrilous speeches.

But the lips of the wise, &c. ) The use of a good tongue is a defensive [Doct. 2] weapon against the strokes of an evil tongue. See chapter the twelfth. v. 13. Doctrine the second.

BY Oxen ) he meaneth those kind of laboring cattle, which are applied to plowing, and other works of husbandry, and where they are not, or not set to work, there the crib is empty, and so is the barn also, food for man and beast faileth: but much increase cometh by the strength of the Ox, abundance of corn, and necessary provision, ariseth by the travel of cattle, and laborers, in diligent plowing and husbandry.

The serviceable creatures are most profitable and necessary. [Doct.] The Teame and plowmen cannot be spared, as tillage & plowing cannot. By these, sundry sorts of beasts and fowls fare the better especially those that are tame and domestical: and by these are all degrees of people maintained, the meanest, the middle sort, and the mighty, according as it is said, that the King also consisteth by the field that is tilled. This matter is more largely entreated of in the twelfth Chapter, v. 11. Doctrine the first, upon these words: He that tilleth his land shall be satisfied with bread.

A Faithful witness ) he that maketh conscience, and is resolved before the judgment seat constantly to testify the truth, will not usually, nor in his common speech tell untruths: but he that telleth lies will be a false witness, whosoever accustometh himself to lying in private, will not stick to forswear himself, and bear false witness in public. It is all one in sense with the 17. verse of the 12. chapter, where it is said, that he which speaketh truth will show righteousness, &c.

THe scorner ) that is very sinful, and contemptuous persons: (for it is a collectiue, and meant of all, or at lease of diverse of them) seeketh wisdom, by wisdom we may understand the true knowledge of God's holy will, and where it is said, the scorners seek it, the meaning is, that some of them make show of seeking, and seem so to do, being present at those means, and outwardly dealing in those exercises, whereby others truly seek, & effectually find knowledge. And as these use the means without any desire of having wisdom, so others would have it, but contemn all those means whereby it is offered, and to be received, trusting to their own wit, and carnal reason. And a third sort seek it, and are willing to have it, and at the ministers hands would gladly obtain it, but only upon their death beds, or in great extremities, not in love to God, or sincere affection to his word, or in holy liking of his graces, but only in terror and passion, that they might escape hell and damnation: or the present dangers wherein they stand. Hereof the Prophet speaketh in the Psalm, saying, When he flew them, they sought him, and they returned and sought God early. But they flattered him with their mouth, and dissembled with him with their tongue. For their heart was not upright with him, neither were they faithful in his covenant. And therefore being so affected it is not str •• ng • that their success is no better. For though our Savior say, that everyone which seeketh findeth, yet it is to be understood of every such one as seeketh faithfully, and in due manner. But knowledge is easy to him that is prudent. We must not so conceive of these words, as though men of understanding could increase their wisdom and graces without industry and pains taking, but that when they have used diligence in the exercise of God's ordinances, they may know for certainty that they shall speed well, and be stored with all such graces, as will lead them to life everlasting. And therefore we see the sense of this sentence expressed in the second chapter of this book. If thou callest after knowledge, and criest for understanding if thou seekest her as silver, and searchest for her as for treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God.

They are not capable of any grace, which will not be brought [Doct.] to renounce their sins.

If they deride admonitions, and make them frustrate of that which they were given for, they shall make themselves ridiculous and disappointed of that which they seek for. Wisdom is wise enough to know her friends from her foes, them that love her unfeignedly, from them that flatter her, to discern who will use h • r well, and who will abuse her: who will subject themselves unto her government, and who would make her an underling to pride and lust, and Satan. Indeed she calleth upon one kind of scorners to come to her, and learn of her, and promiseth to pour out her mind unto them, but they are such, as ignorance hath drawn to scorning, rather then malice▪ such as in whom there is possibility of amendment, and not they that are desperately given over to obstinacy. And even these silly scorners, that are not yet incorrigible, must not only be reformable in hope, but reformed in deed, before wisdom will impart her counsels unto them, for their comfort. And therefore she saith, Turn you at my corrections l • e I will pour out my mind • unto you, and make you understand my words. As for those which are possessed with an inveterate hatred of instruction, and purposely picking quarrels against the truth of God, have contemptuously rebelled against it, the Prophet declareth by their ways which are past hope of any reformation, that their minds are incapable of all sound understanding. For, saith he, can the black More change his skin? or the Leopard his spots? then may ye also do good, that are accustomed to do evil. If they could have changed their minds, and been able to judge rightly both of that which is good, and also of the evil, they could not choose but change their behavior to practice the good, and eschew the evil: but for as much as custom was grown into a nature, and nothing was to be looked for in all their life, but works of darkness, it followeth that their souls were likewise finally blinded, and never to be illuminated with any gracious light.

First, the wisdom of God is mystical, and understood only [Reasons.] by revelation of the spirit, and therefore it cannot be comprehended of them that are merely fleshly, and void of all graces of the Spirit. But least of all can they attain unto it, which are nothing but flesh, and such as have always resisted the Spirit, which is the condition of scorners.

Secondly, they are all proud, and therefore as the Apostle testifieth, [ 2] God resisteth them, and giveth grace to the humble. Yea they are not in a common manner proud, and equal therein with other men, but more presumptuously than any other, in the hight of contempt, they despise the counsels of the Lord, & therefore in an extraordinary manner he layeth his punishments upon their hearts, and is said to scorn the scornful.

Thirdly, all scorners live in some grievous sins, out of which the breath of scorning sumeth, and therefore no room is in their sinful harts for wisdom to lodge in, unless she should bear the devil company, and inhabitate in that house, whereof he is the master or commander. Saint Paul speaking of simple women, laden with sins, and led with diverse lusts, saith, that they are ever learning, and never come to the knowledge of the truth. It was not then the sex, nor silliness of the persons that made them to profit so little, but the sins and corruptions of their souls: If therefore the same be in men, why should there not be the same effect also of them? if they be more abounding in men (as when they willfully withstand the truth of God, whereas the poor women were seduced by deceivers) why should it not be thought that they will make them less teachable or capable?

Fourthly, if scorners might find wisdom, this holy and heavenly [ 4] wisdom, when it pleased them to seek for it, they should become elder brethren to God's people, & enjoy the double portion. Earthly things both of wealth and dignity they commonly have in greater plenty than the best Christians: pleasures they pursue without restraint, and follow their delights continually, if they might also have grace, & God's favor, & the kingdom of heaven ready at their wills, the worst men should have the best prerogative, & the Lord would seem to be most kind to his mortal enemies. And it would come to pass that the greatest part of mankind would live like devils on earth, & reign like saints in heavē. And therefore that preeminence of getting grace, & saving knowledge is appropriated to God's people, & none others (especially if they be scorners) are to intercōmon with them. And that the holy ghost showeth in another chapter, saying, Wicked men understand not judgment: but they that seek the Lord, understand all things. And likewise in the psalms he declareth it to be a degree of good men's happiness, that the secret of the Lord is revealed to them that fear him; & his covenant to give them understanding.

Instruction for every man with all heedfulness to take heed that they finke not into so great a sin as scornefulnes is, that will draw down so grievous a plague as scornefulnesse doeth, Though no hurt seemeth to come by it, but benefit rather. If the outward state of many scorners be respected, yet nothing but mischief & misery ensueth upon it, if the state of their souls be considered, they all lose all their labor, and return frustrate & disappointed, when other of meaner place, and natural partes have happy & prosperous success: they are rejected of the Lord, as contemptible persons, and abjects, when others whom they despise, are graced with his presence & countenance: they are shut out of doors, & excluded from all spiritual commodities, when others whom they malign, are let into God's treasury, and stored with all heavenly riches. They therefore that are tending towards it, let them stay themselves before they go too far: they that are come to the gate thereof, let them beware how they enter in: they that are already in the house, yet let them return back again, and not sit down in the chair: for then their case is desperate. And this is not one lie to admonish men that they become not scorners, but that also they satisfy not themselves with every slight and superficial seeking of wisdom. It is not enough to seek, (for the worst men, we see, may do that) but to seek so as we may find, which none can do but they that are good and godly. A greater blessing God giveth to none in this world, than to make his ordinances forcible to them for wisdom, and comfort: and a greater judgment is not executed upon any before their going to hell, than the withholding from them grace & understanding. No sickness, no pain, no poverty, no disgrace, no imprisonment, no banishment, no loss of limbs, or life is so dangerous and hurtful as this is. Though the eyes should be plucked out of the head, yet if there be sight within the mind there can be no extremity of darkness, and though the heart were plucked out of the body, yet if religion abide in the soul, the happiness remaineth, but then is the state of men woeful when there internal shape is changed, and they are transformed into dumb idols, when it may be said of them as it was of the heathen God's: they have eyes & see not, they have ears & hear not & one degree beyond the images, they have hearts and perceive not.

But knowledge, &c Understanding is neither impossible nor difficult to come by, when men have discretion. If any be so wise as to discern their need of knowledge, and unfeignedly to desire and labor for it, though their learning be not great, nor their capassity deep, yet they shall obtain it in seeking, and be made more wise by having of it. Else why is the scripture commended for her largesse and bounty to all sorts of people, that have skill to be upright without dissunulation? It giveth unto the simple sharpness of wit, and to the child, knowledge and discretion. And a wise man shall hear and increase in learning, and a man of understanding shall attain unto wise counsels.

First, in regard of holy prudence here spoken of: it is said that [Reasons. 1] the wise man's eyes are in his head, though the fool walk in darkness. Albeit others that are blind, see not how needful and precious knowledge is, yet all that have use of their eyes (though some be much quicker fighted then others) see that they are miserable without it, and happy and blessed by it, and therefore they price it as a thing of great value, and therefore they seek it as a thing most necessary for them. Now they which are so well affected towards wisdom, are better affected of wisdom, who professeth to love them that love her, and they which seek her yearly shall find her.

Secondly, they understand where saving knowledge is to [ 2] be found, and know that it is a gift supernatural and heavenly, and therefore look not for it from themselves, nor at the hands of any creatures, not by any carnal or fleshly devises, but repair to the fountain from whence it floweth.

Thirdly they discern what means are to be used for the finding [ 3] of it, and them they exercise, both seasonably, and earnestly, and constantly, & that in faith and humility, Yet let us not be taken as though we affirmed that they have defects in their judgments, or earnestness, or constancy, or faith, or humility, were void of this holy discretion, and incapable of knowledge. But this we say that according as these graces are more plētiful in thy man, so he is more prudent, & shall more multiply his knowledge; and as they are most scarce, so is he less prudent, & shall get less knowledge: and he that is wholly without them, is wholly imprudent, and standing in that case, unlikely to come by any knowledge that is spiritual.

Confutation of them that lay all the blame of their ignorance, upon the darkness of the Scriptures, & no part thereof upon their [Use. 1] own dark hearts, which are covered as the Apostle saith, with a veil. The word of God is a shining light, and so the holy ghost calleth it, and therefore if they see nothing in it, either it is because they have no eyes, or because their eyes have no sight, or because that Satan hath blind folded them.

They say that the Scriptures are obscure and hard, but God knoweth that their harts are profane and hard, that the doctrine of truth cannot pierce them, If the word be as a sealed book unto them, their own sins have caused it to be clasped from them, as being both unworthy of, and altogether unfit for such holy mysteries.

Consolation to them, whom God hath graciously illuminated [ 2] with the sanctified knowledge of his holy will, they stand not in the rank of scorners, to whom wisdom is denied: but their place is among the godly prudent, to whom knowledge is easy. It is grace that hath opened the door of their harts, and made a passage for the word to enter, otherwise it would never have been there. And the same mercy, and blessing, let all that truly desire it, as well look for, as labor for, without discouragement. He that hath the disposing of this heavenly jewel, doth tell us that we shall obtain it, without any great difficulty. And we seek a thing which is not lost, by means whereof, our success might be doubtful, but that which is in a readiness for us, and held out to us, and presently to be put into our hands.

DEpart &c. break off society and fellowship with the ungodly person, be not familiar with him. Not that it is altogether unlawful to have any dealing with the wicked in common duties, but to be joined too near unto them. We are not simply forbidden to buy or sell, or to eat or drink with them sometimes, when upon due occasions we are called thereunto, so that we willingly make not choice of their company, but to join in marriage with them, to make them privy to our counsel, or to use them as inward and special friends, this is here forbidden, & this is unlawful. And from him whom thou perceivest not to have the lips of knowledge, that is, separate thyself, & converse not, especially confer not with such as from their ignorant minds use to talk ignorantly with their tongues. And yet his meaning is not that we should forbear all speech with them that want knowledge; or speak not according to knowledge: for they have most need to be instructed: but he doth admonish us to beware both of them that breath out pestilent and contagious words, to pervert others, and resist the truth contentiously and will never be brought to see their own ignorance and error.

Neither conversation nor communication is to be had with [Doct.] men of lewd lives, and perverse lips.

The former part of this point may appear by that which hath been handled in the thirteenth chapter. ver. 20. upon these words, A companion of fools shall be made worse, and the latter is according to the admonition given in the ninth chapter. ver. 8. Rebuke not a scorner.

THe wisdom of the prudent ) that knowledge & understanding which any man hath that is truly wise, is to understand his way is to understand his way, is given of God, and used of him for the direction, and guidance of his heart & behavior. But the foolishness of fools, all the wit and skil that is in the wicked: (for howsoever that carrieth a show of wisdom, yet the substance of it is folly, and though foolish men use to call them wise, yet the wise God calleth them fools) is deceit, whereby themselves are beguiled both in opinion of that they are, & in expectation of that which they hope for, & whereby they beguile others also, either in their souls, or in outward matters.

So far only is every man wise as he is of godly and Christian [Doct. 2] conversation.

That is true wisdom indeeed which beginning at knowledge doth go forward to practice, and beginning at faith doth further proceed to the fruits of faith. For unless there be profitable use of knowledge both in our general and particular callings, it hath neither the sense nor the savor of heavenly wisdom. To this purpose is that which is spoken by Moses in Deuteronomic: Behold I have taught you ordinances, & laws, as the Lord my God commanded m • , that ye should do thou within the land whether ye go to possess it. Keep them therefore, and do them: for that is your wisdom, and your understanding in the sight of the people: which shall here all these ordinances, and shall say, only this people is wise, and of understanding. Many of other nations had witie and skill to get wealth and power, as the Ninevites and Tyrians with diverse moe whom the scripture mentioneth to be very opulent and mighty: Manie among other people had Art & learning being greatly seen in matters of policy and nature, as the Grecians, the Egyptians, the Cooldeans &c. many hypocrites, in Israel understood the sense of the Scriptures, and were able to teach others the meaning thereof, & yet the holy ghost testifieth that only they were wise, and none other but they kept the laws of God, and did them.

First, all true wisdom consisteth in the fear of God, & the fear [Reasons. 1] of God, maketh mē carefully to look to their ways, that nothing be committed by thē whereby he might be dishonored & offended, not anything neglected, whereby he may be glorified & pleased.

Secondly, no man can be said to be wise at any time, which shall be found foolish at the appearance of Jesus Christ: & therefore because all, besides the godly, at that day shall bear the burden of folly, it is evident that none which are ungodly, have at all the blessing of wisdom. And by this argument doth Moses convince the stubborn and stiffnecked Israelites to be a nation void of counsel, and not to have any understanding in them. Oh, saith he, that they were wise: • hen they would consider their later end.

Thirdly, in regard of their present condition and good estate [ 3] in this life, none can be justly accounted wise but godly and righteous persons, which order their thoughts, and words, & actions, by wisdom. They alone enjoy prosperity, properly so called, and happiness: for all the rest are either without competent provision or the comfortable use thereof, or the safe continuance of it. If they have plenty, it is mixed with pain and sorrows: If they live in pleasures, they are befet about with perils and dangers.

Jnstruction that we satisfy not our selves with ability of speaking [Use. 1] of holy things, without the exercise and operation of them. Confession in deed is made with the mouth, but faith is feared in the soul, and obedience is performed by the whole man: Saint James telleth us that it is to no purpose for man to say that he believeth, unless he show forth the fruits of belief: for it doth him no more good than talk of eating without food, doeth to one that is hungry, or speech of warmth without fire, or clothing, doth to one that is cold and naked. If the mind be stored with no more knowledge than will furnish the lips for discourse, it were as good for a man to be void of that also, and to become utterly mute: for profession without conscience and practice, is as dangerous as an accusation against him, and doth much aggravate his disobedience. They that dispose not themselves to travel towards heaven, deal very foolishly when they prate of the way to it: for so much the swifter is their passage towards hell and destruction. The Lord will not have the doctrine of salvation dealt wi • h▪ as many use some of the liberal sciences, to be studied only for contemplation: but he requireth all that seek for the knowledge of it, to resolve of practice. The word of God is not to be looked in as a Map of strange cuntries, wherein men take a view of many places which they never mind to visit: but all the celestial coasts which are there described to us, we must address our selves to travel in, and know by experience.

Confutation of them that think it a work of wisdom to set [ 2] a fair color on a foul cause, and cunningly to contrive their plots to circumvent the simple. Whatsoever the world deems of such courses, it is certain that the Lord condemneth them: though men judge that the persons are prudent, and their devices very politick, yet God saith, that being suttle they are fools, and all their crafty practices nothing else but foolishness and deceit. Neither doth Jeremiah give any better testimony of them, when he saith, They are foolish children, and have none understanding: they are wise to do evil, but to do well they have no knowledge. It cannot be that the Spirit of God which is omniscious, should mistake anything, or being perfectly righteous, should cal men by wrong names, and therefore sithence he styleth these which were so skillful in harm doing by the name of foolish men, do they not bewray their ignorance or falsehood, which contrary to his testimony do give unto them the title of wise men.

What though they see that which others perceive not? yet if they have not understanding to make good use of it, it were safer for them, not to discern it. Js it not hurtful for a desperate man to find a knise ready to cut his own throat, or to espy a well wherein he may drown himself? And such is all the wit & cunning of crafty persons.

ONe wicked man loveth another for his sins sake, and is the more willing and desirous of his company for his lewd conditions. The word which we translate making to agree, doth signify to do the part of an interpretour between men of different languages, by whose means they mutually understand each others words, and of an ambassador between princes sent either for the making of a league, or for the confirmation of love between them: & the messengers which Baradoch Baladan the king of Babel sent to Ezechian are so called 2 Chron, 32. 31. But among the righteous that which is acceptable &c. The meaning is, that goodness, evē such as is approved of God, and pleasing to good men, doth unite the minds of those which are godly, & maketh them loving and kind everyone to other.

Likeness of manners is a forcible means to link men's affections [Doct.] together.

It is a thing common in the nature of all men, and almost of all other living creatures, for like to desire the like. The Scriptures testify it, our own hearts feel it, and general experience maketh it manifest. Before that men are converted to God, that may justly be charged upon them which saint Paul speaketh to the Romans, that not only they commit such things as are worthy of eternal death, but also favor them that do them. But after that they are effectually called, they may truly say with the Prophet I am a companion of them that fear thee, and keep thy precepts. Examples are pregnant and plentiful on both sides, such as willfully confirm the point. Who remembereth not what was the cause of the reconciliation between Herod and Pilate, who were before at variance? And of the agreement of the Herodians with the Pharisees, which were of contrary factions? Was it not the violence & practices against Jesus Christ? And the prophet maketh mention in a prayer, of the confederacy against God and his church, by all or the most part of the idolatrous nations which were nere unto Israel. They have taken crafty counsel, saith he, against thy people, and have consulted against thy secret ones. They have said, Come, and let us cut them off from being a nation, and let the name of Israel be no more in remembrance. For they have consulted together in heart, and made a league against thee. The tabernacle of Edom, and the Ishmalites, Moab▪ and the Agarims Geball, and Ammon, and Amalech, the Philistines, with the inhabitants of Tyrus Ashur is also joined with thē▪ they are in arm to the childrē of Lot. Were all these nations never at any difference among thenselves? was there such innocence in them, as that none would offer wrong to others? or such meekness and patience, that every man would bear it at the hands of others? There was nothing less: for all may read that Ashur was violent, and Tyrus proud, and Moab insolent, and none of the rest but ignorant, and unrighteous And then all may know, that discord is, where humility is not, and when knowledge and equity fail, contentions, and strife abound: but it falleth out with them as with greihounds that go together by the ears for a bone, the sight of a poor hare will parte them, and make them with one accord to persue her. On the contrary side, the hearts of the godly are strongly joined together by the graces which they see each in others, and the good services which both parts perform to the Lord, and his people. Hereby came Jonathan's soul to be so nearly knit unto David, and David so constantly to cleave unto Jonathan: hereby was Ruth so firmly united to Naomi, and Boaz to Ruth: for the bonds of alliance▪ affinity and marriage were not of such force with them, as the piety and faithfulness that was in them. Jsaiah speaketh of two adversary nations, being always at deadly fend one with another, and both of them mortal foes of God and the church, that they should be reconciled together, and to God, and to the church by their conversion to Jesus Christ. Jn that day, saith he, shall there be a path from Egypt to Ashur and Ashur shall come into Egypt, and Egypt into Ashur: so the Egyptians shall worship with Ashur. In that day shall Israel be the third with Egypt, and Ashur, even a blessing in the midst of the land, for the Lord of hoastes shall bless it saying, Blessed be my people Egypt and Ashur the work of mine hands, and Israel mine inheritance.

First the wicked of the same disposition, have a near union one with another, as contrariwise the godly have among themselves. They are subjects of one prince, soldiers of one captain, servants of one master, children of one father, members of one body, having the same soul and spirit to give life and motion to him.

Secondly, both the wicked and the godly are sociable to thē of their own sort, and much affected with the company of those which approve of their ways, and be ready to join with them in the exercises which delight them. Drūkards cannot well relish their ale or wine, when they sit at it alone: & as chapmen without custom: so are gamesters without company: the presence & communication of filthy persons doth much recreate the persons that are filthy: and thieves do think it a very great benefit to get companions with them in their theft. And therefore in the first chapter are there persuasions and reasons, to that purpose declared Come with us, say they, we will lay • ait for blood, and lie privily for the innocent, without danger: we shall find all precious riches, and fill our houses with spoil: thou shalt put in thy lot among us: we will all have one purse. And the fellowship of faithful Christians in fasting and prayer, in participation of the word and Sacraments, and in all holy exercises of religion, doth as much refresh the hearts of them that addict themselves to the services of God, and unfeignedly seek eternal salvation. They gladly come together, they willingly stay together, they comfortably converse together, as it is said in the Acts of the Apostles, that they continued daily with one accord in the temple, & breaking bread at home did eat their meat together with gladness and singleness of heart. Confutation of them that give the Papists so high a commendation for unity, which deserve so deep a condemnation for conspiracy. [Use. 1] They love one another most dearly: but it is because one knoweth another to hate religion, & Christians, and Prince and country most deadly: idolatry and superstition, and treachery and treasons, are the foundations of their amity and kindness.

Instruction to try what uprightness is in our hearts, by our love or righteous men for righteousness sake. Whosoever doth [ 2] truly detest iniquity, will lovingly embrace the company of them that be enemies unto it, and all that soundly set their affections on goodness will estrange themselves from them that walk in wickedness. David built his comfort upon the firmness of this groundwork, when he said for the assurance of his fidelity towards God that all his delight was in the saints that were in the earth and in the excellent. And when he appealed to the lords own testimony of his holy zeal, saying, Do not I hate them O Lord, that hate thee? and do not I earnestly contend with those that rise up against thee? I hate them with an unfeigned hatred, as they were mine utter enemies.

Consolation to them whom no ungodly man can fancy, but [ 3] everyone maligneth and speaketh evil of, and setteth himself against. What maketh this enmity and opposition, but folly and malice on the one side, and saithfulnes and well doing on the other? It proveth that themselves are too spiritual for fleshly fools to favor, and their ways too righteous for sinful men to like of. If they were of the world they should find more friendship at worldly men's hands: if they would run to the same excess of riot and sin with the wicked, they should be less traduced by wicked men's tongues. In regard whereof, on the contrary side, it is not a credit, but a blemish, not for comfort, but for terror to be magnified and much made of, among them of whom God, and his best servants are despised, and lewd men of worse behavior are most countenanced.

THe heart of a man ) that part of him which is the fountain of life, and seat of affections, knoweth the bitterness of his soul, feeleth inward anguish, and hath experience of piercing sorrows: the meaning is, that the fears and heart▪ grief of them that have a troubled conscience, are more felt of themselves, than known to others. And a stranger, any other besides himself, shall not meddle with his joy, cannot discern how great his comfort is, being the same that Saint Peter calleth an unspeakable joy.

No grief is so great as that which lieth upon an afflicted conscience. [Doct. 1] It is not only bitter, but bitterness it self, more unpleasant than gall, or wormwood: it is an unknown burden, and grievously crusheth everyone which lieth under it. And therefore it is said, that the spirit of a man will sustain his infirmity, but a wounded spirit, who can bear? The mind of a man may bear out with patience, the pains and diseases of the body, or any outward crosses, but what strength (besides the power of God's holy spirit) is able to make a man without fainting or shrinking, to endure the torment of a bitter afflicted soul? No health, no pleasures, no comforts of this life can cheare it up: no might can enable any to stand firm and sure under such an intolerable weight. David compareth the horror of it, not to stripes on the body, or breaches on the skin, or wounds in the flesh, but to the very breaking of the bones, as he saith. Make me hear joy and gladness, that the bones which thou hast broken may rejoice.

First, the sight of sin is very hideous for a wakened conscience [Reasons. 1] to behold: and that doth therefore pierce the heart with miserable pangues and terrors. And hereupon was David moved with such importunity to sue for mercy at God's hands, that the book might be crossed, and all his iniquities pardoned, because saith he, my sin is ever before me. The memory and guiltiness of it pursued him everywhere continually, by night and by day, abroad and at home, in bed and at board: no time could free him from it: no place could rid him of it; no power could prevail against it.

Secondly, the apprehension of God's displeasure, of all things [ 2] is most terrible and fearful, and that is it which doth so much dismay the wounded consciences. Job had afflictions upon afflictions, and losses upon losses, loss of sheep and Oxen, loss of Asses and Cammels, loss of servants and children, loss of soundness and good estate of his own body, and yet for all these his heart was not troubled, until God seemed to be offended, and then he was presently much perplexed. The Prophets knew well that rebukes were wholesome, and chastisements necessary, and yet they pray earnestly that the Lord would not rebuke them in wrath nor correct them in anger, but only chastise them in judgment least they should be brought to nothing.

Our Savior Christ himself could easily endure both pains and poverty, and hunger and thirst, and contempt, and reproach, and all other crosses from his youth upward, but when our transgressions brought upon him God's indignation, when for the sins of his people, he was to sustain the wrath of his father, then, though he was most perfectly patient, yet he could no longer forbear to bemoan his importable burden that lay upon him: My soul saith he, is heavy even unto the death: then he prayeth; Father if it be possible, let this cup pass from me; then in a bitter agony he falleth a sweating, and that of drops of blood: and lastly after all this, at the finishing of his passion, and the perfecting of our redemption, he sendeth up a pathetical complaint to his father, My God, my God, why hast thou forsaken me?

Admonition to be heedful continually, that we expose not [Use. 1] our hearts to these dirall and bitter terrors, by provoking the Lord to wrath with any presumptuous offenses. If we will walk in such ways, as whereby his spirit shall be grieved, he will bring our ways upon our own heads, and cause our hearts to be aff • ighted. Hardnes may happily hold possession of them, and make them senseless without all feeling for a time, but howsoever it keepeth out grace, yet it cannot always keep out fears, and though it put men in hope of peace and safety, yet it conspireth against them and hasteneth their dread and dangers. If they belong unto the Lord, this horror will be a working medicine to cure them of their security and sinfulness: if they be children of destruction, it will be a clear evidence of God his justice, & that others may beware of being secure, and sinful. Oh how wise therefore be they, and provident for their own happiness, which prevent this burden of misery, by timely eschewing of vice and wickedness: which upon examination of their ways, do fear themselves with the threatenings of the law, that God may embolden them with the promises of the Gospel: which afflict their souls with sorrow for their sins, that he may refresh them with the pardon of the same?

Instruction to be pitiful to them whose hearts are wounded [ 2] at the sight of their sins, and the fear of God's judgments, if we know how to succor them, their case calleth for our help: if we can give them any direction, their distress requireth our counsel: and it is a service very acceptable to God, to declare our compassion to them, and be a means of their comfort. It would have been as much for the commendation of Job's friends to the end of the world, as it is now for their dispraise, if they had dealt like skillful and merciful physitions, as through indiscretion they shown themselves miserable comforters. But they that mock at their mourning, and deride their grief, as though it grew from melancholy or childishness, let them know that their own hearts will one day be bitten with gripings and grief, unless they repent, they shall be stung with the guiltiness of an evil conscience, either before they come to the end of their race, or upon their death-bed, or in place of destruction. They now scoff at their brethren which groan under a burden that they feel not: who knoweth but that hereafter they may sink and perish under a burden which their brethren shall never feel?

Encouragement to those of God's people which fear their case [ 3] to be desperate, because, as they think, it is singular. No man, saith each of them, was ever assaulted with such fears, & temptations, or oppressed with such anguish or agonies, as I am. And why do you deem your own terrors, and griefs, to be greatest, but because you have no experience of other men's? So every other man whose heart knoweth the bitterness here mentioned, doth think, that you were never so greatly afflicted as he is: for because every man's taste whereby he usually measureth his state in fears and temptation, is only in himself. But if it were yielded that your trouble is not only greater then your neighbors know, but far more grievous then they sustain, yet ye are not without remedy, so long as the Lord faileth not of all sufficiency. He knoweth how much you suffer, & how long you can endure, [Doct. 2] and is able to help, and ready in due time to ease you.

And a stranger shall not meddle with his joy. &c.

God's people feel their greatest comfort after their bitterest grief. When they have tasted more gall then others were ware of, they shall be satisfied with honey above that which any canue conceive of. Heauines cometh before to sojourn in their harts for a short time, but gladness followeth after to inhabit thee forever.

Many testimonies doth the Scripture yield for confirmation of this point, because (most men being carnal) a few are persuaded of it. In Matthew Christ in a word pronounceth them blessed that mourn, because they shall be comforted.

In John he more largely dwelleth upon it, affirming it by promise and confirming it by proof. Ver • ie, verily, I say unto you, that you shall weep and lament, and the world shall rejoice: and ye shall sorrow, but your sorrow shall be turned into i •• e. A woman when she travaileth hath sorrow, because her hour is come: but as soon as she is delivered of the child▪ she remembereth no more the anguish, for io •• that a man is borne •• to the world &c.

Jn Isaiah he foretelleth it, avouching the same as well in the old testament as the new. The Lord, saith he, hath sent me to preach good tidings unto the poor and to bind up the broken hearted, to preach the acceptable year of the Lord, and to comfort all that mourn to appoint unto them that mourn in Zion, and to give unto them beutie for ashes, the oil of joy for mourning, the garment of gladness for the spirit of heaviness.

First, godly sorrow is caused by faith, and causeth repentance [Reasons. 1] unto salvation, not to be repented of, and so remission of sins, and peace of conscience, and joy in the Holy ghost ensueth upon it. They which have been pressed with the burden of sin, will be much refreshed with deliverance from it: they which have been terrified with the guiltiness of sin, and the horrible sight of damnation, cannot choose but he joyful at the pardon thereof, when their souls are assured of salvation. Hence groweth greater gladness than from discharge of debts, to them that stand in state of bankrupts; then from the princes pardon: & grant of life to them that are condemned to die.

Secondly, great afflictions compel the godly to pour out many [ 2] prayers before God, and the multitude of prayers is very mighty, and faileth not of force to bring marvelous much consolation to the conscience.

Thirdly, where the soul is humbled by sorrows & fears, the Lord [ 3] delighteth to be present in goodness & favor: and so much meant David when he said, The sacrifices of God are a contrite spirit: a contrite and a broken heart O God thou wilt not despise. And so much himself most graciously professeth when he saith, I dwell in the hie and holy place, & with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart. Now is it possible for comfort to be absent where his kindness is present? or can that heart be void of consolation, which is inhabited by the God of consolation? or may he which hath the fountain and sea of gladness within him, remain a dry pit, and be utterly empty of gladness?

Jnstruction when griefs and troubles, disquiet our hearts, to examine of what sort they be, whether worldly or godly: if wordly, [Use. 1] they are miserable and tend to death: if godly, they are comfortable, and tend to life. Now for trial, consider not only from whence they spring at first, but whither they lead us at last: for many times it falleth out that those fears and sorrows which grow from worldly respects, and matters concerning the body, are changed into a contrary nature, and be merely for the sins of the soul, as may appear by the example of the Jailor. Do they therefore cause us to search our hearts more deeply, and to hate our sins more deadly; Are we further from self-liking, and better persuaded of God, and more attentive to God's word and the counsel of his servants, than formerly we have been? Then though our anguishes are not pleasant yet they are profitable, though they seem not joyous for the present. yet they procure joy to follow after. According to this is that saying in the Lamentations: Remembering mine afflictions, and my mourning, the wormwood, and the gall. My soul hath thē in remembrance, and is humbled in me, therefore have I hope. It is the Lord's mercies that we are not consumed.

THe house of the wicked ) the wicked himself and his whole estate, shall be destroyed, shall be ouerthorwn and rooted cut by the curse of God, either suddēlie, & all at once, as is to be seen in some or in continuance of time, & by degrees, as it falleth out to others. But the tabernacle of the righteous, his habitation himself, & those things which belong unto him, shall flourish, shall be blessed of God and made prosperous. [Doct.]

The mean estate of the godly is safer, and better than the great prosperity of sinners.

When he speaketh of that which is present, he resēbleth the condition of the one sort, to strong & stately houses, & the other to weak & low tents: but when he foretelleth their condition to come, he threateneth to the one destruction & ruin, and promiseth to the other prosperity & groweth. See this point handled in the tenth chapter, v. 25. upon these words. As the whirl-wind passeth, so is the wicked no more but the righteous is an everlasting foundation. And in the twelsth chapter. ver. 7. where it is said that God overthroweth the wicked, and they are not, but the house of the righteous shall stand.

THere is a way, ) namely, a lewd and sinful course of life, that seemeth right to a man, which wicked men persuade themselves to be free from dangers. It is agreeable to their lusts, and carnal reason: it maketh either for their pleasures, or profits: they have beeue long acquainted with it: they have found prosperous success by it: they see the greater personages, and number of mē to travel in it: and therefore conclude of safety therein. But the issues thereof are the ways of death, it is certain that the beginning of it, and first step into it, did tend to death, but when they have proceeded in it, they shall come at the last to their journeys end, and that is to be destroyed forever.

Wicked men are most bold and confident in that which is most [Doct.] sinful and dangerous.

Then many look for commendation, and think their works to be most allowable, when shame is due unto them, and their ways are altogether abominable. Then they hope for greatest safety, and to be far enough from all manner of peril, when they make hast to their undoing, and run with all speed towards destruction. See the twelfth chapter. ver. 15. Where the same matter hath been handled by occasion of the like words, that The way of a fool is right in his own eyes.

THis is to be understood of the ungodly, and such as are privy to thenselves of some great evils, who even in laughing, amidst their sports & greatest delights, have gripings of fears, & vexations in their hearts. And the end of that mirth is heaviness, when their pleasures are ended, their pains will begin: their mirth was mingled with many secret heart bitings, but their sorrow shall be pure of it self, without all mixture, & have neither hope nor comfort to delay the bitterness of it.

The wicked are often iockund and merry: but never heartily joyful [Doct.] and glad.

They may rejoice in the face, and not in the heart: they may have many things without to move them to be merry, and yet a sting withal in their hearts to mar their mirth. The Lord hath spoken it once, and again, that there is no peace to the wicked, and then we may truly speak it again, and again, and as often as opportunity serveth. that there is no sound joy in the wicked.

First, they are wholly destitute of the sap and root of true [Reasons. 1] comfort and gladness, because they are not partakers of the spirit of God; for the Apostle testifieth that joy and peace are the fruit of the spirit. Jt is as possible for thorns to bear grapes, and figs to grow on thistles, as for graceless flesh, being altogether corrupt, to bring forth sincere joy and comfort.

Secondly, no pastime & pleasures, no sports and merriment, [ 2] jesting or laughter can cure the guiltiness of an evil conscience. And a guilty conscience is like an vicer, or festered wound, which will put the party to pain in the midst of a feast, and not cease to ache, though it were wrapped up with greatest bravery. And in regard thereof all the ungodly are compared by the prophet to the raging sea that cannot rest. Jt is as easy for the Ocean to be without waves and surges when a tempest lieth up on it, as for a sinful man's heart to be without all trouble and gripings, when guiltiness worketh in him.

Thirdly, they are not ignorant, though they would willingly [ 3] forget it, that they are mortal, and must be gone hence, that there is a judgment to come, & they unready for it: and this doth not a little appall them, howsoever they face out the matter & make a semblance of great cheerfulness. And this to be the condition of all the unregenerate before they be united to Christ, & undoubtedly certified of their salvation the Apostle declareth to the Hebrews, saying, that for fear of death they are all their life time subject to bondage.

Jnstruction that we fear not sin the less, because that sinners [Use. 1] seem to be troubled at it so little: that we yield not to the baits of it the more, because they rejoice at it so much: for who but God & themselves do know what slavish dread is in their harts, when their greatest show of magnanimity is in their faces? What bitter sorrow is in their souls, when dainty morsels are in their mouths, and pleasant music in their ears, and merry sonnettes in their lips? But what life is more delightful, and what state more desirable then theirs which continually follow their sports & pleasures, which always converse with merry companions, which every day & at every meal do eat and drink of the best & fairest? But what life is more loathsome▪ & what state more miserable then theirs who are driven continually to use those exercises for physic, without which the heart would be oppressed with fits of fears, and wast away with the consumption of the spirits.

Reproof of their folly, which purchase the uncomfortable delights [ 2] at so deer a rate, by forfeiting their salvation for them. The price that they pay is of greater value then Esau's birthright, and the wares that they buy are far less worth then Esau's pottage. They are short, and vain, and painful, and passing hurtful and dangerous. Knowest thou not this saith Zophar to Job, of old, ever since God placed man upon the earth, that the rejoicing of the wicked is short, and that the joy of the hypocrites is but for a moment? Like the noise of thorns under a pot, so is the laughter of the fool▪ this also is vanity, saith Solomon. His great blase of merriment will quickly be extinguished for want of fuel to feed it. But this were a small matter if the end of their pleasures were the end of their being, and not the beginning of their torment. But our text saith that the end of that mirth is heanines.

And our Savior saith woe be to ye that now laugh: for you shall wail and weep. How unwise then are they to delight so much in the relish of such a deadly poison? Why do men so violently follow their fleshly desires? No man can dissuade them from vnholly recreations on the Lord's day: no man can dissuade them from quaffing and drunkenness: no man can dissuade them from unlawful pastimes and gaming, manifold are the sins, & great are the mischiefs from which no man can dissuade them▪ in far better case are they that refuse (as Moses did) these moment any pleasures of sin, though they fall into many afflictions: for they are not without great comfort in the middes of their troubles, and how happy will their state be then, when they shall be delivered from them all? And how unutterably shall they be blessed, beyond all the reach of thought and meditation, when the fullness of joy and glory shall be conferred upon them forever?

HE that is of a froward heart ) which setteth his heart upon lewdness and evil, and declineth every day, waxing worse and worse, shall be satiate with his own ways, even sated and filled full with the plagues and judgments, which his own deserts shall draw upon him. And a good man with that which is in him, shall abundantly enjoy both inward comforts and outward happiness, for his constant uprightness, and holy behavior.

Every man both good and bad shall feel himself sufficiently [Doct.] recompensed for his service.

They that serve the flesh, and increase their labors to fulfill the lusts thereof, shall at length receive their pay, and have more wages than ever they looked for, or wished for. And they that seek the Lord, and show themselves diligent in doing his will, shall in the end be fully requited, and their will far exceed their hope. Both shall reap the crop which they have sown, & neither of their seed shall fail of growth, or ripening. See the same point in effect prosecuted in the eleventh chapter, v. 18. where he saith, that the wicked worketh a deceitful work: but he that seweth righteousness shall receive a sure reward.

THe fool ) he that is silly for his own soul, and ignorant without understanding of the matters of God, believeth everything, rashly giving credit to every vain tale that is told him, & hearkening to every deceiver that misleadeth him. But a prudent man, he that is of a settled judgment, and provident for his own safety, taketh heed to his steppes, examineth first what weight and soundness there is in that which is spoken, before he consent to it, either in persuasion or practice. [Doct.]

They which are least careful to learn the truth▪ are most credulous to hearken to lies. They could not but attain to wisdom, if they would give ear to their instructions of knowledge: & truth embraced would preserve them from listening to errors. We have a common proverb, that fair words make fools▪ fain, when we see by common practice on the contrary side, that • aithful words do make fools to frette. The counsel of God which Ezekiel and Jeremiah delivered to the people of their time, were no more regarded of the most than blasts of wind: but the lying diuinatiōs which the false prophets uttered were of as great force with thē as oracles, those they hoped would be confirmed. And our Savior himself speaketh of the manner of his entertainment among those of his time, saying, I am come in my fathers name, and ye receive me not: if another shall come in his own name, him will ye receive. [Reasons. 1]

First, in the things of God, and matters which concern eternal life, they are as much void of judgment, & good affection as little children, which can hardly brook the nurture which is most wholesōe for thē, & as hardly forgo the liberty that is most pernicious unto thē. Every precept that tendeth to the informing of their minds & the amending of their manners, is like to gall in their stomachs; but every persuasion that infecteth their harts, & perverteth their behavior, is like to honey in their mouths.

Secondly, Satan reigneth and ruleth in them: he hath power [ 2] over their senses, he stoppeth their ears frō hearkening to words of truth whereby their souls should be sanctified, and openeth them to deceiveable errors whereby their hearts are corrupted.

Thirdly, the heavy stroke of God is upon them in sending [ 3] them strong delusion, that they should believe lies, because they received not the love of the truth: and so he giveth them over to misbeleefe for a punishment of their unbelief.

Reproof of many sorts of people, which may justly be charged [Use. 1] with this rash and unadvised credulity. When God offered mercies, or threateneth judgments by the ministry of his word, they are nothing at all moved with it: but when the devil promiseth help by sorcerers, or speaketh of hurt by propheciers, they undoubtedly expect the accomplishment thereof. When faithful preachers by warrant out of the word declare what conscience is to be made of the Sabbath, and how to be sanctified, and after what manner the other commandments are to be observed, their ministry is not of credit enough to be regarded: but if false Prophets tell them that the Sabbath is abrogated, and all the old testament abolished, or broach any other pestilent points, for a licentious course of life, they are presently esteemed worthy and comfortable teachers. And so Jusui • es and Seminaries enticing them to idolatry, and disloyalty, yea & some of them many times to shameful impurity are devout and reverend fathers. And so stage-players, and minstrels, are teachers of good lessons, and more edify with their interludes and songs, thā the ministers do with their sermons and preaching. We will not speak here of uncharitable persons which are prompt and ready to traffic with any that carrieth a pack of malicious reports against such as unfeignedly fear God, those we shall deal with, when we come to the seventeenth chapter, v. 4. where it is set as a note of the wicked to give heed to false lips, and that a liar harkneth to the naughty tongue.

Instruction to show our wisdom according to the direction [ 2] here given unto us, not to set a foot forward to follow any man's persuasion, before it appear unto us to be sound & warrantable. The Holy Ghost is frequent in exhorting us to this heedfulness: Try all things saith S. Paul, and keep that which is good Believe not every spirit, saith S. John but try the spirits whether they are of God, for many false Prophets are gone out into the world.

We are not willing to be blindfolded at our meat, nor to eat our supper without a light, especially in strange places where we neither know well the fidelity of our host, nor what dishes are set before us: and shall we be more provident for the outward man, than the inward? Shall we keep out of our bodies whatsoever is not wholesome and sauory, and receive into our souls such food as will poison us?

But is it not contrary to charity to fifth men's words, and not to rest upon the truth and faithfulness of their testimony?

Ans. There is nothing contrary to charity that is agreeable to [Ans.] wisdom, and no wrong is done to man by obeying the counsel and precept of God. Sithence therefore he doth command it as a duty, and commend it as a virtue, for men to be circumspect in hearing, who shall lay it to their charge as a fault? What injury was done to Paul by the prudent Bereans, which searched the Scriptures daily, whether those things were so, as he taught. We use to tell silver, and to weigh gold, and yet preiudge not them at whose hands we receive them. If the things which they speak to us be true, they shall be the more justified and approved, after that they have been tried: if otherwise themselves may by the discovery of their error, be better informed, and others the less endangered by them.

A Wise man ) he that is religious, and truly godly, when he is rebuked, or heareth God's threatenings, or beholdeth God's judgments, or foreseeth plagues to come, by the present view & sight of sin, feareth, his heart trembleth, both in respect of God's displeasure, and the mischief like to follow, and departeth from evil, both purgeth his heart by humiliation, and redresseth his way by reformation. But the fool rageth and is careless, a sinful person scorneth when he is reproved, and presumeth of impunity and freedom from all perils.

They which are in greatest safety, are farthest from carnal [Doct.] security.

The godly have not so many sins as the wicked, and yet they feel them more, and fear them more, and flee from them faster. And the wicked have not more valor then the godly, nor so much freedom from punishments, and yet go beyond them in audaciousness and fleshly confidence.

When David was dealt with by Nathan, he confessed his fault, he craved pardon, he set his heart to seek help from heaven, against his sin: but when Ahab was spoken to by Micaiah, he persecuted the Prophet, he proceeded in his purpose, he promised himself a safe return from his voyage. And Amaziah also scorned, and threatened the messenger that was sent to him from God, 2. Chron. 25. 16. Josiah hearing the law of the Lord read by Saphan, in regard of the threats therein contained, did rent his clothes in grief and fear: but Jehoiakim hearing the words of God read by Baruch, in regard of the curses there denounced, did tear the book, and burn it in wrath and fury.

First, the one sort have faith, seeing God in his word & ways, [Reasons. 1] and therefore tremble at his rebukes, and follow his direction: and the other are full of infidelity, looking only with a carnal eye, and therefore despise his threatenings, and contemn his counsels.

Secondly, the one sort are of an humble spirit, and that always [ 2] maketh the heart tender and tractable: and the other of an high min • , and that maketh it hard and obstinate.

Thirdly, the one sort are provident for themselves, and therefore do heedfully prevent all perils that may befall them: and the [ 3] other negligent of their own safety, and therefore shun no mischief before they feel it. And so he saith in another Chapter: A prudent man seeth the plague, and hideth himself: but the foolish go on still, and are punished.

Consolation to them that attain to this holy fear, though they [Use. 1] could not keep themselves withou • fault: that dare not persist still in their sins, though they were too venturous to fall into them at all. It was their great folly to defile their souls by committing of them, but it is their excellent wisdom to purge themselves by humiliation for them. And albeit they had cause of fear and sorrow in respect of the danger that ensueth upon the practice of evil, yet they have reason to take courage, and comfort in regard of the pardon that followeth after the being of evil.

Confutation of them that take security for magnanimity, and [ 2] want of fear for greatness of faith: they count it vnmanly to have dread, and a strong trust in God to doubt of no perils. But be it known unto them that David was nothing their inferior in valiantness of heart, and yet his heart was tender, and fearful of sin. It is to be observed continually that none are so bold in wicked attempts, as they which are most base minded. Who are so venturous to oppose themselves against God, impiously to defraud him of his glory, as they whose courage will not serve them to encounter with their equal in a just cause, for mainteynance of their own right? Who are so fierce and violent, like Lions to oppress their inferiors, as they which are as submiss as spaniels, to fawn upon their superiors? And in making presumption and carelessness a part of strong faith they are strangely deluded, for faith is the work of God's holy spirit, and is founded wholly on the truth of his word: but the devil is the damme of presumption, and it hopeth that the word is false, so that nothing in the world doth more manifest their infidelity. If that be faith, what wicked man is without faith? If that be faith, the curse of God is due to faith, and faith will bring men to destruction.

HE that is hasty to anger ) is suddenly moved to distempered passions, before he hath advisedly examined the cause of offense, committeth folly, breaketh out into some absurdity or injustice by word or deed: and he that plotteth mischief, which dissembling his displeasure, intendeth revenge, & setteth his thoughts on work how to effect it, is hated, is abhorred of God, and detested by those that find out his malicious practices.

They which are given to wrath, do bring a blemish upon [Doct. 1] themselves. See Chap. 12. v. 16.

He that plotteth mischief; &c ) They which are malicious and [Doct. 2] hurtful, are commonly very odious and hateful.

Doeg was delighted in doing of harm, and thereto applied his heart, and tongue, and all his power, and therefore all good men were as glad of his downfall, and rejoiced at his destruction. Behold, say they, the man that took not God for his strength, but trusted to the multitude of his riches, and put his strength in his malice. See chap. 11. v. 10. in the first doctrine amplified by the contrary, and the second use of it.

THe foolish such as will learn no wisdom, nor practice any goodness inherit folly, shame and other punishments are due unto them for their ignorance and sinf • lnes, and shall in time also light upon them. But the prudent are cro • ned with knowledge, such as are discreet and godly wise shall receive the glorious fruit of their understanding and obedience. For by being crowned is meant commonly in the scriptures honor and dignity, and for the certainty of the reward on both sides, he speaketh of that which is to come, as if it were presently performed.

A wicked man hath no certain state in anything but in shame [Doct. 1] and misery.

That is their inheritance, and that remaineth for them, & that they shall surely possess when they come to their years.

Many things they have in the mean time, as strength, and titles, and profits, & pleasures, but they have them only, & own them not, nor shall be able long to hold them.

When Nebuchadnezzar was heaping up all these to gether, the Holy ghost derided his sottishnes, and caused a tanting proverb to be taken up against him, saying, Ho, he that increaseth that which is not his? How long? And he that ladeth himself with thick clay? Indeed he did also increase that which was his, as ignominy to himself and ruin of his family, and torment for the time to come, but that was done against his will, and without any purpose of having.

First they are borne to this wretched estate, as being the children [Reasons. 1] of wrath by nature, and therefore in that respect it is their inheritance descended upon them.

Secondly, they have strengthened their title, and procured a [ 2] more full confirmation of that their state by rebellion against God, and contempt of his word, whereby it cometh to pass that all the curses of the law are due unto them.

Thirdly, they have no right in Jesus Christ, without whom, no [ 3] man hath right in anything, saving in God's wrath, and his own destruction.

Terror for sinful men which hope to be made happy by their [Use. 1] folly and not miserable: which presume of perpetual prosperity by their wicked courses, and look not for a downfall. They dream that lands, and goods, and honors and pleasures are settled upon them and theirs by an eternal Intayle, and never think that confusion is their inheritance and patrimony. But the Lord who is to render them their due, hath caused their coppy to be published to all the world, that in his court-roles of judgment their right is recorded, which they have no more power to pass away or to pass from, than an infant hath to alienate his heritage. It is better to be an inhabitant, even a tennant at will in a smoky cottage, or a prisoner perpetually in a dungeon, how loathsome soever, then to be heir of such an estate. And why then will they not be persuaded, while time yet serveth, to alter their hearts and behavior, that their condition may also be changed? Folly seemeth their friend, and flattereth now, but folly will prove to be their foe, and torment them hereafter. If they would yet hearken unto wisdom, wisdom would undoubtedly be helpful unto them, and turn their villeinage into the best kind of free hold, and their hellish servitude into the glorious liberty of God's own children.

But the prudent are crowned &c. Everyone that hath godly [Doct. 2] wisdom is sure to attain unto true honor.

Which hath been already shown partly in the tenth chapter. v. 7. • pon these words, The memorial of the just shall be blessed, & partly in the twelfth. v. 8. where it is said that A man shall be commended for his wisdom.

THe evil shall bow before the good ) sinful persons shall be depressed, and brought down, and godly men exhalted, & raised up: they shall crouch in token of submissiō, & these shall have obeisance done to them in token of honor. And the wicked at the righteous, the meaning is, that good men shall not only be greater than the evil, but such as the evil must be driven to seek unto for help and favor, as suitors use to wait at the gates of a great personage, till either he come forth, or they be let in, and admitted to his presence.

Godliness is no cause of contempt and objection. [Doct.]

Jt may not be denied but that many goodmen are in low place, and for their goodness oppressed of the wicked, but it is sometimes, because they have faults withal, for the which the Lord doth humble them, though their enemies envy their graces: and sometimes, because they have not strength enough to bear their prosperity, with such love to their brethren, and humility in them selves, as is needful: and always because their poverty and sufferings are a foundation low laid for an hie building of glory. So that howsoever ungodly men take occasion by religion to persecute the righteous, yet it cannot be truly said, that religion doth cause the righteous to be cast down, or the sinners to be set up. The promise which God maketh to his people in Deuteronomy rūneth in this manner: The Lord shall make thee the head and not the tail, and thou shalt be above only, and not beneath, if thou obei • the commandments of the Lord thy God, which I command thee this day, to keep, and to do them. And thus much doth David acknowledge to be verfied to himself, the Lord performed this good promise unto him: Thou hast, saith he, delivered me from the contentions of the people: thou hast made me the head of the heathen: a people whom I knew not, doth serve me. As soon as they hear they obey me, strangers be in subjection to me.

First, there are manifold occasions whereby ungodly men are often brought to be so submiss to the servants of the Lord, as in [Reasons. 1] respect of the authority and greatness which diverse are advanced unto, as all the Egyptians bowed to Joseph, and all the Persians to Mordecai, and because distresses make many to seek help and counsel at their hands, whom formerly they have maligned and hated, as wicked Jehoram, at Elisha, Balshazzar, at Daniel, & proud Pharaoh sundry times at Moses.

Secondly, if godliness were a cause of contempt and vileness, [ 2] thē as the godly were more multiplied, so they would be more contemptible ēvile, and the whole body of them would be basest of all, whereas the contrary is evidently to be seen, fithence the Church is the most glorious company that ever was, o • shall be in the world. There is no state, nor kingdom, nor empire, that hath been or can be comparable to it. And to this purpose hear what the holy spirit of God testifieth of her in the songs of Solomon: There are threescore Queens, and fourescou •• Concubines, & of the damsels without number. But my done is alone, my undefiled are she is the only daughter of her mother, and she is deer to her that bare her: the daughters have seen, and counted her blessed: even the Queens and the concubines, and they have praised her, Who is she that looketh forth as the morning, fair as the moon, pure as the sun, terrible as an army with banners?

How many nobles, how many princes, how many kings, how many nations do yield obedience unto the Church? Yea the very wicked also & evil men do bow before her though they love her not, yet they pretend love, and hypocritically make femblance of reverence to her: their mouth giveth her testimony, & with their lips they would make mē believe that they have her in estimatiō. Evē the very Atheists thenselves scarce dare grow so andacious, as to profess that they are none of God's people, nor menbers of the Church. And that did David use as an argument of his greatness, & predominatiō over his enemies, that strangers did feinedly subject themselves unto him.

Thirdly, if piety and religion did make men abject & despised [ 3] then as their grace did grow, their credit would decrease, & the riper they waxed in goodness, the deeper they would sink into baseness: & perfect holiness would bring thē to a perfectiō of ignominy: which who seeth not to be otherwise? Especially at the end of the world, whē the saints shall be replenished with the fullness of grace, shall they not be beautified with the brightness of glory; and have power committed unto them to be judges of all the reprobates, both of men and Angels?

Confutation of that error which is in the mouths of monie [Use. 1] and the minds of more, that he which will be religious, must needs be contemp •• ble, and the way to become great is to grow sinful and godless. Flesh and blood Indeed, would have it so, and therefore fleshly men imagine it to be so: they carry an envious heart against the righteous, and therefore be grieved that the righteous should either rise or stand: but he that setteth up & establisheth, and he that casteth down and depresseth, declareth his purpose (which his power also accomplisheth (that his servants shall be made honorable with preferment, and his enemies made vnderlines with debasemen • : Daniel's faithfulness did never bring him to reproach, nor his adversaries falsehood did ever win them credit. Mordecai could not be kept down, because he was a godly Jew, nor Haman could not be held up, because he was an impious Amalekite. Read through the whole book of the Scriptures, & it will appear that of all the kings (they which were most holy and zealous for the worship of God,) did always best prosper in their own estate. That which is spoken in the Psalm concerning the happiness of them that fear God, will infallibly be verified of everyone of them in due season: His horn shall be exhalted with glory. The wicked shall see it, and be angry, he shall gnash with his teeth, and consume a vaie: the desire of the wickedsh all perish.

Admonition to ungodly persons that they be not too fierce & violent [ 2] against their poor brerhren when they have a superiority over them: their course will come in time to be their inferiors, and to stand under their sentence, and to fall under their hands, and to lie under their feet, and therefore let them not be extremely rigorous to them, least their measure be returned to themselves. If Joseph's brethrē had as much believed his dreams that they should come and bow to him, as they euuied him for them, they would have used him with more mildness. If Shimei had thought that David would have recovered again the crown and kingdom, and soueraignety over him, he would have spared his cursed speeches against him,

THe poor, he that is fallen into poverty, or disgrace with great personages, is hated of his neighbor, they that dwell by him, and his kinsfolks, and old acquaintance, and such as were wont to be familiar with him, being yet but carnal men, will altar their countenance and behavior towards him, and pick quarrels against him, and take any occasion to alienate themselves from him. But the friends of the rich are many, diverse fawn on the wealthy, and flatter them, and make a fair show of love & good will, when as notwithstanding they bear no such affection to them in their hearts.

The friendship of fleshly men is grounded on the state of them [Doct.] whom they show kindness unto, and not on their graces.

Be they never so religious and godly, & yet wanting wealth and countenance, they contemn them as abjects: be they never so, impious & profane, and yet having titches and dignity, they admire them as Angels. While Job was in prosperity and held the weapon of authority in his hand, everyone respected him, a chair was set for him in the street to rest him by the way, well was he that could do any good office to show how much he honored Job but when his goods were gone, & his bowstring was cut, as he saith, no man regarded him, his seruents, his hādmaids, yea even his own wife despised him. He had experience of this point, and therefore it shall not be amiss to let him speak to it, and declare what befell him. My neighbors saith he hath forsaken me, and my familiars have forgotten me. They that dwell in mine house, and my maids took me for a stranger in their • ight: I called my servant, but he would not answer, though I prayed him with my mouth. My breath was strange unto my wife though I pra • ed her for the children sake of my body. The wicked despised me & when I rose they spake against me. All my secret friends also abhorred me, and they whom I loved are turned against me.

Neither was it Job's case alone, nor belonging only to that time, but the like usage hath been found, and is to be expected of everyone that falleth into misery at all times. For the Holye ghost which best knoweth all customs which men have used heertofore, and what is now in practice presently, and what will surely come to pass hereafter, doth testify that all the brethren of the poor do hate him how much more will his friends depart far from him? Though he be instant with words, yet they will not.

First, they look to their credit herein, esteeming it an honor [Reasons. 1] to be in league with them that are of eminent place, and good ability, and a disgrace to be sociable with them that are little se • by. Secondly, they have also an eye to their commodity, knowing that mighty men and wealthy, may greatly pleasure them if they be their friends, or much endomage them if they be their adversaries, and so for their own sakes will be linked to them in kindness. And therefore it is said, that riches gather many friends. The person of the rich man is not so much regarded as his wealth, nor would be at all, were it not for his wealth: for that is it which getteth so many men's good wills. And on the other side they fear that if they should give countenance to their needy neighbors or kinsmen, or old companions, they would press too heavy upon them by begging, or borrowing, or coming oft to their table, or expecting help from them, and so grow burdenous unto them.

Instruction. 1. If we fall into afflictions, that we seek not to [Use.] carnal friends for succor, for they will rather add to our burden by testimonies of hatred than minister comfort by the fruits of their love. They will be so far from relieving us by showing mercy and compassion, as that they will more grieve us with their strange behavior and unkindness. And therefore the Lord himself giveth this precept: Enter not into thy brothers house in the date of thy calamity: for a neighbor that is near, is better than a brother that is far off. He that is further off in nature and blood, may be much more near in faithfulness and love. 2. To depend vpō the Lord who rejecteth not his people for their poverty and crosses, but pitieth them the more for their afflictions: and though all men should cast them off in their misery and troubles, yet he will not forsake them, as David's case doth witness. When my father and mother, saith he, forsook me, the Lord gathered me up. 3. To associate our selves with godly men, for they will prove our surest friends. Vicinity and neighborhood will fail, and alliance and kindred will fail, but grace and religion will never fail. If we adjoin our selves unto them for their virtue and goodness, they will not separate themselves from us for our calamities and trouble. Ruth was no less kind to Naomie, when she went away empty, than when she came thither full: and Jonathan was as faithful to David, when Saul sought to slay him, as when he made him his Son in law, and shown best countenance to him.

THis verse dependeth on the former, wherein was declared the property of fleshly men, which will despise their friends and neighbors in their necessity, and here is set down their state & condition which show such unfaithfulness, that he which doth despise his neighbor when he is poor and distressed, shall be a sinner, that is, shall be charged with sin, and convicted of it, and plagued for it. The same word is so taken in the book of Kings, where Bathsheba telleth David how needful it was for him to appoint his successor before his death. Else, saith he, when my Lord the King shall sleep with his father, I and my Son Solomon shall be sinners, that is, shall be counted as guilty persons, and punished as offenders. Now this is illustrated by the contrary, the great reward which they shall receive that pity poor men in their afflictions, and seek to relieve and succor them in word, deed, and countenance: they are pronounced blessed, such as shall abundantly partake of God's favors and mercies.

It is not safe to despise poor Christians in their adversity. As God [Doct. 2] will take vēngeāce of the violence that they suffer & punish their oppressors, so he will not pass by the despite that is done to thē, nor bear with such as contemn them. And hereof let the Moabites be an example, whom the Lord most grievously plagued for this sin as the principal cause of their destruction. Moab saith Jeremiah, shall wallow in his vomit, and he shall also be in derision. For didst thou not deride Jsraell, as though he had hin found among thieves? for when thou speakest of him thou art moved.

First, they add affliction to the afflicted, and make their burden [Reasons. 1] more heavy which were sore pressed with other crosses and troubles before. For nothing is more grievous to man's nature, nor pierceth his heart deepelier, than to see himself despised. It was not the least of their fufferinges which our Savior endured, the Scriptures foretelling of it, and numbering it among his grievous calamities. J am a worm and not a man a shame of men, and the contempt of the people. All they that see me have me • in derision they make a mowe and nod the head at me, And the Church also in the Psalms doth complain of the bitterness thereof, and vehemently craveth help at God's hand against it. Have mercy upon us, O Lord, have mercy upon us: for we have suffered too much contempt. Our soul is filled too full of the mocking of the wealthy, and of the despitefulnes of the proud.

Secondly, they thwart and contrary God's word, and nature, [ 2] and ways: for he is most pitiful to them that be in tribulation, & so requireth all others to show themselves. His poor servants are as precious to him, as those of the greatest countenance in the world. And for that cause Saint Iawes so sharply reproveth the partiality which is used in preferring the gold rings and gay garments of the rich with the disgrace and contempt of the poor. Hath not God, saith the Apostle, chosen the poor of this world that they should be rich in faith, and heirs of the kingdom, which he promised to them that love him? But ye have despised the poor. &c. Though a Parent himself will sometimes give correction to his dearest children, yet he will no: take it well that every servant, and kittchin boy should therefore laugh at them, or think the more basely of them.

Thirdly, the contempt and reproach which is offered to the [ 3] people & servants of God in their calamities, the Lord doth take as offered to himself, & therefore it is said that He which mocketh the poor, reproacheth him that made him & he that rejoiceth at his adversity shall not be unpunished.

The uses see in the eleventh chapter, and 12, ver. inferred upon these words: He that despiseth his mighbor is destitute of wisdom.

But he &c. He taketh a good way for his own happiness, that [Doct. 2] is pitiful to other men in their miseries.

The point hath been handled in the eleventh chapter. ver. 17. where it is said, that he which is merciful rewardeth his own soul:

THe question is not moved here in way of doubting, as though it were uncertain whether they that study to do evil should speed evil or not, but of assurance that they shall certainly fail of their hope & expectation. And therefore the interrogation is put for a cōfident asseveration of that which is affirmed, that, never any wicked mā could obtain his hope to his sul contentmēt in has sinful devises. Either he cometh too short of that which he concludeth to do, or misseth of that happiness which he looked for in his exploits, or falleth into those troubles which he never stood in fear of. But to thē that think on good things, which set their minds to meditate of performing good services to God and his people, in the best manner, to them shall be mercy and truth, the mercy of God shall be manifested by the multitude of his blessings upon them, and his truth declared by, fulfilling of his promises to them.

No men are so much defeated of their purposes as they which most apply their harts to mischief. [Doct 2]

They look for the best success, and meet with the worst: they hope to find great happiness in their enterprices, and are miserably vexed with great repulses. The Lord seeth all their dangerous plotting how they are continually undermining the scate of his servants, and therefore by a watchful providence doth coūtermine their practices. Jt hath been already shown in the 12 chapter, that deceit cometh to the hearts of them that imagine evil, and there this matter hath been more largely prosecuted.

IN all labor, ) in every honest vocation wherein a man shall diligently and faithfully employ himself, there is abundance, a competent measure of provision to be found for his own maintenance, and a surplussage to bestow on other good uses. But the talk of the l • ppes only, bare and vain words, when a man will labor with his tongue, and let the rest of his members be idle: when the mouth shall be ready to discourse of his business, but the hands be negligent to perform it; when words alone shall be used in steed of works, that bringeth only want, filleth him with need and poverty.

No man's thriving consisteth so much in the gainefulnes of his [Doct.] trade, as in his faithfulness and diligence in it. Let the fūction be never so commodious and profitable, yet it will yield little benefit to them that are remiss and slothful therein: and let the work be never so mean and little set by, yet it will requite their travels with sufficiency that apply themselves constantly to be industrious in it. Many rich merchants fall, and grow to be bankerupts, and many poor servants rise, nd grow to be wealthy When it is said, Blessed is everyone that feareth the Lord & walketh in his ways. In eating the labors of thine hands thou shalt be blessed, and it shall be well with thee. There is not a limitation, that if they have good livings, or great stocks, or gainful trades and occupations, they shall be so happy, and not otherwise: for that were to restrain the largeness of God's liberality, and all sufficiency, and make him a respecter of persons in his promises, and mercies.

The blessing of God is that which maketh rich, and it is not appropriated to such sciences as men like best of, and hope to [Reasons. 1] get most by, but belongeth to everyone that is faithful in any honest calling.

Secondly they that painfully and conscionably employ themselves in any vocation, how base & contemptible soever it seem [ 2] to be, are in the Lord's work, and him they serve, as the Apostle speaketh even of bondmen, and is it possible that his workmen shall work without wages or sufficient allowance? He reproveth those men which neglect to give to the hireling his recompense for his travel, or fail in due time to discharge it, and shall we think then that he will be careless of his own servants himself? Jt appeareth by the parable that many receive much more at his hands than either he promiseth, or they look for, but none hath less wages from him than his work cometh to.

Encouragement to those of low places, to labor cheerfully in [Use. 1] their several services, sithence they have God's word for their security, that they shall not be unprovided of so much as is expedient for them. If he say once that in all labor there shall be abundance, they shall never have cause to contradict him, and say, we labor hard & faithfully, and yet live in penury.

Reproof of them which in the decay of their state & extremities [ 2] where into they fall, exclaim upon their occupations, but never recount their sluggishness in them: there is no good to be done they say in their trade, but they consider not what evil their idleness hath done to their trade. Are there none others that dealing in the same trades which they so much cōplain of, do yet thrive in the same? If they do, it appeareth plainly that their want groweth, rather from their own vnthristines, for want of managing their affairs in due manner, than from the calling, whereby good husbands do well provide for themselves and their households.

Terror for jesters, and stage players, and others of like lewd [ 3] and sinful demeanoure, whose whole work consisteth in talking, and talking vainelie, and talking hurtfully, and drawing others to misspend their time in hearing of their vain and hurtful talk. Beggary is appointed for their wages, and beggary shall duelye be paid unto them, and beggary they may surely look for; and if they receive it not presently in hand, it will be doubled with interest at the last. Or if it should never be performed at all in that kind, it will certainly be recompensed with some other punishment, that shall more than countervail it. And let it not be objected here, that the minister also dealeth only with his tongue, though a principal parte of his function be exercised in speech: for it is an holy work, and a fruitful work, and a work which God calleth him to, and assisteth him in, to speak to his people. But he must also watch over his flock, and study to make provision for them, if he will show himself a faithful minister of God. If he be negligent in that duty, howsoever he be not laden with poverty, he will be empty of knowledge and comfort, and pressed with the burden of an evil conscience.

THey which have wealth with godly wisdom, are made the more honorable by it for their credit: for so much the word crown doth often import in the Scriptures. And though sinful fools have never so great abundance of riches, they nothing avail them against their foolishness. They be as ignorant and more wicked than if they possessed nothing: their lewdness is not made the less grievous and damnable by their great substance: and their absurdities be more seen, & noted to their shame, than if they lived in a poor estate, and obscurely.

When the heart of a man is beautified with grace, his outward [Doct.] preeminences be ornaments to him.

Some in the Scriptures be commended for their strength and valiantness, as David's worthies: some for their understanding & wisdom as Chusai, and Daniel, some for their authority and promotion, as Joseph and Mordecai: some for their wealth and substance, as Job and Abraham: and some for all these, as David and Solomon.

First, to godly men they testify the love and kindness of the [Reason. 1] Lord towards them, as Job saith, that the light of God's countenance shined upon his head; and by his light he walked through the darkness, in the days of his great prosperity.

Secondly, they glorify God, and adorn religion, and get true [ 2] praise to themselves by the good usage of those things which they possess.

Instruction for wise men to be thankful to God when he dealeth [Use.] so bountifully with them as to add earthly blessings to his heavenly graces. When wisdom bestoweth riches and glory, though she bring them in her left hand, it is a gift of greater value than if the mightiest monarch in the world should give the greatest treasure in the world with his right hand. If a man be inritched by virtue and godliness which hath the promise of this life present, and of that which is to come; If God give him power to get substance to establish his covenant with him, there is just cause why he should conceive comfort in his own soul in regard of the Lord's loving favor towards him: but more equal it is that he should return praise to God's name, who hath so multiplied his mercies upon him.

Reproof of those which seek to disgrace the godly so much [ 2] the more if they be blessed with riches: when nothing else can be charged upon them to their reproach, they pick quarrels against their goods to deprave them therewith: as though it were impossible for any to be wealthy, unless he be also unjust and worldly. But our Savior telleth the cause of this grudging (though the drift of the parable tend to another purpose) namely, their eye is evil, because he is good, and they think that he giveth too much wages to his servants, and too short allowance to them.

Confutation of their folly that think riches, and other outward [ 3] things to suffice for their credit, though they be utterly empty of all heavenly understanding. The miser which Christ speaketh of in the Gospel, had abundance of wealth and substance, and yet no honor: for God called him by his right name, fool, and by that shall he be known to the end of the world, and then be evidently seen to be such a one. Herod had dignity and power, and wit, and eloquence, and pomp, and fleshly glory, and yet what is written of him, or spoken of him which doeth not continue the memorial of his miserable and wretched estate?

A Faithful witness ) which both hath sure knowledge of that which he affirmeth, and an upright heart to do service to God, & good to his brethren by his testimony, delivereth souls, indeauoureth by declaring the truth, to help innocent men out of their troubles, and infamy where into they are fallen, or like to come, by unjust accusations or false surmises of them. For by souls in the Scriptures is often meant the persons of men. As Exod. 1. 5. All the souls that came out of the loins of Jacob, were seventy soul. But a deceitful one, a false witness, or crafty accuser forgeth lies, as sometimes▪ he perverteth the truth, and abuseth it to cross justice and true dealing, so if that will not be for his turn to effect his purpose, then he inuenteth a lie, and setteth a color upon it to destroy or molest his harmless neighbors. For here doth the holy ghost oppose the deceitefull to the faithful, and forging of lies, to delivering of souls, in regard of the effect that it worketh, because by that means many men are brought to danger and destruction. And as this is understood of the whole man, that a faithful witness will deliver him, so it is true concerning that part of man, the soul so properly called, that a faithful witness, either minister, or private person, according as opportunity serveth, will specially labor to deliver the heart from sin, by testifying the truth of God against it, and so preserve his brother from destruction. This is according to that which S James speaketh: Brethren if any of you hath erred from the truth, and some man hath converted him, let him know that he which hath converted the sinner from going astraye out of his way, shall save a soul from death, and shall hide a multitude of sins. On the other side, the false Prophets▪ and seducers of all men, are the most deceitful and dangerous, & do greatest mischief with their corrupt doctrine and pestilent errors. The sense of this verse is agreeable to the sixth verse of the twelfth chapter, where it is said, that the talking of the wicked▪ is to lie in wait for blood: but the mouth of the righteous will deliver them. There it was observed, and here it is confirmed that wicked men mixe their cruelty with craft and falsehood. For they lie in wait for blood, & they are deceitful, and forge lies. And that a good man will have a good word ready to help them that are oppressed. For the mouth of the righteous will deliver them, and a faithful witness will deliver souls.

IN the fear of the Lord ) in soundness of religion, and true godliness, there is assurance of strength, certainty of defense both for soul and body. And he will be a refuge for his children. This is added to the former clause, as a reason for confirmation of it▪ Godly men must needs be in good safety, because they be God's children, whom he in Christ hath begotten to himself by the immortal seed of the world, and he doth perpetually protect all his sons and daughters.

No men are in so good safety as they which are religious and [Doct.] godly. See chapter the ninth, verse the first, doctrine the third concerning the pillars which wisdom hath hewn out for their preservation which come to her banquet.

AS religion was commended in the former verse to be forcible for the defense of them that embrace it, so in this it is declared to be comfortable to them, and profitable, as appeareth by the similitude of a wellspring, whereof there was great use in those hot countries for the refreshing of men & cattle that were thirsty, and the moystning of the earth, to make it the more fruitful. And therefore it was given for a principal praise to the land of Canaan, that it was a good Land, in the which were rivers of water, and fountains, &c. And A • hsah the daughter of Caleb made a request to her Father to give her a blessing, that is, to do her a special favor: which was, that as he had bestowed upon her a dry coast, a barren field, so he would also give her springes of water, a more fertile piece of ground, which he accordingly yielded unto her. And it is called a Welspring of life, both for the constant fullness of it, as never failing, as also in respect of the gracious effects thereof, because that blessedness in this life, and eternal life in the world to come, doth abundantly proceed from it. To avoid the snares of death, that is, it both giveth men instructions and worketh in them a care to fly from sin, whereby they would be otherwise entangled to destruction. The same words are in the thirteenth chapter v. 14. Where they have been already expounded.

IN the multitude of the people ) when the number of the subjects are increased, & prosper, it is both for the glory & safety of the prince. And through want of people, when they are few & feeble, cometh the destruction of the Prince, he is exposed to perrils, as wanting power to defend his state & territories, and to contempt also, contrary to the honor before mentioned.

That which is good for the state of the common wealth, is best [Doct.] for the prince.

That it is a benefit and blessing for a nation to abound with a multitude of people it appeareth by many testimonies of scripture, especially by that prayer which Moses maketh for Israel in the book of Deuteronomy, saying, The Lord your God hath multiplied you: and hehold ye are this day as the stars of heaven in number. The Lord God of your fathers make you a thousand times so many mo as ye are, and bless you, as he hath promised you. Now in this our text we see that it is honorable and necessary for the ruler to have his dominions well peopled. Jt was one of the ornaments wherewith the Lord adorned Solomon's government that his kingdom was filled with people and plenty. For so it is said, that Judah and Israel were many as the sand of the sea in number, eating drinking and making merry. And it was one of the greatest blessings wherewith the faithfulness and obedience of Jehoshaphat was rewarded, that there was such an increase of men under him, that he could choose out eleven hundredth & threescoure thousand of the most valiant of them, to be trained soldiers in a readiness, and that without any difficulty or inconvenience to the country. And who knoweth not that the Scriptures do celebrate and set forth the glory of Christ his kingdom by the innumerable company of the believers that are, & shall be subject unto him?

First, the increase and prosperous estate of the people doth witness [Reasons.] the clemency and justice, and wisdom of the ruler in his government, as the welfare of the sheep doth justify the skill & care of the shepherd. We may remember how Jacob doeth approve his faithfulness to Laban, Thou knowest what service I have done thee, and in what taking thy cattle hath been under me. For the little that thou hadst before I came is increased into a multitude. and the Lord hath blessed thee by my coming. And contrary, one of the kings of Judah, at the time of the captivity was upbraided with this, that coming to the crown he found so many subjects, and now through his fault the land was so spoiled of the inhabitants. Where saith the Lord to him, is the flock that was given thee, even the flock of thy beauty? meaning these people whose multitude should have been for his honor. [ 2]

Secondly, though as the prophet saith, a king be not saved by an army yet by God's blessing the increase of men, and number of warriors is made a strength to the king and kingdom: without which Nauies and Holdes, and Artillery, or any kind of munition, will be to no purpose.

Thirdly, they serve for his profit, that his treasury may be [ 3] filled, and his revenues increased, and his state maintained, and all public charges the better defraied by the labor and industry of many. For certain it is that the more hands are working, the more wealth is gotten: and equal it is that the wealthier the land groweth, the larger should be the princes portion.

This may be a motive to put princes and great potentates [Use. 1] in mind not only themselves to exercise lenity and mildness towards their subjects, but likewise as good pastors to preserve their people from the cruelty and violence of others. For if they suffer foxes, and wolves, and wild beasts, and woory-sheep's to make havoc of their flocks at their pleasure, it cannot be but that a divination of them will follow upon it, and hurt to their own state by the paucity of their people. That made Job so pitiful to the poor oppressed, and so severe to the violent oppressors: and therefore came so great a blessing on Job's government, & so great comfort to his heart, and so great prosperity to his estate, and so great honor to his estate, and so grear reverence to his person, and so great honor to his name, and so great blessedness to his soul and body forever. I was, saith he, a father unto the poor, & when I knew not the cause, I sought it out diligently. I brake the jaws of the unrighteous man, and pluck • e the pray out of his teeth. Neither doth the Scripture purpose the example of Job only for magistrates to imitate, although it may well beseem them all to tread in his steps, but Job's better and master, even Jesus Christ the Lord of Lord's, and king of kings, is set forth for a pattern for Solomon himself, and every other good ruler to follow, He shall judge the poor of the people, he shall save the children of the needy, and subdue the oppressor. And therefore in his days shall the righteous flourish, and abundance of peace shall be so long as the moon endureth.

Reproof of those hurtful and inhumane creatures, those spoilers [ 2] of their brethren, which so greed • lie affect the depopulation of towns, and desolation of the country, whereby they are become very pernicious, and noisome both to Prince and people. And yet is their headinesse no way tolerable, which without all authority, and against authority, intrude themselves into the magistrates place, to be reformer of those abuses which the author of authority appointeth him to repress. God hath put the sword into the kings hand to punish offenders: he is ordained to be a buckler for the defense of his subjects: it belongeth to him to redress the things that are amiss among his people: & none is so much damnified by such public misdemeanors, as he. How dareth then the heel, or sole of the foot, to usurp to it self the office of the head? or what imboldeneth the little toe to undertake the work of the hand? Or whence have private persons their warrant to deal in those affairs, which are peculiarly assigned to God's own deputy?

HE that is slow to wrath ) which is able to master the rage of his affections so, as that he will not he care • ed away to distemper, contrary to the rules of lawful anger, is of great wisdom hath received from above in his heart that pure, peaceable, and gentle wisdom which Saint James speaketh of, and doth also declare the same by his long susterance and patient forbearance, when by indignities and wrongs he is provoked. But he that is of an hasty mind, being rashly moved to passion without due cause of displeasure, or immoderately offended, when the fault deserveth not so much anger, exalteth folly, doth openly commit it as though he would lift it up, that all men might see it. See chapter 12, 16. where this point hath been entreated of.

A Sound heart ) that is, a tender, kind, and compassionate heart toward them that be in afflictions, with a desire to relieve and succor them: for the word signifieth an healing heart, such a one as wisheth well to them, and studieth how it may best comfort them, so free it is from evil will, and despite, and grudging at other men's good estate▪ is the life of the flesh, bringeth health and soundness to the whole man that hath it. But ennie is the rotting of the bones, it is painful to the mind, and hurtful to the body, and will quickly consume a man, and bring him to his end, as the diseases which lie in the bones, and eat up the marrowe.

No man liveth so cheerful a life, as he which is mercifully [Doct. 1] affected.

His happiness is not detained from him until he come to heaven, but he hath some fruition thereof whiles he liveth on earth: neither doeth it consist alone in the joy of his soul, but is very effectual for the health of his body. And therefore David declareth the felicity of such men, when he pronounceth everyone blessed that wisely considereth of the poor.

First▪ it is a means to procure plenty, or at least competent [Reasons. 1] store of good things for this present life, together with the comfortable use of the same.

Secondly in their adversities, it is commonly seen that their [ 2] measure is repaid them which they have meted to others: for God doth usually send them comforters, which will declare a fellow feeling with them of their afflictions, and pray for them, and direct them by counsel, and relieve them with help, and speak to their harts comfortably: or if men fail them, yet God will not, and the testimony of their own compassion to others shall not, as Job well found: and so they are assured of supportance in their tribulations, and deliverance out of them. And so much is meant in the Psalm, when it is said, that unto the righteous ariseth light in darkness, he is merciful and full of compassion and righteous.

Thirdly, they never want matter of joy and gladness so long [ 3] as they see any of God's servants and people grow in grace, and prosper in their outward estate, and such as be in distress, relieved by others, though themselves could not help them, and whosoever is thus affected, shall seldom be distitute of all cause of rejoicing. This way tendeth the promise that is made to every of though • e which unfeignedly fear the Lord, in the hundredth and eight and twentieth Psalm. The Lord out of Zion shall bless thee, and thou shalt see the wealth of Jerusalem all the days of thy life.

Instruction to use this holy physic of mercy towards our [Use.] poor brethren, as a preservation to our selves, to keep us from afflictions (or if it be wholesome for our souls) to comfort us in them. If we must needs drink the portion thereof, it is a tried medicine that never missed to work lively in any that ever received it. And this may encourage everyone to seek for it, because no man's condition doth disa •• e him of obtaining of it. who is so poor as that he should be hindered thereby from being pitiful? The mean • st may be touched with as much compassion as the mightiest, & as well rewarded for it: and he that can do least in deed to succor his distressed brother, may sometimes prevail most in word to comfort him.

But every &c. Whosoever hath an envious heart, doth live in [Doct. 2] continual torments.

Even the very body and outward man is plagued therewith, as it is made the more healthful and strong by love and compassion: but especially the griefs and gripings of the mind and inward parts are many, and marvelous bitter, as Cain's case declareth.

First, he can never be without vexation, so long as his desires [Reasons. 1] be unsatisfied, and yet all envious persons have always insatiable desires.

Secondly, how much soever he hath of wealth or promotion, [ 2] it doth him no good if another have more, or as much, Saul could have been as well content to have lost the victory, as to have David preferred before him for the achieving of it, though himself had as much praise as his prowess deserved. The spiteful man thinketh himself decaying, whiles those whom he maligneth do prosper: and his neighbors rising, is little less grievous than his own fall. No ulcer, or stone, or strangury is more painful to him, than to fee others to go before him, or to keep pace with him, or to follow fast after him.

Reproof of their folly, which choose a tedious and unhappy [Use.] life, and study to make themselves miserable, by repining at the good estate of their brethren. And the more biting will their grief and anguish be, if Cain-like they fret at the grace and comfortable condition of the godly, who shall never fail of the comfort of God's favor and blessing. We would deem him in a wretched case, that should be taken with a dolorous disease that were neither curable nor mitigable while the Sun shined: for he could no day be free from his fits from morning to evening. And is not God's kindness to his, more certain than the sun-shine? And will not his goodness more constantly continue with them both day and night forever? And are not their pangues then exceeding painful and endless, that can never be without torment by means of their indignation, until the Lord be without mercy towards his people. Jt is an infallible & everlasting verity which the Prophet testifieth, that the horn of the righteous shall be exhalted with glory, the wicked shall see it & be angry he shall gnash with his teeth, and consume away: the desire of the wicked shall perish.

Jnstruction to fence and fortify our selves against this dirall & [ 2] devilish envy, whereby so many men are so much annoyed, and tormented. All remedies are to be constantly used as well for the prevention, as the removal of it: as 1. to purge away pride and self-love from whence it sumeth, & to store our harts with humility & Christian charity, which will make us thankful for our own portions, & glad to see our brethren blessed in theirs. 2. To be well persuaded of God's holy administration in the destribution of his gifts, that he ordereth the matter with exquisite wisdom, & justice. For who can charge him with folly, that he bestoweth on anymore then is meet? or who can challenge him of unrighteousness, that he giveth unto them less than is due? 3. Not only to eye the blessings and comforts which our brethren enjoy, but to think of the troubles and sorrows which they also sustain, that so the consideration of one might stay us from grudging at the sight of the other. 4. To remember that the graces and good things of other Christians are for our benefit, as the strength and good estate of one member serveth for the use of another: and therefore in repining at their happiness, what do we else but malign our own welfare?

BY poor ) he meaneth not only such as live in want and penury but those which are under the burdē of any other afflictions and unable to defend themselves: and by oppression he understandeth all kind of hard dealing, whether it be by craft or force, or false accusations and slanders, or bitter and contumelious speeches to bring them into contempt or hatred: He that thus wrongeth any distressed person reproacheth him that made him, that is, the Lord who hath allotted to him that poor estate But he that showeth mercy to the poor, which doeth good, & ministereth comfort to them that are in misery, by helping the Lord's servants, declareth his love and estimation of the Lord their master. [Doct.]

All the wrong that is offered to the poor, the Lord doth take as done to himself.

Though in the sight of the world they seem forlorn persons, without any friends to take their sufferings to heart, and in appearance seeth nothing but safety in trampling upon them, yet God professeth his tender care so far towards them, as that he maketh their case his case: and their friends his friends, and reputeth them for his soes that declare themselves to be theirs. In another chapter not only they are charged with contempt of him, that practice mischief against them, or violently work them woe, and sorrow, but it is said, that he also which macketh the poor despiseth him that made him.

First his commandment is thereby violated and broken: for [Reasons. 1] in many places he strictly forbiddeth all, how great soever, to grieve the poor, and calleth upon everyone to be pitiful to thē. One place for this purpose may serve in sleed of many that may be brought for confirmation of the point. Zacharias telleth the people of his time, what duty the Lord required by the former prophets before the captivity, and what message was committed to him now, after their return, and that was, Execute ye true judgment, and show mercy and compassion, every man to his brother. And oppress not the widow, nor the fatherless, the stranger nor the poor.

Secondly, he hath undertaken to be their gordian & keeper, [ 2] and they are become his wards, and pupills, and therefore whosoever dealeth injuriously with them, doth deem God either to be so unfaithful that he regardeth not the safety of his charge, or so weak and feeble that he is not able to protect and defend them.

Thirdly, our text yieldeth a forcible reason, why they which oppress the poor do in like manner despise the Lord, because he is their creator: in respect of their persons they are the work of his hands: and in respect of their condition, they are also his handy work as Hannah fang, The Lord maketh poor, and maketh rich: he bringeth low, and exhalteth. So that if they wrong them as men, they misuse his creatures, which have their form and being from him: if as poor men, they disgrace his workmanship in shaping them such a state.

Terror for cruel mē, who use, as the prophet saith, to grind the faces [Use. 1] of the poor, and tread upon their heads: for they overmatch themselves infinitely, and bid battle to him that will crush them in pieces with his countenance. The less power they have to defend themselves, the more he exerciseth for their defense: the weaken they be, and more unable to resist their adversaries, the stronger he will show himself to be and more ready to destroy their adversaries. Men think it easiest to go over where the hedge is lowest, and most safe to press down them that are least friended, but they will wish in the end, that they had rather climbed over the tops of trees, and provoked those which have greatest potentates to take their parts. They shall find it their folly to contemn Salamons wise precepts, and it will turn to their pain that they cast themselves into such perilles. Rob not, faith he, the poor because he is poor, neither oppress the afflicted in judgment. For the Lord will defend their cause and spoil the soul of those that spoil them. And again in another place, he repeateth the same matter in other words, saying, Remooue not the ancient bounds, and enter not into the field of the fatherless. For he that redeemeth them is mighti • : he will defend their cause against thee. If it be then so dangerous to wrong men because they be poor, how perilous is it to persecute them because they be poor and godly? If for this cause oppressors be reputed despisers of God for that they lift up their hands against his pupils, how much more shall they be counted his enemies when they deal cruelly with his children? when they strike at the members of his body? when they attempt to scratch out his eyes? As Zacharias speakeh, He that toucheth you, toucheth the apple of his eye. If so severe a sentence shall be passed upon them at the last day that neglect to comfort and relieve him in his members, shall there not be a far more heavy punishment inflicted upon those which shall wound and spoil him therein?

Instruction to them that be poor and oppressed to contain thenselve; [ 2] from all impatiency. Is the Lord reproached by that which is done against thee? and is his word and work and government thereby despised? Then is the cause more his, than thine: and it belongeth to him to redress it with justice, and not to thee to stain it with distemper. Oh how men marie their own matters, when they will step into God's place, and sit down in his throne, and execute his office? Jt is an impotency that is in their hearts, when they can bear injuries no better, without revenging hands, or reviling tongues: and it is a great defect of faith, when they wait not till the Lord take off their burdens: and it is a needles dread wherewith they daūt thenselves, to think their case remediless. Doth the Scripture in vain, and to no purpose, or with no truth animate us against such grievances, when it saith, If in a country thou seest the oppression of the poor, & the defranding of judgment and justice, be not astonied at the matter: for he that is higher than the highest, regardeth, and there be higher than they. [ 3]

Consolation to the poor & afflicted, especially if they be the menbers of Christ, howsoever they are discountenanced of men, & rejected of the world, as refuses whom it world willingly be rid of, yet they are more esteemed of him, whose estimatrō is more worth, thā all the mightiest worldlings. Ab • athar thought himself in good safeguard, though Saul sought his life, when David told him that the enemy which came against one of thē should be common to them both, and yet David himself who must defend Abiathar, was pursued by the King, and in peril of his own life, how great cause then of boldness & encouragement have they, whom David's keeper doth keep and protect, which taketh their cause for his cause, their wrongs for his reproach, the hurts dōne to thē for defyāce bid to himself? And what a grace & favor is this on the other side, to his poor servants that he chooseth to be honored and served by the mercy and compassion that is shown unto them? do hoe not thereby-assure, and induce, enjoin, and bind all his people to do them good? It serveth also for the great comfort of every good man that is pitiful and helping to them that be needy and distressed. It is accepted of the Lord Jesus Christ as if it were a benevolence to his own person, I was an hungered saith he, and ye gave me meat: J thirsted and ye gave me drink: I was a stranger, and ye lodged me; I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. And being asked by the righteous, when and how this kindness by them was shown unto him, he telleth them, that inasmuch as they did it to one of the least of his brethren, they have done it to him We think it a great preferment (as there is cause, why we should) for Mar •• Magdalene, and other women to minister unto him of their substance: and for Martha and Mary to have him for their ghuest, and for the woman in Bothania to pour the ointment on his head: and for Joseph of Arimathea, and Nicode •• s to bury him, and why then should it be counted a matter of no value (since it is a prerogative not much inferior to those before specified) to have a merciful heart, and liberal hand in succouring and relieving his members? Divers of the Pharisees and other ungodly men, as it may seem, gave him entertainment in their houses, and had him to dinner, and neither yielded honor to him, nor received praise from him, nor ever shall be rewarded by him: but none that is merciful to any of his, though never so mean and despised, shall be passed by without acknowledgement, nor sent away without recompense. Whatsoever is lent unto them in compassion, is bestowed upon him in regard of acceptance, and whatsoever is bestowed on them in pity, is lent unto him in regard of repaiment.

THe wicked is pursued ) the word which we translate pursued, signifieth to be thrust • t, or to throw down, meaning that when his calamity once beginneth, he shall be driven on forwards until he fall into destruction. But the state of the righteous is contrary, for he hath hope, that is, not only confidence & good expectation, but refuge and deliverance in greatest extremities, yea in the very danger and torment of death it self, yea than especially and more than ever at any time before. [Doct. 1]

When godless men stand in greatest need of help and comfort, they shall be most of all pressed with plagues, and terrors.

The imprecacion which David made against his enemies may stand for a cōmination against all God's enemies, that when they are become chaff, or dust, the wind shall rise and blow them away: and when they walk in ways that be dark and slippery, the Angel of the Lord shall persecute them. We read of diverse kings and Canaanites which came to destroy the Gybeonites, because they entered into league with Israel, that first they were discomfited by Joshua, then they fled in fear, and great confusion, & then fell great hailstones upon them, and so they perished. Jn the s • me case or as bad was Sisera, who being vanquished by Barak was driven from him his chariot, and army, to take himself to his heels, & fly away alone, in dread & danger, being weary and thirsty: and where he hoped for help, there felt he hurt; and wheme he took for his friend, and preserver of his life, he found to be his foe, and worker of his death.

And nothing better went the world with Saul, who for want of answer from God in his calamities, was driven to ask counsel of the Devil: and then was daunted with threatenings, and afterwards wounded with weapons, having the Philistines against him, and the Lord against him, and his conscience against him, and his own heart, and his own hand, and his own sword, and all to hasten his own destruction.

First, they reject all admonitions one after another, and will [Reasons. 1] receive no instructiō when God offereth himself to teach them, and therefore it is just & equal that he should pursue them with judgments one after another, and deny them all favor when he setteth himself to plague them.

Secondly, many of them incessantly and proudely follow [ 2] their delights and pleasures, and those ways which most content their carnal affections, without any fear of God's displeasure, and therefore at the last the Lord sendeth miseries as many, and as fast after them, which shall never leave them until they have brought them to ruin. So it is said of that Romish and whoorish Babylon, that idolatrous kingdom of Antichrist: Inasmuch as she glorified her self, and lived in pleasure, so much give ye to her torment and sorrow: for she saith in her heart, I fit being a Queen, and am no widdowe, and shall see no mourning. Therefore shall her plagues come at one day, death, and sorrow, and famine, and she shall be burnt with fire.

Thirdly, the most part of wicked men, by word or deed, [ 3] by one means or other do set themselves to overthrow their harmless neighbors which fear the Lord, and are innocent towards them, and therefore it is a righteous thing with God, as the Apostle saith, to recompense tribulation to them that trouble his people, and to cast down those which thrust so sore at his servants.

Admonition to every man, so to demean himself in time of [Use.] hi • peace, and prosperous estate, as that he may be supported, and held up, and not pushed at, and cast down in his troubles. How needful a thing is it therefore to walk always modestly without insolency, and mildly without fierceness, and innocently without harmfulnesse, that when afflictions come, we may have the favor of God, and the friendship of God's servants, and the comfort of our own souls to establish us that we fall not: What was so pernicious and prejudicial to that cursed Haman, when he sunk into adversity, as his pride and presumption, while he swimmed in prosperity? Down would he have the whole Church, and all the people of God, both men, women, and children, and therefore down must Haman himself come into reproach and disgrace. And then how many tongues were against him? how many feet were upon him? and how much anxiety and horror was in him? His wife forespeaketh him, the Queen accuseth him, the Eunuch convinceth him, the king condemneth him, the executiones hangeth him, and the Lord destroyeth him.

But the righteous, &c. No danger nor death can take away the [Doct. 2] comfort or happiness of godly men.

It standeth not with the will and wisdom of the Almighty to exempt his servants wholly from troubles, and to free them altogether from fears: for they are ofttimes very needful and expedient, but it is most agreeable with his providence, and best for the praise of his power to preserve and deliver them when they are in distresses. Many are the promises which to this purpose are made by God, and manifold are the professions which holy men make of their confidence therein, both in the old and new testament. As for example, Job saith, though the Lord should slaie me, yet would I trust in him still. And the Psalmist saith, God is our hope and strength, and help in troubles ready to be found. Therefore will not we fear, though the earth be moved, and the mountains fall into the midst of the sea. Though the waters be troubled, and the mountains shake at the surges of the same. And saint Paul saith, Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? As it is written, for thy sake are we killed all the day long: we are counted as sheep for the slaughter. Nevertheless in all these things we are more than conquerors through him that loved us.

First, because it is not in the power of troubles, temptations, [Reasons. 1] dangers, or enemies, either to stop faithful men from praying to the Lord, or to stay the Lord from hearing the prayers of faithful men. David's enemies could hinder him for a time from going to the Temple, but not one moment from repairing to heaven: they would not suffer him to bring his sacrifices to the Altar but they could not withhold him from presenting his petitions in God's presence. That he might do, and that he did, and that he found a mean of his help and succor. His distresses were exceeding great: his supplications were very fervent: and his deliverance was marvelous comfortable. And so much himself acknowledgeth, or rather the Lord by him doth testify, saying; The sorrows of death compassed me, and the floods of wickedness made me afraid. The sorrows of the grave have compassed me about; the snares of death overtook me. But in my trouble I did call upon the Lord, and cried unto my God; he heard my voice out of his Temple, and my cry did come before him, even into his ears. He hath sent down from above, and taken me; he hath drawn me out of many waters, &c,

Secondly, the Lord loveth his people as well, and is as well able [ 2] to protect them in the moste boisterous storms of calamity, as to preserve them in the quietest calms of tranquility, according as was formerly shown out of the eight chapter to the Romans.

Thirdly, our Savior Christ hath so vanquished the power of [ 3] troubles, and death it self, by his suffering and dying, that they cannot hurt his members: and so seasoned and sanctified them to his people, that they are m • de very commodious and profitable to them.

Fourthly, death is so far from depriving the godly of the [ 4] comfort of their hope, as that it rather sendeth them to the possession of their happiness, which they have so long hoped for.

Instruction to strive against that timerousnes and want of courage [Use.] which is in our nature, when we see troubles toward, and crosses coming, as though we must needs perish, if we should be put to suffer afflictions. But what can befall us, if we be righteous persons, that shall turn to our hurt, or lessen any parte of our hope? Nay what will God lay upon us that shall not turn to our good, and make our hope more firm and stable? Are they not in best case at this time, which have passed through greatest troubles in former ages? who would not be content to have endured David's afflictions, or Paul's, to be partakers of Paul's felicity or David's? who doeth not think that well it is with the martyrs now, though their bodies were burnt once, since their souls enjoy such glory? If according to the Apostles direction we could divert our eyes from looking on temporal things which are seen, to the contemplation of everlasting things which are not seen, we should think those momentary affections light▪ in comparison of that far most excellent weight of glory which they cause unto us. And even for the present, they are nothing so heavy to them that have faith to behold God's helping hand therein, as to flesh and blood they seem to be. And thereof let the Apostle testify his own experience, who had as great a load laid upon him, as almost upon any that can be named. We are saith he, afflicted on every side, yet are we not in distress, in poverty, but not overcome of poverty, we are persecuted, but not forsaken: and cast down, but perish not.

Consolation to the faithful against death, whereof there is [ 2] no cause to be afraid, because it maketh their state better, and not worse. What weary traveler would be grieved that his tedious journey were at an end, and he come home to his own house, and his dearest friends, towards which he hath been long traveling, with great toil and painfulness, and there to be refreshed with all delightful and comfortable repasts? The Prophet Isai telleth us, that righteous men die, and merciful men are taken away, not to come into evil, but to escape the evil to come: not to lose their peace, and to fall into troubles, but to be freed from troubles, and to enjoy peace: and that the grave i • a bed for the body, wherein it lodgeth and resteth, and sleepeth. And as for the soul how unutterably happy and blessed, is the state thereof? What Pen can describe, or what tongue can recount, or what heart can apprehend the exceeding greatness of the joy which it possesseth▪ It is delivered from sorrow and pain, from hunger and thirst, from cold and heat, from shame and contempt, from dread and danger, and that which is most of all, and all in all, it is purged from sin and corruption forever. On the other side, that which it most desireth, it hath most plentiful▪ fruition of, as of perfect righteousness, perfect holiness, glorious companious, both of Angels, and souls of just men departed, continual conversation with the Lord Jesus Christ, the face and favor of GOD never hid from them, and we know what the Prophet saith, that in his presence is the fullness of joy, and at his righte hand there are pleasures for evermore.

WIsedome ) that is, holy and heavenly wisdom and grace, resteth in the heart (continueth therein, and dwelleth as in her house and habitation) of him that hath understanding, namely, of every such one as is of sound judgment and sincere affection. And that which is in the heart of fools shall be known, that sinfulness and corruption which they nourish in their souls, and take pleasure in, will break out, and discover it self at one time or other. The agreement of the two clauses together will the better appear if that be supplied which is understood in each of them, which may be in this manner: Wisdom resteth in the heart of him that hath understanding and will be manifested, and folly inhabiteth in the heart of fools and shall be known.

In them only is grace well settled which give it entertainment [Doct. 1] in their hearts.

There she keepeth residence, and there she ruleth, and thither she bringeth her treasures and comforts, and every good thing that is to be wished for. And therefore she calleth for it, as most meet for her to possess, and safest for every wise man to yield unto her. My son, saith she, give me thine heart, and let thine eyes delight in my ways.

First, they and none other, have the virtue of the word and of [Reasons. 1] the spirit to protect them from the violent assaults, and subtle sleights of Satan: and from the sinful persuasions, and dangerous examples of wicked persons: and from the ungodly motions, and corrupt disposition of their own flesh. And so runneth the promise in the second chapter of this book: When wisdom entereth into thine heart, and knowledge delighteth thy soul, then shall counsel preserve thee, and understanding shall keep thee, and deliver thee from the evil way, and from the man that speaketh froward things and from them that leave the ways of righteousness, to walk in the ways of darkness. And it shall deliver thee from the strange woman, even from the stranger which flattereth with her words &c.

Secondly, they receive direction and willingness, and help to [ 2] do all such services as God requireth at their hands. That ministereth unto thē plenty of godly meditations, & gracious speeches: and that giveth them power to perform many virtuous actions & Christiā duties. And according to this is that saying of David, that the mouth of the righteous will meditate wisdom, [that is, will speak of wisdom whereof his heart hath meditated) and his tongue will talk of judgment. For the law of his God is in his heart, and his steppes shall not slide.

Thirdly, they have the constant and continual possession thereof [ 3] without peril of being anymore utterly stripped and deprived of it: for it hath taken up her rest in their souls, as our text affirmeth, & will never forsake them, nor suffer her self to be driven from thē. See more of this point and the use of it, in the tenth chap. and fourteenth verse, where it said, that wise men lay up knowledge.

And that which▪ &c. The most secret and hidden corruptions of [Doct. 2] the wicked will in time be discovered and brought to light.

That which is affirmed concerning the external actions and behavior, will be as truly affirmed concerning the internal lusts and desires. It is said that he which perceineth his ways shall be known: and it is as sure also that he shall be known which corrupteth his heart.

First, the Lord knoweth all their inward thoughts and cogitations, and purposes, and what they love, and what they hate, & [Reasons. 1] what they rejoice at, & what they be sory for: there is not the lest motion in their mind, which he doth not evidently see, and narrowly mark, and therefore they may well know that the world shall also know them, because he will lighten things that be hid in darkness: and he will make the counsels of the harts manifest, and he will bring every work unto judgment, with every secret thing, whether it be good or evil.

Secondly, God doth give unto many of his servants the spirit [ 2] of discerning▪ that they can smell out a dissembler, and by diligent observation find out the lust and lewdness, and sinful disposition that is in him. And therefore David professeth so much of himself, saying, wickedness saith of the wicked man, even in mine heart that there is no fear of God before his eyes.

Thirdly, an evil heart will either sooner or later bewray himself [ 3] by evil ways, in action, or speech, or countenance, or company, as a putrefied carcass must needs send forth an unsavory sent and corrupt humors in the body will break out into soars and ulcers.

Instruction to cleanse our harts from all folly and wickedness, [Use. 1] least our names be stained at last with reproach and infamy, If we would be ashamed to have our uncleanness, or falsehood, or pride, or any kind of impiety, or naughtiness bud forth in our lives, beware how we suffer the roots thereof to grow in our souls: If it be our disgrace that men should see the streams of sin issuing out in the practice of our behavior, we can never be out of danger of disgrace, so long as God beholdeth the fountain of sinfulness springing in our hearts. No Art nor wit can serve to keep it in, when occasions shall be offered to draw it out. When Ahithophel himself, though a most cunning politician, would not take heed of secret disloyalty against David, he could not but break out into open rebellion with Absalom.

IVstice, that is true religion and obedience to God's holy commandments, and the enacting, and executing of wholesome laws doth exhalt a nation, causeth the inhabitants of well ordered common wealths, & countries, and cities, & towns, to prosper, & be commended. But sin practiced and not punished, is a shame to people, it bringeth to contempt, and maketh them infamous, and draweth down judgments on the places where it is committed and tolerated.

Nothing doth so much make for the prosperity of any state, as [Doct. 1] the virtuous and godly behavior of the people.

Where the Lord both service duly performed to him, there the Lād shall have his favors freely bestowed upon her: but if he be defrauded of his honor, it shall be descated of his blessings, & feel his plagues, and judgments. It is a worthy saying that is in the book of Chronicles, which Azariah the prophet uttered to Asa, and his army, saying, O Asa, and all Judah, and Boniamin, here ye me. The Lord is with you whiles you be with him: and if ye seek him, he will be found of you, but if ye forsake him, he will forsake you. And before that time Moses had foreshewn to every succeeding age and generation what they should trust unto, and certainly look for: that is, if they would obey the voice of the Lord their God, and keep his commandments, he would make them the head, and not the tail, and they should be above only, and not beneath: If not their inferiors should climb above them on hie, and they should come down beneath alowe: their underlings should be the head and they should become the tail.

First, it is the best way to procure plenty; for the Lord in regard [Reasons. 1] thereof, doth make the seed good, and the weather seasonable, and the earth fruitful, and corn, and cattle, and grass, and trees, and all sorts of commodities to prosper. And contrariwise, as it is said in the Psalm, He turneth the floods into a wilderness, and the springes of water into dryness, and a fruitful Land into barrenness, for the wickedness of them that dwell therein.

Secondly, it bringeth peace and safety as it is promised by [ 2] Micah, that men may break their swords into mattockes, and their spears into sithes, and sit without fear under their vines and figtrees: or if any adversary should rise up against them, to invade their country, or to vex their borders, the Lord will work such courage and fortitude in them, as that they shall be able valiantly to resist and repel all their enemies, according as it is said, that five of them should chase an hundred, and an hundred of them should put ten thousand to flight. Whereas if they provoke him with iniquities, and pollute their land with sin, he will pursue them with perils, and plague their land with wars and slaughter. This doth Azariah prove by experience, and putteth them in mind of it, which saw the certainty of it, and knew it to be true. Now, saith he, for a long season Israel hath been without the true God, and without a teaching Priest, and without the Law. And in that time there was no peace to him that did go out, and go in: but great troubles were to all the inhabitants of the earth. For nation was destroyed of nation, and City of City; for God troubled them with all aduersitio.

Thirdly, it obtaineth and preserveth the lights and glory of a [ 3] kingdom, or nation, that is, grave, wise, and faithful governors, both in Church and common weal. Nothing doth better prolong the life, or defend the state of any prince, than his own goodness, and his subjects godly behavior. That is continually, in every place a strong guard for his safe • y: and that is the best physic for his health: thereby are worthy counsellors, and other subordinate ministers of justice protected, and thereby are godly pastors, and fruitful ministers of the gospel established. But when a nation is filled with impiety and sinfulness, it must be emptied of these treasures and ornaments, as is threatened at large by the prophet, saying, The Lord God of hoastes will take away from Jerusalem and from Judah the stay and the strength. The strong man, and the man of war, the judge and the Prophet, the prudent, and the aged, the captain of fifty, and the honorable, and the counselor, and the cunning artificer, and the eloquent man. And I will appoint children to be their princes, and babes shall rule over them

Instruction, that sithence justice and just men do help to advance [Use.] a Nation, that therefore just man and justice be most made of in the nation: and because sin and sinners bring shame to a people, that therefore sinners and sin be disgraced among the people. How unworthy a thing were it, that good benefactors, as all good men are to their country, should be evil rewarded with reproache and contempt? And how unequal were it, that permitious persons, as all wicked men be, to the state, should without cause be exalted with praise and preferment? The wise Magistrate well knoweth, that therefore GOD hath given him so honorable a place, and preeminence, for the punishment of evil doers, as Saint Peter testifieth, and the praise and encouragement of them that do well. It shall be then a worthy service to God, and a benefit and kindness to the whole kingdom, for them that have authority so to use their authority, as that righteousness and piety may prosper and flourish more and more, and all injustice and wickedness may be suppressed and wither away.

Confutation of their opinion which dream that nothing can be disgraceful, that is common, and general: whatsoever many [ 2] do allow, they think to be graced and made commendable by the allowance of many. And that causeth riot, and quasting, and garishnesse, and covetousness, and execrable oaths, and impious Sabbath breaking, and diverse other vices of like nature, to be so little feared and so much committed. But how should a whole people then, have sin turned to their shame, if the practice and consent of the multitude could take away the shame of sin? The great number of biles, & blanes, and botches, together, doth not lesson the loathsomne▪ thereof, but augment it. Neither is the face of any man or woman disfigured by three or four pockhoales, and made beautiful by three or four score. Neither is a garmente made the more handsome by having the more stains, or patches, or rags, or rents upon it.

THe favor of a King, &c. Every wise king, and all other Godly great personages, will take delight in, and show countenance unto their servants, or officers, or any other that depend upon them, so far as they shall find them diligent, obedient, discreet and trusty, and therefore will also be ready to reward them according as their faithful service shall deserve. But his wrath shall be towards him that causeth shame. He that by folly offendeth his governor, especially if he discredit him and his house, by lewd pranks and misdemeanors, must look to feel his masters displeasure and that with frowning checks, chiding, punishment, or displacing.

The honest and virtuous behavior of inferiors, is the best way to get the favor of superiors. [Doct.]

By this means there are none solowe, which be not in way of preferment, even very servants are like to grow to greatenesse, neither is any so high, which will not respect them, even Kings themselves will take pleasure in them. This is verified, by that which Solomon speaketh in another place, that righteous lips are the delight of Kings, and the King loveth him that speaketh right things. If words well spoken be of such force to procure so much good liking, and favor, it cannot be that works faithfully wrought, should fail of as comfortable success to those that perform them.

First, the providence of God hath a strong hand in disposing [Reasons. 1] of men's affections: he inclineth their hearts to like or loath, to love or hate, as seemeth good to himself: and therefore when the ways of servants please him, he doeth often make them to please their masters all • o, as Nehemiah and Daniel, and many others have found to their honor and comfort.

Secondly, the grace and fear of God prevaileth with Christian governors to love, and choose, and make much of, and prefer [ 2] them that be religious and serviceable, as David did after a sort vow the conscionable care of this duty, when he said, My eyes shall be unto the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me. There shall no deceitful person dwell within mine house; he that telleth lies shall not remain in my sight.

The gain that wise and godly men's services do yield to their [ 3] masters, doth make many masters much to esteem of the services of wise and godly men: for they may undoubtedly look for all good faithfulness at their hands, and a prosperous success of the works which they deal in, from God's hand. And that Laban saw and acknowledged in the labors of Jacob, and therefore was so unwilling for many years, to part with him, and that Potiphar, and the keeper of the prison, and Pharaoh, and all that employed Joseph well perceived: forasmuch as their houses were blessed for Joseph's sake, and their estates did prosper by Joseph's means.

First, for inferiors, it se • ueth to confute their erroneous conceit [Use. 1] that think to creep into mighty men's favors by swaggering, boasting, and bravery, or by flatery, • a • shood, and sycophancie, or by other such like corrupt and sinful courses: which thrust out religion piety, modestye, and plain dealing, as the greatest makebates between Masters and servants, and the only hinderers of all preferment. But commonly they that so seek to rise, be either kept frō promotions, and so defeated of their hopes, or fall from their dignities, and so are overthrown by their sins, when they which seem to lie open to all contempt for their profession, are usually most regarded for their uprightness and honesty. Wicked Haman being the worst of all that were about Ahasuerus was for a time the nearest unto him, and good Mordecai which was most faithful, was most hardly proceeded against, as being proscribed, and destinated to death with all the nation that he came of, for his sake, and yet Haman could not still stand in that high estimation nor Mordecaie lie long under that heavy disgrace, but down must Haman, with the kings indignation into a shameful destruction, and up must Mordecai with the kings especial favor, to a supereminent place of authority. And albeit it come often to pass, that bad servants be too much made of, yet it is to their greater hurt at last, and though good servants have bad requital at their masters hands, yet their best master the Lord Jesus Christ, to whom they perform their service, in doing their inferior masters work, will in due time recompense them with a better reward.

Secondly, for superiors, it serveth to instruct them to do that [ 2] which in this text the Lord prescribeth as a duty fit to be done, namely to set their delight upon those which are virtuous, and adorned with delightful graces, and to let their displeasure appear against such as are vicious, and fear not to displease God with their ungodly behavior. So doing they shall in their government follow the example of the Lord himself, who is the most righteous, perfect, and absolute governor. His favor and goodness is towards everyone of them that faithfully serve him, and his wra • h and angry countenance is not only against those that rebelliously contemn his laws, but which live licentiously in the profession of his service. And this may all governors infallibly conclude of that by yielding due recompense to them that deserve well, themselves do duelie deserve, and shall surely obtain praise for the virtues of their people: and by suffering misbehavior in their houses or charges without punishment, all the faults of their inferiors do turn to their reproach. For if sin be a shame to a whole people, as the former verse testifieth, how can it but be ignominious also to a family, and the Master thereof, as experience declareth?