Exposition of Proverbs 9-10

Proverbs Cap 9 Uer. 1.

THis Chapter doth contain a brief recapitulation or summary almost of all the former eight Chapters: containing. First the holy instructions of Wisdom, in the person of a Princesse or great Lady making a banquet. Secondly, the deceiveable and enticing slatteries of Sinfulness and Folly, in the person of a smoth and guileful harlot.

(Wisdom or Wisedomes) viz. the most absolute and sovereign Wisdom, the Lord Jesus Christ, who is the perfect wisdom of his father, (hath built her house) that is the Church, which is so called. 1. Tim. 3. 15. (and hewn out her seven pillars) that is, hath most firmly founded, and perpetually supporteth it with his own hand, which is more powerful for it, than many pillars and buttresses are to sustain a material building, whereby also is intended that the Churches safety is accompanied with beauty, as having pillars hewn out and polished, and not made of rough stones without garnishing.

Wisdom, &c. All true wisdom is contained in the holy [Doct. 1] word of God, he nameth not power, justice, truth, or mercy, though these be also there in fullness, but wisdom in this case taketh the first place, and shineth out in greatest brightness: In regard whereof, the Apostle with a kind of insultation, doth expostulate with worldly wise men, where is the wise? where is the Scribe? hath not God made the wisdom of this world foolishness? that is, whatsoever policy or reason doth compare with the wisdom of the spirit, or is repugnant to it, or not sanctified by it, that the Lord in word reproveth, and in deed confoundeth.

First, it ouermatcheth and overthroweth all the craft of [Reasons. 1] cunning men, and the subtlety of Satan himself: for whatsoever plots or practices of mischief he hath seemed most to prevail in, have always turned to the ruin of his own kingdom, and albeit he suggest new temptations, and raise up new errors, and devise sins of new fashions, yet the Scriptures are evermore readily appointed with new arguments to repel them.

Secondly, it is the fountain, from whence is derived all [ 2] sound understanding, without which no man can attain to true wisdom: it sharpeneth the wit of the most silly and ignorant, and addeth to the knowledge of the most judicious and learned.

Reprofe of them that condemn God's holy ordinances of [Use. 1] folly, and be ashamed of the practice and profession of them: but as for the inventions of flesh and blood, the sayings of men and the painted shows of human wit, those they have in high admiration.

Instruction, to renounce and put off our own carnal reason, [ 2] and to be directed only by the commandments and counsels of God in the Scriptures. Chap. 3. 5. 6.

Consolation against the crafty heads of subtle foxes, which go about to circumvent poor simple and harmless Christians: [ 3] if we can pray against their practices, as David did, their purposes and counsels shall be turned into folly, as Ahithophel's was.

Built her house. &c. It belongeth only to Christ, both to [Doct. 2] build and beautify the Church, which caused David though he was king, and seemed to have the whole disposing of the matter in his own hand, yet to entreat the Lord to show mercy to Zion and to build up the walls of Jerusalem: that is, to provide for the safety, increase and good estate of the godly. If no man, no not Solomon be able by his industry to build an earthly family, much less can any erect a Church which is God's spiritual habitation, and to this purpose tends all that is here ascribed to Wisdom, her house, her pillars, her vittailes, her wine, her table, her maids: that is Christ his spiritual house, protection, feast, and messengers, for notwithstanding the ministers be men and not spirits, yet their function is spiritual, and not human.

First, he alone hath the disposing of the word, vouchsafing [Reasons. 1] it to some and denying it to others, according to his own will. Psal. 147. 19. 20. Secondly, no man, nor means can be sufficient to make sufficient ministers, unless he both furnish [ 2] and send them forth, Rom. 10 25. Thirdly, his spirit converteth men's souls, and begetteth them to everlasting life, and so [ 3] they become stones of this building, for were not the word made mighty and effectual by him, Satan would keep his hold against the preachers, and proud hearts would never be brought into subjection. 2. Cor. 10. 4. 5.

So far as we wish well to the Church, let us by prayers to [Use 1] God procure the welfare thereof, as was practiced by Daniel, Nehemiah, and others, notwithstanding the great accompt they were in with their Princes.

Reproof of Papists and others that resist God in his work, [ 2] attempting to pluck down that which he hath set up, as to hinder the increase of Christians, to stop the passage of the Gospel, and as much as in them is, to restrain the course of all Christianity, who as they walk in the steps of their brother Elimas, so may they look for the like success with him. Act. 13. 10.

Consolation, that the case of the Church were not desperate, though it should come to pass, that men either durst [ 3] not, or would not, or could not promote religion, or protect such as proves it: for Christ will not fail of his faithfulness, as he is no way disappointed of his help, for his sufficiency is in himself, and the work belongeth to himself, and he will never desist from it, until it be accomplished.

Seven pillars. The best way for good safety is to become a [Doct. 3] faithful Christian. Of such the Prophet speaketh, Psal. 125. They that trust in the Lord shall be as mount Zion, which cannot be removed, wicked men be like to chasse or dust that hath no stability, but is easily driven by the wind into puddles and all other filthy places, without any resistance: but it is as easy to overturn a great mountain, as to overthrow the hope and good estate of the godly.

First his tender care is continually watchful for their safety, [Reasons.] as the eye and wings of the hen are always ready to succor [ 1] her young ones, Psal. 91. 4. and nearer are they to him, than the chickens to their damme, as being members of his own body, and the very apple of his eye. Zach. 2. 8.

Secondly, his power is always exercised for their preservation, [ 2] which was figured by the two brazen pillars in the Temple, the one called Iachin, that is, the Lord will establish, and the other Boaz, that is, in him is strength: both these conjoined do make the safety of his servants complete, if he had power, and not applied it for our help, our case were nothing the better, if he should set himself to uphold us and fail of power, we could not stand, and therefore they were assured by these signs both of the one and the other.

Thirdly, it concerneth him in equity, to stand for his own people, that have cast themselves upon him, and labor in [ 3] his service, especially he giving warrantize for their safety. Psal. 91. 4.

Object. But they are wronged and spoiled and sometimes also killed.

Answer. God's providence doth not free us from troubles, but preserve us in them, for then it is most seasonable. Wisdom did foresee that there would be assaults, else why did she make her castle so strong? But this is the happy estate of Christians, that though they be persecuted, yet they be not forsaken: and though they be slain, yet not overcome; because the love of God remaineth with them, and a blessed reward is prepared for them.

Reproof of fearful persons which have no courage for [Use. 1] the truth, that dare not show themselves in any good cause, which may procure displeasure, nor exercise those services which are necessary for their salvation.

Secondly, terror for persecutors and such as oppose themselves [ 2] against godly Christians: they set themselves to beat down God's house upon his head, to hew out the stones, and dig down the walls, to pluck down the timber from off the roof: and they imagine that there is neither difficulty nor danger in this attempt, but that they may easily and with impunity effect their purpose. But howsoever they esteem it a cottage that standeth on rotten props, they shall find it a castle that standeth on mighty pillars: and if it stand, they shall fall. And look how much safety is to the house & them that be in it; so much peril is to the enemies and them that assault it: for he is not only a wall of defense round about his people, but a wall of site to consume their enemies. Zach. 2. 5.

Thirdly, consolation, though the enemies of the Church be [ 3] never so many or mighty, yet doth it stand still impregnable and invincible: the gates of hell, that is, the power of all the Devils shall not prevail against it. And such is the safety of every particular Christian, both for soul and body, for if one stone could be cast down, the whole building might be demolished.

She hath killed her vitailes, mingled her wine, &c. [Verse. 2]

Mention was made before of Wisedomes house, and the strength of it; and here of her hospitality and house keeping in it; where heavenly things are represented by earthly, and the bounty and magnificence of the Lord, by the plentiful provision of a liberal feast-maker. For the graces of his spirit by the ministry of the word, are compared to dainty meats and delicious wines, either spiced, or mingled with choice kinds of cool waters, whereby in those hot countries they were much refreshed. Wherevnto is added the circumstances of readiness; that there needeth no tariance, or long waiting, but all things are in order and commodiously prepared for the present refection of the guests.

Killed her vitailes, &c. The best cheer is that which is [Doct. 1] made for the soul in God's house: which is declared by diverse circumstances in the Parable of the great feast. Mat. 22. 2. 3. As that it was made by a King; and therefore not common, but costly according to his royal state and greatness: and was also a wedding feast; which is usually great and full of solemnity: and made at the marriage of his own son; which consequently would cause it to be much more sumptuous and magnificent, then if it had been for a servant or kinsman, or ordinary person. By all which is meant the Gospel, wherein every faithful man is feasted, and made God's son, and married to Christ himself.

One reason to prove this doctrine is, the resemblance and [Reason. 1] agreement that is between the spiritual food and corporal meats: it is delightful to the soul as they be to the sense: that reviveth the afflicted and troubled conscience, as they refresh the spirits of a faint and feeble person; and addeth increase of strength and stature to the inward man, as they do to the outward.

Another reason is, the differences that are between them, [ 2] wherein this heavenly & celestial banquet doth far surmount the earthly. First, this only is perpetual, day & night, through the whole year, and whole life, and at death and evermore: whereas all others are but for a few days, and commonly not for many hours. Secondly, here is no surfeit or danger by excess, though we continue eating and drinking incessantly without intermission; which is contrary in corporal repasts. Thirdly, this is a durable meat, and doth minister an abiding nourtriture, that he that hath once digested it, shall never after perish by hunger. Fourthly this doth not only sustain life for a time, but give it and preserve it forever. Fifthly, whereas all other meats and drinks, though never so plentiful, are only for the belly, and help against nothing but the present hunger and thirst; this bringeth with it safety, wealth, dignity, and all happiness. Sixthly and lastly, here is open house kept continually for all comers, nations, ages, and states, without any disparagement to the greatest, or contempt of the meanest: none is excluded that is willing to be admitted: none is upbraided for coming too often, the more they frequent the house, the more they shall be made of, and the better welcome.

Confutation of such as stand upon the merit of man for salvation: [Use. 1] all the grace we partake of, is bestowed upon us at Wisedomes royal feast; and that is frank and free, and from his own goodness. Great personages, especially Princes use not to take a shot when they have given entertainment.

Instruction, that we come to the word and Sacraments [ 2] and all the holy ordinances of God as an hungry man to a good feast, with a willing mind, a large desire, a good appetite and a certain expectation to be satisfied.

Consolation for poor Christians that find such plenty of [ 3] spiritual provision in God's house: though they feel penury of earthly things in their own. For the fruition of the greater, doth countervail the want of the less: and the comfortable refreshings of the soul, will make men more patiently to endure the distresses of the body. Psal. 63. 1. & 5.

Mingled her wine, &c. It is not the wit of man but the [Doct. 2] wisdom of God that doth make the ministry of the word comfortable. This doth he assume to himself in a peculiar manner, saying: I create the fruit of the lips to be peace. It is as proper to him to give peace by the preaching of the word, as to give being and form to a creature; or to take away the corruption and punishment of sin. Else what need had David to call upon him to make him hear of joy and gladness? if it had been in man's power, he might have commanded it at his subjects hands; and the Priests and Prophets would have thought it a preferment to be admitted to that service: but he knew it was no more possible for the best qualified of them to remove his sorrow without God's blessing, then for a surgeon to cure a wound with his white hand without a plaster.

First, joy is a fruit of the spirit. Gal. 5. 22. Secondly, to give [Reasons. 1] true comfort is to speak to the heart, and to assure it of the pardon [ 2] of all iniquity. Isa. 40. 1. True it is that men may be the instruments of both these, but the author of neither.

Thirdly, it is seen by wonted experience, that they which have the finest wits, the greatest art, and sweetest tongues [ 3] (not guided by the counsel of God) are less profitable in their Ministry, than men of meaner parts, bringing only the power of the word and spirit in their doctrine. Ier. 23. 31.

Reproof of such ministers as judge it a base thing to content [Use. 1] themselves with the plain simplicity of the Scriptures, but powder their doctrine with the dust of men's devises, and authorities. Secondly, of such hearers as depend upon the persons of the preachers, esteeming so far of the Sermon, as the minister is graced with outward ornaments, and according to that rule they measure all the doctrine that is delivered, and so many times they think good wine to be harsh, because it is brought in a pewter slagon, and vinegar very pleasant, because it is brought in a silver goblet.

Terror to them that distaste all kind of sincere teaching, [ 2] the more Christ dealeth with it, the more they loath it, nothing is so offensive unto them as the mixture he maketh: they more abhor it then gall and wormwood.

Prepared her table. God's savor and grace is always ready [Doct. 3] to be found when it is faithfully sought. Our faith can never take him ta • dy in desiring that at the present which he cannot give till hereafter, or in being before hand to demand that which his ability is behind hand to perform. The messengers say not in the gospel, be there at such a time, and in the mean while things shall be prepared, or go with me now, and dinner will be ready anon, but come, for all things are now ready.

The first cause is in respect of God himself, whose provident [Reasons. 1] care hath foreseen what things would be expedient, and his power so sufficient to supply all wants, that there cannot be the least defect for any one moment. Secondly, in respect of [ 2] his Church and children, whose state doth as much require continual grace, as the light of a lamp hath need of oil to maintain it.

Confutation of their impious error, that think the word [Use. 1] and Sacraments contain only empty shows of happiness long to come in another world, and nothing present, but dry and withered promises. What is this, but to charge God to be a deceiver, and being void of all mercy and fidelity, to starve his people? We would deem him a miserable master or householder, that having corn and store of provision in present, should yet keep his family fasting, and feed them only with a bare hope of harvest to come. The Scripture teacheth it not to be agreeable to mercy to put off our needy neighbor till tomorrow, when we have wherewith to relieve him today, and certain it is, that the Lord doth not require more justice and compassion of his creatures, then himself will show his own children. But those men find the case to be so: they speak by experience, they never got any good by coming to such exercises, it is like to be true, but why? they came not as friends, but as spies, and spies will be espied out and turned away empty. The comforts of the word and spirit be prepared for them that love God. 1. Cor. 2. 9.

Instruction, that if we at any time fail of good success in [ 2] the services of God, that we impute it to our selves, and not lay the blame upon his ordinances: they were not barren of virtue and power, but we were wanting in faith or repentance, or in performance of some such duties, whereby we should have been better prepared.

Consolation, that if we feel want of any grace, or of power [ 3] against any sin, it is never out of season to seek supply, we shall be sure to prevail whensoever we faithfully labor for it, and that as God hath grace always ready for us in this life, so is glory and blessedness from everlasting prepared for us in the life to come. Mat. 25. 34.

She hath sent forth her Maides. &c. [Verse. 3]

In the former words was shown what preparation wisdom made for her feast at home, and in these what course she taketh to invite the guests abroad, her maids are sent forth as messengers into the streets, and gates, and market place, which commonly are frequented with greatest multitude and concourse of people, to call as many as they can meet with: not that maids or matrons or any women are allowed to be ministers, but he prosecuteth the allegory every part of it correspondent and suitable to other, as Christ himself understood by wisdom is compared to a Lady, so his Prophets, Apostles, pastors, and teachers are resembled to maids, which in regard of sex are most meet to wait upon women.

God in his wisdom hath appointed that they that will [Doct. 1] come to salvation, must be brought to it by the ministry of his messengers, so the Apostle teacheth, that all things are of God, which hath reconciled us unto himself by Jesus Christ, and hath given to us (saith he) the ministry of reconciliation: the father of his own goodness hath vouchsafed to be at one with us: he hath appointed his son to make the peace, and his word to declare the performance of it by the son, and his ministers to publish it by warrant of his word.

First, Christ hath substituted them to be his deputies, and [Reasons. 1] still doth speak to his people by them. 2. Cor. 5. 19.

Secondly, our necessity is such as doth require the help of [ 2] their ministry: for we have no inclination of our selves to come to this feast unless we be sent for: many are ready to press to corporal banquets, where they have neither calling nor countenance, but be many times repelled that they cannot get in, or extruded and turned out at the doors before they be satisfied: but to this cometh none without bidding, nor usually without much urging.

Thirdly, the Lord doth so highly esteem of their service, [ 3] and so far observe them that reject their councils and holy instructions that they that will not be directed to everlasting life by them shall never attain unto it without them. Luke. 14. 24.

Instruction to be teachable and tractable to their persuasions [Use. 1] so far as they bring their message from their master, and call us from the poison of our own sinfulness, to the wholesome food of wisdoms feast. Isa. 50. 20.

Reprofe of such as account them unnecessary and unprofitable, [ 2] and thrust upon the people as a trouble, burden, and charge unto them: who many times both despise their doctrine, and persecute their persons. Mat. 22 6.

Consolation for such as have them in singular love for their works sake, dealing kindly with the ministers and taking the [ 3] benefit of their ministry: the kindness they show is accepted, as done to Christ, and the promises they receive be as solid and sure, as if they were delivered by Christ.

Christ Jesus hath appointed the preaching of the gospel to [Doct. 2] be most public, that all might be instructed by it. This moved the Apostle to be so industrious in his function, and desirous everywhere to preach, both to the Jews & Gentiles. It was his bounden duty so to do: he did owe them that service: the Lord bequeathed unto them the ministry of salvation, and made him an executor of his will, and therefore he was in their debt, until he had discharged it.

First, all the doctrine of God is perfectly true and will [Reasons. 1] hold out at the trial: the more it cometh into the light to be looked upon, the more it will be justified, to the glory of the author, the clearing of the ministers and salvation of the faithful hearers.

Secondly, his goodness is such that he would have no [ 2] man to perish, but would all men to come to repentance. 2. Peter. 3. 9.

Thirdly, he hath ordained it to be necessary and effectual [ 3] for the salvation of all sorts of people. Titus. 2. 11.

Fourthly, it is expedient for the rebuke of sinful men. Isa. [ 4] 58. 1. and the comfort of godly men. Isa. 40 9. and the edification of all men. Rom. 16. 26.

Reproof of Jesuits, Seminaries, and Brownists, which delight [Use. 1] to creep into corners. Secondly, of ignorant and insufficient ministers which never dwelt in wisdoms family, nor received any message from her, and therefore are utterly unable to declare her mind.

Who so is simple &c. [Verse. 4]

Here is a description of the guests that be meet for this feast, which in show seem most unmeet, as being most unlike the Mistress of the feast: and these are simple persons, destitute of spiritual understanding, yet so as they feel the want of knowledge, and the weight of their ignorance, and lean no longer on worldly wisdom.

Who so. Ignoraunce is not a cause that should stay men from [Doct.] hearing the word of God, but rather incite them to it.

First, their necessity doth require it: for who hath more need of eye-salve, then they whose eyes are sore? And who have more need of guides, then they who have lost their sight and are be-come blind? And especially when the way is difficult and full of danger.

The virtue and efficacy that is in the word should allure them unto it: for it is sufficient to illuminate, and give light to all that seek it. Psal. 19. 7. 8. &c.

Instruction for the ministers of Christ so to deliver the doctrine [Use. 1] as it may be most plain and perspicuous to the simple people. 1. Cor. 14. 19. 24.

Reproof of such as affect obscurity, that the vulgar sort [ 2] should not understand them, taking it to be for the glory of their learning to mount above the capacity of their hearers.

Consolation for poor unlearned men when they come to [ 3] the Church of God: let them not be discouraged if their appetite serve them. They are bidden guests, and Christ hath prepared meat for them, and it doth his heart good to see them eat it. That is, he is well pleased, and doth rejoice that God doth bestow his graces upon them. Mat. 11. 52.

Fourthly, for the confutation, first, of the Popish service in a strange language, wherein the simple people be so far [ 4] from receiving any comfort by the matter that is uttered, as that they understand not the very words that are spoken, and therefore God never ordained it for the use of his Church. Wherupon also followeth, that those priests be none of wisdoms attendants, being neither fit to be messengers abroad to call the guests, nor to be officers at home to give them entertainment. Secondly, of such as make ignorance their apology for persistance in ignorance. It is, say they, for scholars, and men of judgment to hear sermons, and not for the unlearned. Here is that excuse taken away, and so hath this text hitherto met with many other shifts and evasions which men have devised to exempt their necks from Christ his yoke. First say they, this preaching and other exercises of religion be foolish and rediculus: but wisdom is the author thereof. Secondly, they be dangerous to deal with: but she hath hewn out seven pillars. Thirdly, they be tedious and unpleasant: but she hath made a banquet. Fourthly, we can learn as much by reading good books, as the best Preacher can teach us: but she hath sent forth her maids. Fifthly, sermons are hard to come by, where should we have them? She crieth upon the hye places. Sixthly, we are simple men and want understanding: but she saith: Who so is simple let him come hither, and he that is destitute of understanding &c.

Come and eat, &c. [Verse. 5]

The exhortation which wisdom uttered by her maids is again repeated, to express the serious desire and true meaning of the messengers and masters in calling of the guests, and to let them know also, that as they are bidden by way of invitation, so they are commanded by way of summons, and therefore to address themselves thereunto with all expedition. And because it is not their presence only that is required, but a profitable use-making of the undeserved favor that is shown unto them, therefore they are before hand informed to what end they are sent for, to eat and drink of the delicates prepared, which is to receive the merits and graces of Christ, with the promises of God, and to make them their own by faith, and particular application.

It concerneth us duly to embrace the mercies of God when [Doct.] he doth offer them unto us. It is his good pleasure that we should enjoy them: otherwise they should never have been provided. So by the Prophet he proclaimeth Isa. 55. 1. Ho, everyone that thirsteth, come ye to the waters, and ye that have no silver, come, buy, and eat: &c. There is no vitailer so desirous of guests for his own gain, as Christ is of our company for our salvation, he would have utterance of his heavenly food that it stand not upon his hand, and therefore calleth upon all that feel themselves in want, to come take their part with him. And because they be needy and unable to discharge the reckoning, he is content to be paid with a good stomach to fall to, he would have them work it out at eating and drinking, that is, he doth bestow it upon them of his own free favor without all desert of their part.

First, God never offereth anything unto us, which is not [Reasons. 1] meet and expedient for us. Secondly, it is a grievous ingratitude [ 2] to reject the kindness of God. Luke 14. Isa. 7 13. Thirdly, not to receive the gifts which the Lord doth proffer [ 3] unto us, is to despise them. Ca. 1. 24. 25. Act. 13. 41. Fourthly, benefits not accepted, draw judgments after them [ 4] that cannot be avoided. Cap. 1 27.

Admonition to make use of the ministry of the word, not [Use 1] sparing this holy meat, before the table be taken up, for howsoever for corporal food, though we loose the opportunity at one time, we may find it at another, though at one place we eat nothing, yet at another we may have plenty: though no man would feast us abroad, we may provide for our selves at home, yet the case standeth not so concerning this spiritual meat, neither our selves, nor any other beside Christ, can anywhere, at any time sustain our souls, and being not fed by him we perish forever. John. 6. 53.

Reproof of Recusants and Brownists, that will not repair with the congregation of God's people to the place whether [ 2] Christ calleth them. Secondly, of such as being present are yet without all fruit of God's ordinances, they neither eat, nor drink of the spiritual graces, but only see the dressing of the meat, and the dishes set before others.

Consolation to them whose hearts do feel the comfort of [ 3] these graces, they be their own by a principal property, as a man hath a peculiar right in his food, whereof no man is partaker with him, but is made his own by the surest possession, being turned into nor triture, & made not only his, but a part of him; and Christ is made more certainly, and properly, and constantly ours, then the food that is converted into our own substance, for it will abate again and be consumed, but he remaineth our own forever.

Forsake the foolish. &c. [Verse. 6]

Now she giveth rules of direction to them that were called, the better to fit them for her family: as first for their company, that since they are to have society with the saints in the church, they are to separate themselves from the sinners of the world. Whereunto she persuadeth them by the good effect ensuing, that the gain of everlasting life will countervail and ouerpoise the loss of all wordly and fleshly friends.

The other is for conversation, that for as much as they are to dwell with wisdom (for all the guests are domestical and of the household) that therefore all their ways and behavior, be holy and agreeable to wisdom.

When we begin to cleave to God and good men, we must [Doct.] forthwith break off all league with wicked men. It was one of the first points of counsel that Peter gave to the three thousand whom he then presently converted, and that which with many words he did exhort them unto, that they would save themselves from that froward generation. If they would have God to save them from damnation, they must save themselves from the fellowship of damnable men. Act. 2. 40.

First, in regard of the case wherein they stand, as appeareth [Reasons. 1] by the consequence of this text, that such as be at union with dead men, be in state of death, and therefore saith he, leave them, and live. Secondly, in respect of behavior, as the [ 2] coherence importeth: Forsake the foolish & so walk in the way of wisdom; for sooner they cannot, being corrupted with examples, company; counsels, and all pestilent and contagious courses: and therefore saith the Prophet. Away from me ye wicked, for I will keep the commandments of my God.

Thirdly, it bringeth them that use such haunts, into suspicion [ 3] with Christians whereby they be deprived of that communion, which they might have with them.

A defense of them that show their obedience therein, ceasing [Use. 1] to associate themselves with ungodly companions. It is not their singularity, and purity, that they would seem better then other men: it is not their proud spirits disdaining their neighbors, and thinking that no company is good enough for them: It is not because they are new fangled, and so forsake their old friends, and cast of all good fellowship: but it is the commandment of God that doth require it, and their duty to perform it.

Instruction to such as desire good men to be sociable with [ 2] them, let them be also good men that their society may be good and warrantable, for so Christians may safelie and will cheerfully adjoin themselves unto them. Otherwise there neither is, nor must be, nor can be any good agreement beetweene light and darkness, righteousness and unrighteousness, God in the one, and Belial in the other.

Reproof of them that can indifferently brook all companies, [ 3] and converse with all manner of persons: If they be ruffians, blasphemers, & drunkards, they can play the good fellows with them: If they be Christians and such as fear God, they can discourse of points of religion, they can give testimony of godly preachers, they can relate what excellent Sermons they have been at. Certain it is, that they do but counterfeit on the one side? Then is their behavior natural when they converse with the worst, and merely artificial, when they come among the best.

The other two clauses of this verse are reserved to be handled in sit place.

He that rebuketh, &c. [Verse. 7]

Hitherto hath been shown how the message of salvation was sent by Christ, and brought by his ministers: now here is declared how it is received of the people. And first, he bringeth in such as be incapable of it, namely, desperate wicked men, being altogether incurable, whom the Scripture termeth skorners. And these will attempt to blemish and shame all those that shall admonish them: As charging them sometimes with arrogancy, malice, indiscretion and hypocrisy: sometimes with schism, sedition, covetousness and other misdemeanors: and if these imputations can take no hold on them, as grounded on no probability, then they fall upon their mean estate, and parentage, and education: for so they dealt with the Lord Jesus Christ himself. Mat. 13. 55.

The most faithful Ministers be commonly exposed to [Doct.] greatest reproaches. If they begin to disgrace sin justly; sinful men will not spare to deprave them unjustly. And for this purpose whatsoever cometh to hand will serve their turn: If they can prove no evil by them, it is enough to traduce them for too much goodness. So was John accused to be a devilish wretch, for being, as they made it, too precise and pure in mortification: and Christ on the other side condemned of intemperance, for enjoining a more free liberty in the holy use of the creatures.

First, hereby they use a policy to shift for themselves, [Reasons. 1] striving to fence their hearts from fear, and their names from infamy. For if they could persuade their own souls, that these sharp censurers were as bad as other men, they think it would ward off the stroke of their rebukes: if they could make others believe that all their accusations were but calumniations, it would free them from ignominy and discredit.

Secondly, they seek to revenge themselves in this, by [ 2] drawing their admonitors into contempt and danger. They purposely take the way not only to quench the love and good liking which the people bare to them, but to kindle the displeasure of the magistrate against them. Amos. 7. 10. Isa. 29. 21.

Instruction not to deal like scorners, in seeking to blemish [Use. 1] them that would wipe out our blemishes. If they have faults to be reproved, let us show our love at some other time, & not our spleen at this time: It is no good way of clearing, to plead guiltless by recrimination.

Secondly, that ministers and such as are to admonish, be not [ 2] shielded only with patience, but with innocence, and upright behavior. For if wicked men be grown to that impudency, as to give assault to the names of harmless persons, (their obtrectations requoyling upon themselves, to their own shame) how would they insult over us, if they had just advantage against us?

Thirdly, not to be credulous to the clamorous reports of [ 3] ungodly men, which raise up rumors against Christians. You shall find the greatest offenders, to be the most grievous accusers: they would cover their faults by bearing the world in hand that such as use to find fault with them, be most faulty.

Rebuke not a scorner, lest he hate thee: &c. [Verse. 8]

In the former verse was shown how scorners use to deal with them that rebuke them: and here the holy Ghost teacheth how we must deal with scorners. Namely, sithens we shall needelessely stir up hatred against our selves, and perform no good to them, that therefore we desist from them, and let them alone. Wheerein notwithstanding good discretion is to be used, that none which may be corrigible be rejected for a scorner, but such as upon sufficient trial have declared themselves by a continued obstinacy to be so. And in this case also, though private reproofs are to be spared, yet must they publicly be pursued by the ministry, and censured by the Church, and punished by the magistrate.

The benefit of Christian counsel is no to be offered to [Doct.] an obstinate sinner. So doth the holy Ghost teach in another place of this book. Cap. 23. 9. Speak not in the ears of a fool, for he will despise the wisdom of thy words. He would not have the gracious speeches of godly Christians to be poured into his ears which is well known not to suffer them to sink into his heart to work grace there, but setteth heart, and lips and life contemptuously to despise them.

First, it is a certain loss of labor to deal with them, and [Reasons. 1] to as good purpose to lay a plaster to a dead man's wound, as to endeavor to heal them.

Secondly, it is a loss of those precious admonitions: the [ 2] holy things of God are thrown to dogs, and the pearls and ornaments of Christians are cast to unteachable swine that will trample them under feet. Mat. 7. 6.

Thirdly, it cannot be without peril to our selves which [ 3] God doth not call us unto: for their hatred is like to work disgrace, or violence, or other hurts which their distempered affections do threaten. So Christ saith that dogs will all to rent them that so offer to feed them.

Instruction to be very circumspect what persons we deal [Use. 1] with, that there be some hope of success, If after walking and standing in wicked ways, they sit at rest in the scorners chair, let us leave them there and disquiet them no further. For if we molest them, they will trouble us, and going beyond our bounds against the rule of Christ, where is our warrant of safety against their malice, or of patience, wisdom, and moderation to contain our selves.

But rebuke a wise man, &c. [Verse. 8]

Now he cometh on the contrary side to commend the competent hearers of Wisdom, upon whom good lessons are well beestowed. And they are described, first by their willing receiving of instruction, that they love them the better that shall deal plainly with them: Secondly, by the good use they make of it, increasing both in knowledge and practice of understanding, and therefore are called, wise and righteous.

Rebuke. Men of best knowledge and pie ••• • ust sometimes [Doct. 1] be admonished of their faults. So was David, so was Jehoshaphat, Hezekiah, Peter, and many other. Rich garments require brushing, and fine linen hath need of washing, and the most pleasant and delightful gardens must oftentimes be weeded.

First, original corruption doth cleave unto their nature and [Reason. 1] infect their hearts, and many times desile their behavior, and though they make it langish through wounds that they give it: yet it will never be stark dead, so long as they be alive.

Secondly, God hath ordained it as a medicine for humility [ 2] against pride, that they shall stand in need of the help of their brethren, and sometimes also come under their censures.

Thirdly, it is a bond whereby one Christian is knit to an [ 3] other, when the one doth declare love by giving of faithful counsel, and the other by thankful receiving of it.

Instruction, First, that the good gifts of God's children cause [Use. 1] us not to deny this duty to them, when their wants and our opportunity call for it. Secondly, to conceive lovingly of them that show us this kindness: they do good to our souls, and befriend us in our names, by covering our sins from others, and showing them to our selves, which else might break out to our infamy. Iac. 5. 20. And by this means God shall be served, and his Scripture obayed on both sides: whiles the one part doth brotherly admonish according to the precept that here is given, and the other part doth kindly accept it according to the reason anexed.

Confutation of them that too far justify the ways of good [ 2] men, approving their errors in opinion, their slips in speeches, their slidings in actions, and all else to be well, and warrantable, and imitable, if the men be wise and godly. Nothing of them is to be misliked that hath an example of any good men practicing the like: but they consider not that some things may grow on the slips that spring from the root, and not all on the sience that is engrafted.

It is a note of a man that is truly religious to increase in [Doct. 2] grace and understanding. It appeareth that they live by their meat, and have good digestion of it, when they grow in stature, strength, and stomach. So was it said in the first Chapter: A wise man shall hear and increase in learning. The bare hearing doth not necessarily argue a wise man. For fools do often bring their ears to the word, but to hear, and learn, and to learn with increase, that doth testify an holy wisdom.

God's blessing doth accompany such as have sincerity in [Reasons. 1] them to add to their stock: and from such as have no more but a show, he taketh away that also, that they may appear to be dissemblers. Luke. 8. 18.

Secondly, sound understanding doth discover the defect of [ 2] understanding: what great need they have, what little store they have, and the door of God's storehouse and treasure opened to them for their full supply.

Thirdly, they know the wants of these heavenly Jewel's, that [ 3] their price is inestimable, and therefore they grow insatiable in their desires, and though they get much, yet still they labor for more, and be as greedy and having, as though they had nothing at all.

Fourthly, the former tasting & feeding on this celestial food [ 4] hath brought them to a perpetual longing after it: the more they receive, the more hungry they are: the exercise of eating hath so sharpened their appetite, as they desire continually to eat.

Instruction to approve our wisdom and righteousness in [Use. 1] proceeding to be more wise and righteous: and so shall we best please God himself. 1. Thes. 4. 1. So shall we be enriched with more full holiness. 2. Cor. 7. 1. So shall we be established more firmly, and kept from all apostasy and backsliding. 2 Pet. 3. 17. 18.

Reproof of Nonproficients, which are taught much and [ 2] learn little, and practice nothing at all. Secondly, of full persons which think they have attained to a sufficiency: they have plied it hitherto, and now they may give over their labors, they have gotten enough and now what need they seek anymore? But let them hear what the spirit of God testifieth of their case to the conceited Laodicians, when they said they were rich and increased with goods, and wanted nothing, then they were wretched, and miserable, and poor, and had nothing. He that hath as much grace as ever he did desire, did never truly desire to have any. And he that doth purpose never to be better, will presently grow to be worse, and last of all prove to be stark naught.

Consolation for such as be of the mending hand, though [ 3] they have defects and imperfections, and be drawn aside, sometimes with lusts, and corruptions: yet if they still get ground of these enemies, and some addition come daily to their understanding and desires by every Sermon and other good exercise, let them believe the testimony of the holy Ghost, they be in the number of the wise and righteous.

The beginning of Wisdom is the fear of the Lord, and [Verse. 10] the knowledge of holy men is understanding.

Having so much commended Wisdom and so earnestly persuaded men unto it, he showeth now wherein it doth consist, that men might not be deceived by the counterfeit color of it, discriding it.

First, by the matter, that is, true piety and religion, called commonly in the word the fear of God, because it is an essential part thereof: and this is not a case contingent, as though wisdom and piety might sometimes concur in one person and sometimes be disseuered: but necessary and perpetual, the one being always the beginning of the other.

Secondly, by the manner, that it is not the knowledge of natural things that is in Philosophers: nor the knowledge of civil affairs that is in Politicians: nor the historical and artificial knowledge of points of Religion that is in hypocrites: but the mystical knowledge of the mysteries of salvation, which the spirit of God doth reveal to the hearts of Christians. 1. Cor. 2. 10. 11.

No man can be truly wise before he be unfeignedly religious, [Doct. 1] Solomon had experience both of heavenly wisdom and human wisdom, of the show of the one, and soundness of the other, and thus doth he declare his judgment: Let us fear God and keep his commandments, for this is the whole man, nothing but this can make a man to be a man, without which he is in worse state then a beast: his glory and excellency consisteth in it, and all his profit and comfort proceedeth from it.

First, God himself doth usually in his word call all unregenerate [Reasons. 1] men fools, especially everywhere in this book, & Deut. 32. 28. 29. now he seeth all things as they be, and not as they seem to be: and foreseeth all events that shall fall out hereafter, and therefore his testimony is to be received.

Secondly, Wisdom is a stream that floweth only from [ 2] the word, and that to them that make conscience, and not a bare profession of it. So he speaketh by the Prophet concerning hippocrites: Loe they have rejected the word of the Lord, and what wisdom is there in them. Ier. 8. 9.

Many infallible fruits of the spirit be enclosed in it and issue [ 3] from it, and are evermore in company with it, as purity, gentleness, readiness to be entreated, mercy and fullness of good fruits, sincerity, &c. I am. 3. 17.

The miserable condition of all irreligious people, whereas [ 4] everyone is happy that is wise.

Instruction, that if we would have the estimation, comfort, [Use 1] direction, success, or any benefit of wisdom, let us not labor for a politic head, but a holy and sanctified heart: not so much for learning and ability to dicourse and dispute of points of religion, as for faith to believe, and a good conscience to perform obedience, Deut. 4. 6.

Confutation of them that esteem all to be wise that go [ 2] beyond others in wittand them especially that compass great livings and wealth: was not Ahithophel more witty then any? and did he not •• t play the fool more then all? hath not Satan more subtlety and cunning then all the men in the world? and yet the most foolish creature to work his own woe that ever God made in the world. The Scripture calleth him a principallitie and a power and speaketh of his craft, but nowhere giveth him the testimony of wisdom. And to them that know how to feather their nests and increase their state. The rich man in the gospel may be a president: he could get, and save, and keep, and thrive as long as he lived, and yet God called him fool when he died: and so (saith he) is everyone that gathereth riches to himself and is not rich in God.

Consolation against the reproaches, that are cast upon men [ 3] when they set themselves to fear the Lord: now (saith the world) they begin to be fools, hitherto they have lived in good account, esteemed for sensible wise men, and henceforth they will be nothing set by: now (saith the Lord) they beegin to be wise: hitherto they could have no approbation from God or good men, but now they take the way for good understanding.

And the knowledge. Sound and sanctified knowledge is the [Doct. 1] mother of all Christian devotion, where that faileth, there can be no sincere piety: so saith God himself in the first Chapter, ver. 29. They hated knowledge, and did not choose the fear of the Lord. Which Job reproves in the wicked worldlings of his time: they say to God, depart from us, we desire not the knowledge of thy ways, who is the Almighty, that we should serve him? and what profit shall we have if we should pray to him? wherein they declare that they hate his presence, and reject the knowledge of his will, and cast off all care of his worship, and so there is an irreligious heart, an ignorant mind, and an impious behavior.

First, faith doth never go without it: for faith is a persuasion, [Reasons. 1] and that persuasion is an high degree of knowledge, the heart being firmly assured of the truth of that which God's promise did give them to understand.

Secondly, the understanding is the eye of the soul to give [ 2] direction, and the fountain from whence all good affections do spring.

Thirdly, there can be no exercise of godliness (which is the very breath of all religion) where the commandment and [ 3] promise of God is not apprehended.

Fourthly, the devil hath the dominion of them that live [ 4] altogether in blindness: for he is the Prince of darkness: he taketh, and holdeth, and leadeth them according to his will: and he will never be willing that either God should be served, or any man should be saved.

Instruction to use all industry and diligence to get knowledge: [Use. 1] especially that which hath the stamp of grace upon it, and is proper to the people of God. Send to heaven for it by prayer to the Lord: search in the word for it with all good endeavors: by hearing and reading, by meditation and conference, by observation and experience, and all other good exercises.

Confutation of such as be altogether careless of understanding, [ 2] that have past a state of their souls to ignorance for term of life: they would be reputed religious and godly, and yet want both metal and making of all religion and godliness: but they though they be without knowledge have (as they say) a good mind. But why saith the Scripture? without knowledge the mind is not good. Prov. 19. 2. yet they hope in another world to speed as well as the best: and yet the Apostle teacheth that Christ shall come in flaming fire, rendering vengeance to them that do not know God: do they speed so well that be condemned? 2. Thes. 1. 8.

Secondly, of them that have gotten some knowledge, but are void of all sincerity and obedience: it is not a virtue for their good, but a sin for their hurt: and though for a time they make it serve their turn for a show, yet it will turn to their sorrow in the end, for they increase the hardness of their heart, and the guiltiness of their conscience, and the number of their stripes, according to the measure of their fruitless knowledge. Luke. 12. 47.

For thy days shall be multiplied by me, and the years of [Verse. 11] thy life shall be augmented. If thou be wise, thou shalt be wise for thy sel •• ▪ and if thou [Verse. 12] be a sinner, thou alone shalt suffer.

After the description of wisdom, whereby it may be rightly discerned is here proposed the profit and reward of it, whereby we are persuaded to embrace it: and that is.

First, in a particular, namely, long life: which is not so to be understood as though it were perpetual and so of absolute necessity: for then good men must grow to be old men, and all which die young, should die wicked and damned: but that God hath the keeping of their lives in such good safety as they shall never be taken away before due season: they shall not die so soon as that it would be better for them to live longer: nor live so long as that it might be hurtful that they died not sooner. This point doth Eliphas truly expound to Job, and all other righteous persons Job. 5. 26. Thou shalt go to thy grave in a full age as a crop of corn cometh in due season into the barn. Now all grain is not of equal proportion of growth: some is sown before others, and yet is cut down after them: some is sown after others, and cometh to maturity before them: so that good husbands dispose not of their harvest by measure of time, but by the ripeness of their corn: and two extremities they providently avoid: neither too has • y to inne the fruits of their fields or trees, for so they would wither away: neither to defer the gathering of them after they be ripe, for so they would drop off, and shed, and grow to rottenness. Afterwards he declareth the recompense of wisdom ingenerall: that the possession and practice thereof is not only a service to God, nor alone for his sake so often required: but redoundeth also to the profit of them that be owners and performers of it. And to this is opposed the contrary state of those perverse and willful scorners, that howsoever their desire and purpose is to do mischief to others, yet all their malice returneth on their own heads.

Thy days shall be multiplied, &c. Wisdom and grace do [Doct. 1] not only procure our life to be everlasting in heaven, but of good and sufficient continuance in earth. So is she said to come like a liberal and bountiful Lady. Chap. 3. 16. which brought her hands full to bestow upon her friends: length of days being in her right hand, and in her left hand riches and glory: because life it self is more precious then wealth and advancement which depend upon it, and are but ornaments of it, therefore she bringeth the continuance of that in her right hand, as a gift of greater value: and the other in the left as inferior to it, but all very excellent coming out of those glorious hands.

First, that providence and power of God doth protect us [Reasons. 1] from all the evils that might befall us: as we use to deal in our gardens and orchards, plucking up the nettle and weeds and preserving the good herbs: rooting out the briars and brambles and nourishing the fruitful trees.

Secondly, his angels have a charge to keep us, by whose [ 2] ministry our life is defended. Psal. 91. 10. 11.

Thirdly, the fear of God doth make the heart good, and [ 3] a good heart is made cheerful, and a cheerful heart procureth good health, and good health prolongeth the life.

Fourthly, a good man will seek to God by prayers, in the [ 4] good estate of his body to have it continued, in weakness and infirmities to be cured: and this will they do ordinarily as Hezekiah did in a case extraordinary, always resigning themselves to his will.

Fifthly, a godly man will be trusty to himself in the keeping [ 5] of his own body, avoiding surfetings, and distempers, and disorders, whereby wicked men do weaken themselves, and will consionably use all fit means of comfort, health & safety.

Confutation, of them that think the services of wisdom [Use. 1] to be the greatest means to shorten men's days. They will kill themselves (say they) by fasting, and praying, and musing, and reading, and running to Sermons: but thus to complain, is indirectly to blaspheme God; either with imputation of unfaithfulness towards them that seek him, or with impotency, and defect of power: for they infer that he windeth them into danger by promise of safety, or that the repair of the soul, must needs be the ruin of the body, and so he cannot heal the one part of man, without hurting of the other.

Instruction to take this holy receipt, which is a medicine [ 2] for all diseases, and a remedy, to prevent all kind of mischiefs. No Physic so forcible or healeth, nor plenty so sufficient against want, nor any multitude of men, and munition is so able to defend us from violence.

Consolation, to them that have a good conscience that [ 3] they always everywhere have their safety with them, because they carry grace in their harts, and God carrieth them in his hands. That is true of every faithful servant of God, that Abigail did speak concerning David: that their soul is bound in the bundell of life with God, it lieth not loose, and scattered for enemies to find, and take up, or tread upon at their pleasure: but it is in God's own custody, and bound up, that it shall neither drop down, nor be wrested from him. He will defend them in war, and feed them in dearth, and preserve them in pestilence, and death shall never come before they may comfortably bid it welcome. Job. 5. 19. 20.

If thou be wise, &c. Of all men Christians be most provident [Doct. 2] to procure their own good prosperity. That testimony is given of them by the Lord himself. Chapter 3. 13. 14. Blessed is the man that findeth Wisdom, and the man that getteth Understanding. For the merchandise thereof is better than the merchandise of silver, and the gain thereof is better than gold. They that obtain not only the knowledge of wisdom but the sound and sure possession thereof, which is meant by finding, are all in a blessed state, not destitute of any happiness. The merchants which traffic with the Indians for gold, and pearls, and precious stones, make not their commodity, in any proportion comparable to theirs that deal with the god of heaven for the graces of his spirit.

First, in respect of outward state they are in good case, the [Reasons. 1] blessing of God never failing to minister unto them all good things, in fittest season, in meetest manner, and most competent, and convenient measure. They have everything that they need, and enjoy the use of everything that they have. God blesseth their labors that thereby they get substance: God blesseth their substance that thereby they are nourished by them: God blesseth their nourishment, that there-withal they have joy and comfort: and if at any time they fall into afflictions they have supportation in them, deliverance from them, and benefit by them. All sickness shall be wholesome to them, all disgraces for their honor: all losses for their gain: all danger for their safeticall: troubles for their peace and quietness.

Secondly, in respect of the state of their souls, the blessedness [ 2] whereof consisteth in righteousness: and that doth yield such a benefit which as the Apostle doth truly testify, doth far surpass the capacity of all sense and human reason, which will appear, first, if we consider, the misery out of which they have escaped: they were the enemies of God, and are reconciled to him: they were most deeply in debt, and are discharged of it: they were bond men, and are made free: they were condemned, and are pardoned: they were dead in sins and trespasses, and are quickened to everlasting life. Secondly, if we respect the gifts that God vouchsafeth them: their nature is healed, their souls are sanctified, they have a free access to God, the holy Ghost is in them, Jesus Christ is bestowed upon them: all his merits, and all his graces, and all his perogatives are communicated unto them. Thirdly, the fruit of their wisdom is apparent at their death: for then doth their faith, and faithful behavior stand to them, and visit their hearts, and animats them with hope against the temptations of Satan, and fear of hell, and damnation, and all kinds of desperation, if it be true that a good conscience is a continual feast, then especially is it most forcible and comfortable at that time. Fourthly, the full and perfect reward of it shall be rendered unto them in the life to come, and chiefly at the last day, in the presence of God, and men, and Angels, elect and reprobate, and every particular of every sort, who shall hear their praises, and see their glorious advancement.

Confutation of them, that esteem mortified Christians of [Use. 1] all other creatures to be most silly, and void of prudency, and most careless, and void of all forecast for their affairs. Secondly, of them that think all the precepts, and doctrines of obedience are only for the exercise of the ministers authority, and nothing for the furtherance of the people's commodity, so they call it, Psal. 2. 3. Let us break their bonds, and cast their cords from us. As who would say, it is an imprisonment, and grievous restraint, to be under Christ & his ministry. Whereas instruction is for his use that doth receive it, and not for his will, that doth deliver it: It is not a pack or burden laid upon his shoulders to carry for others: but as money put into his purse to use for himself.

Instruction to take greatest pains in husbanding the heart, [ 2] to labor most for the crop of grace, and to be most diligent in doing of good Corn, and cattle, and money, and other wealth may be gotten for other men: and happily for our enemies: but the holy lessons that we conscionably learn, the gracious speeches that we seasonably utter, and all the good works that we duly perform, are treasured up in heaven for our own souls.

Consolation against the manifold discouragements which [ 3] might weaken the hearts of such as be possessed with this wisdom. They are railed upon by some to be hurtful men: they are jested at by others to be foolish men, they are threatened, they are persecuted, and every way injuriously dealt with: yet let none of these things drive them from their wisdom, and make them turn fools, to cause them to leave of friendship with themselves, and to forsake their own gain. It is more beneficial for them to be godly, then it can be hurtful to be molested. A slight of snow, or shower of rain, or flash of lightning, or clap of thunder, cannot compel a thrifty farmer to disclaim his good ground, and surcease his husbandry.

If thou be a scorner, &c. The wicked be most their own foes, [Doct. 3] which point this holy wisdom confirmeth in the former Chapter ver. 35. He that sinneth against me hurteth his own soul, and all that hate me love death. In all the attempts, and proceedings against good men, wisdom it self is smitten at, for their quarrel is against the servants for the mistrisse sake: but they only sin against it, but can do no hurt unto it: for that redoundeth wholly upon themselves. And though they be all for themselves, and carried strongly with self love in affection, yet they do the work of mortal hatred, and become their own deadly foes in effect.

The reasons which were alleged for the former point, will [Reason.] also make this manifest by the contrary. For as wise men and scorners serve contrary masters, and have contrary harts, and behaviors: so there is also a contrariety of condition, and of everything that beefalleth unto them. Whatsoever miseries therefore those other escaped, these shall surely fall into: and whatsoever happiness the other attained unto for body, soul, state, or name, in life, at death, departed, here, and at the resurrection, these shall be deprived of them.

Terror for sinful men which seem to be in safety and [Use. 1,] very good case having yet suffered nothing but hardness of heart and the poison of sin working in their souls, which they least of all do feel, they must suffer also the pain of sin, as well as the pleasure, and who knoweth how soon, and suddenly it will come upon them. But in the mean time they plague such as set against them and pursue them that go about to cross their courses, and this they glory in, as a matter of great contentment. But herein they make others happy, and themselves miserable, they procure the blessing of God upon them whom they malign as enemies, and bring the curse upon their own souls and bodies. But yet they prevail further in their purposes by fear, or flattery, by company, counsel, or constraint, they draw men into sin, and this they take to be a victory, and now others be in as bad case as they, and if things fall out to be amiss with them, they shall have company in sorrow: but this will be no case of their burden for that shall lie wholly upon themselves. They that suffer themselves to be seduced by them, shall likewise suffer punishment with them, but not detract any from theirs, but add much more unto it according as the case standeth with Satan.

A foolish woman is always babbling, she is ignorant, [Verse. 13] and knoweth nothing.

Thus much hath been spoken of Wisdomes wholesome banquet, which the lover to that end proposed, that we might be allured unto it. Now followeth the feast of Folly, which she maketh to that end that she may poison her guests, and God discovereth for this purpose that we might avoid it. And here, as also in that which followeth, she is described by her qualities and behavior, carrying the right stamp, and print of an harlot. One thing is that she is given to much talk to make an noise, which was the note of the whorish woman. Chap. 7. 11. The meaning here is, that sinfulness and Satan by the mouths of sinful persons, do pretend many reasons to justify any wicked cause, and use cunning persuasions to draw men thereunto, as the unchaste woman doth slow with enticing speeches. And though she have a lavish tongue, yet we knowledge, according as we use to say, that none is so bold, as blind Bayard. The drift is that the factors for Folly such as labor to promote sin, be utterly destitute of saving understanding, which was called before the knowledge of holy men.

She is babbling, &c. It is no sure note of a good cause to [Doct. 1] be set forth with many words. Hananiah maintained his cause more stiffly than Jeremiah, for he after a sort gave place to the others confident asseverations: but Jeremiah maintained his cause more truly than Hananiah, for God and experience confirmed his testimony. Ier. 28. Zidkijah and his companions the false Prophets were more violent in giving encouragement to Ahab for his voyage to Ramoth Gili • d: but Michaiay was more faithful in diswading him from it. 1. Reg. 22.

First, wickedness hath many tongues to speak by, all unregenerate [Reasons. 1] men being ready to plead for it.

Secondly, Satan doth sharpen men's wits, and fine their [ 2] tongues, and every way asist them, that stand in defences of his causes, and kingdom.

Thirdly, all ungodly men by their own disposition are [ 3] earnestly affected to folly, and lewdenesse, being as their right hand, and dearest member of their body, and therefore will speak in the behalf thereof, as if the case did nearly concern their own estate.

Fourthly, all the arguments, that are brought for any bad [ 4] cause, are light and utterly void of force, and therefore that which faileth in quality, they will fill up in quantity, and so supply the want of weight by multitude of words.

Fifthly, success doth much animate folly, and her adherents [ 5] to speak much: for be the matter never so unjust, and false: be the reasons never so slight, and slender: be the person never so base and abject: yet if a sinner stand up for sin, all sinful men everywhere will give him allowance.

Admonition that we never conclude the equity of a cause [Use. 1] by the number of words, as though the force of the matter stood in the violence of speech, and all were weak that either wanted strong breath for it, or else had vehement opposition against it. The multitude of allegations is of no value, where soundness is wanting in the points alleged. And it is usual that innocent persons be least forward to speak, and such as be faulty be seldom given to scilence. When Moses came to take up the matter between the two Israelites, he that was most lewd, was most loud, the offender that did the wrong, was most ready to complain of wrong offered. What wilt thou kill me, as thou didst the Egyptian? Act. 7. 27. 27.

Confutation of them that justify Popery, and the corruptions [ 2] of it by this, that many take part with it. Much is said for it, great commendation is given of it. All this is true, it is much praised, but only by the foolish babbling woman: they are full of speech, and frequent in writing, and yet do nothing else, but foam out froth, and falsehood. If multitude, or cries of commendations were sufficient to credit a cause, and clea • e it. Diaua, were a glorious goddess, so highly magnified, by the general applause of the Ephesians. Act. 19. 28. Secondly, of such as take it for an invincible testimony against the Gospel, and the sincere professors of it, that they be so much blamed, and so many profess their dislike of them So they dealt with Jeremiah, though he neither bought, nor sold with them, nor offered any color of injury to them, yet every man spake evil of him. Ier. 1 • . 10. So Christianity in Paul's time was counted a sect, and everywhere spoken against. And so our Savior himself had the sentence of death enforced upon him by the violent cry of the people.

Ignorant, &c. So far as any man giveth himself to be an [Doct. 2] agent for sin, so far he bewrayeth his own ignorance. All deceivers and evil men are first deceived. 2. Tim. 3. 13. The Devil first catcheth one, and maketh him a bait to take another, as it fell out in the overthrow of our first parents.

First, many of them have their minds darkened with want [Reasons. 1] of knowledge that they cannot discern betwixt light, and darkness, truth, and falsehood.

Secondly, all the rest have their hearts blindfolded with [ 2] willfulness, that they will not understand. For if they know the will of God, and the meaning of his word, they discern not of his nature that he is offended with everything which is contrary to his word. Or if they apprehend that, and conceive it to be so: yet they think him remiss, that he will not so severely punish them that offend him. Or if they have not such an erroneous opinion of his dealing towards all, yet they hope for indulgence to themselves, that he will cast off some part of his justice to dispense with them howsoever the case standeth with others. Deut. 29. 19.

Reproof of their folly that seek to gather the praise of [Use.] knowledge out of the practice of ignorance, that contradict, and disgrace all sound points of sanctification. Of which sort also are they that trouble the Church by setting abroach new, fruitless, fantastical, and pernicious opinions, or reviving those that have been formerly suppressed: or managing those that be presently in question. These men beguile themselves and beguile the world with a show of learning, but God and good men do deem it want of learning. For so the Apostle testifieth. If any man teach otherwise, and consenteth not to the wholesome words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is puffed up and knoweth nothing. 1. Tim. 6. 3. Their skill, and readiness in this case to cross the truth, proveth not a spiritual growth, but a fleshly grosenesse, they are not filled with grace, but swollen with carnal conceitedness.

She sitteth at the door of her house on a seat in the hie [Verse. 14] places of the City.

He continueth still the allegory, resembling wickedness to an harlot, whose property is to be abroad in the streets to meet with companions, & to entice man to folly by her looks and beehauiour, which sin doth also by her subtleties to seduce men's souls. And yet she goeth not as an ordinary strumpet, or vagabond, but taketh state upon her like a courtizan. She sitteth on a seat in the street, which was wont to be a sign of honor. Job. 29. 7. And the word signifieth a throne, or chair of estate, which were for Princes or principal persons.

On a seat, &c. Great men without grace be as much subject [Doct.] to sin and folly as poor men. The scripture confirmeth this when it compareth such kind of persons to viler creatures. Psal. 49. 20. Man in honor which understandeth not is like to beasts that perish. He dispraiseth not all men of honor: for when wisdom and dignity meet together, the one is an ornament to the other: but those that be destitute of understanding, he matcheth not with common men or vilest people, but maketh equal to the basest kind of brutish beasts.

First, they have the same root, and fountain of corruption [Reasons. 1] which is in all other men.

Secondly, they have more allurements to induce them unto [ 2] evil than other men have: their great abundance to draw them on to voluptuousness: their might and power to embolden them to oppression: their high degree, with the charms and inchauntments of flatterers to make them high minded, and to keep them from all humiliation, and repentance.

Thirdly, Satan doth in a special manner seek to make a [ 3] pray of them. For they bring whole flocks and flights of other into the net with them. Some they lead with counsel and company, and some they drive by force, and violence, and their example, and countenance doth bring some into credit, whereby it is made exceeding infectious. In all which respects it was said of Rehoboam the son of Nebat, that he made Israel to sin.

Instruction to such as be in eminent places, and are great [Use. 1] personages, that they be as watchful over their souls as the vulgar sort and meanest persons. The assault of the devil upon them is certain and forcible. Their own strength as small, their overthrow as dangerous, and their punishment as grievous. And therefore it is not a contemptible work, & unmeet for their places to pray often, to hear the word and exercise all other services of religion; unless it be an honorable thing to be a slave to Satan, and fit for their degree to perish.

Confutation of their opinions, which so admire the state of [ 2] men of wealth and worship, as if everyone that had power, and titles, were necessarily wise and happy, whereas here it appeareth that folly doth so possess many of them that they are wholly transformed into her, and instead of being reputed reverent, and wise men, they are called by the name of this foolish woman. The like in effect is spoken of them Eccles. 10. 7. That folly is set in great excellency, and servants be riding on horses, when servile men whose hearts be in bondage to sinful lusts, attain to greatness.

In the high places, &c. Assemblies and meetings of men be seldom without the company of sinfulness, and Satan. For [Doct. 2] he will be one in the congregation of God, where they come together to pray against him, where the Lord striketh at him, and woundeth him with his words and therefore will more boldly come to other assemblies, which be only for civil affairs, and chiefly when they be for sinful exercises, as may appear by the effect of Baal-Peors wake. Num. 29.

First, there be many to work upon, and therefore greater [Reason. 1] is the likelihood of success.

Secondly, there is utterance and vent for many sins which [ 2] men use not to practice alone by themselves: as swearing, lying, bragging, scoffing, railing, flattery, and all kind of evil speeches, besides many actions, and gestures which be proper to company.

Thirdly, he hath more helps with him there, than when he dealeth with one alone in secret. For they that be perverted [ 3] join with him to pervert others, and they which were bad before, are so made much worse. It would have ben hard to raise a rebellion against David, if everyone had ben singly solicited, before there was any assembly.

Instruction not to walk streets, or haunt much company [Use. 1] without due cause, and calling. It is righteous from God that the devil should play the marshall to take up them which stragle abroad without any warrant. And that was the cause of Dinah's woe, which would needs go forth to see fashions. Gen. 34. 1.

When our occasions do justly call us to such places, that we [ 2] prepare to prevent all perils, let the word of God be in our hearts to keep us from sin, as we would take preservatives for our bodies against the pestilence, when the air is infected. If the Devil cast his fiery darts at us, let saith be ready to quench them: If folly entice us with guileful speeches, let wisdom shape her an answer, and send her packing.

To call them that pass by the way, that go right on [Verse. 15] their way.

This is the end, and purpose of her being in the streets to do mischief there: not only to confirm, and harden such as be already entered into lewd courses, but to pervert and draw away those that be inclined to any goodness.

So soon as any man beginneth to set himself to seek God, [Doct.] the Devil, and devilish men will be ready to turn him out of the way. So stood the case with the Corinthians, Galatians, and some other of the Churches, as soon as ever they embraced the doctrine of the Apostles, presently the false Apostles attempted to corrupt them. Gal. 1. 7. & 3. 1. And so was Paulus the proconsull dealt with: Act. 13. 8. Whiles Paul was preaching to him, Elimas was perverting of him: whiles the one built, the other battered, and pluct down: whiles the one labored to make him a Christian, the other indeauored to keep him an insidell, and unbeliever.

First, they be enemies to the feast of wisdom, maligning [Reasons. 1] the glory of the Gospel, and the prosperous success of the same.

Secondly, they be enemies to the messengers of wisdom, [ 2] thinking that they shall have too much love, and reverence yielded to them, if men receive comfort, and profit by their ministry. Galat. 4. 17.

Thirdly, they be enemies to mankind, as touching the [ 3] soul, repining that any man should be in a better state then themselves (though themselves refuse to be in a good state) according to the disposition of their old father, who for the same cause so soon supplanted our first parents Adam and Eve.

Fourthly, they feel some prejudice to themselves, by the [ 1] departure of men from the service of Satan: they want their wonted companions, to join with them in their wicked practices: besides the blemish that cleaveth to them for vices, by means of the credit that accreweth to others by their virtue, and goodness.

Instruction, how to carry our selves toward such as be [Use. 1] novices in religion, as we come too short of Christian love, if we be too suspicious & overmuch mistrustful of their proceeding: so we go beyond the bounds of godly discreation, if we be too confident of them, and so expose our selves to peril.

Secondly, to lay a good foundation, and to set on surely, [ 2] when we enter the profession of Christianity, that our ground work fail not in the time of trial. Mat. 7. 24. &c. For certain it is, that the devil by temptations, and our adversaries by oppositions will make manifest what firmness, & soundness is in everyone. Either they will Satanically assault us with carnal persuasions, or else we shall be terrified with comminations, and threatenings, or else we shall be derided with scoffs, and reproaches, or we shall be traduced with false imputations: or we shall be disquieted with wrongful molestations.

Thirdly, that we should be as industrious to lead men in the [ 3] right way, as they be to call them out: and to help them out of the snares of the Devil, as they be to hold them in. For that is their sin, which they are forbidden to practice, this is our duty which we are commanded to perform. Theirs is falsehood, and cruelty tending to hurt, and mischief: ours is faithfulness and mercy for good, and great profit. They be the vassals of Satan, and instruments of his malice: we be the servants of Christ, and messengers of his graces: all the evil that they do shall be punished with their confusion, all the good that we do shall be rewarded with glory. Dan. 12. 3.

Who so is simple, let him come hither, and whosoever is [Verse. 16:] void of understanding to him she speaketh.

Who so is simple, &c. That is, which being ignorant discerneth not his blindness, but hath conceit of wisdom, and knowledge.

Let him come hither, &c. To the company, counsel, and practice of Folly. And to him that is destitute of understanding she speaketh, viz. that have no knowledge of their own, nor be willing to go to wisdoms house to get any.

Ignorant persons that regard not knowledge are the sittest [Doct.] pray for deceivers. Ephe. 4. 14. The Apostle in the Epistle to the Ephesians persuading them to knowledge, showeth the great need thereof; That we henceforth be no more children, wavering, and carried about with every wind of doctrine, by the deceit, or dice of men. Wherein he declareth the dangerous case of such as want understanding by two similitudes: one comparing them to little children, and the false teachers to crafty gamsters, that use to cogge at dice, who can easily beguile a young boy, and strip him of all that he playeth for, though his whole inheritance lie upon the game. The other comparing them to ships, that neither have anchor to hold them, nor stern, and pilote to guide them, and therefore the tides, & tempests do drive them every way without resistance.

First, they are already taken by the devil, and be in his [Reasons. 1] power, and therefore as unable to escape the snares of his foulers, as the birds that lie fluttering in the net. 2. Tim. 2. 26.

Secondly, they are altogether destitute of all judgment, [ 2] nothing discerning truth from error, light from darkness, safety from peril, and therefore may be made to believe everything.

Thirdly, their hearts and affections be corrupted, and [ 3] therefore corrupt counsel will the more prevail with them, & corrupt conversation be the more pleasing to them. Eph. 4. 18.

Confutation of them that dissuade men from seeking of [Use.] knowledge, because there be so many seducers that go about to deceive. It is dangerous dealing with scriptures (say they) we know not well whom to trust, the world is so full of dissemblers, and therefore we will neither hear, nor believe any Preacher of them all. But they will hear and believe Jesuits, and seminaries, and popish persons that entice them to Idolatry and disloyalty: they will hear and believe gamesters, and filthy fellows that will lead them to lust, lewdenesse, riot, and unthriftiness: they will hear and beeleeue such as will fill their ears with false report, and poison their harts with malice, covetousness, craft, and cruelty. As though there were no infectious people but ministers; no peril of contagion, but at sermons; none subject to be miseled, but such as use the best means to know the right way. But consider the force of their reason whereby they would induce men to persist in their blindness: there be many slips, and much counterfeit metal, and therefore no use of a touchstone: there is poison prepared for us, and therefore beware of preservatives: our enemies come armed against us, and therefore let us cast away our weapons: their purpose is to surprise us in the dark, and therefore put out at any hand all the light What is it but wisdom that doth enable us to try all things, and to hold that which is good? what is it but knowledge that doth discrie the venom of all pestiferous, and pestilent opinions? what is it but understanding that doth discover the dangerous occurrence that will insue upon pernicious counsel? For other uses of this point, see verse 10. Doct. 2.

Stollen waters are sweet, and hid bread is pleasant. [Verse. 17]

This verse containeth an event that followeth their yielding to follies allurements, that at the first they find delight and pleasure, and great contentation in their entertainment.

He alludeth, as it seemeth, to the disorders that are wont to be in harlots houses, wherein at the meeting of companions they use to have a feast, and all the provision is of stolen stuff. Either servants filtch from their masters, or otherwise they steal from their neighbors, hennes, and geese, and duckes, and connies, and venison, and such things as they can come by: which is called hid food, because as they cannot justify it, so they dare not let it be seen, but dress it covertly, and eat it secretly in the midst of the night, in the most inward and closest rome of the whole house. And whatsoever is so gotten, and there made ready is very delicious unto them, though it were but bread and water.

Those things that be most unlawful do best satisfy the [Doct.] humors of unregenerate men. Though wisdom make a feast of meats that be dainty and wholesome, and prepare spiced cups, with wine that is sweet and delicate, yet she hath few guests that will visit her table: but let folly provide only bread and water (which they must also eat in a corner, and hide their heads like malefactors) and she shall have great store that will flock to her house, and accept of their cheare with very good liking, in this sense it is said Chap. 20. 17. that the bread of deceit is sweet to a man. The unrighteous trade and course of getting is to many a kind of sauce to procure a relish to their possessions. They esteem everything to be so much the more worth, if a crafty head, a violent hand, a guileful tongue, or any fraudulent means hath brought it unto them. The same proportion holdeth in all other cases. How many be carried with brutish lusts and affections to strange flesh, that have nothing in them of beauty, and in the mean time loath their own wives which be well favored, personable, and comely: and who almost taketh delight in any recreation which is neither unseasonable in respect of the time, nor yet unwarrantable in regard of the manner, yet it is altogether too fresh and unsavory for their taste, unless the Devil powder it with some enormious abuses.

And hence it proceedeth, for that all which is fleshly and most contrary to the spirit of God, is always acceptable to [Reason.] them that be fleshly, and most agreeable to the corrupt nature of man. And so saith the Apostle Rom. 8. 5. They that are after the flesh, savor of the things of the flesh. And it falleth out in this case, as it doth in the infirmities of the body, every malady doth desire that which will feed and maintain it, as it is to be seen in choleric persons, and such as be inclining to the dropsy; the one sort best liking meat that increaseth choler, the other thirsting still after drink whereby the dropsy is nourished.

Confutation of Popery, that hath dishes for every carnal [Use. 1] man's diet, the whole body of it tending to sensuality. Every sense is thereby fed with fleshly delights, insomuch as any infidel may be greatly refreshed therewith, and yet not led one step nearer to salvation. And as it is for every man's turn, ready to satisfy their carnal humors, so men be of their own accord, very strongly and vehemently affected to it. It is as natural for them to be superstitious, as it is for netles, and thistles, and other weeds to grow without sowing or setting. And this is the cause why men be so hardly reclaimed from it, and so easily upon weak reasons ready to reuoult back unto it.

Instruction that the spiritual delights of the word, do repel [ 2] the carnal lusts of the world, and the comforts of heavenly things do swallow up the pleasures of all earthly vanities. For unless our hearts be well fenced against them by grace, they will return to their native home, and take possession of their ancient habitation.

Thirdly, Consolation to them that distrust these fleshly [ 3] delights which be so pleasing to other men's appetites, it argueth that they have been well fed at wisdoms feast, and that is the cause why their stomachs can no better digest the voluptuous messes of folly, it is a clear case that no man can loath the enchanted meat that Satan and sin have dressed, but such as have been nourished by the bread of life which Jesus Christ himself hath prepared.

But he knoweth not that the dead are there, and that her [Verse. 18] guests are in the deep of hell.

Here followeth another event ensuing upon the former, that as they had pleasure at the first, so they must have pain at the last: as their entertainment was with delight, so shall their reckoning be with destruction. It is said, he knoweth not: that is, everyone of them that be tractable to her call have the peril of their state hid from their eyes.

That the dead are there, &c. That all that give themselves to such courses are strangers from the life of God, and in the power of the first death; and in the depth of hell, that is, are as certain to be damned in the world to come (unless God give them repentance) as if they were already in hell fire.

According as every sin is more delightful, so is it more [Doct.] dangerous and deceitful. The sweet meats of wickedness will have the sour sauce of wretchedness and misery. Sinnefulnesse will be the bane of transgressors, as the harlot is commonly of adulterers. It is the holy Proverb of God, that when the bread of deceit is sweet to the taste, it turneth to grit, and gravel, to the torment of the teeth. Chap. 20. 17.

First, as it appeareth here, men be willingly ignorant of [Reasons. 1] the evils to come, when their desires be satisfied for the present. Which thing our Savior doth also intimate by the example of the old world: when once they gave over themselves to profit, and pleasure: as feasting, and marrying, & planting, and building, and traffaquing: they knew nothing till the flood came, though Noah had foretold them above an hundred years together.

Secondly, when they be possessed with the delights of sin, [ 2] they are with much difficulty brought to leave them. As Zophar showeth. Job. 20. 12. &c. that when wickedness is sweet in their mouths, they will favor it, and not forsake it till it turn to a poison in their bowels.

Thirdly, in respect of the present condition of voluptuous [ 3] persons which live in pleasure, that they are dead whiles they live. 1. Tim. 5. 6. They are sensible carkeses, & breathing carrions. For though they have a reasonable soul which maketh them to be men, yet they want the spirit of grace which maketh them to be Christians.

Fourthly, in regard of their future misery, for which Saint James wisheth them to weep, and howl, and make all kind [ 4] of lamentation. For howsoever all reprobates shall be damned, yet they shall sink to the bottom of terrors and torments in hell that have risen up to the top of pleasures, & cursed prosperity on earth.

Instruction, First, to foresee that which will follow, when [Use. 1] baits are laid, for us by Satan or wicked men, and accompt the threatenings of God, as certain as executions: and fear the plagues to follow hereafter, as if we were forthwith to feel them.

Secondly, that no example prevail so far as to draw us into [ 2] a wicked way. Consider not what they be in outward appearance that dwell in follies house, but what their state is presently by God's testimony, and how they shall find it hereafter by their own experience.

Thirdly, that we illude not our own hearts by hoping to shift for one: for never any one could avoid the punishment [ 3] by shifting. Sin maketh sure work withal her guests, to give them their deadly wound at the entrance, so that death waits on folly to take them presently at her hands, & hell followeth death, to receive them afterwards at his hands.

PARABLES. That is, wise and grave sentences written by Solomon, but inspired by the spirit of God, for the imformation of the mind, and the institution of the life, according to the rules of Wisdom, Justice, and Piety The other nine Chapters being presixed as a preface to these, contained a continued discourse, wherein the commendation of Wisdom, and the exhortations to many good duties were prosecuted with variety of arguments: whereas in these that follow, for the most part, are set down brief sayings, every verse almost comprehending a whole point in it self, not growing upon dependence of that which went before, nor ministering th'occasion of that which cometh after. Yet sometimes it falleth out otherwise, and diverse verses together have dependence one with another, as will appear in some place of this present Chapter. A wise son, that is, a virtuous & towardly son or daughter, maketh a joyful father, or mother: and a foolish son, that is, a sinful and ungracious child, is an heaviness, and grief to his mother or father: yet it is not without cause that the mother is rather put in the latter clause, than the father: for that sex is the weaker, & more impatient of such a cross: and usually contemptuous children be bolder to contemn the mother then the father, as Chap. 15. 20. A foolish man despiseth his mother, as Rebekah was more troubled with Esau then Isaac was: and very often the mothers by too much indulgence and fondness, are means of their children's vices, and so it is said, A child set at liberty maketh his mother ashamed. Chap. 29. 15.

The comfort or sorrow of parents standeth much in the behavior [Doct.] of their children. This is evident by the example of Jacob's sons: whereof Joseph a gracious child, was never but a refreshing to him: but Simeon, and Reuben, and Leny, and most of the rest, by their sinful actions did fill him with grief and afflictions: and so had David experience both ways, being pierced with sorrow on the one side, by the villanous practices & miserable ends of Absalom and Ammon: and abounding with joy on the other side for the singular wisdom of Solomon.

First, these affections do proceed from the love that godly [Reason.] parents do bear unto God, that thinking all too little that is done in his services, they have now helpers even out of their own loins, that will join with them in the same: and when they have finished their course and ended their own days work, yet the work shall still be continued by their posterity. We see in human affairs, that every good subject will be glad to breed up a son that will be sit and able to serve his sovereign: and how can it then but cheer up the heart and refresh the spirits of Christian fathers or mothers to have their children the Lord's Soldiers, valiantly sighting his battles against sin and Satan, and that in their own sight and presence? every good master, as was Abraham, will think it a benefit to have his servants to be the servants of the Lord: and every Christian will gladly hear of Godly men, in another family, in another town, in another country, in another kingdom, and therefore much more will religious parents be ravished with joy to see with their own eyes the fear of God in their own houses, in their own children by the blessing of God upon their own government, and prayers: but they cannot but conceive as great grief by the sinfulness of impious children, which wholly cast off the yoke of all holy obedience: that despite him whom they honor, and blaspheme that name which they sanctify, and reject that word which their souls do live by. The Prophets eyes gushed out with rivers of waters because strangers, and aliens, and even his very enemies observed not the commandments of God: and therefore much more would he have mourned when his own sons rebelled against them.

Secondly, love to the people of God will work gladness, [ 2] when faithful men discern their children to be inclining to goodness. For they are growing to be fruitful plants in the Lord's orchard, and so many shall have profit by them many ways, whereas the wicked are as thorns and briars and noisome brambles.

Thirdly, the happy condition of gracious and godly children [ 3] themselves doth procure to the parents much consolation: for besides their spiritual promotion and dignity, being made the sons of God, and kingly heirs of everlasting glory, the favor and blessing of God doth usually appear towards them for the things of this life: when rebellious and wicked children have the curse of God upon them, doing mischief and hurt, and receiving the reward of it, by shame and infamy, by debts and arearages, by slight and lurking, by bonds and imprisonment, and oftentimes by an ignominious death and destruction.

Fourthly, wise children yield matter of comfort to their parents [ 4] in being officious unto them, and using all good behavior towards them: for they are most forward to obey their commandments, they are most cheerful to relieve their necessities: they are most faithful and provident to preserve their life, and health, and welfare. In which respect the Scripture compareth them to arrows or any other weapons, whereby men may be defended. Psal. 127. 4. And as they are pressed and ready to perform every duty that is required of them, so will they also carefully regard their parents dealings towards them: the father giveth counsel, and the son is directed by it: the father giveth rebuke and the son trembleth at it: the father giveth correction, and the son doth humbly submit himself unto it. Now at the hands of a foolish child, what is to be expected, but folly: contempt of commandments and counsel: murmuring against admonition and reproofs: resistance against correction and chastisements? if their parents be in wants, they are ashamed of them, and think it an intolerable burden to be charged with them: and so shorten their days by opprobtious and hard usage: if they have wealth, they seek to make a spoil of them: if they be like to leave them patrimony or inheritance, no enemy doth so much desire their death: if they be simple and want understanding, they either use contemptuously to check and s •• b them, or else to mock and deride them. If they declare their wisdom and true piety, they show then bitterness against their godly zeal and sincere profession.

Instruction, First, to children to take it as a motive to stir [Use. 1] them up, & provoke them to Christian conversation, that they shall minister comfort to their parents, and pleasure themselves, and please the Lord: for all those concur and meet together in one. The son doth never give just occasion of gladness to his father, but he hath a just cause to be glad for his own sake; because God hath so seasoned him with grace, and made him acceptable to his friends, and vouchsafed unto him his own favor. Whereas on the contrary side when the parents are much grieved for the childes misdemeanors, the child ought to be more grieved for his own wretchedness; for he shall be most punished for his rebellion. Secondly, to parents that for as much as their children's vice, or virtue is their woe or welfare, therefore they do their best endeavor to have their seed to be virtuous and holy. And he that will do this, must lay the foundation of being a comfortable father, before he be a father, and take the way to have good children, before he have children: and that is by a due care that himself do marry in the Lord: that he propose such an ende, and use such proceeding, and match with such a wife, as will bring the blessing of God upon his house and posterity. Secondly, if he be desirous that his children should yield him the crop of comfort, he must bestow upon them the seed of instruction, and the tillage of good education. Thirdly, great care is to be had for the wise and orderly disposing of them in marriage, that all the former hopes be not cut off through the neglect of this duty: For diverse times good people in this regard are like to corn that prospereth well in the blade, but afterwards is either blasted or withered in the ear. Many ingenious and towardly young men and maidens have been utterly overthrown by coupling themselves to profane yokefellows, and being engrafted into sinful families.

Reproof of those that take least care to get wisdom for [ 2] their children, but only labor to provide them wealth, and thereby they are made idle, and proud, and unthrifty, and prepared to wast with riot all that they have gotten with care and travel. And yet they be far worse and altogether unworthy of the name of fathers, that grieve at the graces of the children, and restrain them from all the means whereby they might attain unto knowledge and wisdom.

Consolation to them that be enriched with this treasure of [ 3] good children, howsoever the world goeth with them in their state otherwise. If they be wealthy and stored with possessions, they have such to leave them unto, as are fitted for them, and know how to use them, and are like long to enjoy them. Whereas many parents do leave portions that are better than the children to whom they are beequeathed: and the good creatures of God are put into the hands of unworthy men, who are therefore unable long to retain them. If they be pore and destitute of other riches, & maintenance, yet the want of things of less value, is supplied by that which is of more worth, one good child is better then many wedges of gold: and no earthly inheritance is so fair a demaines, as a religious seed, which God doth give in goodness, and by his own testimony commendeth as a blessing that maketh a man to be happy. Psal. 127. 3. 4.

The treasures of wickedness profit nothing, but righteousness [Verse 2] delivereth from death.

The treasures of wickedness, that is, the greatest abundance of wealth, which is evil gotten, and evil used, or possessed by an evil owner, profit nothing, do him no good at any time, but least of all at his death, or in time of misery, for so it is intended by the Antithests and expressed, Chap. 11. 4. But righteousness, that is, uprightness of heart, and holiness of behavior, delivereth from death, that is, from destruction, and all other hurtful dangers. Yet not by any merit of man, but by the mercy of God through Jesus Christ.

The riches of iniquity. No wicked worldling is anything [Doct.] the better for his wealth which thing the Prophet David had well considered of, and therefore confidently affirmeth. Psal. 39. 6. doubtless (saith he) Man walketh by a vain image, he heapeth up riches, & cannot tell who shall gather them. He speaketh not of a particular, as though someone man were fallen into that error, but of the whole body of mankind, in that case as they are descended from Adam. Every man that hath nothing but the nature of man, doth take a show for a substance, the image in the glass for the face represented by it: the picture of happiness which is painted on riches, for true and solid felicity: and therefore they miss of that which they make most account of, for they have gathered together goods, and others shall gather the good comfort and fruit of them: and whether they have provided for their own, or for aliens, for friends, or for foes, they are altogether uncertain.

But if it be said, that thus far it profiteth them to be wealthy, that they eat and drink and live thereby: our Savior answereth that no man's life consisteth in the abundance of his riches: do not poor men live also? are not sheep, and kine, and all other cattle nourished?

Object. But they fare better then others, and in that respect they have a commodity in their wealth above others?

Answer. But better fare doth not make their state better: it helpeth not their health, it sweeteneth not their sleep, it refresheth not their harts, it furthereth them to no good service. That meat doth a man good which inciteth him to prayer, & thanckfulnesse, which moveth him to compassion & mercy, and which maketh him able and ready to exercise every good duty in his calling.

First, the store and plenty of riches and possessions doth [Reasons. 1] nothing help the state of unrighteous men in the time of their prosperity; for that which they have is none of their own: they have neither right nor use of anything that is about them. Isaiah. 61. 5. They plow other men's grounds, and plant other men's orchards, and keep other men's cattle, and beecome other men's diudges. And for this cause the Prophet Habakkuk doth cry out shame upon their folly, when they think themselves to be very wise and prudent; Ho, he that increaseth that which is not his, and he that hideth himself with thick clay. They make themselves packhorses, or at least servile porters which bow their backs to other men's burdens, and shall be recompensed only with feeling the weight of the same. Or let the best be made of it, and be it their own, yet their own is nothing but a load of heavy mortar. And this were well if this were all; but the worst remaineth to be spoken of: namely their burdens of wicked treasures be as it were bags or purses obtained by stealth, or robbery, which will therefore bring their lives into peril.

Secondly, the abundance of outward things cannot succor [ 2] them in the time of their calamity: for so the Prophet threateneth; Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath Zeph. 1. 18. If their danger grew from the heat of men's wrath there might be hope that wealth would help them: for either a sum of money would quench the flame of the adversaries displeasure, or kindle courage in some others to defend them. But now that God is provoked against them, it is in vain to offer gold or silver to pacify him or to ransom themselves; for he standeth in no need of them, he admireth them not as men do, and they be his already, and at his own will, to be disposed of. Then to oppose them against him, in way of resistance, it were absurd: for there is no power in them to do us good without him: and much less therefore to maintain any man against him. Nay they be so far from aiding sinful men against the hand of God, as that they be many times weapons in their hand; to plague them with strokes of judgment. It hath never been heard that the purse hath preserved the man from the sword of the robber, or the chest from the assault of the thief: but the contrary falleth out often, that men be made a spoil for their money, and brought to ruin, as a tree that hath great bows and a little root is overturned in a mighty tempest. But there especially doth wealth bring woe to wicked men, when God awaketh their consciences, • o behold their own cruelty and falsehood, and the heavy punishment now ready to be inflicted upon them for the same. This was Judas his case and such the Prophet speaks of Ezek. 7. 19 They shall cast their silver into the streets, and their gold shall be cast a far off: That which was dearest to their hearts before, and brought them to sin, they remove furthest from them now: when they feel the sorrow of it. And beesides this although riches had some greater virtue, and power in themselves, yet they could stand ungodly men in no stead, because they cease when misery beginneth, when death cometh to men, and they c • me before the judgment seat of Christ, the wicked have horrible sorrows and terrors upon them, and all their wealth and substance is fled from them.

Instruction that we never corrupt our hearts or pervert our [Use. 1] ways to increase our estate, and augment our wealth. This maketh a wound, but ministereth no plaster to heal it. It will assuredly bring trouble and affliction, but never any strength and ability, either to prevent or to bear it. And therefore it shall be our wisdom to foresee the events that will ensue, upon any unlawful course of gaining. We would not willingly enter into an house visited with the pestilence though great cheare were provided for us. We would not put on infectious apparel though they were made of silk or satten, or stuffs that were dearest. And shall we be more provident for the body then for the soul? Nay for body singly, more then for body and soul together? Nay for meat body more then for body, and soul, and state, and name, and seed and posterity? For iniquity will bring a curse upon all these, and goods preserve not one of them.

Terror to the wicked that thrive by injustice, as usury, oppression, [ 2] or any indirect means of getting. Every good man may say of them, as Job did say in the like case: Let the counsel of the wicked be far from me: their candell will be put out, and destruction will come upon them, unless they break off their injustice. All their commodity is to them as the ba • t unto the fish, with the hook: as the corn that is scattered for the birds under the net: and as the sweet sops that are set for the rats with poison.

But righteousness, &c. The goodness of a Christian will [Doct. 2] work him that happiness which no outward goods could ever procure. This was the message that Habba. was to deliver to the people of God, to confirm them against the dangerous invasion of the Babylonians, that the righteous should live by his faith. It is opposed to the proud conceits of the wicked on both sides. The high minded Chaldeans intended to destroy all, and the stubbern hearted Jews presumed to escape all destruction. Now the Lord shown that neither side of them should have their wills. For the faithful should be delivered from death, or the evil of it, nowithstanding all the power and weapons of the Babylonians. And only the faithful had assurance of happy deliverance notwithstanding all the armor and riches of the Israelites.

First, the efficacy of the spirit, and the merit of Christ doth [Reason. 1] free them from the first death, and give them a part in the first resurrection. Ephes. 2. 1.

Secondly, the providence and power of God, doth sheeld [ 2] them from the hurtful sword, which would bring them to an untimely end. And they can at all times open heaven gates, by the key of prayer, and have access to God in all distresses. Haman was stored with riches, and advanced to dignity, and backed with great friends: and yet on a sudden with the turning of an hand his life, and power, and whole estate was overturned. And Mardocay was a poor man, a captive, maligned, and condemned, and came so near to the chawes of death, that after a sort it breathed upon him: yet being a righteous man, and crying to the Lord, he obtained a glorious deliverance. Jehoshaphat seemed to be in as great peril as Ahab, and Ahab was of as great wealth as Jehoshaphat, yet God gave direction to the hand of one archer, unwittingly to shoot, and to the arrow to light upon him, and to find a chincke in his armor, and to hit him in such a place, as through which it pierced to his life. And contrariwise he persuaded the hearts of many others who pressed upon Jehoshaphat to withdraw their hands, and to let him alone in safety.

Thirdly, the death of Jesus Christ hath plucked out the [ 3] sting, and taken away the venom of their natural death, as that it is converted into a quiet and comfortable rest.

Fourthly, the Resurrection of Jesus Christ shall at the last [ 4] day subdue and destroy this death, that now holdeth their bodies in the grave, and death shall die, and they shall live in immortality and everlasting blessedness.

Instruction to everyone to get a sure possession of sound [Use 1] and unfeigned righteousness, such as will hold weight in the balance of God's righteousness, before his judgment seat: and therefore let him observe these three general rules which be effectual and necessary. First, that he put off the old man, with the carnal reason and shows thereof: disclaiming for authentic and alowable goodness, all counterfeit, natural and civil virtues, and be clothed with Christ and his merits, and sanctified with his holy Spirit, Phil. 3. 9. 10. Secondly, that he make a narrow search to find out all his sins, and that with godly sorrow and repentance for the same: obtaining also pardon and remission for them, through the blood of Jesus Christ. Thirdly, that he make a conscience, constantly, and totally to walk in the commandments of God, endeavoring to please him in all things. For he that leaveth off well doing in the end, shall loose all the comfort of his beginning. And he that is content to serve God but in a part, may be suppected to serve him soundly in no part.

Consolation to them that have attained to this righteousness, [ 2] and be furnished with it, in heart and behavior: they are thoroughly armed not only with the breastplate, but with the whole and complete armor of God, against Satan and all his forces. And so likewise are they in safety from the peril of all places; the violence of all persons, and the terrors of all times, and seasons. When they are in health they need not to fear sickness, when they are sick, they need not to fear death: when they are to die, they need not to dread the danger of damnation.

The Lord will not famish the soul of the righteous, but [Verse. 3] he casteth away the substance of the wicked.

These words be inferred upon the former, as an answer to a secret objection, that might be made against them: why should it be thought that men get no good by gathering riches in what manner soever? They stand them in stead in time of dearth & scarcety▪ when others that want them, though never so just, are like to perish. Now here he showeth the case to be otherwise, good men are not unprovided of food because they are unfurnished with wealth: and sinful men have no assurance of prouission though they have riches: for the Lord will not famish the souls of the righteous, that is, will not suffer the men themselves to starve, though they have never so little. But will cast away the substance of the wicked, that is, he will deprive them of the possession or use, or virtue of it when they are in greatest need.

The Lord will not, &c. Poor Christians be in better estate [Doct.] then wealthy wicked men, even in respect of bodily provision and maintenance. Such a comparison is made Psal. 34. 10. that lions, that is, mighty, strong, and boisterous men suffer hunger, and sustain want (as was notably seen in the case of Nabucadnezzer, who in the midst of his greatest power, his 〈1 page duplicate〉 〈1 page duplicate〉 ample dominions, and large possessions, was yet turned a grasing like a beast, amongst the beasts) But they that seek the Lord shall want nothing that is good. They may sometimes be without that which they wish for, because they may wish for that which will not well agree with their safety. But whatsoever is good, and there need requireth it, that shall undoubtedly be ministered unto them.

Object. But may not a godly man die of hunger? shall we condemn all that are afamished.

Answ. There is no doubt but many men: even faithful servants of god in sieges, & extreme dearthes &c. be brought to their ends, through penury and want of food, but then it is good for them so to come to their end. The Lord doth call them home to heaven by such a messenger. In the like sense it is said in the former Psal. 34. 20. that not one of their bones is broken, that is, to their hurt, or through neglect of gods provident care over them. But one may have his bones broken, & be hewed or sawed asunder, in great mercy. Heb. 11. 37. So there is a promise to God's people to preserve them from the pestilence, Psal. 91. 7. and yet many blessed saints be taken away by it to everlasting glory. Else David would not have given them that testimony who so died at that time calling them poor harmless sheep: or have offered himself to that kind of death to preserve them alive. The meaning is then that religious men shall never be plagued with the venom and sting of scarcetie and famine, having it executed as a curse upon them as it falleth out with sinners.

First, they have the good providence of God continually [Reasons. 1] for them: his eyes are open, to see their need, his ears are open to hear their prayers, his hand is open to relieve their necessities, his treasury and rich store house is open and able to supply all their wants. They have his love and favor, they have his power and sufficiency, they have his word and promise, they have his truth and fidelity, that the will never fail them. Heb. 13. 5.

Secondly the wealthy misers of the world have the hand [ 2] of God against them to consume that which they have augmented, to scatter that which they have gathered together, and to cast away that, as a cursed thing, which they have laid up as a precious treasure. They trust not in him, but make that their hope, and therefore he will make that to deceive them when they have greatest need of help. They doubt not but it shall go well with them, when others be in extremity, and therefore they shall be brought into straits, when it shall go well with others. And so much the rather because they do not only glory in their wealth, and lift up themselves above poor Christians, but arm themselves therewith and make it a weapon of oppression.

Consolation to good men that have inward store of grace, [Use. 1] though their outward state of money, or other substance be very slender and small: And though their friends should also fail as well as their wealth, yet they be neither destitute of friendship, or welfare. Because the Lord himself is all sufficient in himself and most nearly united, and knit unto them by the bond of fatherhood. The Prophet professed, and published his assurance to all the world, that he should want nothing, in this regard that God was his shepherd. Psal. 23. 1. And how can he possibly then be forlorn, that hath him to his father? Even wicked men will be tender of their children, and the Bears and Dragons will be careful of their young ones. Lam. 4. 3. and shall the God of all goodness withdraw his hand to help his sons and daughters? especially sithens he teacheth it out to minister food to every living creature, and amongst them to his very enemies? And from his own kindness he can bow men's affections to be kind, and make their very enemies, friends, and friendly unto them. And let that fall out that the times should be heard, and the prices of victuals high, yet God's store is not diminished, nor his plenty abated, but he can afford his family sufficient allowance as well in the dearest years, as when things be at the cheapest. And then indeed his providence is most seen, and his goodness most felt, and the truth of his word most clearly manifested. For so he promiseth. Psal. 37. 19. They shall not be confounded in the perillons times, and in the days of famine they shall have enough. Whereof Jacob had experience in a special manner, he never fa • ed better then in the years of dearth, when all others wanted, he abounded: when the Egyptians themselves that lowed the corn were ready to perish for want of corn: he with his household was plenteously provided for amongst them, and that for nothing.

Terror for them whose whole happiness doth hang on [ 2] their riches, though they be full now, they may quickly be emptied, and though they seem to want nothing, the curse of god may speedily bring them to be destitute of everything. So did Mary sing by the spirit of God in her song of rejoicing. Luke 1. 53. He hath filled the hungry with good things, and the rich he hath sent empty away. And so did Hanna also praise the Lord for the same. 1. Sam. 2. 5. They that were full, are hired forth for bread, and the hungry are no more hired. A great alteration was made in their states on both sides. The poor which labored in other men's work for wages were sufficiently provided for at home, and the rich and wealthy which were masters over many, were compelled by need to frame themselves to be other men's servants.

A deceitful hand maketh poor: but the hand of the diligent [Verse. 4] maketh rich.

This verse also containeth an answer to another objection, which might rise out of the words immediately going before: if food and maintenance be the gift of God, and they that have little shall be kept from want, and they that have great store shall be stripped of all, to what end should men travel and take pains? the wisest way is to give over all labor. Now this he refuteth by showing the means whereby righteous men use to receive this food and provision from God's hand, and that is by sedulitie and diligence in their vocations. And therefore he demonstrateth the contrary effects of contrary men, namely, of slothful persons, and such as be industrious, and painful. Slothful persons fall into two evils, the one is the practice of deceitfulness, called here a deceitful hand, the other is the burden of poverty, which is a punishment inflicted upon them, both for fraud and idleness. They that be diligent have their reward yielded unto them, that they thrive, and prosper by the labor of their hands: and though their wealth be not so great in quantity, yet the smallness thereof is recompensed in quality, and good use of it, and therefore is called precious riches. Chap. 12. 27. And so they have neither need nor disposition to give themselves to deceitful shifts, as sluggards.

A deceitful hand, &c. False dealing is no profitable trade [Doct. 1] to gain by, it rather hurteth then helpeth them that use it. Tending to this purpose are many Parables in this book, as Chap. 13. 11. The riches of vanity shall be diminished, they may be gotten, but not long kept, and though they perish not, nor be taken away all at once, yet they will consume and be wasted by degrees. And as this event is here declared to come upon evil gotten goods, so in another place he telleth the misery that shall overtake the men themselves, that so fish for them. Chap. 19. 15. A deceitful person shall be affamished. As wealth will forsake them, so friends will fail them, and God will curse them, and poverty will oppress them.

First, the Lord doth hate, and curse both deceit, and deceivers, [Reasons. 1] as being abomination unto him, and therefore his displeasure will kindle a fire in their estate to consume them.

Secondly, consider from whence very often this deceitfulness [ 2] proceedeth, from idleness and remissness of men in their callings, as many texts do testify, and the antithesis especially, and opposition in the two places before alleged. Now if single slothfulness of it self will so eat up a man's estate, as hereafter is to be shown, much more when it hath such a companion to take part with it. And for experience hereof, look upon gamesters, and consoners, and shifters, and all such kind of people, and see whether their own negligence, and unjust courses do not like hungry and greedy beasts devour and swallow up all their portions.

Thirdly, it is a righteous thing with God so to requite [ 3] them with penury, that by fraud, and falsehood seek to bring other men to it.

Instruction, if we be visited with beggary or needinesse [Use. 1] (the burden of poverty pressing us so heavily that we cannot well bear it) let us examine our own courses, and call our ways to account, to see whether our own fraud and guile have not brought such a guest to our houses: and so doing, we shall turn the poison unto a medicine, and that which is to others a judgment, may be to us a singular mercy to draw us to repentance, from such unrighteous behavior.

Secondly, we be yet spared from the stroke of God, that he [ 2] hath not arrested our substance being forfaited by falsehood, nor deprived us of the same. Let us then speedily prevent the punishment by breaking off the sin by repentance, by mercy, by reformation and restitution to the right owners, so far as possibly we shall be able.

Reproof of their folly which hope to enrich themselves by deceit and wrongful dealing, trusting to rise by that which [ 3] bringeth others to a fall, and to turn that to a gain, which is to others a loss. But by trial they shall be taught, that they may as well look to thrive by unthriftiness, as to increase their stock by deceit: or profit themselves by rapine, and wrong doing.

Object. But it appeareth that their success is correspondent to their expectation, the event proveth that they make a gain of it. The Prophet testifieth, that as a cage is full of Birds, so their houses are full of deceit, and thereby they are become great, and waxen rich.

Answer, They may get things into their hands, and yet be prevented of the fruition of them. They may have them for a time, and lose them at the last, as the same Prophet also teacheth: as the Partridge gathereth, or layeth eggs, and hatcheth not, so he that getteth riches, and not by right shall leave them in the midst of his days, and in the end die like a fool. They have not a brood of comforts, so soon as they sit upon their nest of riches, they may be trodden upon, or addle, or eaten up. Evil may befall them before they can do them any good, or if their goods remain, themselves may soon be removed from their goods: and in the mean time have the cross of God on soul, & body, which is much more grievous, then to be smitten in outward estate.

But the hand of the diligent, &c. They greatly help their [Doct. 2] own estate that are painful, and faithful in their vocations. Among many testimonies whereby this point is confirmed, that is to be noted which is in the 13. Chapter of this book. The soul of the diligent shall have plenty, or be made fat, as the word signifieth. Where though by soul he understandeth the whole man, yet that part is not named in vain. Their body, and outward man shall have enough, and the soul and inward man shall be content and satisfied with enough, and much refreshed by it.

First, it is appointed to man by the decree of God, not only [Reasons. 1] as a duty to travel, and labor, but also as a portion to eat his bread thereby, and enjoy the fruit of his labor, Gen. 3. 19. Psal. 128. 2.

Secondly, diligence, and painfulness, is a service to God, [ 2] and they that here have the promise made to them, are such as perform their works in conscience, and obedience to his will, & therefore may well be assured of allowance to maintain them. As for such as work for the worlds sake, in pride, and covetousness, or upon coaction and necessity, or for any other sinister respect, they may be said to be great doers that medle in much dealing, but nothing diligent: and therefore it is no marvel, though all their toil and travel do seldom take any good effect.

Thirdly, their pains and labors are for the common good, [ 3] they serve for the use and profit of mankind, (for they that spin the spiders web, and are more busy then well occupied, are not to be counted in the number of these) and therefore shall not fail of the benefit of it themselves.

Fourthly, faithful employment, and pains taking is a medicine [ 4] against pride, and helpeth to work humility, and therefore maketh ready the way for all good prosperity.

Fifthly, by this means they are kept from vicious companions, and sinful exercises, and all kind of such unthrifty courses, as whereby the states of many men come to utter ruin and overthrow.

Instruction to all degrees from the highest that sitteth on [Use.] the throne, unto the lowest that cleanseth the channels, or grinddeth at the mill, that everyone attend with heedefulnesse to the duties of his calling without remissness, or negligence. Art thou great, and substantial, as we use to say? take this way to increase thy greatness, and enlarge thy substance, and as the multitude of riches and titles doth not diminish thy liking and estimation of them, so let it not abate thy industry and diligence in any seemly services. And thou which art poor, and of inferior place, let it not repent thee to travail in works that others peradventure would disdain to exercise, but proceed in hope, and know for thy comfort that in all labor there is abundance. Chap. 14. 23. And albeit now thou art at the commandment of others, and according to their wills art wholly used in their works, yet remember that the hand of the diligent shall bear rule. Chap. 12. 14. From a servant thou mayest grow to be a master, from a laborer or hireling, thou mayest attain to be an officer, and have others at thy commandment. But whatsoever thy state prove to be amongst men, assure thyself of the reward of inheritance from God, for thou seruest the Lord Christ. Col. 3. 24.

He that gathereth in summer is a son of understanding, [Verse. 5] and he that sleepeth in harvest is a son of confusion.

The drift of these words is to teach men to redeem the time and make the best advantage of the seasons, comparing opportunity to summer or harvest, when the fruits of the earth are ripe, and ready to be gathered; and the persons to whom it is offered, to husbandmen that have commodities growing in the fields. And therefore we judge him prudent which so stirreth himself, and hasteneth his people to cut down his corn, and to inne it when it is ripe, and the weather is seasonable: so God here calleth him a son of understanding, that is, a wise man which taketh time while time serveth, for any good purpose and occasion. And as the world crieth, fie on him that sleepeth in harvest, that is, doth no more labor or look to his affairs, then if he were in a dead sleep, and so sustaineth the loss of all his crop, by means whereof he overthroweth the state of all his family: so the Lord termeth him a son of confusion, or which bringeth confusion, that is to say, misery, and shame upon himself, and his friends, which striveth not to take his part of God's blessing in due season.

It is a matter of great importance to make our use of a good [Doct.] opportunity when it is offered. The example of the Ant is to that end proposed. Chap. 30. 25. That we might learn of the unreasonable creatures, and those which are also of no account and reckoning. They are led only by sense, and instinct of nature, we have reasō that may persuade to it: they have none to give them admonitiō, or to call upon them: we have guides to direct us and the word of God seriously instructing us in the duty. And that is there commended in them, which incomparably will be more effectual in Christians: namely, that wisdom supplieth the defect of strength and providence effecteth that which other things cannot bring to pass by their power.

Examples hereof we have in Joseph, who in the time of great plenty, provided against the years of scarcity: and in the Church of Antiochia, who being foretold of the famine to come, made provision before hand for the Saints of Jerusalem.

First, it is a thing pleasing to God to accept of his gifts when [Reasons. 1] his gracious hand doth reach them out unto us: and very offensive to him when we put by the favor and kindness that he maketh offer of. For he taketh it, either as a contempt of the things which he would bestow: or as controlment of his wisdom, as though he did not see far enough into the fitness of every season.

Secondly, the events that fall out on both sides do make [ 2] this manifest: they that open their hands to receive, when God openeth his to give, they that are prepared to accept with thankfulness, as he is ready to bestow in mercy, such shall have the blessings of God confirmed unto them with newblessings; and to them will he communicate much and often, and that which is excellent, which use speedy entertainment to his graces. But on the other side when men hold him off with delays, and grow nice, and coye, and turn his benefits back upon him, they shall be soon rid of them, and stripped of all his mercies: they shall call and cry at another time and have no answer, they shall search and seek, and find no success, they shall feel their wants, and fail of supply to relieve them.

Reproof of them that be evil husbands for themselves, in [Use.] the things of this present life, pretermitting the precious time of getting skill in any profitable trade or science, and only learn the art of vanity, and be many years apprentices to dogs, and dice, and hawks, and boules, and to every ruffianly companion, that shall teach them to swagger, and swear, to swill, and quaffe, and play all the parts of professed Atheists. And so at last (their wits being worn out for want of wisdom, which would have preserved them, their strength consumed in striving to do mischief, and age perishing in them as never yielding fruit to themselves, or any others) they come to that condition as did the vagabonds that Job speaketh of, that every man will be ready to prefer his dogs before them (as in equirie it is fit for the master to take the better hand of the servant) and to let his very dunghill have preeminence above them. Their wretched and cursed courses in misspending their time do work them the fullness of woe and misery, and make them odious and hateful to God and godly men, and to civil men, and burthenous and loathsome to ungodly and sinful men. Secondly, of them that be unthrifty for their souls, which never apply themselves to prepare for another life, before they be departing out of this. They do not once think of seeking heaven and everlasting salvation, until they be sinking into hell, and perpetual perdition They imagine that earthly things will require long labor to compass them, but piety, and grace, repentance, and faith, may be gotten in a moment: they be ready at their will, and their will will be flexible to their wish, and neither ability, nor will, nor wish will be wanting at the time of their deaths. Oh miserable men, how long will their eyes be blinded? How long will their hearts be hardened? do they not perceive that sin and Satan have power over their affections and desires, and purposes, and will, and all the faculties of their whole souls? Even this maketh it clear that it is so, because they do not perceive it to be so. And if their souls be in such bondage and subjection, and held at the will of the devil, that now in their fresh age & health (their senses being more capable of instruction, and the ministry of the word ready to yield instruction) that they cannot attain to sound and godly sorrow, and conversion: let them not deceive themselves, as though in sickness, and pain, and dotage, and sencelesenesse, and affected blindness of mind, they can by their own disposition return sincerely to the Lord.

Blessings are upon the head of the righteous: but iniquity [Verse. 6] shall cover the mouth of the wicked.

Blessings, That is, all kind of happiness, every good gift of God that is fit for them, as peace, plenty, grace, and health, &c All shall be upon the head of the righteous, meaning upon the whole soul and body of every faithful holy man. And they are said to be on the head, because they come down from above, and light as it were upon the head, and so descend to the other parts. But iniquity, the vengeance of God executed for violence and sin, shall cover the mouth of the wicked, shall take away all excuses, and defences from him. Now here is somewhat understood in the former clause, and expressed in the latter: and somewhat expressed in the latter, and to be supplied in the former. Blessings are upon the head of the righteous, and therefore do open his mouth, viz, to praise God, and maintain his own innocence, and judgments (called here violence or iniquity, by a metonymy of the cause) they are upon the head of the wicked, and so close up their mouth.

Blessings, &c. The greatest reward that God doth give to [Doct. 1] his servants in this life, is to bless them. That is very ordinary with the Prophets in the Psalms, and other places of Scripture in wishing well to the Church, to pray for this, and in gratulations to commend it, and in thankfulness to God to acknowledge it. As in the sift Psalm, ver. 12. desiring the comfort and joy of faithful men, and praying the Lord to work it in them, he showeth what just cause, they had to be so affected: For thou Lord (saith he) wilt bless the righteous, and with favor wilt compass him as with a shield.

First, such blessings as are here spoken of, be sure testimonies [Reason. 1] of God's love, and proceed merely from his gracious goodness, they are infallible pledges of his favor, as it appeareth in the words of the Psalm last quoted.

Secondly, they be perogatives peculiarlie appropriated to [ 2] godly men, for saith he in another place: Salvation belongeth to the Lord, and thy blessing is upon thy people. It is always accompanied with salvation, none are blessed but such as are saved, and none are either blessed or saved, but such as are the people of God.

Thirdly, they have all good things infolded in them which [ 3] readily according to our need are ministered unto us. Deut. 28.

Fourthly, God's blessings do season all prosperity, and the [ 4] gifts that it bringeth, and maketh them comfortable and all adversity, and maketh it profitable, whereas the curse doth poison both to the wicked.

Instruction that whereas we desire to have the Lord pour [Use. 1] this heavenly gift upon us, so let us observe the conditions that he doth prescribe to them which shall receive it. Let us get holiness into our hearts, and blessings cannot choose but be upon our heads: let righteousness have place in our actions and behavior, and peace will have force in our souls and bodies.

Consolation to all true hearted Christians that have this [ 2] blessed gift of God's blessing. He that may truly be said to possess the blessing, cannot possibly say how much he doth possess: The variety of his treasure is unspeakable: his substance exceedeth all estimation: his inheritance is endless, and without all bounds and limits. Though we should be as much molested with malicious men, as David, and Paul were, and as much assaulted by Satan and tried by God's own hand, with losses, or bodily infirmities, as Job was; yet if we be blessed of God as they were, what cause can there be of fear, or grief, or discontentment? The blessing bringeth strength for supportance in them: the blessing bringeth issue and deliverance out of them, the blessing worketh the right use of them: the blessing yieldeth a plentiful reward, of comfort and good prosperity in this life, and of glory and everlasting happiness in the life to come.

When God entereth into judgment with wicked men, he [Doct. 2] will cause the plague so to manifest their sins, that they shall not be able to deny them. Though hypocrites can make the greatest show, and usually be most forward to speak for themselves: yet when God found out the dissembler in the Gospel, and called him to a reckoning for intruding himself to his feast without a wedding garment, he was stricken dumb and speechless, he could plead nothing for himself. Haman standing only before the minister of God's vengeance, having been before that time his greatest friend, yet when Hester accused him of his false and cruel practices: he stood mute, and could not reply. He that attempted to stop the mouth of Mordocai, had his own mouth stopped with his violence. And therefore when God himself cometh to indite men, and to set their sins in order before them, all mouths shall be stopped, and all the world shall be culpable before him. No sinful and unregenerate person which hath no right to plead Christ's merits, can possibly speak anything to justify himself.

First, that the Lord may have his words verfied to be all [Reasons. 1] true and righteous, & his dealings also just and holy. Psal. 51. 4. And for this cause howsoever sinful men have their mouths shut up at his judgments that they can say nothing for themselves, yet he doth sometimes open their mouths, to draw out a confession against themselves, as in the case of Judas, and Pharaoh and Adonibezek. Mat. 27. 4. Exod. 9. 27. Judges. 1. 7.

Secondly, in regard of the elect sinners, that seeing the sin [ 2] and punishment mixed together, and themselves guilty of the one, and worthy of the other, they may be humbled, and driven to repentance. So were Joseph's brethren frighted, and brought to make this confession: what shall we speak? and how shall we justify our selves? God hath found out the wickedness of thy servants. Gen. 44. 16.

Thirdly, it maketh the torments of the reprobate to be exceeding [ 3] fearful and terrible.

Fourthly, it is for admonition to others to take heed by [ 4] their examples. This hath Zacharias. Chap. 1. 4. 5. 6. &c. Be not like your fathers that would not hear the former Prophets. Where are your fathers? Did not my words take hold of them? and they returned and said, as the Lord hath determined to do unto us, according to our own ways, and works, so hath he done.

Fifthly, for the joy and comfort of God's people, seeing the [ 5] Lord undertaking their cause, and executing his wrath upon their enemies.

Admonition, not to adventure to commit such sins as [Use. 1] we can cloak, and color by denials, defences, excuses, or extenuations: or if we have that way faulted already, let us speed our confession, least the Lord hasten his plagues to compel us unto it, or if we will not be brought to acknowledge them our selves, the judgments and curses which he will send forth, shall openly publish and declare them. And therefore it is good to judge our selves, that he may spare us: to open our mouths for a free confession, and to shut them from lessening of our offenses. So did Job. Chap. 39. 37. Behold, I am vile: what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will answer no more, yea twice, but I will proceed no further. And that grace doth God promise to his people by the Prophet Ezekiel. I will establish my covenant with thee, and thou shalt know that I am the Lord, that thou mayest remember, and be ashamed, and never open thy mouth anymore: because of thy shame, when I am pacified towards thee, for all that thou hast done, saith the Lord God.

The memorial of the just shall be blessed: but the name [Verse. 7] of the wicked shall rotte.

This is one particular of the blessings mentioned in the former verse, that that which is dearest to a man, as his mane, shall be in estimation, and good account. The remembrance and mention of him being absent alive, and when he is dead, shall be acceptable, and with his praise and commendation: But the name of the wicked is cursed, and therefore had in hatred, and detestation, even as much loathed as the stink of his carcass, that lieth rotting in the grave.

The credit and honor of good men will grow to be better, [Doct.] and the reputation of sinners will be turned into shame. Only godly men have good names, and it is one difference that God putteth between them and the wicked, that they be blessed herein peculiarly, and all others excluded from the benefit of it. Such a threatening doth Isaiah denounce against the wicked: You shall leave your name as a curse to my chosen: for the Lord God shall slay you and call his servants by a new name. Though sinful men be magnified of sinners, yet they shall be made abhominable to Saints, and that is the greatest reproach: and though good men be despised of the world, yet God will give them glory, and increase it, and vouchsafe the titles, not only of his servants, but even of his own children.

First, they all, and none but they, are in credit with God [Reasons. 1] and good men, and that only is to be accounted true honor.

Secondly, the graces of sound hearted Christians, will more and more appear, and shine out, and the secret sins of hypocrites, and other evil men will be discovered, and brought to light, and both sorts shall have estimation in time, according to their behavior. 1. Tim. 5. 24. 25.

Thirdly, glory is an inseparable companion of goodness: [ 3] and so is shame of sin: for God hath joined them together, and therefore he that hath one of them cannot be without the other.

Confutation of their error, that hope to be-come honorable, [Use. 1] and famous, and to leave a name behind them, by fleshly courses: some by getting much, and raising up their houses, and performing great exploytes. But the unhappy success of their vain expectation, is noted in the Psalms, that though they think their houses and habitacions shall continue from generation, to generation, and call the lands by their names, yet they shall not continue in honor, but perish like beasts that die of the murraine. Who in all the world prevailed like to Nabucadnezzar, in Nabucadnezzars time, and yet howsoever he was applauded and admired at the first, he was derided and exploded at the last, and made a proverb, and parable of reproach? Some by fine wit and policy, and dexterity in speaking But let Achitophel, and Herod be examples to these, the one in counsel was wonderful deep, and his speeches were as oracles, and yet we repute him not to be a man of famous memory, but behold in him the very image and figure of infamy. The other for his eloquent oration, was deified of the people, and with a concordant acclamation extolled for a god; but yet as God laid a present stroke upon his body, and delivered his life into the power of base vermin, to gnaw out his bowels: so he laid a continual curse upon his name, which will cleave unto it forever. Some others by hypocrisy, and pretence of mercy and pity: and yet without all conscience or love of either. But praise so purchased, is subject to stains and loss of color. The Pharisees had obtained the opinion of goodness; godliness, righteousness, and of all virtue. They were almost of all men, thought to be the most holy men: and can there now be a greater indignity offered to a man then to call him a Pharisee? for that name carrieth in it the perfect pattern of pride, hypocrisy, and palpable dissimulation.

Consolation to righteous men that God undertaketh the [ 2] protection, of their names: it is not in the power of any creature to spoil them of their credit and reverence: it is as surely preserved as their salvation, as their life is everlasting: so is the amiable remembrance of them. Psal. 112. 6. The Prophets, and Apostles, and Christ himself, and good men in their times were evil spoken of, and now have a most blessed memorial. And so of latter years, it was a great dignity to be a Wolsey, or a Gardener, or others that weere of great place, and cruel disposition, but now we reverence the names of Cranmer, Ridley, Latimer, Hooper, Bradford, and the meanest of them that suffered for the Gospel of Christ, though they were then condemned for heretics. The Apostle Peter encourageth us to be bold and cheerful though we should be railed upon for Christ his sake: for the spirit of God is a spirit of glory, and that is given to us and resteth upon us, and who shall remove it from us? Nabothei name was in great hazard to be blemished, when he was convicted, and executed for treason, and blasphemy, and no means left in appearance, to clear his innocence: yet God knowing it, hath made us to know it, and the short shame that he bare for a time, is turned to a durable honor through all generations.

The wise in heart will receive commandments: but the [Verse. 8] foolish in talk shall be beaten.

The wise in heart, &c. That is, such as have saving knowledge, and conscience, will receive commandments, will hear and obey the word of God without replies, and cavils, against it: but the foolish in talk, he that abuseth his lips to murmuring and friuolus objections: shall be beaten, that is, shall be plagued for his contempt.

The sense will be plain, if the supply be made in both clauses of the opposition, in this manner: The wise in heart will readily receive commandments, and therefore shall be rewarded: but the foolish in heart will be foolish in talk to reject commandments, therefore shall be punished.

We ought to be tractable to the will of God, without resisting [Doct.] or gainsaying. To this duty Saint James doth admonish us saying: Let every man be swift to hear, and slow to speak: his meaning is not to persuade men to come suddenly, and rashly to the word without preparation: but to hearken desirously, with reverence and attention when they are prepared, and not to pick quarrels against that which is delivered, unadvisedly and out of a distempered affection, but upon mature deliberation with a mind willing to be resolved, to propose their doubts.

First, the Lord hath absolute authority over us, and therefore [Reasons. 1] he justly may lay his commandments upon us.

Secondly, his whole will, and all his ways are perfectly [ 2] righteous, and therefore to take exception against them must needs be unrighteous.

Thirdly, they are altogether full of wisdom, and therefore [ 3] none but fools will prefume to charge them with folly.

Instruction to cast off, and remove away the sinful lusts of [Use. 2] our hearts, the fleshly discourse of carnal reason, and the resolute and settled purpose of any wicked way. For all these will embitter the soul, and whet the tongue to withstand and resist the holy commandments of God. James. 1. 21. 1. Pet. 2. 1. Ier. 44. 16. 17.

Reproof of them that are willing to receive the promises [ 2] of God, but not the commandments: or if they do, it is in such things as be agreeable to their own will, or at least not contrary to it. So they dealt with Jeremiah, ntreating him to declare unto them, all that the Lord should say, and they would do it, and they would have been as good as their word, if he had encouraged them to take their voyage into Egypt, whither they were bent to go: but when he disuaded them from it, by express prohibition and threatenings, they grew to another point, that it was not God which spake that, but Jeremiah, and Jeremiah did not speak truly, but falsely, and it was not of himself, but from Baruch, and Baruch had no good meaning in it, but to deliver them into the hands of the Chaldeans to be slain, or carried away captives. Ier. 43. 2. 3.

Consolation for them that submit themselves to learn and [ 3] obey the doctrine of gods will, though it many times do cross them in their affections, and desires, in their reason and conceits, in their pleasures and delights, in their profits and commodities: this manifesteth true wisdom, this declareth a faithful heart, this giveth a clear testimony of sincerity. The rich young man attained not to this, nor Herod went so far though he did many things by John's persuasion, yet he would not wholly conform himself as to the will of God, to do everything, or to leave everything according as he required. Mat. 19. 22. Mar. 6. 17. 18. 20

Terror for the brave gallants of our age which exercise their ripe heads, and fresh wits in wrestling with the truth of [ 4] God, and take it for a glory to give it a foil. But howsoever their prompt wits, & ready tongues together with art, and Satan's assistance, may sometimes perplex and trouble a poor Christian, yet shall they nothing prevail against Christ, and his verity, nor gain anything at his hands, but shame and punishment. It were safer for them to encounter with ten Samson's then to try their manhood with one point, or article of God's holy doctrine. But their case is worst of all, which obstinately, peruersely, and of willful malice do reject all that is taught them out of the word. It is in vain to admonish them, as the Prophet saith, Hos. 4. 4. Thy people are as they that rebuke the Priest: that is, presumptuous persons, sinning with an high hand, in refusing to hear, or be directed by the Priest, then of the law. Deut. 17. 12. or to give ear to the ministers of the Gospel now: but contentiously disobey the truth, and so bring upon their own souls indignation, and wrath, tribulation, and anguish. Rom. 2. 9.

He that walketh uprightly, walketh boldly: but he that [Verse. 9] perverteth his ways, shall be known.

He that walketh uprightly, that is, doth carefully look to his ways, with an honest heart, walketh surely, having both the affection, and ground, and effects of Christian boldness: but he that perverteth his ways, that is, doth allow himself in any course, though never so secretly, shall be known, his sins shall be detected.

The sense of the whole verse may be thus expressed: He that walketh uprightly, walketh surely, because his faithfulness shall be known to his praise; And he that perverteth his ways, walketh dangerously, because his lewdenesse shall be known to his shame.

All sound safety, and boldness proceedeth from sincerity [Doct.] of heart, and integrity of life. livery religious man that feareth the Lord, hath this promise Psal. 112. 7. 8. That no evil tidings shall make him afraid, because he believeth in the Lord: if all the world would tell him of peril, when God himself doth warrant him safety, he will give most credit to him that hath most truth, and most power also to dispose of all events. And his heart is not as a pole that is pitched up, or a stake that is sticked up, which every hand may pluck away, or every blast of wind may blow down, nor like a dry wall without a quoine or buttresse, or any other binding to fortify it: but it is fixed and established as a tree that is well rooted, & groweth strongly, or a building that hath a sure foundation, and standeth fast, and so is freed from fear and all slavish terror.

First, his heart hath God's own eye to behold it, and his spirit [Reasons. 1] to testify the faithfulness of it, and so receiveth comfort from him. Job. 31. 31. whereas the hearts of hypocrites being searched by him, are found most fraudulent and deceitful.

Secondly, the course of their actions is such as will endure [ 2] light, and the more they are examined, the better they will prove, and therefore they need not fear any might or malice, or cunning adversaries that shall seek their disgrace, Isa. 50. 7. 8. And though their enemies for a time do falsely slander them, yet the Lord in due season will make their righteousness as clear as the noon day. Psal. 37. 6.

Thirdly, their bodies and state are in God's custody, and he [ 3] hath undertaken the defense, and preservation of them. Cap. 3. 26. Psal. 91. whereas the wicked are out of God's protection, and go perpetually in peril.

Fourthly, their souls are prepared for death and the judgment [ 4] seat of Christ, and therefore more desire to be dissolved, then are afraid to hear of the nearness of their dissolution, which is contrary in the wicked, who all their days are in bondage to the fear of death and damnation. Heb. 2. 15.

Instruction to get apparent and evident testimonies of [Use. 1] uprightness, which will make our lives comfortable, & keep off many miserable vexations, and horrors, that come upon the wicked. And this we shall do, if we labor to know all that God would have us to learn, & to indeuor to practice all that we know, and to confess to God all that we fail to practice: for so far as we are willingly ignorant of any duty, or careless to perform it, or secure when we neglect it, & conceal our sins, not acknowledging them that the Lord may remit them: so far we come short of a good conscience.

Consolation, for all that be upright, that whether they walk [ 2] abroad, or stay at home: whether they be in company with others, or alone by themselves: whether it be in the day or in the night; whether they be walking, or sleeping: they are well assured of certain safety.

Terror for sinful men, whose consciences be at all times [ 3] ready to assail them. Natural courage will not help them in the time of extremity: how many seeming very valient, as Saul for example, have through desperate fear, laid violent hands upon their own bodies. And let power and courage concur to gether, yet both will be insufficient to strengthen a heart that God's judgment, and their own guiltiness do weaken. As Balshazzar being bold to defy Cyrus, and to bid battle to the Lord himself, profaning his holy vessels in despite of him: yet now in the midst of iolitie, amongst his friends, in his own house, in a strong city, guarded with an host of armed soldiers, he was so frighted, and terrified, that his countenance was changed, his heart was resolved into dastardlinesse, the joints of his loins were loosed, and his knees smote one against another. And what was it that so daunted him? the sight of an hand, writing upon the wall. There were neither more enemies, nor fewer friends, nor any other alteration then before, but God wakened his conscience, and his conscience shown him his guiltiness, and altogether threatened his destruction, and hereby his great courage was so quickly killed. And this also may serve to take away the vain confidence of foolish men that be bold to commit iniquity, & yet look to escape the reproach of it: hoping never to be found out. But they forget that the Apostle saith that men's sins come to light in diverse manners, some presently upon the fact, some long after: some in their life time, some after they be dead, some reserved to the last day: but so that all shall certainly be manifested one day. Cain had as fair possibility and likelihood to cover his cruelty, as ever any sinner had, or possibly can have to conceal his offenses, no man but himself knowing of it, no circumstances being to sift it out by, if he would keep his own counsel; and yet what fact almost is more notoriously known, and published, and that with detestation, then his murdering of Abel? And it is not to be imputed to his own silliness, or carelessness of his name and credit, as though negligently he had discovered it himself; for he would have hid it from the Lord, & consequently from all men, if he could have so carried the matter.

He that winketh with the eye worketh sorrow: and he that is foolish in talk shall be beaten. [Verse. 10]

This confirmeth the latter clause of the former verse, that they that pervert their ways shall be known, though they do it never so secretly: which is meant by the winking of the eye. Yet by this it shall appear that it is known, because it shall be punished. For as they practice mischief against others, and many times work them sorrow: so they certainly bring mischief on their own heads, and procure sorrow to their own souls. And yet all winking is not condemned: but that which tendeth to hurt: when men wink wiles. The Apostle bekned or winked at John that he should ask who it was that should betray Christ, & yet this was well done of him; for he shown a reverend regard of Christ, that he would not be loud and audacious in his presence. If they pervert their ways openly by being foolish in speech, open judgment shall be executed upon them for their open sins, and thereby their mouths shall be stopped.

It is not safe to use any member of the body, or any gesture [Doct.] though never so closely, to commit sin. The sons of Belial, unthrifty persons, are so described by their behavior, and threatened to be punished. Chap. 6. 12. 13. 14. 15. He walketh with a froward mouth, he maketh a sign with his eyes, he signifieth with his feet, he instructeth with his fingers, &c. Therefore shall his destruction come speedily: he shall be destroyed suddenly without recovery.

They are marks and messengers of a sinful heart within, [Reasons. 1] as in the same Chap. ver. 14. Lewde things are in his heart, he imagineth evil at all times.

Secondly, great hurt is done by such gestures and speeches, [ 2] and other like behavior.

Thirdly, the members of our bodies, as eyes, and tongue, [ 3] and such like, were created for the service of God, and are required to be weapons of righteousness against sin, and not of sin, against God and his righteousness. Rom. 6. 19.

To look well to everyone of them, that none of them be [Use 1] in pay with Satan, or lust, or malice, to fight the battles of the flesh, against the word and spirit of God. The Lord forbiddeth to set a foot towards the breach of the Sabbath, or to smite with the fist of wickedness, or to lift up a finger to cruelty or hard dealing. Isaiah. 58. 4. 9. 13.

Terror for them that have the members of their bodies as [ 2] armed rebels against the Lord, all following a sinful heart which is their captain and leader.

Consolation to the servants of God, that the Lord beholdeth [ 3] every look of the wicked adversaries, every beck, every nod, and all their plots, and practices, and therefore everyone shall be frustrate and defeated. And so the Lord heareth the boasts and insultations, the threatenings and slanders, and all kind of hurtful calumniations, that are breathed out against his people, he will take their cause in hand, and those virulent tongues that have beaten others with false accusations, and lies, shall be beaten themselves with the rod of his vengeance, and the innocence of the righteous shall be cleared by the punishment inflicted upon their enemies.

The mouth of a righteous man is a wellspring of life: but [Verse. 11] iniquity covereth the mouth of the wicked.

In Israel, and in the countries bordering upon it, it was a great benefit to have wels of water, both for the use of men and of the cattle, & therefore things of great account be many times compared to them in the Scriptures, and here the mouth of a righteous man is so called in a double respect, both for the constancy of good conference (according to the similitude, for such springs as were continual, and would hold out as well in Summer as in Winter, were said to be wells of living water. Gen. 26. 19.) as also, and especially for the good effect, that they be instruments sometimes to beeget, and usually to confirm and refresh the life of the soul. The latter part of the verse hath been expounded in the sixth verse.

The exposition standeth thus: The mouth of a righteous man doth slow always with wholesome words, and therefore shall be continued open with blessings: But the mouth of a wicked man doth slow always with hurtful words; and therefore shall be stopped with violence.

The mouth of the righteous, &c. A good man is never barren [Doct.] of good speeches. It is given as a precept by the Apostle to the Collossians. 4. 6. that their speech should be always gracious and poudred with salt, that is, holy and wholesome for the matter, and discreet and seasonable for the manner, which is not only a commandment delivered by God, as a thing that ought to be: but a duty in exercise and practice with all godly Christians.

First, the law of the Lord is in their heart, and therefore [Reasons. 1] they cannot choose but talk and confer of it. Psal. 37. 30. 31.

Secondly, their love to God and the conscience of their duty [ 2] constraineth them to praise him for his word and nature, and works: and to make his glory appear unto others.

Thirdly, they use it as a means to refresh their own harts, [ 3] and to procure help by prayer, and such other exercises, for the supply of all their wants of soul and body.

Fourthly, their love to their brother and desire to have men [ 4] brought to everlasting life, doth stir them to teach and exhort, to rebuke and admonish, to comfort and encourage, and every way to help them to salvation.

Confutation of them who ascribe the ability of conference [Use. 1] and prayer wholly to men of wit and learning, that therefore they can say nothing because their education, hath not been in such exercises, it belongeth to preachers and ministers. But the holy Ghost doth impute it to righteousness here, and to the efficacy and power of the spirit, Zack. 12. 10. I will pour upon the house of David, and on the inhabitants of Jerusalem the spirit of grace and prayer, he saith not, they shall attain unto the art and methood of prayer which carnal men may get by carnal means, in the earth, but it is a blessing poured down from above, as a gift from heaven, which only his own children have descending upon them, and all his people be replenished with it. It was not promised only to the Priests, and Levites, and Prophets, but to the house of David, as in former times it had been on David's own person: and to the inhabitants of Jerusalem, as well as to the house of David. He that saith expressly that he cannot pray, saith also by consequence that he is not righteous, nor yet in case to be saved. And he that wanteth will and ability to talk Christianly, doth proclaim by silence, that he hath not the spirit of faith. 2. Cor. 4. 13. More shall be spoken of this point in the 13. Chap. 14. verse.

Hatred stirreth up contentions: but love covereth all [Verse. 12] trespasses.

Hatred, and all uncharitable affections, as envy and wrath, Stirreth up strife, worketh all kind of revenge and mischief, as backbiting, obbrayding with former faults, and very often procureth iniust criminations. But love covereth all trespasses, by forgiving them and reproving them in friendly manner, and by concealing them from all those, to whom the knowledge of them hath not come, or doth not appertain. The opposition is thus framed: Hatred stirreth up contentions, and blazeth abroad men's infirmities, but love seeketh peace and covereth all trespasses.

Hatred. The actions and speeches of men are not so much [Doct.] a cause of strife and debate, as the evil affections of their harts. Divers times it falleth out that the wrong doer, is not so much faulty as he that should better bear it: & no injuries could work a quarrelous contention, unless there were a defect of love on both sides. It is said, Chap. 18. 6. That a fools lips come with strife. It is not the occasion given, so much as the lips that make the breach: and the lips could not do it, unless the man set them on work, and the man would not so set them on work, unless folly and sin overruled both him and his lips, So Chap. 15. 18. Angry men are brought in for the authors of strife, but he that is slow to wrath hath this testimony given him, that he will appease it. What was the reason why Joseph's brethren had such a quarrel at him? Beecause they saw their father love him more then all the rest, they hated him, and could not speak peaceably to him. Gen. 37. 4. What moved Ahab to be always so bitter against Elijah and Micaiah? He telleth the cause himself, he hated them, and reputed them to be his enemies. 1. Kings. 21. 20. & 22. 8.

First, wheresoever hatred is, & one man maligneth another, [Reasons. 1] there is pride, and only by pride contentions come. Chap. 13. 10.

Secondly, if strife did not more proceed from the inward [ 2] corruptions, then the outward occasions, they that were most wronged, should necessarily be most contentious, and so Moses, and David and Jeremiah, and Paul, and Jesus Christ himself of all other should have been most unquiet and clamorous. But these had never any equal unto them for peaceable and gentle behavior. Numb. 12. 2. 3. Math. 12. 19. 1. Pet. 4. 23.

Confutation of them that lay the blame of their frowardness [Use. 1] upon the vnkindenesse of their neighbors: and especially of such as charge the ministry of the word, and the preachers of it with all the schisms, and sedicions, and with all the breaches and divisions that are in the Church. They publish the Gospel of grace which teacheth peace, and maketh peace between God and man, and between man and man, yea a man and his own conscience. But would there be so great oppositions, say they, and themselves and their doctrine so much crossed and resisted, unless the cause were in them? They be troublesome men and busy bodies, given to faction, and no man can live in peace by them. The Devil cannot live in quiet by them, and therefore he maketh a tempest in their hearts whom he possesseth, and so their waves dash against the ministers and all other good Christians Our Savior knew that such would be the success of his Gospel, that wicked men would be in as great a hurlie bu • lie at it as if he had come with fire and sword against them. Jeremiah cleareth himself of all private occasions of discontentment amongst the people, he neither borrowed on usury, nor lent on usury, nor had any traffic or dealing with them; yet all contended against him, and every man cursed him. But what moved them to such passion and distemper? the Devil and their own sinful hearts, which the Prophet so mightily warred against.

Instruction, if our hearts rise against our brethren, and begin [ 2] to grow turbulent and unpeaceable, that then we call them to examination. As S. James doth them that would not examine themselves, from whence are these wars and contentions? are they not from lusts that fight in the members.

Not to trust envious persons, for they have not the government of themselves, though they speak fair, and offer reconciliation. [ 3] Yet if they cleanse not their souls of their inward ranker of malice, and that by repentance, they will break out again into bitterness, as Saul did against David.

But love covereth, &c. Christian love doth cause men to be [Doct.] merciful to the souls & names of their brethren: which thing Saint Peter teacheth, alleging almost the very same words of this scripture. Above all things have fervent love amongst you, for love covereth a multitude of sins. It hideth them all, though there be never so many.

None have this love, but such as have felt God's love to [Reasons. 1] themselves, remitting and covering their own sins: and that maketh them merciful to others. Col. 3. 13.

Secondly, they esteem their brethren as their own flesh, [ 2] and members of the same body, and therefore will not willingly discover the deformities, or ulcers, or the naked or uncomely parts thereof.

Thirdly, they propose a copy or pattern to themselves, [ 3] how themselves would be dealth with in the like case, according to the rule of our Savior, and the sum of the law and Prophets.

Instruction to perform this duty with faithfulness and [Use. 1] good discreation to our neighbors. First, let us take doubtful things in the best part, for love is not suspicious but hopeth well of things that may have good construction, and perverteth them not to the worst sense. So we deal with our children in their distempers, imputing them to some griping with wind, or breeding of teeth, or that some pin pricketh them: it is mere necessity that driveth us to see their frowardness. Secondly, though it be a fault, yet if it be a small infirmity, and especially if it be a private wrong unto ourselves, let us pass by it, as the Lord doth most graciously with us, whose children we must herein declare our selves to be in imitating of him: and it is a man's honor to pass by an offense. Thirdly, if there be an offense committed sit to be reproved, let us use all holy lenity, if it may prevail, or severity in compassion to draw them out of their sins, for that is the best covering to bring them to repentance, that their iniquities may be covered from God's eyes, and washed away forever. So did Nathan help to cover David's sins, and was the best instrument of his clearing, by his free & faithful discovery of them. Fourthly, if it belong not to our place to give them admonition, or they receive it not at our hands, then let us show their diseases to more skillful Physicians, and their wounds to better surgeons, as Joseph told his father of his brethren's infamy. Gen. 37. 2. 1. Cor. 1. 11. and the house of Chloe shown Paul of the dissensions of the Corinthians.

Reproof of them that take it for their own honor to bring others unto disgrace, they think that the blackenesse of their brethren will make them white, when they have no goodness in themselves to help their credit, they go about to dig it out of the dunghill of their neighbors corruptions.

Consolation to the servants of God, that if the weak love [ 3] of creatures, that have in them so great defect of love, and proneness to hatred, be of such force as to hide their sins, which be further from them; how much more shall the infinite love of God cover all their sins that are so near unto him. No man in his best love to his best friend can either forgive sin, or work repentance that sin may be foregiuen: But God can perform both, and hath bestowed upon us his Son, and his Son hath bestowed upon us his life and blood to effect both.

In the lips of him that hath understanding wisdom is [Verse. 13] found: but a rod shall be for the back of him that is destitute of understanding.

These words need no further explanation, then the supply of that which is to be understood in both the clauses. For this seemeth to be the sense of them: In the lips or speech of him that hath understanding wisdom is found, which keepeth judgments and punishments from him: but in the lips of him that wanteth understanding folly is found, which bringeth judgments and punishment upon him. The first hemistich, or former part of the verse, is the same simply set down, and without allegory, or metaphor, as was comparatively uttered in the eleventh verse, by the similitude of a well spring.

The latter part is the same in sense, that was in the eight, and tenth verses, for there it is said that the foolish in talk shall be beaten.

Wise men lay up knowledge: but the mouth of the fool is [Verse. 14] a present destruction.

Here is declared by what means wise men attain to that ability, and sufficiency of fruitful speeches, by due attention to that which is spoken to them, or which they read: or by diligent observation of things which they behold. Those they lay up, as a man would his treasure, in a safe place. As therefore a provident thrifty husband which hath gathered together a stock, will be ready upon short warning to make a purchase, or upon any good occasion to disburse a sum of money: so he that is faithful in seeking knowledge, and applieth both heart and memory to hold it fast, and keep it, shall readily in convenient time draw out the good things which he hath learned, either for his own use, or the benefit and profit of others. Which is contrary in careless and heedless persons: for they will be as forward to speak as any others, but that which is within the heart, will quickly be at hand to come out at the lips, and that is poison, and venom, and pestilent matter, which will certainly hurt themselves, and be dangerous to others. So then thus standeth the opposition: wise men lay up knowledge, and therefore their mouths are a present preservation: but foolish men reject knowledge and therefore their mouths are a present destruction.

Wise men, &c. It is not enough to bring the ear to hear holy [Doct. 1] instructions, but the heart must also receive and keep them. The necessity of this duty appeareth by the serious exhortation which he giveth to that purpose in the beginning of the seventh Chapter. My Son keep my words, and hide my commandments with thee: keep my commandments, and thou shalt live, and mine instruction as the apple of thine eyes. He giveth this counsel as a friend, to a near friend, as a father to his own son, for the matter of it is not of small importance, but of the greatest weight and moment, it behooveth men not only to lay sure hold of holy doctrines in regard of state, but of their very lives. And therefore not to look to the safe keeping thereof as we are chary of our money, but to be as provident that we be not spoiled of them, as we are watchful to preserve the members, yea the dearest members of our bodies from violence.

First, the excellency of wisdom and saving knowledge [Reasons. 1] may allure us unto it: for it is more precious and profitable then all earthly treasures, which earthly minded men hord up so carefully. Chap. 3. 14. 15.

Secondly, it concerneth our salvation, and everlasting happiness, [ 2] faithfully to retain the holy word of God in our souls. Heb. 2. 1. 3.

Thirdly, the store of grace that is congested doth minister [ 3] matter, and opportunity, and readiness of good and wholesome speeches to the lips. Psal. 49. 3. 4.

Fourthly, by this means men are in their whole lives, both [ 4] framed to be good, and declared to be good, and delivered from all sinful courses, that they may continue to be good. Psal. 119. 11. Prov. 2. 10. 11. And in this point the good ground in the Gospel, hath the preeminence above all the others, it receiveth the word, and giveth entertainment unto it by attention, and so it goeth beyond the high way. Secondly it hath a root in it self, whereby it maketh a bold profession in the time of persecution, and so it goeth beyond the stony ground. Thirdly, it keepeth a constant course of obedience, and bringeth the fruit of the seed to ripnesse, and so it goeth beyond the thorny ground.

Reproof of them which through the greedy desires of [Use. 1] corruptible▪ and casual treasures, are wholly withheld from seeking this one thing only necessary. A great crop of wheat is offered unto them, which they refuse, and sill their barns and garners with chaff and stubble. They may load themselves, and fill their houses with silver, and gold, with pearls, and diamonds, and all kind of precious stones: and they take their back burden, and pester their houses with old rusty iron, and dross, and pebbles, and other things that be heavy and cumbersome, but of no value. They have liberty, and opportunity, they have persuasion, and encouragement to gather together, and store up abundance of durable riches, which can never perish, nor be taken from them, and they take pains to heap up snow, and such like matter, that will melt away and vanish in a moment.

Terror to them that suffer Satan to rob them of all good [ 2] lessons and instructions, and yet think that no hurt at all is done to them. If their houses had been broken up by men, and their money taken out of their chests, their neighbors should hear their clamours, and the whole country should hear their outcries, but let the devil himself bereave them of that portion which should not have been only for living, but life, not for this present state, but their everlasting state: in this case they be quiet, no wrong is offered to them, they have sustained no manner of loss. It is set down as a judgment and curse by the Prophet, that men shall put their money into a broken bag, and what a fearful case stand they in then that put the sacred instructions of the blessed word of God into a bottomless heart, that can hold nothing, but that which will pervert and hurt them? The Apostle giveth an earnest caveat to the Hebrews, admonishing them strictly to give heed to the things which they heard, least they should let them slip, and as the word signifieth, should leak or run out. For it were better to have wounds in our bodies that all our blood should gush out, then to be rifted vessels, having chinks in our souls, that the doctrine of life should soake away, and oaze out from us.

Consolation to them that have covetous desires after spiritual [ 3] dishes, that would suffer nothing that ways to pass from them, but enlarge their affections insatiably to gather all. It is no point of folly, as it was in the rich man. Luke. 12 to multiply worldly wealth, but these have the Lord to commend their wisdom, and it may as truly be affirmed of them, as of such as be merciful (because they be the same persons, though the respects differ) that they lay up store for themselves, a good foundation against the time to come, that they may obtain eternal life.

But the mouth of the wicked, &c. The tongues of ungodly [Doct. 2] men are always pernicious and hurtful. Of them Saint James speaketh largely, comparing them to fire breaking out in an house, or whole town, especially when it cometh by the hostility of the enemy, making assault to it, by means whereof men are stayed from extinguishing of it, and have not only their goods, but their life also in great peril. And this flame of the tongue is so much more dangerous then material fire, because it is kindled of hell, that is, the devil himself hath set it on work. And so in the same place he resembleth them to poison, and that not of the common sort, but to strong poison, which is deadly, and faileth not to work the bane of them that drink it.

First, they are hurtful, and bring great annoyance, and mischief [Reasons. 1] to other men, and therefore in the Scriptures, are called swords, and arrows, and rasors, and mortal weapons. Ier. 9. 8. Psal. 52. 2. And yet such similitudes are not able fully to express, and set out the evil that cometh by venomous mouths, and virulent speeches. First, the tongue most commonly causeth weapons to be drawn, all wars, all rebellions, all massacres, all quarrels, all manner of strifes are first breathed out of men's mouths, on some part. Secondly, the hand may be held that handleth the weapon, the strokes may be warded, armor may preserve from the violence of them, or there may be refuge and covert to hide them that are pursued: but who can stay an unruly tongue? What defense is against it? whither shall a man fly from a false accuser? what distance of place will prevent malicious calumniations? Thirdly, they which fall into the hands of most fierce and cruel enemies, which are pierced, and wounded with keenest and sharpest edge tools, have all the hurt upon their bodies, the extremity of it reacheth but to take away their natural life, but a slanderous tongue doth smite at the name, which an ingenious man would forgo his breath, to preserve: and a pestiferous seducing tongue doth pervert the soul, and by the poison thereof are many thousands brought to everlasting perdition.

Secondly, they bring destruction upon themselves, and draw [ 2] mischief upon their own heads, as the Scripture testifieth: The words of a wise man have grace, but the lips of a fool devour himself. The beginning of the words of his mouth is foolishness, and the latter end of his mouth is wicked madness. The truth of this shall be spoken of more at large in the eightenth Chapter, and seventh verse, upon these words: A fools mouth is his own destruction, and his lips are a snare for his soul.

Instruction to be very well advised in all our speeches, sithens [Use 1] they are so important and weighty. Who would not heedefully foresee where his arrow shall hit before he shoot it out of his bow, least it should destroy any person, or other creature through negligence? who would not be very circumspect and wary in discharging of a piece, least he should do mischief by it? And yet by these a man may affray, and not hurt; and hurt, and not kill; and kill, and not die himself: but what arrow? what shot? what artillery? what murdering piece, is to be compared to the mouth of a man that is not guided by a wise and watchful foresight? Great woe it worketh to other men, but it surely bringeth death it self unto himself, every word that breaketh another man's skin, doth certainly break the caul of his own heart: and he that doth aim at another to give him a wound, cannot miss himself, to violate his own life. For so we learn in this book. He that keepeth his mouth keepeth his life: but he that openeth his lips destruction shall be to him. It concerneth therefore every man to be as provident, yea more careful to look to that which goeth out of his lips, then to that which cometh in, to be more afraid to utter blasphemous, reviling, slanderous and infectious speeches, in regard of the soul; then to eat, and devour unwholesome meats in regard of the body. And by this we are admonished to commit our mouths to a better keeper then our own wit, or reason, or civil disposition, least lust and Satan do over rule us, to let in what they will, and to let out sinful words, when, and whither, and as oft as they will. And this moved the Prophet to pray to the Lord to set a watch before his mouth, and to keep the door of his lips.

Confutation of them that think it nothing dangerous to [ 2] speak whatsoever: words, they say, are but wind, when a man hath spoken he hath done, and so there is an end of that matter. Nay when a sinful man hath spoken sinfully, much hurt is done, and so there is but the beginning of a bad matter: for all the mischief followeth after. So it may be said of a cup of poison, it is but a draught, and when a man hath swallowed it, he hath done with it, and so there is an end: but hath it done with him? will there be no further working of it? •• will continue his pain and torment until it have made an end of his life.

The rich man's goods are his strong city: and the fear of [Verse. 15] the needy is their poverty.

The rich man's goods are his strong city, &c. That is, wealthy worldlings do trust to their possessions when they have great store. For he speaketh not of any safety that they have by their goods, but which they seem to themselves to have, as is plainly expressed Chap. 18. 11. And it is sometimes the faults of good men in their infirmities, to repose too much confidence in outward things, when they abound with them. Psal. 39. 6. 5. On the other side, the want of earthly substance doth fill the hearts of unregenerate poor men, with fears of famine, and misery. And God's own people, are not always free from the assaults thereof, by reason of the imperfection of their faith.

The extremity of every state is dangerous, and no condition [Doct.] safe without grace. Of this had Ag • r a sensible apprehension, when he put up that petition to the Lord, that he would neither give him poverty nor riches: but food convenient for him: that is, a moderate estate, without excess on either hand. Prov. 30. 8.

First, both of them, be ••• ses from God upon wicked persons. [Reasons. 1] Psal. 69. 22. Deut. 28. 48. Job. 30. 3.

Secondly, both of them draw their hearts from all good [ 2] meditations, thoughts, purposes, and desires, and fill them up with fleshly cogitations.

Thirdly, both of them be occasions of unjust behavior, [ 3] procuring them by indirect dealing to provide for themselves. Psal 62. 10. Prov. 30. 9.

Instruction to labor for the spirit which will protect us [Use. 1] from the venom and hurtful effects, as well of the one as the other. Doth the light of God shine on our habitations? hath he filled our houses with good things, and given us an ample portion of wealth and possessions? hath he prepared, and well furnished our table, and made our cup to run over? Then will the holy Ghost provoke us, when we have eaten and filled our selves, to bless the Lord our God for the good plenty, which he hath given us. He will effectually admonish us, that we be not hie minded, and trust in uncertain riches, but in the living God, which giveth us abundantly all things to enjoy: that we do good, and be rich in good works, and ready to distribute and communicate, laying up for our selves store against the time to come. Are we in need, and necessities, abridged of that fullness, which diverse others do, as it were, swim in? This holy spirit will sustain our hearts, and persuade us of our heavenly fathers all sufficiency of goodness, and ability of providence and provision for us. That will teach and enable us, in whatsoever state we are, therewith to be content: to be full and to be hungry, to abound and to have want, to do all things through the help of Christ which strengtheneth us. Phil. 4. 12. 13.

Reproof, first of them that too greedily labor to be rich, [ 2] hunting continually both day and night, and at all times, with heart, and hand, and tongue, and all endeavor after these dangerous snares, desiring vehemently the curse of God upon their own souls. Secondly, of them which by idleness, or any other unthrifty courses, do cast themselves into penury and want. When the Lord doth lay poverty upon his servants for a trial or exercise, he doth support them with sundry helps: he moveth men to be compassionate towards them: his own providence doth succor them, when men, and strength, and forecast, and all other external means do fail them. And especially they have hope, and patience, and all inward supportance, which maketh the defect of outward things easy unto them. But when men will draw poverty upon themselves as a punishment, the mercies and commiserations of men are restrained from them. Psal. 109. 12. and their hearts being overcome, are more ready to pursue them, with fear, and grief, and discontentment, then all their necessities.

The labor of the righteous tendeth to life: but the revenues [Verse. 16] of the wicked, to sin.

The labor of the righteous tendeth to life, &c. That is, the goods which good men usually get by travel, (though many times they are descended to them by inheritance, or bestowed upon them by gift, or by some other lawful means brought to their hands) tendeth to life, viz. both of soul, and body, in this world, and for the world to come: whereas the riches of ungodly men are always abused by them, and made the occasions, and means of unrighteousness. The opposition is this: the riches of the righteous do tend to goodness, and so to their life: but the wealth of the wicked doth tend to sin, and so to their death.

Riches are either profitable or hurtful according to the [Doct.] owners, and usage of them. The prosperity of Abraham, Job, and other holy men is commended in the word of God, for the great good that they did, and received thereby: and the Prophets, and other holy writings do as much condemn the opulency, and wealth of the enemies of God, as making them to be most mischievous and miserable. Job. 21. 16. Iac. • . 1. 2. 3. 4. &c.

First, the one sort do honor the Lord with their substance, [Reason. 1] beholding the hand of his providence, confessing the truth of his promises, ascribing the glory to his name, and consecrating themselves and their wealth to his will: the other make Idols of their gold and silver, and all their possessions: or else dedicate them to other Idols, as pride, and lust, and voluptuousness, &c.

Secondly, the one sort give bread to the hungry, and drink [ 2] to the thirsty, and clothing to the naked, and are every way ready to relieve the necessity of their poor distressed brethren: the other abuse their power and riches to tyranny and cruelty, oppressing them that are already in affliction, or contemning them that are their inferiors, or withholding the goods from the needy, whom God hath made the right owners of them. Prov. 3. 27. or else feeding gluttons, and dronkards, and otherwise sinful and unthrifty persons.

Thirdly, the one have for themselves the prayers of poor [ 3] Christians, whose bellies have been filled, and their loins clothed and kept warm by them: the others have the sighs, and tears, and groans, and sorrows of them that be wronged, ascending to heaven, and making a continual cry in the ears of the Lord against them.

Fourthly, the one sort receive the blessings of God with [ 4] thanksgiving, and so they are not only wholesome unto them, but holy also, being sanctified by the word, and prayer: 1. Tim. 4. 4. 5. The other devour, and swallow up the good creatures, like brute beasts, led altogether by sensuality.

Fifthly, and lastly, the one sort have laid up a treasure in heaven, [ 5] and shall have the full fruition of it, with greatest glory, at the appearance of our Lord Jesus Christ: and the other have treasured up wrath against the day of wrath, when all their violence, and cruelty shall be made manifest, and punished, and all their neglect of mercy, and compassion shall be published to their shame and confusion, before the whole world.

Instruction, to every man that he do not only survey his [Use. 1] state to see what he hath; but especially to know what he is: let him not so much regard the value and quantity of his possessions, as the faithful, and fruitful employment of them. If the happiness of Job had consisted in having much he could not but have felt much misery, when so much wealth was consumed to nothing: but now he could recount with comfort, how wealthy and mighty he had formerly been, because he could truly relate also, how righteous, and merciful he had been.

He that regardeth instruction is in the way of life: but [Verse. 17] he that refuseth correction goeth out of the way.

He that regardeth instruction. That is, which yieldeth reverence, attention, and obedience to the ministry of God's holy word, is in the way of life, he taketh the right course to obtain everlasting salvation: but he that refuseth correction, which will not endure to hear his sins rebuked, goeth out of the way, both depriveth himself of eternal life, and walketh towards destruction.

The doctrine of this is fit to be handled in the first Chapter, where it is more largely set down by the holy Ghost.

He that hideth hatred, is a man of deceitful lips: and [Verse. 18] he that uttereth slander is a fool.

Having in the former words declared the peril of them that refuse admonition, he describeth here the persons that use to do it, and they are of two sorts: some are hypocrites, that pretend, and make a show of favor, and good liking, and yet nourish deadly hatred in their hearts: others are professed contemners of that which is taught, but yet picking a quarrel against the man that delivereth it, as though the fault were wholly in him, and just occasion were given to reject all that he teacheth. But the Lord which knoweth the ground and root of their calumniations, and cavils, imputeth them to their proper cause, and that is the sinfulness, and folly of those malicious despisers.

The Lord hath hipocriticall dissemblers in detestation. The [Doct. 1] Prophet David maketh mention of such, Psal. 28. 3. 4. Draw me not away with the workers of iniquity, which speak friendly to their neighbors, when malice is in their hearts. Reward them according to their deeds, and according to the wickedness of their inventions. His earnest prayer to God is to escape their hands; for they were very subtle, and ready to take him; and very cruel and violent if he should come into their clouches. Their trade and occupation was to work iniquity, and therefore also their wages, and hire shall be destruction. By all which circumstances it manifestly appeareth, that there is enmity beweene God and them.

First, they are exceeding dangerous, because they treacherouslie [Reasons. 1] in trap them that trust them. They know their counsels, and purposes, and have all means of advantage against them, whereas they would take heed of a professed adversary, and keep them out of his company, and hide themselves from him. And that made David to cry out upon the execrable fact of Ahithophel in conspiring against him. Psal. 55. 12. And so doth he find himself much grieved with them that had smooth tongues, as soft as oil, and butter, and yet were as sharp and hurtful as any swords.

Secondly, the judgments of God will declare his hatred [ 2] against such perfidious Iudases, not only in executing other punishments upon them, but even in bringing to light the falsehood, and hidden malice of their wretehed hearts. As it is said that hatred may be covered by deceit: but the malice thereof shall be discovered in the congregation. Prov. 26. 26. Though Saul made a fair show to David, cloking his secret mischievous purpose to have him killed, by giving his daughter to be his wife: yet now it is notisied, and made known to all nations, and posterities.

Instruction, first to avoid this cursed sin, that bringeth the [Use.] curse of God upon the sinners. Let us learn to be plain hearted towards our brethren, • nd if ought be amiss in them, let our lips faithfully admonish them in love, and not flatter them in hatred. It may be a courtly trick to dissemble, but not an honest part to practice it: it may be agreeable to carnal policy, but it is altogether contrary to Christian wisdom. Secondly, to be wary how we converse with such cunning dissemblers, and if we cannot avoid their company, yet suffer not our selves to be deceived by them. It is not want of Charity, not to give credit unto them, but an holy discreation which the holy Ghost himself persuadeth us to: He that bateth will counterfeit with his lips, but in heart he layeth up deceit. Though he speak favorably beeleeue him not: for there are seven abominations in his heart. Prov. 26. 24. 25.

And he that uttereth slander, &c. It is a note of a sinful fool, [Doct. 2] to have a bitter, railing, and slanderous tongue. Our Savior reckoneth this amongst many other foul sins, proceeding from a corrupt heart, whereby wicked men are defiled: Out of the heart, saith he, come evil thoughts, murders, adulteries, fornications, theftes, false testimonies, and slanders. Mat. 15. 19.

First, they grievously wrong the party whose name they [Reasons. 1] traduce: for if a man's estimation be of greater value then gold or silver, Prov. 22. 1. then a greater injury is offered by them which deprave him in that, then by those that shall rob him of his goods, and spoil him in his estate. Nay many times the violence that is offered to ones person is less hurtful then to be reproached in his name; and therefore they that show that indignity are compared to hammers, and swords, and sharp arrows. Prov. 15. 18.

Secondly, they take the way to poison the hearts of all that [ 2] shall hear their obloquy, to alienate them from all good instructions, when they shall raise up rumors, and false reports of scandulous behavior against the ministers of the word, and by this means they work a public mischief to keep many from everlasting salvation.

Thirdly, they are most injurious to their own souls, excluding [ 3] themselves from the privilege of gods people in this life, & the blessed state of glory in the life to come. Psal. 15. 3.

Instruction, if we desire the credit of wisdom, let us use better means, to obtain it, then obtrectations, and artificial [Use. 1] disgracings of our brethren; for that cometh not from above, it is no gift of God: it is sensual, carnal, and devilish. Secondly, not to hearken to the reports of such wicked persons that seek to defame others, and detract from their good name: they are but foolish and base pedlers, that utter such infectious wares; and therefore they cannot be wise chapmen that traffic with them, and receive them at their hands. It is the property of the wicked to give heed to false lips, and liars hearken to naughty tongues. Prov. 17. 4.

Consolation, for them that are molested, and vexed unjustly, for the Gospels sake by clamorous and false accusers: let them consider what account God maketh of their malicious adversaries: he calleth them fools, and derideth their practices: and therefore in the end it shall be seen, that when they have spat all their venom, they have but shot a fools bolt, and procured shame and sorrow to themselves.

The sin ceaseth not by the multitude of words: but he that refraineth his lips is wise. [Verse. 19]

He seemeth still to proceed in the prosecution of the matter spoken of in the seauententh verse: that men take an evil way for themselves, which refuse to be reproved. The words immediately going before these, declare how some reject it, by inward hatred and bitterness of heart, and yet outwardly make semblance of great love, and friendship: others break out into open profession of their discontentiment, and malice, by reproaching those that would help them out of their sins: and here cometh a third sort, which would shift off all rebukes, by denying, defending, cloaking, or colouring their faults, by excusing, and extenuating matters that are charged upon them. But all is in vain, the sin will not be blown away with breath: and therefore he showeth that it is a point of wisdom to give place by silence, and to take the blame upon them.

The sin ceaseth not, &c. The multiplying of words doth make a bad cause rather worse then better. So Jeremiah telleth the impenitent people, that were very forward to clear themselves [Doct.] of their sins whereof they are accused: Thou sayest, because I am guiltless, surely his wrath shall turn from me: behold I will enter with thee into judgment, because thou sayest I have not sinned: Their excuses were accusations, their denials, were conuictions, their seeking impunity without repentance, did hasten and augment their punishment.

First, when they defend, or make things small trifles, which are unlawful to be done, they contradict the word of God, and his truth, which no wit, nor art, nor eloquence shall be able to prevail against.

Secondly, when they hide their facts by denial, or labor [ 2] to supply their omissions, by assuming that to themselves which they never performed, the eye of the Lord doth beehold their falsehood, his ears do hear how untruly they justify themselves: he knoweth all their guiltiness, and he will make the world to know their guilfull halting. Though Saul failed of obedience, to the will of God, yet he arrogated the praise of fulfilling it: though Samuel by demonstration declared his sin, yet he sought to make an Apology for himself and to lay all the offense upon the people: but that course took none effect; it did him no good for body or soul; it nothing preserved his honor, or state: he was convicted, and censured, & sentenced, and utterly cast off, notwithstanding all his excuses.

Thirdly, their own consciences apprehend every action, and word, and intent of the heart, and the mover of their whole [ 3] life: and they will not be illuded by the fraud of the lips, but take occasion thereby to pass a more heavy sentence upon them.

Fourthly, it is a sin of it self to be given to over much talk, as having self liking and rashness for the roots thereof: and therefore it cannot possibly be a medicine to cure other [ 4] sins.

Instruction, to leave off speaking to men for the mitigation [Use 1] of our transgressions, and to speak to our own hearts for judging, and aggravation of them to the Lord, by acknowledgement, that we may be pardoned. Prov. 28. 13.

Consolation, to them that humbly yield to a rebuke without [ 2] replies, that their state is good, though their actions were bad: they are wise now in restraining their lips from speaking of sin, though they were foolish before to commit it.

The tongue of the just man is as fined silver: but the heart [Verse. 20] of the wicked is little worth.

He setteth forth the excellency of the speech of Godly men by comparison, resembling it to silver that is purged, and fined from the dross that was in it. Because a good man will be careful of his tongue, not only that there be no mixture of filthiness, and lewdenesse in his words, but also to avoid all superstuous, and idle babbling, and so to open his mouth with holy wisdom. Which is contrary in the wicked, because there is a contrary fountain in him of sinfulness and corruption, and no matter of virtue and grace, which are the springs of all wholesome speeches. Thus therefore standeth the Antithesis: the tongue of the just man is as fined silver, because his hurt is precious: but the tongue of the wicked is as dross, because his heart is nothing worth.

The tongue of the just man, &c. The best wealth of a Christian [Doct. 1] is laid up in his heart, and disbursed with his lips. And that is the meaning of our Savior, when he saith, that a good man out of the good treasure of his heart bringeth forth good things. An evil man may have coin, and plate, and iuels in his treasury, and yet have no treasure: and may draw money out of his purse, & yet have no good, & yet have no good therewithal: but to have grace in the soul, and to utter gracious words with the tongue is proper to a good man, and the exercise good, and the fruit of it good to himself and others. And albeit here seem to be a comparison of equal, as though the tongue were just of the same value, and worth, that fined silver is, yet it is to be understood that at least it is so pure and precious, but in deed far beyond it in excellency.

First, this is one of the good and perfect gifts, which is from [Reasons. 1] above, and cometh down from the father of lights: whereas silver is a tertestiall matter, even earth it self digged out of the earth, and never did but grow in the ground.

Secondly, this is currant in heaven, and acceptable to God [ 2] himself, with whom gold and silver are of small estimation.

Thirdly, such things are obtained by it, which no money [ 3] can purchase, as wisdom, and grace, and the assurance of God's eternal favor, and all good things that concern both soul and body. Hezekiah, and Jehoshaphat, with other good kings, could not have preserved themselves by their purses, and treasures, as they did by their prayers, and holy exercises, of their tongues. Jonah could not have been comforted, nor holpen by the greatest quantity of money, in the whales belly, where his prayer was very effectual. Peter could not have given so good an alms to the poor cripple, if he had been stored with silver, and gold, as he did by the efficacy of his words through the name of Jesus Christ.

Instruction, to show our selves righteous by putting away [Use. 1] all obscenitie of speeches, that neither silthinesse, or covetousness, be once named amongst us, nor foolish talking, nor seurrill bitter, or uncomely jesting, or any kind of rotten communication, as the Apostle calleth it, but only that which is for the use of edifying, that it may minister grace to the hearers, Ephe. 5. 4. & 4. 29.

And especially let us beware of the dross of dissimulation, untruth, and falsehood, which be-seem not righteous persons. Make no report for certainiie of anything that is uncertain, never make a promise without a settled purpose, and resolution of performance. The faithfulness of Boas in this case was so proved, and made manifest, that when he had once given his word to Ruth, Naomy biddeth her to bind upon it, and not further to trouble her self: for saith she, the man will not be in rest, until he have finished the matter this same day. Ruth. 3. 18.

Consolation, if good men, notwithstanding their great infirmities, [ 2] and corruptions, have yet such sincerity in speaking, and such fidelity in performing that which they speak: how shall not the righteous God (in comparison of whom all men are liars, and who is not so properly called true, as truth, & all his words verity it self) how shall not he, I say, fulfill all his promises, and stand to his covenants that he hath made with his people? He hath undertaken for their salvation, their maintenance, protection, safety from Satan, deliverance from tirants and persecutors, and shall not all this be accomplished? is not all pure metal that he pronounceth? is it not as silver tried seven fold in the sire? Psal. 12. 6. If he should fail of his word, he should forget his truth, and in forgetting his truth, should forgo his nature, and consequently should forfeite his deity, which were an execrable thing so much as to conceive.

But the heart of the wicked, &c. Though sinful persons [Doct. 2] make never so great a show on the outside, yet there is nothing within them worth anything. To that purpose tend the words of the Apostle collected out of the Psalms: the Lord knoweth the thoughts of the wise to be but vain. If the point had stood upon man's opinion, there might easily have been an error in it, but he bringeth the testimony of god upon sure & infallible knowledge to cōfirm it. And whereas the Prophet nameth man indefinitely, that is, every man unregenerate Psal. 94. 11. He singleth out the chief, and choicest of all the sort of them, whose purposes seem to be of greatest price, and most likely to prevail, and saith that the thoughts of the wise men best qualified with art, and natural parts, are not only vain, but very vanity, as the Psalmist hath it. [Reasons. 1]

First, they are altogether destitute of the spirit of grace. [ 2]

Secondly, the heart of man, without the spirit, is foul, and filthy, and an unclean sink of all abominations. [ 3]

Thirdly, the streams that issue from thence declare what the fountain is, when all their words, and actions, and recreations, and imaginations are only sinful and wicked. Hag. 2. 15. Tit. 1. 15. Gen. 6. 5. [ 4]

Fourthly, God's proceeding against them in his displeasure maketh manifest how base they are: for he knoweth how all things are to be priced. Since therefore he rejecteth and casteth them away, it evidently appeareth that there is no goodness in them. So saith Jeremiah, They shall call them reprobate silver, because the Lord hath rejected them. Ier. 6. 30. [Use 1]

Instruction, not to much to magnify and admire them, nor too far to depend upon them. For better things are not certainly to be expected from them, than are in them. And therefore many times they make golden promises, and leaden performances, because they have but drossy affections.

Consolation, to poor Christians in regard of their portion, [ 2] notwithstanding they come short of the ungodly in goods and livings. Many sinners be set up in state, and much worth in outward wealth, when as they be worse than bankroupts in their souls, and wholly destitute of all inward substance, and contrary wise though the Saints have but small store of external riches, yet they be of great possessions in their hearts, and flow with plenty in their inward parts.

The lips of the righteous do feed many: but fools die [Verse. 21] for want of wisdom.

Before was declared the excellency of a good tongue, and well seasoned speech, and here are the effects of it commended, namely the good that is wrought by it, the souls of many being edified therewith, and receiving grace, and groweth for salvation, and comfort, as the body doth obtain strength, and nouriture, and refreshing, by their means that minister wholesome food unto it. And this is illustrated by the contrary effect of wicked, and ignorant persons, that they are so far from feeding others with knowledge and wisdom, that they suffer themselves to be starved to death, & destruction through the want of it.

The lips of the righteous, &c. It is the note of a faithful [Doct.] man to use his knowledge, and other good gifts for the benefit of his brethren. In this sense the Apostle saith that though he were poor, yet he made many rich. 2. Cor. 6. 10. His mean estate would not permit him, to bestow money, or such kind of gifts as wealthy men use to distribute, because he had no great plenty himself: but that which he had most of, and others had most need of, that he most liberally communicated to all that would receive it, wheresoever he came.

First, godly men do provide themselves of these celestial [Reasons. 1] graces, and thereby are made able to participate them to others. They have a learning ear, & therefore also a teaching tongue: they be covetous of spiritual gifts, and therefore also liberal of them: they are great eaters, and as we may say, have an appetite to devour all, and therefore would have every man to take part with them. In earthly commodities, men are of a contrary disposition: for as they are the more greedy of getting to themselves, so are they more niggardly in witholding from others: and as any one doeth swallow up more, the less is left for the rest of the company: but in heavenly things it cometh to pass that none be so frank and free, as they whose desires be most greedy of having, and none do save, and leave so much for the use of their brethren, as they that take their full meal, and eat as much as possibly they can. To take the fruition of the graces of God, is the way to make provision of them for our neighbors: and to bestow upon others is the means to retain and augment them to our selves.

Secondly, they have an understanding heart, and holy discretion [ 2] to give to everyone such a portion, as is sittest for the health of his soul: some are ignorant, and have need of instruction: some are unruly, and have need of rebuke: some are weak, and have need to be confirmed: some are fearefuil, and feeble, and have need of comfort, and encouragement. All these duties will a wise and righteous man exercise, according to the proportion, measure, and degrees of his wisdom, and righteousness.

Thirdly, their lips will send a message to heaven, & deal [ 3] with the Lord to relieve them, whose wants themselves are not able to supply. And so they do not only feed the souls, but even the bodies of very many. When their prayers and praises are accepted of God, and made effectual, for the fruitfulness of the earth: Psal. 67. 5. 6. Joel, 2. 17. 19. And by this means Elijah did feed all Israel, by procuring rain, for want whereof they were like to perish. All Ahab's wealth, and the riches and power of the whole kingdom, were insufficient for such a work.

Reproof, of them that never ministered anything, but infection [Use. 1] to their people for their souls. No child, no servant, no not the wife of their own bosom, had ever any help by them to salvation. Their houses be nurceries, & seminaries of swearing, and gamning, and drinking, and all kinds of sinfulness. An ignorant and ungodly family so allowed, and continued, doth convince the governor to be a sinner, a fool, and a kind of murderer of himself, as the other part of the verse showeth, which shall be passed over now, because it hath been partly handled already, and must be again hereafter.

Secondly, Instruction to make choice of habitation, and [ 2] society with just men: for much commodity is to be had in their company, by the benefit of their fruitful tongue.

The blessing of the Lord, it doth make rich, and he addeth [Verse. 22] no sorrows with it.

The purpose and drift of these words is, to show the preeminence that God's people have, above the men of the world: that whereas the wicked have nothing but their own hands, and carnal means to trust unto for their estate; such as be Godly, have God to provide for them, and his goodness only doth make rich, and they only are enriched by him. But because his enemies have usually more store of goods then his children, and thereby it may seem, that either men, may be rich without his blessing, or else that he is more provident for sinners, then for saints; therefore he showeth the difference, that troubles and vexations are intermingled with the goods of the wicked, and his servants are freed from them. Yet it is not so to be conceived, as though no good men had any troubles with their riches, and that whosoever doth find grief, and perturbations in these earthly things, were deprived of the blessing of God, and testimonies of his favor: but this is the meaning, that so far as he doth beestow them, and they depend upon him for them, so far they escape from vexations; so that the cares and troubles grow merely from their own infirmities.

The blessing, &c. As everlasting life is the gift of God, so is [Doct.] a good and comfortable estate in this world. David in his thanksgiving to God maketh a free confession thereof: saying, both riches, and honor come of thee, &c. 1. Chron. 29. 12.

First, neither the commodiousnesse of any trade, nor skill, [Reasons. 1] nor strength, nor diligence can prevail, unless he give success. Deut. 8. 18. Psal. 117. 1. 2.

Secondly, he alone worketh contentment, which is an high [ 2] degree of richness.

Thirdly, he giveth a cheerful heart with the portion, and [ 3] causeth them to take their part of their possessions with comfort. Eccle. 2. 24.

Fourthly, he preserveth them from the fears of losses [ 4] whiles they enjoy their goods, and from immoderate sorrow if their substance be taken away: as that appeared in the example of Job, who by his patience declared himself to be as rich when all his goods were gone, as he was at that time when he possessed them all.

Instruction, to use the means that we may be blessed, and [Use. 1] partakers of his promises. And that is: first, by piety and religion. Psal. 112. 1. 2. Secondly, by calling upon the name of God, and exercise of prayer for such things as are needful for us. James. 4. 2. Thirdly, by the good employment and usage of those things which we enjoy already. Prov. 3. 9. 10. Fourthly, by mercy and liberality to them that are in necessity. Prov. 11. 24. 25. Fifthly, by faithfulness and diligence in our places and callings, as hath been shown in the fourth verse.

Consolation to such as serve him, that they shall surely be stored [ 2] with all sufficiency. Those whom he will raise up to wealth, shall certainly rise, though never so many seek to hold them down: for who shall hold back his hands from giving his own, unto his own. How maruailously were Abraham and Jacob enriched among strangers, and infidels, not only aliens from their religion, but vowed enemies to their nation? And where in his wisdom he seeth it not sit to fill their houses with amplitude of substance, he will make few things to yield many comforts, and small things to be of great force, and mean things to be very precious and excellent. Psal. 37. 16.

Terror for the wicked, that they can never be rich: though [ 3] they have riches, yet they are not rich, but only plagued with a multitude of torments and vexations. Eccle. 2. 26.

It is a pastime to a fool to commit wickedness: but wisdom [Verse. 23] is the delight of a man of understanding.

It is a pastime to a fool to commit wickedness, &c. That is, sinful men take great pleasure in doing that which is evil, as if it were a sport, or recreation to them: and it is as much joy, and refreshing to him that is Godly wise, both to get wisdom, and to perform all the good exercises thereof.

Sin is the delight of sinners, and grace of good men. Of [Doct.] the one sort we have many testimonies in this book, but in the second Chapter especially, ver. 14. They delight in doing evil, and rejoice in wicked frowardness. And in the fourth Chapter ver. 17. it is said, that they eat the bread of wickedness, and drink the wine of violence, it is meat and drink unto them to do mischief. Of the other sort the Prophet is an example and pattern, in the hundred and ninetenth Psalm: where in many places he professeth his singular comfort and delight, that he conceiveth in the heavenly word of God, as when he saith: how sweet are thy promises unto my mouth? yea more then honey unto my mouth. And they are the joy of mine heart. Psal. 119. 103. 111.

First, this contrariety ariseth from the contrary causes of [Reasons. 1] these contrary likings. All wicked men do love sin, and it is as dear unto them as the members of their own bodies. And all godly men do love righteousness, and rather desire to be delivered from life, then separated from grace, and the services of God. Now it is a perpetual rule which never faileth, that whatsoever any man loveth most, that he will always most delight in. Secondly, wicked men are fleshly, and therefore live after the flesh, and savor of the things of the flesh, and delight in the works of the flesh. And godly men are led by the spirit, and savor of the things of the spirit, and rejoice in the fruits of the spirit.

Secondly, it is seen in the contrary effects of both sides. [ 2] First, wicked men run violently to sin, and will not desist from their devilish purposes, before they have effected them: though godly men through natural corruptions, and temptations, have sometimes a proneness, and inclination to evil, yet they may be easil • retracted by counsel, and admonition, as David was from s ••• ing of Nabal, but they constantly proceed to the perfor •••• e of every good duty. Secondly, wicked men do medi ••• e in •• e night, and endeavor in the day to fulfill their sinful desir • 〈◊〉 Micah. 2. 1. Godly men do meditate in the night, and endeavor in the day, to know and obey the holy will of the Lord Isa. 26. 9. Thirdly, when wicked men have accomplished •• eir sinful desires, they surfait with gladness: when they a •• •• sapointed they are filled with bitter vexation. Prov. 4. 16. 〈◊〉 godly men have committed sin, it bringeth anguish 〈◊〉 their hearts, when they have performed any Christian service, it is a comfortable refreshing to their souls. Fourthly, the custom of sinning is so sweet to the wicked, that they will not forsake it, but take them for their enemies that shall dissuade them from it: the yoke of sin is heavy to the Godly, that they still strive to be disburdened of it, and the yoke of Jesus so easy that they willingly yield themselves to it, and account them their best friends that shall help them against the one, and further them to the other.

Confutation of therronious opinion of those, that allowing [Use. 1] themselves in the pursuit of all sinful pleasures, and profits, even serving their lusts with delight, and working uncleanness with greediness, do yet undertake for the safety of their own souls, and challenge the name, and prerogative of righteous men.

Consolation, to them that are wearied with the rebellious [ 2] motions of the flesh, that are not able utterly to subdue the remnants of sin, and their own natural disposition, but that sometimes their pride giveth them a wound; sometimes their rage breaketh out suddenly, & striketh them so that the prints of the strokes are seen, and the scars which remain after them; sometimes covetousness presseth so hard upon them, that it maketh them to give ground, yea it taketh, and imprisoneth them: yet if they hate these corruptions the more because they have ben hurt by them, if they labor for liberty, and groan for deliverance out of their captivity, they are still reputed wise, and the faithful soldiers, & servants of Christ.

That which the wicked feareth, shall come upon him: [Verse. 24] but God will grant the desire of the righteous.

The condemnation in the world to come, which ungodly men through the guiltiness of their consciences are often summoned unto, when God shall draw their soul out of their body, they shall certainly fall into. And those judgments, and miseries of this life, which they most hate, though they hope to escape them, they are in danger to bring upon themselves.

And that which is most desirable, and will be most comfortable to Christians, the Lord which knoweth what is most acceptable to them, and profitable for them, will in due season bestow upon them.

That which the wicked feareth, &c. Whatsoever is most contrary [Doct. 1] to the affection, and liking of sinful persons, that they may expect to be plagued withal. This the Lord threatened to the rebellious and obstinate Jews by the Prophet Ezekiel, I will take from them their power, the joy of their honor, the pleasure of their eyes, and the desire of their heart, their sennes and their daughters. Ezek. 24. 25. The things which they are altogether unwilling to depart with, those would he strip them of: and consequently, that which they would be very loath to bear, should heavily be laid upon them.

First, ordinarily they fear that which is the most proportionable, [Reason. 1] & proper punishment of their offenses. As proud men have nothing in so great detestation, as reproach, & contempt, and nothing is so much due unto them as to be contemned.

Secondly, their fear and dread of falling into those cuils, [ 2] doth cause them to seek the prevention of them by evil means, and thereby they take the way to enforce the speedy execution of them. As they that would fly far from necessity and want, by hasty getting of riches, and substance, do very often provoke poverty to come swiftly with violence upon them. Prov. 28. 22.

Thirdly, the Lord doth make choice of, and singleth out [ 3] such manner of judgments as shall most sting them, & come nearest to their hearts, and those are they which are most terrible to them. What could have been so grievous to Haman, as first to be made Mordecayes page, and then afterwards to be hanged upon the gallows, then which nothing could be invented more horrible to him, and therefore he had provided it for Mordecai whom he most mortally hated?

Instruction, first to fence our selves against the imitation [Use.] of the wicked, and desire of their state, by considering how wretched, and miserable their condition is. Even presently they are arrested, and after a sort apprehended with fears: hell and destruction do sometimes show themselves unto their souls; and in time to come, unless they repent, they shall have full possession of them. Secondly, to free our selves from all our fears, by flying to the Lord for succor, against the mischiefs which we would not fall into, & for repentance & humiliation against the sins that would draw them upon our heads.

But God will grant, &c. The best way to have our wills [Doct. 2] satisfied, is to be Godly. For to such there is a promise made that God will fulfill the desires of them that fear him. Wherein yet these rules are to be observed: First, that our will be agreeable to God's will, the desire must be holy, and seasoned with the spirit; and not carnal, and corrupted by the flesh. David in a passion would needs know how long he was to live. And James and John would have fire to come from heaven to destroy a whole town, and another time they made suit to be the second men of the whole earth. These petitions were not granted, because they were not advisedly asked, nor safe for them to be obtained. Secondly, that sometimes lawful desires are not performed in the same kind, but exchanged for better, and that which doth more good is bestowed in steed of them. Moses desired to enter into the land of Canaan, he was denied that, but he entered sooner into the heavenly and blessed rest of everlasting life. Paul would have been perfectly freede from all original corruption, or at least from the stirrings, and working of it, but it stood not with the wisdom of God to yield that unto him: but he assisted him with grace against it, which was much more for his own glory, and the sound comfort of Paul's conscience. Thirdly, that we tarry the Lord's leisure, and depend on his hand, to minister in fittest time, all those good things which our souls desire, and so we shall not fail to receive them, when he seeth that they will be most expedient for us.

First, he raiseth up the heart to seek for them, he inclineth [Reasons. 1] the soul, so much to long after them, and therefore it was his purpose to bestow them. Psal. 10. 17.

Secondly, he giveth the spirit of faith, & prayer which will [ 2] have no nay: they never sustain any repulse, whatsoever they lay hold on, they make it their own. John. 15. 7. 1. Job. 5. 14. 15.

Thirdly, he calleth us to him by commandment to seek all good things at his hand, and encourageth us to the same by [ 3] promises. Psal. 27. 4. and therefore his own truth is our security for them.

Fourthly, his all sufficiency, and absolute ability for performance [ 4] doth abundantly exceed all the desires of all the faithful, yea of all creatures, though they were never so ample, and fervent. Ephes. 3. 20.

First, consolation to righteous men, against the defects that [Use. 1] are in their souls, and the necessities of state, and body, they are best provided for both: for so great is the credit which they have in the court of heaven, and their favor with the king of heaven, that they ask, and have: desire, and prevail: and if they be not forward enough that ways, they shall be called upon to put in their petitions, and enlarge their desires. John. 16. 24. Psal. 81. 10.

Secondly, terror for their enemies, that by tyranny, and violence [ 2] compel them to complain of them. So far as the Lord is ready to gratify them by granting all good things which they ask, so far is he also provoked to punish their adversaries and oppressors that cause them to cry.

As the whirl wind passeth, so is the wicked no more: [Verse. 25] but the righteous is an everlasting foundation.

The meaning of the words is, that ungodly men, howsoever they flourish for a time, yet do suddenly come to ruin, and destruction, as the whirl-wind swiftly bloweth over, and is less constant, and permanent then the ordinary wind is, though there be no stability in any. But when it is said, they are no more, he doth not intimate any mortality of their souls, as though they should be wholly dissolved as brute beasts: for their souls are everlasting as well as God's people's, and their bodies shall be raised up again at the day of the Lord as well as the Saints: but it is their hope and happiness, and not their being that perisheth, they shall never recover any good estate anymore. Now against these are set the righteous, whose soul, and body, and blessedness have a settled safety as a foundation that can never be removed: So that this is the opposition: the wicked are as a whirl-wind, and so are no more: but the righteous are like a firm foundation, and so perpetually remain.

Though the state of the ungodly be more ruffling, then the [Doct.] servants of God, yet the state of God's servants is more certain and stable then the ungodly ones. The whirl wind mounteth aloft, and tosseth up hay, and straw, and stubble, and filleth men's eyes with dust, and cometh violently upon them with a blustering blast, but immediately it is gone, & passed far away: the foundation lieth low in the ground, and is neither seen, nor heard, yet there it continueth immovable for many generations. The unconstant, and tickle estate of wicked men is fitly expressed by lively comparisons in the prophesy of Hosea. They shall be as the morning cloud, and as the morning dew that passeth away as the chasse that is driven with a whirl wind out of the floor, and as the smoke that goeth out of the chimney. The contrary stimitude, and stability of the Godly is by our Savior himself likened to an house that is built on a rock: and the rain fell, and the floods came, and the winds blew, and beat that house, and it fell not: for it was grounded on a rock.

First, the one sort have been as unconstant in their ways, [Reason. 1] and as easily blown from sin to sin, as the chaff, and dust, and withered leaves have been carried up and down with the wind, and if they have entered into any good course, there have been no more steadfastness in them, then is in the mornnig cloud, and morning dew. Isa. 64. 6. Hos. 6. 4. The other have rooted and settled as well in faith, as in all faithful behavior: and for these causes the one side slitteth away, and is gone to misery, & the other remain happy & blessed forever.

Secondly, the one sort have God, and his Angels to pursue, [ 2] and push them away: the other have God, and his Angels to uphold, and confirm them, that they be not moved from the fruition of his favor.

Terror, for sinfullmen whose short and momentary prosperity [Use. 1] shall so speedily and suddenly be turned into misery.

Instruction, first, not to affect the pleasures of sin, wherein [ 2] may be a continual expectation of sudden destruction. Secondly, not to repose affiance in any wicked person, for though there were some constancy in their hearts, or mouths, which seldom or never falleth out, yet there is none in their life and estate. Psal. 146. 3. 4.

Consolation to such as are molested with the boisterous [ 3] tempests of wicked men: though they roar loud, they shall not rage long, the Lord will put a speedy end to their cruelty. Isa. 29. 19. 20. & 51. 13. 14.

As vinegar is to the teeth, and smoke to the eyes, so is the [Verse. 26] slothful to them that send him.

As vinegar, &c. That is, too much vinegar, or other things [Doct.] that be sharp, and sour, do set the teeth an edge, and smoke doth bring both smart, and hurt to the eyes: so doth the slothful person, or he that is given to any other lewd behavior, doth work vexation of heart to them that send him, or commit matter of moment unto him.

He that employeth in any service, unworthy and careless persons, shall bring sorrow and molestation upon himself.

There is another proverb which tendeth to the same purpose, though the similitude be different: As though he should cut off his messengers feet, so he drinketh violence, or hurt, that sendeth a message by a fool. Prov. 26. 6. He doth as much injury to himself, as if he should maim his messenger of his feet, or make him lame of his legs: for as the one in that case should not be able to dispatch his journey, so neither can the other well perform the things that are committed to his care and wisdom. It is a speech that is ordinary in use, that he must never look to speed well that sendeth a fool on his errand.

First, there is peril of falsehood, and treachery, or of much [Reasons. 1] remissness, and negligence, or want of discreation, and skillfulness, by all which there groweth hurt, or loss, or trouble to him that put him in trust with his affairs, as Mephibosheth, and Benhadad found by the services of Ziba and Hazaell.

The curse of God doth usually accompany the actions and [ 2] ways of cursed sinners, and therefore they that adventure to entertain them, have many times a part of the punishment with them.

Thirdly, all the faults, and absurdities in word, or work, [ 3] of foolish and sinful servants are imputed to the reproach of their masters that employ them, and so the sorrow is caused by shame and infamy.

Fourthly, the contrary will clear the truth of this point. [ 4] For if good servants and faithful messengers, be for the comfort, and credit, the safety & profit of such as do use them, then they that are altogether of another manner of affection, and disposition, cannot but work another manner of effects, and consequents.

Admonition, to be very heedefull to avoid that noisome [Use. 1] sin of slothfulness which bringeth so many michiefes with it, both to our selves, for soul, and body, and state, and name: and to others also, and those especially whom in special manner we owe duty unto. Secondly, to make a wise choice providently of such as we have occasion to use in any business, that their industry and diligence, their prudency and discreation, their faithfulness and sound dealing, may be a refreshing and not a torment to us. Prov. 25. 13. 3. If we have obtained such as be not as smoke to offend our eyes, but our eyes may behold them, and their good behavior with delight, let us not be vinegar to their teeth, or smoke to their eyes: let not our sourenesse and discontentment, our niggardliness and overmuch sparing, be any means of their discouragement. Deale kindly with them, and be liberal to them, that thou mayest not only retain them still to be thy servants, but give all good furtherance to the continuance of their uprightness.

The fear of the Lord increaseth the days: but the years [Verse. 27] of the wicked are cut short.

The fear of the Lord, &c. That is true piety and religion, with the exercise also of justice, and righteousness, increaseth the days, That is, as a means it preserveth those that are endued with it, from an untimely death: but the years of the wicked shall be cut off. Their ungodly and sinful course of life is sometimes an instrument to bring them speedily to their end, as by surfeits, and evil diseases, or falling into the hands of the magistrate, or by quarreling, and such like. Sometimes it provoketh the Lord to stay them in the midst of their race, and not to suffer them to come to that age which by their strength and constitution of body they might have attained unto. And in this sense the Prophet saith in the Psalms, that the wicked shall not live out half their days. This doctrine of this verse hath been handled already in the eleventh verse of the former Chapter.

The patient abiding of the righteous, shall be gladness: [Verse. 28] but the hope of the wicked shall perish.

After that the children of God have once embraced his promises, afflictions and temptations do usually ensue thereupon, that it would seem to sense and fleshly reason, that misery and troubles were the only rewards of piety, and obedience, and nothing else performed to them that trust in his word. Now therefore he showeth that a better state and condition remaineth for them: that their sorrow shall be turned into joy, & their mourning into gladness, when the Lord shall deliver them from troubles, and fulfill all his promises. Which is illustrated and further amplified by the contrary case of the wicked: which, howsoever now they seem to have the preeminence, and are most likely to prevail hereafter, shall yet be deprived of their present prosperity, & frustrated of all future expectation. This then is the opposition: The hope of the righteous shall prevail, and bring them gladness: but the hope of the wicked shall perish, and so work them sorrow.

The patient abiding, &c. They which depend on God in their [Doct.] afflictions, shall in due season be delivered from them. Upon this ground an exhortation is raised in another place of this book. Let thy heart be in the fear of the Lord continually. For surely there is an end, and thy hope shall not be cut off. Prov. 23. 17. 18. Though troubles and sorrows are in appearance, perpet • ll, & endless, yet they are but temporary, and come quickly to an end: though hope, & possibility of help seem ready continually to vanish away, yet it never ceaseth, nor is taken away.

First, there is nothing in all the world that is more infalliblie [Reasons. 1] assured of certain success, then the hope of Christians. It never misseth of that which it aimeth at, nor any time disapointeth them that possess it. Rom. 5. 5. For faith doth support it, & the truth and fidelity of God himself is the foundation of it.

Secondly, that which is long delayed, and much waited [ 2] for is the more welcome, and acceptable when it is performed: so saith the holy Ghost. The hope that is deferred, is the fainting of the heart: but when the desire cometh it is a tree of life. The virtue of it cureth all the former faintings, & the delightful taste doth swallow up all the sorrows. If Isaac had been borne to Abraham, or Jacob to Isaac the first year after they were married, their joy would have been but ordinary, whereas the long barrenness made their births exceeding comfortable to them, as the benefits were memorable to posterity.

Thirdly, the delay doth draw out many prayers to God, [ 3] and maketh way to attention at the ministry of the word, it helpeth meditation, it leadeth to faithful comforters, it furthereth good conferences, it procureth all good exercises, & all these good exercises procure a proportionable measure of comfort.

Fourthly, it giveth men experience of their faith, and patience, [ 4] and constancy, which all declare, and testify the soundness and sincerity of the heart, which is the root of sound and holy comfort.

Fifthly, the longer it is before the Lord doth perform his [ 5] promises, the larger his mercies are when he doth bestow his blessings, whē he prolongeth his seeding, he provideth a plentiful harvest: when he doth not presently give the reward, he taketh time to tell out much, that his gifts may be the greater.

Encouragement to patience in all distresses, let us ta • rie the [Use. 1] Lord's leisure, and wait upon him, and he hath by word & writing, by seal, & oath undertaken to deliver us out of them. Our savior promiseth that in the greatest troubles, when they should be most violently, & treacherously, & vnnaturallie persecuted, not only of foreign adversaries but of their domestical familiars, of their friends, of their kinsmen, of their brethren, of their own parents; yet not one hair of their heads should perish. Their hairs and heads might be cut off, and life might be taken away, but not lost, they should not be vainly bestowed, without good effect in a holy cause. Only he admonisheth us to possess our selves with patience. If we keep all sound within, everything shall be safe both within and without. And then we begin to lose our advantage when we leave the possession of our selves, and the power of our souls through distempers.

Reproof of them that make more hast than good speed to [ 2] shake off their crosses, by corrupt courses. They deprive the Lord of that honor which they should yield to him, in waiting for his help, and themselves of that comfort which he would have yielded to them together with his help. Their joy will wither as corn that is cut down before it be ripe, and become abortive as a still-borne child, whereof the mother miscarieth.

But the hope, &c. Ungodly men beguile themselves with a [Doct. 2] deceitful expectation of happiness. For the same point is shortly after repeated again in the next Chapter, ver. 7. When a wicked man dieth his hope perisheth. When good men enter upon possession of their happy estate, the term of sinners is out, and their lease determined, and grown out of date.

First, the Lord knoweth their purposes, desires, and expectations, [Reasons. 1] and will duly defeat them of the same. Psal. 1. 6.

Secondly, their hope ariseth not frō faith, nor is grounded on the [ 2] promises of the word, but on sense, & sight of present prosperity.

Thirdly, they hope for things which are altogether impossible [ 3] to come to pass. As first, to see the euersion and overthrow of God's people. Psal. 112. 10. Mica. 4. 11. 12. Secondly, that God should fail of his justice & truth in executing his threatenings denounced against them. Deut. 29. 20. Thirdly, to take their fill of sinful pleasures here, and to enjoy also felicity and happiness in the life to come. Luke 16. 21.

Confutation & terrors for them that live ignorantly, & impiouslie, [Use.] & yet trust to die blessedly, & obtain everlasting life: They have no other evidence for safety from damnation, but their opinion that they have a strong faith, & whatsoever the preachers say, they regard it not, they trust that god will be more merciful then so, they hope to be saved as well as the best of them all. For so their comparisons run: ordinary Christians are too base for them to compare with, they must equalize themselves with the chief and principal.

The way of the Lord is strength to the upright man: but fear shall be to the workers of iniquity. [Verse. 29]

By the way of the Lord, is meant his whole administration, both of his word, whereby he maketh his will known, and of his spirit whereby he giveth grace, & of his providence, whereby he protecteth his servants, and performeth all good things unto them. By everyone of these means, doeth he establish & confirm both the hearts & states of such as be faithful. But as for the wicked, howsoever he suffer them for a time to proceed in their ungodly ways without any great crosses, yet at last he executeth such judgments upon them, as the very sight thereof causeth them to quake and tremble. Thus standeth the opposition. The way of the Lord is strength to the upright, for preservation, and therefore it worketh boldness: but it weakeneth the wicked for destruction, and therefore it bringeth fear.

The way of the Lord, &c. They that are most godly, are in best safety. The point hath been handled in the first verse of [Doct. 1] the former chapter, concerning wisdoms seven pillars.

But fear, &c. They that be most bold & venturous to sin, [Doct. 2] shall be most frighted with the punishments of it. In the 14. Ps. the Prophet describing the conceits, conversation, & condition of irreligious miscreants, doth bring them in at the first, saying that there is no God, and therefore they corrupt and do abhominable works: but afterwards declaring the event, he showeth that there they are taken with fear, and as the words are, they feared with fear, intimating the greatness of their dread and terror. Psal. 14. 5. An example whereof we have set down before; namely, the fool-hardiness, and cowardliness that was found in Belshazzar. Dan. 5.

First, the great guiltiness that is in their consciences doth [Reasons. 1] dismay their harts, and daunt their courages.

Secondly, the Lord doth show himself terrible in his judgments, [ 2] and they find and feel that they are not able to stand before him. Isa. 33. 14. Apoc. 6. 16. 17.

Thirdly, their foolish flattery whereby they have illuded [ 3] themselves, hath brought this misery upon them. For they presumed of peace & safety, and so their destruction cometh suddenly without resistance. 1. Thes. 5. 3. And so it is said in anoother place: They shall be taken with fear, where no fear was, that is, where was no suspicion of fear, or likelihood of danger. Psal. 53. 5.

Instruction, to prevent sin by fearing the judgments that [Use.] will ensue upon it. Job. 31. 3. Secondly, to prevent the punishments, after that we have sinned, by a holy voluntary fear and humiliation. 2. Cor. 7. 11. Thirdly, to confirm our selves in both these, by fearing and trembling at the word of the Lord. Isai. 66. 2. Habac. 3. 16.

The righteous shall never be removed, but the wicked shall [Verse. 30] not dwell in the earth.

The righteous shall never be removed. They shall never be removed from God's favor: they shall never be removed from the constant graces of the spirit in their souls: or hurtfully, in the way of a curse, from an outward good estate, nor unseasonably be cut off from the earth. Now because some of these judgments do seem sometimes to fall upon some righteous persons, who for a season be eclipsed of grace, and separated from the fruition and comfortable sight of God's kindness, and favor towards them, & their estate in appearance is wholly ruinated and overthrown, therefore the word doth well bear it, agreeably to the meaning of the holy Ghost, to say, that the righteous shall not be removed forever. Though they seem to be cast down for a time, yet they shall be restored again afterwards. The contrary is here affirmed concerning the case of the wicked, who shall certainly fall unless they repent: they shall not continue in that estate wherein they are most grounded, and have greatest establishment, they are so far from enjoining eternal life in heaven, as that the vengeance of God will not permit them long to keep their own breath, or to hold the outward possessions of the earth. The opposition therefore in effect is this: The righteous shall never be removed, but have an habitation forever in heaven: but the wicked shall be removed, and not suffered so much as to dwell in the earth, the sense is the same with, verse. 25.

The mouth of the righteous will be fruitful in wisdom, [Verse. 31] but the tongue of the unrighteous shall be cut out.

This verse agreeth altogether in substance of matter with the cleauenth: only the comparison is altered: for there the tongue of a good man for the constant store of holy speeches, was resembled to a plentiful fountain, and here to a fruitful tree, or fertile field: & there the wicked for lewd speeches was threatened to have his mouth stopped, and here to have his tongue cut out, that is, the judgments of god upon him for his ungracious and cursed speakings shall strike him as mute and dumb, as if the tongue were cut out of his head.

The lips of the righteous know what is acceptable, but the [Verse 32] mouth of the wicked speaketh froward things.

The meaning of these words is, that a righteous man knoweth & regardeth what is best pleasing to God for him to speak, and what is most grateful to good men to hear, & what doth deserve acceptation at any man's hand for faithfulness & truth, and therefore he will use his lips to utter it: but the wicked neither knoweth nor regardeth these things, and therefore he vomiteth out only perverse speeches, such as tend to rebellion against God, the damnifying of men, and the annoyance and hurt of his own self.

The lips. It is a point of godly wisdom for a man so to speak [Doct.] as his words may be accepted for his best advantage. This appeareth by manifold examples of holy men in the Scriptures of God, when the Ephraimites were imbittered against Gideon, and chide with him sharply, how easily did he still them, abating their spirits with a mild and modest answer? Judge. 8. 2. When David was in a great rage, coming with a purpose to destroy Nabal & his whole family: how readily was Abigail's mind instructed with understanding, and her lips provided of prudent speeches, whereby she presently pacified his displeasure? 1. Sam. 25. 23. 24. This skill also had David himself to win the harts of his people, & to hold them fast unto him by the wisdom of his words: yea by the force and efficacy thereof he made the heart of bloody Saul his cruel and implacable enemy for a time to relent. What shall we say of Paul, who knew what words would draw his mortal foes to turn after a sort to be his friends, his persecutors to preserve him, the Priests and Pharisees to stand for the defense of th'apostle of Christ?

First, the word and spirit of God doth inform his servants [Reasons. 1] in this knowledge, and give them discreation to apply themselves to the state of the persons and season. Isa. 50. 4.

Secondly, the use & exercise of gracious & religious speeches [ 2] doth bring a dexterity to judge what is most meet to be spoken, and to deliver the same in the aptest manner: and so (as trained soldiers) they are in a continual readiness, upon due occasion, to deal with God and all sorts of people. Col. 4. 6.

Confutation of all Popish prayers which are offered without [Use. 1] any assurance of acceptance, and consequently it convinceth all Popish persons to be unrighteous men, because they know not what is acceptable: for so much they plainly declare, when they pronounce they know not what, in a strange language, when they call upon the dead which hear them not at all: when they entertain strange advocates to usurp Christ his office: when they ask things needless, as the salvation of such as are actually and absolutely saved: when they ask things which are botelesse, as the deliverance of such as are irrecouerablie damned. And their best apology for these things is, that if they do no good, they will do no harm, whereby they make profession that they are uncertain whether their prayers be like to please God, or otherwise be vain and idle.

Reprofe, with terror for them whose mouths speak froward [ 2] things, which may know that their words are grateful to none but the devil, and damnable men, who wittingly and willingly, and spitefully with greedy desire, do belch out such bitter blasphemies, and other cursed speeches, as may offend the majesty of God, and grieve the hearts of his children: which they do of purpose to profess that they are neither servants to the one, nor members of the other, but vowed enemies of both: but do they provoke the Lord to wrath, and not themselves to the confusion of their own faces? do they assault the glorious name of god, & strike at him with their virulent & venomous tongues, and shall not he set upon them, and destroy their souls and bodies with his grievous plagues and fearful judgments? Even this is a principal cause, together with whoredom, and other sins of death, that casteth so many into the magistrates hand, and bringeth them to an ignominious end, for stealth, and robberies, for murders, and most hellish and abhominable treasons.

Consolation to them that order their lips aright, they shote [ 3] not at an uncertain mark: they may as well know how they shall speed, as how they speak, though their counsels or rebukes be not sometimes well taken of men, yet at all times they are pleasing to the Lord, who will also requite them with a glorious and blessed reward.