Brief Treatise on Proverbs 11 22

A BRIEFE TREATISE VPon one of SALOMONS Proverbs.

THe saying of Solomon uttered else where, may be fitly applied to these divine and holy sentences set down in this excellent book of the Proverbs: The words of the wise (saith he) are like goads and nails fastened by the masters of the Assemblies which are guided by one Pastor: That is to say, the Prophets and holy men of God, who spake (not out of their own brain) but as they were moved by the holy Ghost, have a double use. The first is, by precepts, admonitions, exhortations, threatenings and promises (as it were by certain pricks and goads) to stir up the dullness and deadness of our blockish and drowsy natures to a cheerful and fruitful performance of all holy duties of piety and justice. The second use is (by the same helps and means) to bridle and restrain us from evil, and (as it were by certain nails and pins, by which shepherds used to fasten their sheepfold to the ground) to retain and keep us within the bosom of the Church, and within the bounds of faith, and holy obedience to the commandments of God. And the rather (which is the chiefest commendation of all the rest) because they are the words of eternal life, even the words of Jesus Christ the great and principal Shepherd of our souls: freely given by him to his Church, together with officers and Ministers fit to devide them aright.

This saying may be fitly applied to these most sovereign and holy sentences, which for the most part (by the opposition of one member to the other) contain in them, both a bridle to evil, and a spurr to goodness. I call them sovereign or ruling sentences, in respect of the Hebrew root (or verb) from whence this word Proverb doth spring, which signifieth to rule, reign, and bear dominion. The Patriarchs disdained, and chafed, when they heard, that their younger brother should be their Lord. Shalt thou indeed (say they, using the very same word in the original which is here used) reign over us? Or shalt thou have dominion over us? And they hated him yet the more for his dreams and for his words. But let us not disdain, but rather desire and pray that these Proverbs may dwell and reign in our hearts and govern our lives; and not our own lusts and carnal reason. When the people of Israel would have made Gideon their king, he refused, saying; I will not reign over you, neither shall my child reign over you, but the Lord shall reign over you: Even so when Satan or any of his instruments would persuade us (as Jonadab did Amnon ) to give way to our own lusts: let us answer with valiant and victorious Gideon, you shall not rule me, nor lead me captive, but the Lord shall rule over me; always resolving with the holy Prophet to hearken what the Lord saith, and with zealous and faithful Micaiah to speak nothing, but what the Lord shall put into our mouth, nor to do anything, but what he shall require at our hands. Now to have the Lord rule over us, and to have his word (whereof these prouerbs are an excellent part) rule over us, is all one. For God doth rule us by his word, and by his spirit: and the Prophet praying that God would feed (that is, instruct and govern) his people with his rod, doth teach the same.

These holy Proverbs then (to return from whence we digressed) by the opposition of the one member to the other, do (for the most part) contain both a bridle to evil, and a spur to goodness; and may fitly be referred to someone commandment of the law, or to someone article of the faith: or at least either to y ^e law or Gospel in general. Touching the proverb contained in this ver. though it cannot so directly be referred to any one precept, as many of the rest may: yet it may serve as a bridle to restrain pride; that is, the over prizeing, and (as it were) the idolizing of our selves, forbidden in the first and second commandments. Likewise it serveth to restrain, the abuse of such outward blessings, & common gifts, as God bestoweth upon men; by which abuse of the creature, the name of the Creator is taken in vain, contrary to the third commandment. It may serve moreover to restrain, the great profanation of the Lord's day, which very many (as we shall hear anon) do very vainly and wickedly misspend, by occasion of such outward ornaments as God of his bounty bestoweth upon them.

The like might be said touching the commandments of the second table. For this proverb may serve as a bridle to restrain the insolency of them, who by occasion of these outward things are puffed up in themselves, and do honor many whom they should despise, and despise many whom they ought to honor, flat contrary to the fifth commandment. By the same reason it may serve to restrain murder ( for only by pride doth man make contention, pick quarrels, make fraies, kill and shed blood) which is forbidden in the sixth commandment: and adultery (which many are drawn into by a fair face) forbidden in the seventh commandment: And theft (which a number commit to set forth as they imagine, and adorn this golden jewel) forbidden in the eight commandment: and lying (for pride makes men give more to themselves, and some others, and again to detract and take away from some more then is due) forbidden in the ninth commandment. Finally concupiscence (forbidden in the tenth commandment) which is set on fire when beauty is had in more admiration then piety and virtue, is here restrained: and contrariwise it may serve very notably, as a spurr, to piety, humility, meekness, modesty, chastity, justice, truth, and many other holy duties required in the first and second table of the Law. Generally it doth admonish all such as have good natural parts (as they are called) that is to say, wit, memory, utterance, strength, beauty, and the like; or do abound with outward things, as riches, honor, success and other of that kind: Or of industry, as art, learning, experience, and such things as are gotten by study, labor, and travel.

This Proverb (I say) doth admonish all such, to labor so much the rather for an answerable measure of spiritual grace, without which these common gifts and endowments, do no way grace and adorn them; but rather disgrace and deform them, and make them more loathsome, and ugly in the eyes of God, and of all those whom he hath enlightened and sanctified with soundness of judgment, and uprightness of heart.

The argument (and as it were the nail and bridle) whereby all profane persons are restrained from taking pride in outward things, and likewise the spur and goad wherewith they are quickened, and pricked forward to labor, and study constantly, that their inward, and spiritual graces may be answerable to those common gifts and outward good things which God hath bestowed upon them; is drawn from a similitude or comparison, which may be thus laid forth: If all outward, common and bodily gifts, become a profane and ungodly person, no better then a jewel of gold becometh a swine, upon whose snout it is hung; then let no such persons please themselves, or take pride in their wit, health, strength, riches, beauty, birth, or the like outward, bodily, and worldly blessings; but rather, labor, and study continually to decke, enrich and beautify the inward and hidden man of the heart, and to make their spiritual and heavenly graces, answerable and suitable to their outward and natural gifts and endowments. But it is certain (for the mouth of the Lord hath spoken it, and plainly set it down in this Proverb) that none of these things become a profane person, any better then a jewel of gold becometh a swine upon whose snout it is hung. Therefore let no mere natural man, or profane & carnal person, take pride in any such thing, but rather be humbled, and fear, and labor daily to adorn and beautify their souls, and enrich themselves with an answerable measure of spiritual and heavenly graces, by an holy use of all good means (as hearing, reading, praying, conferring and the like) which God hath appointed for that purpose.

But what? (may some say) is it lawful for them that be regenerate, and spiritual persons, and are endued with the gift, and grace of discretion, to take pride in such things? I answer that it is not lawful for any to take pride in these things, because it is not lawful for any to sin: As touching those that be spiritual, and truly regenerate, as it is not lawful, so it is not possible; for if their chief glory and delight be in such things, they are not spiritual but carnal. I grant that being (for a time) left to themselves, or given over to Satan (as holy David, and godly Hezekiah were) they may be tickled with vain glory, and puffed up with pride by reason of these things: Otherwise their main delight is in the law of the Lord, and in the evidence of his love, and assurance of their election to eternal life. Wherefore though God's children ought to be thankful for such things, and take comfort in them, as pledges and testimonies of the love of their heavenly Father: yea and are sometime drawn away (by the law of their members, rebelling against the law of their minds) to glory and joy in these things more then is meet: yet even when they sleep, their hearts are awake, their minds are in heaven, where their treasure is, and they delight in the law of God concerning the inner man.

But (to come to the points to be noted) let us first consider y ^e meaning of the words themselves, with y ^e answering of some such questions, and doubts, as may arise from them. And secondly let us observe and note some of the profits, and uses as may be gathered from this proverb so cleared and expounded: As a Jewel of gold in a swine's snout, that is to say, as any outward ornament of gold, pearl, precious stone, or any other costly, rich and curious thing, bestowed upon a swine, or hung upon the snout of a hog is most absurd, ridiculous, and unseemly, and doth no way become him, or hinder him from wallowing in the mire (for he will wallow never the less, yea perhaps the more to rub it of) but is rather spoiled, lost, and quite cast away upon him: Even so are beauty, wit, strength, birth, portion, good education, and the like, bestowed upon profane men (in true judgment) absurd, ridiculous, and unseemly, and do no way become them, or hinder thē from tumbling in worldliness, and voluptuousness, and wallowing in the mire, & puddle of their sins. (for they will wallow never the less, yea much the more as shall be shown anon by occasion of these things) but are rather quite spoiled, utterly lost, and clean cast away upon them. A woman that lacketh discretion. ] That is, refractary, averse and opposite, to the sound advice, and wholesome counsel of her reverend parents, religious friends, or loving husband: One (as may be gathered by the proper signification of the Hebrew word) that doth not relish, or savor such things, but rather esteem them as things unsavory, and loathsome to her taste. For as he that is sick of a fever, or cometh lately from some great feast, cannot taste his drink though it be never so good, nor relish his meat, though it be never so dainty. (for as it is said in another Proverb: He that is full despiseth an honey comb ) even so, she being sick of self-love, and full of pride and self-liking, cannot brook, or abide any godly counsel, and wholesome admonition, how mild, and loving soever it be; much like an impatient, and disordered patient, who being dangerously sick and diseased in his body, maketh his sickness much more desperate, by rejecting the counsel, and advice of the discreet, and learned Physician.

Here if any shall say, why is beauty (being one of the least) put for all other outward blessings? I answer; first, because it is generally more admired, marked, and spoken of by the greatest part of men and women in the world (at least in their young, and youthful days) then any other outward ornament. Secondly, it is not a thing concealed, as strength, which is not known till it be tried, or as learning, which lieth hid in the breast till it be shown; or as riches, which lieth hid in the chest till it come to light; but is obvious, and open, to the view and eyes of all, which maketh all (especially the unchaste, and indiscreet) to gaze at it, and talk of it, and them that have it to take the more pride and delight in it.

Again, if it be demanded, why this proverb is used of the woman rather then of the man, seeing pride is as deeply rooted in the man as in the woman, and seeing the holy Ghost (for the most part) both in this book, and throughout the scriptures doth put the man for both sexes, woman and man? I answer, first, because (in common account) beauty, and fairness of face is more admired, marked, and talked of, being bestowed upon a woman, then when it is bestowed upon a man, who is rather admired for his strength, wisdom, and courage, then for his beauty, and fair complexion. Secondly, because although both sexes (by reason of that corruption which is common to them both) be lovers of themselves, and of these outward gifts, more then of God the fountain and giver of them; yet of the two (as both Scripture and experience teach) the woman is more frail and weak that way, and readier to take pride in her beauty and fairness then the man; whose credit and commendation (as hath been said) standeth rather in the strength of his body, and courage of his mind, then in the beauty and fairness of his face.

If it be demanded, whether beauty in it self be not a blessing, and to be reckoned among the benefits and gifts which God bestoweth upon men? I answer, yes, it is an outward & bodily blessing, as health, strength, riches, and other things of that kind are, though far inferior to them, being neither so necessary for the comfort of man's life, nor so available to the performance of the duties of Christianity, and of our several callings: yet a blessing and an ornament, which God bestoweth, both upon men and women, for good and holy purposes. The divine beauty of Moses, was a special motive, to cause his mother so carefully to conceal, and hide him as long as she could (even three months together) and afterwards to move Thermutis (as Josephus calleth her) Pharaohs daughter, the rather to pity him and provide for him, and (by the overruling of God's most wise and gracious providence) to put him again into the bosom of his own mother to give him suck. So likewise (among women) the beauty of Ester was a special means to prefer her to be wife to Ahasuerus, that great and mighty Monarch of Persia, and consequently a gracious instrument of that great deliverance and preservation of the whole Church, from the bloody designs of wicked Hamon, together with the ruin of him, and his whole family, and of all that cursed nation, who were prepared to make a massacre of the people of God. And though Joseph's fair face were an occasion of his commitment to that foul prison, in which (as it is said) the iron entered into his soul; and Tamars beauty were an occasion first of filthy incest, and after of cruel bloodshed and murder: yet that is no dispraise to this ornament of beauty, which God in his wisdom, and of his bounty bestowed upon them. For although the best outward gifts, and blessings of God be by the sons and daughters of Belial abused (as the high and holy priesthood was by Eli’s sons) yet they are notwithstanding to be accounted good in their own nature, as coming from God, and given of him for very good and holy purposes, as in the examples before alleged, and in diverse others may evidently appear. For by the former, that is, by the beauty of Joseph, which was accidentally an occasion of his commitment, and consequently of his preferment (for if he had not been prisoner in that place, Pharaohs butler could not have had knowledge of his gift, and commended him to the King.) God made way for the manifestation of his mercy, and goodness; in preserving of Jacob's family, and posterity, that is to say, of the the whole, and only visible Church of God, at that time remaining in the world; and by the other, (that is by the beauty of Tamar, which was the occasion of Ammon’s incest, and after of his being murdered by his brother Absalom ) God made way for the manifestation of his truth, and justice, in that he punished the adultery, and murder committed by David, as he had threatened by the Prophet Nathan; If any say that by the same reason sin it self, may be counted a blessing of God, seeing he turneth it to the good of his chosen: I answer the cause is nothing like, For although he who in the beginning commanded light to shine out of darkness; both can, and will turn the rage of man to his praise (as he did the rage of Zenacharib ) and cause all things to work together for the best to them that love him: yet it is to be considered, that sin is a fruit of the flesh and work of the devil; but beauty is the creature, and workmanship of God: sin is a spiritual defection, and swerving from his law; which he willingly permitteth (as he did in Balaam ) because (such is the infiniteness of his wisdom, power, and goodness) that he can turn it to the glory of his name, and good of his Saints: Beauty is a bodily perfection, which he powerfully worketh (as he doth all other ornaments of the body, and mind of man) for the very same gracious and holy ends. The skillful Physician maketh a wholesome medicine of the vipers flesh: shall we therefore compare the venomous viper with the sweet violet; or any other fragrant flower, and wholesome herb of the earth? or with any clean creature which God hath made both for meat, and medicine? The only wise and most good God, caused the violent passion, and unchaste affection of Potiphar's wife, to turn to the good of his Church, and children: shall we therefore compare her brutish lust with Joseph's beauty? or her foul heart (set on fire of hell) with his fair face given him (as it is said of Moses ) from heaven? Shall we compare the devilish envy of the Patriarchs; with the dove-like simplicity, and innocence of Joseph, because God turned the one to good, as well as the other?

But I proceed to the next. It may further be demanded, how that which is good in it self, and given by the holy hand of God, only wise, and good, can be counted uncomely to them that have it, and as it were cast away upon them? I answer, it cannot be said to be uncomely, either in respect of the thing it self, which is God's workmanship, or ill bestowed, in respect of God the giver of it, who hath (as hath been shown) his own gracious end and purpose therein, whether it be for mercy, or judgment, comfort or correction; but only in respect of such profane, unthankful and foolish persons as receive them, who do not use it (as they ought) to the glory of God, and good of his Church, but rather abuse it to the dishonor of God that gave it, and to the hurt both of themselves, and other men, matching it with such ill properties and qualities, as make it less graceful in the eyes of the beholders thereof. The portion which the father of the prodigal child gave unto him, was doubtless a liberal portion, and the money he put into his purse was good money, and yet because he spent it riotously upon bauds, and harlots, it may be said to be ill bestowed, and after a sort cast away upon him. The like may be said of those portions of outward things which God the father of heaven be stoweth upon such careless, and graceless children. There remaineth yet another question, which is, whether no reverence at all be to be given men, in respect of such outward gifts and ornaments? but of this point we shall have occasion to speak afterwards; and therefore I forbear to speak of it in this place.

So much then touching the sum, and meaning of this proverb, and of the doubts arising from thence. Now let us observe some of the profits and uses arising hereof. The whole Scripture (saith Paul ) is given by inspiration of God, and is profitable to teach to connince, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect to all good works: That is, that (chiefly) the Minister of whom most is required, may be thoroughly furnished (both for life and doctrine) to all the works of his ministry. Out of which words we may observe four profits & uses of the holy Scripture, that is to say, doctrine, confutation, correction and instruction: whereof the two former serve to enlighten the mind, & to inform, & rectify the judgment and understanding in the sound knowledge of the truth; and the two latter to reform, direct and quicken the will and affections to the true faith, fear, love, & holy obedience of the same. For there are usually in all assemblies four sorts of hearers, whereof some are ignorant not knowing the truth, and had need to be taught with words of wholesome doctrine: others are enwrapped, and entangled in some error, these must be confuted, and convinced by the word of truth. Again, some though they know the truth in a good measure, and be not entangled with any dangerous error contrary to the wholesome doctrine they have received; yet they are led captive, and give themselves over to the service of some sin, one or other, (yea commonly more then one) these must be corrected and reproved: Others though they both know the truth, and be free from any dangerous error, neither be inthralled to any scandalous vice, or reigning sin; yet they are dull, and defective, heavy and forgetful, weak hearted, and slowhanded, in the performing of good and holy duties; these must be instructed, exhorted, admonished, encouraged and comforted, to the further strengthening of their faith, and quickening of their obedience. And in very deed, there is no congregation upon earth, but there are some (more or less) of all these sorts: Nay (which is more) there is not any one man in the world so learned, but he may be, yea, and is ignorant of something; nor so sound, and orthodox but he may err in some points of divinity; nor so holy but he is tainted (though not in the like degree and measure that others are) with many sins: nor so forward-zealous and courageous, but in diverse things (especially at some time) he doth stand in need of comfort, quickening, and encouragement.

To come therefore to lay forth some of the uses and profits of this present proverb. The first and principal is for doctrine, and information of our judgments. [Use 1] [Doct.] For here we are taught (as hath been shown before and can never be spoken sufficiently) that all worldly blessings, and common gifts, both of nature, art, industry, and outward things, are uncomely, ill bestowed, and even cast away, and lost upon that man, or woman whosoever, that is not truly religious, in whose heart the unfeigned faith, and fear of God is not soundly planted, and in whose life the love of God, his word, and servants doth not (at least in some competent measure and degree) shine forth and show it self. The truth of this doctrine is clear, and evident by the text it self, and by other texts of Scripture, and namely, by other prouerbs tending to the same purpose. For that which he saith here of beauty, he saith in another place of honor, As the snow in summer, & rain in harvest are unseasonable: So is honor unseemly for a fool: that is, for a profane person, man or woman that wanteth godly wisdom, and discretion: And in another place of riches and ability. Wherefore is there a price in the hand of a fool, to get wisdom, seeing he hath not a heart? as though he should say, it is to no purpose in the world, no abundance will do him good, all outward helps and means are cast away upon him. And in another place it is said of beauty it self; Fanour is deceitful (or fickle) and beauty is vain (or vanity) but a woman fearing the Lord, she shall be praised. As if he should say, a fair face (or person) without the fear of God is nothing worth, yea it is a dangerous allurement to vanity and sin.

But because this holy truth is so hardly beaten into men's heads, or at least effectually graven and written in their hearts. [Reason. 1] I will further strengthen it by other testimonies of holy Scripture, and reasons grounded thereupon. And first of all let us consider what the wise man teacheth us in that excellent book of his which is called the Preacher; that is to say, that all things in the world are vain where the fear of God is wanting, which is in effect the sum, and substance of that heavenly treatise: namely, that learning, pleasure, riches, honor and the like, without the true and unfeigned fear of God, are nothing else but most vain vanity and vexation of mind, as may appear by comparing the former part of the book comprehended in the eleven first chapters, and the most part of the twelfth; with the conclusion and shutting up of the whole contained in the end of the twelfth chapter.

For having shown the vanity, and vexation that is in study and learning, in pleasures and delights, in riches and preferment, in youth and old age, he maketh his conclusion by way of prevention, or meeting with that which might be objected to him, or demanded of him, which in effect is thus much: If this be so that all these things (that is to say, study, learning, pleasure, riches, honor, youth and age) be full of vanity, and vexation of spirit, what shall men do? what course shall they take? or wherein shall they look to find any true comfort and contentment of mind? To this the wise man maketh answer; Hear the end of all (or the conclusion of the whole matter, or as others translate it to the same effect, this is the sum and short of the matter, when we have heard and spoken all that can be said) Fear God, and keep his commandments. (that is to say, let it be thy continual request to God, make it thy daily study, labor and endeavor to the uttermost of thy power to abstain from evil, and do good, to exercise thyself in duties of religion, & mercy, or in the works and labors of thy lawful and honest calling.) For this is the whole duty of man, or (as Trem. and Junius translate it) This is the whole, or all of a man: That is to say, this is the main (and in a manner) the only thing wherein the whole man ought wholly, and thoroughly to occupy, and exercise himself all the days of his life, and whereun to he ought to refer all his studies, labors, delights, riches and honors, with whatsoever he possesseth, doth, or endureth in the days of his vanity. For (as he signifieth in the very last words of that book) none of these things will hold water, bear weight, or stand us in any stead, but rather be heavy witnesses against us, in the dreadful day of reckoning (which draweth so fast on) saving only the holy fear of God, and the inseperable companions thereof which are principally a true and lively faith (being as the root and fountain of all religious worship both inward and outward) with an answerable care and endeanour, to have a clear conscience both towards God, and towards men, always, and in all things, as the fruit, and stream proceeding from thence. This the wise man insinuateth when he saith, God will bring every work into judgment, with every secret thing, whether it be good or evil.

Now if all outward things, and common gifts (where the fear of God is wanting) be vain, and hurtful, then beauty and the like must needs come under that account; and if all men and women in the world (even Kings and Queens) who want this heavenly wisdom, and discretion, be vain and miserable, how can the fair and beautiful who are destitute of it be exempted?

Again, [Reason. 2] if outward things make any person comely and amiable (to their comfort) they must make them so, either in the eyes of God himself, or in the eyes of the children of God, but they do it not in the eyes of either of these: for touching God himself, we know that such things do not grace men and women in his eyes; who abhorreth all profane and ungodly persons, with their very best actions, and exercises, in so much that (as Solomon saith) The sacrifice of the wicked is an abomination to the Lord. If the Lord abhor the holy duties which himself requireth, being performed by such, how can he delight in such outward ornaments, as make us no way (as the Gospel saith of meat) more or less acceptable to him? Hath God carnal eyes, or doth he see as a man seeth? No: he telleth his servant Samuel, That man looketh on the outward appearance, but the Lord looketh on the heart: and Peter (by the spirit of God) telleth Christian wives, that God esteemeth most of the inward beauty of the mind. It was not (as he showeth in the words following) the outward beauty of Sarah, Rachel, Rebecea, and Abigail, that made the Lord in love with them, and the spirit of God to record their praises, but the piety, modesty, chastity, wisdom, huswifery, and other spiritual graces, which he had bestowed upon them. Therefore let none be so foolish as to think that God delighteth any whit the more in them, for those outward ornaments which he hath bestowed upon them. Now concerning the children of God, they desire to be like their heavenly father, and to be (in their measure and degree) perfect, as he is perfect, and do love those whom he loveth, and hate those whom he hateth, O ye that love the Lord (saith the Prophet) hate evil; hate both sin and (in respect of their sin) sinners. For as the Lord doth abhor the proud in heart (notwithstanding his fair face) so do such as be the Lord's. In whose eyes (as the Prophet saith) a vild person is despised. David was a man, and sometimes (as a natural man) was caught with this bait of beauty: but being a man according to God's own mind, and directing his actions and affections by the word and spirit of God, he was far more enamored with the piety & wisdom of Abigail, appearing in her speech, then with the beauty and comeliness of her person. Seeing then that beauty without piety commendeth us not, either to the Lord, or to his Saints, in whose eyes are they fair and comely that fear not God. For if the Lord do loath them, and the godly, wise, and religious abhor them, none but such profane ones as themselves be, do admire, and dote upon them; not for any grace that is in their hearts, or for any virtue that shineth in their lives, but only for the jewel of gold, that hangeth on their snout.

Besides, [Reason. 3] the truth of this point may appear, because such persons as lack this discretion that Solomon speaketh of, do most notably abuse all the good gifts of God, to the dishonor of God, and to the hurt and ruin both of themselves and others. For as to the pure all things are pure, so to them that are defiled and unbelieving, is nothing pure, but even their mind and conscience is defiled. Solomon saith, As a thorn coming into the hands of a drunkard, so is a parable in the mouth of a fool: That is to say, he maketh no better use of good words; then a drunken man doth of a bush of thorns; wherewith (the wine being in and the witout) he hurteth himself, and other men. Thus they of Nazareth abused the Proverb (Physician heal thyself) to the reproach and dishonor of our Savior Christ. If the poison of profaneness be so strong that it corrupteth such divine & holy sentences; how can such mere human & common gifts be free from the infection thereof? Our English proverb tendeth to the same purpose, which saith, that learning in the breast of a bad man, is as a sword in the hand of a mad man. And experience showeth that no outward gift is more commonly abused by men and women, to wantonness and uncleanness (as it were to wallowing in the mire) then this gift of beauty is. The like may be said of strength which makes a profane man more prone to challenge, and fight with others; and of birth, riches, authority and the like, which make men more proud, insolent, and vicious, more bold to sin, swear, and oppress, to play the Lion in cruelty, the Fox in subtlety, and the Swine in uncleanness; as both the daily experience of the world, and manifold examples of the word do plainly prove. How then can these things be comely to such as do thus abuse them? Yea rather how are they not (in respect of men) utterly lost; and (as it were) quite cast away upon them?

Moreover, [Reason. 4] as such indiscreet and profane persons, do (through their folly) abuse such outward gifts as occasions and instruments of sinning against God and their brethren; So doth God in his just and righteous judgment (the rather in respect of their great ingratitude) use them as means and instruments of their plagues and punishments. There is (saith Solomon ) an evil sickness that I have seen under the sun, to wit, riches are reserved to the owners thereof for their hurt. This is evident in Nabal, whose riches being not rightly used, to the relief and succor of religious and worthy men (who had deserved well, both of himself and the whole state wherein they lived) turned to his great hurt and loss; not of his reputation only, but also of his life. For although David by the gracious providence of Almighty God, and by the wisdom, and industry of virtuous Abigail, were stayed from executing that revenge which in his heart he had resolved upon, and with his mouth sworn to take: Yet the conscience of his sin, and the horror of the danger which (by Abigail's narration) he perceives he had brought upon himself, and his whole family, by his most insolent, unkind and niggardly answer to David's messengers, did so pierce his heart that (the Lord likewise putting to his hand) he died within ten days after Loe thus we see Riches reserved to the owners thereof for their hurt. What better effect had his large revenues of whom Christ speaketh in the Gospel? Did they not first distract his mind with a thousand cares; then made him to resolve upon great businesses, and chargeable buildings, pulling down, and setting up again; and all to the end he might live a voluptuous and swinish life upon earth for a season, never thinking seriously of the great uncertainty and exceeding shortness of this present life, nor of the perpetuity of the pain and torments, prepared for such Epicures afterwards. That which he had but in purpose, another (of whom Christ speaketh a little after) put in practice, and received his reward accordingly: for he was clothed in purple, and fine linen, and fared well and deliciously every day; and when he died he was (sumptuously, as may be gathered by the opposition between him and Lazarus ) buried. But what followed afterward appeareth by the confession of his own mouth. For being in hell in torments he lift up his eyes, and seeth Abraham a far of and Lazarus in his bosom: and he cried and said, father Abraham have mercy on me, and send Lazarus, that he may dip the tip of his finger in water and cool my tongue, for I am tormented in this flame. What heavier judgments can be devised then these, which by the abuse of such outward benefits men do bring upon themselves, which are, in this world to live the life of brute beasts for a short time and after to be tormented in hell, forever.

That which is said of riches, may be said of authority and promotion, which being separated from piety and virtue, is nothing else but a slippery place, and (as it were) a hill of ice, from which they are cast down headlong into ruin. The promotion and dignity of such men, may be fitly compared to the top of that rock to which the children of Israel did carry the Edomites, whom they had overcome in battle, to y ^e end to cast them down headlong and burst them in pieces. Such was the promotion of Pharaoh King of Egypt, whom God raised up to that great height of earthly dignity, that he might drown him and his whole army in the bottom of the sea, and make him an example to all that abuse their honor and dignity, to the end of the world. And in very deed (saith the Lord) for this cause I have raised thee up, (and made thee stand so hie) for to show in thee my power, and that my name may be declared throughout all the earth. Such was the promotion of Haman, whom God preferred, to make a fearful example of his heavy displeasure, and dreadful judgment, against all the malicious enemies of his Church, and chosen children. Hence it is that the holy Prophet, after that he had gone into God's Sanctuary, and (by prayer consulting with his word and spirit) understood the end of these men, saith of them, Surely thou hast set them in slippery places, and cast them down into desolation: then presently he breaketh out into admiration of the wisdom, and justice of God, saying, How suddenly are they destroyed, perished, and horribly consumed? As a dream when one awaketh: O Lord when thou awakest (by showing thy judgments) thou then wilt make their image (that is, them and all their pomp which is nothing but an imaginary shadow) to be despised in the eyes of all that are truly wise, David saith of such men, that their very table is a snare unto them. Haman gloried greatly that Ester the Queen did let no man come in with the King to the banquet she had prepared, but himself: but this table was a snare unto him, and this banquet a bait laid for him, and this great preferment whereof he boasted, a means to bring him to the gallows.

What preeminence is it to the thief that he standeth above the rest of the people upon the cart or ladder, seeing the hangman is above him, ready to do execution at the beck of the Magistrate? And what preeminence is it to a profane man, that he is in an higher place then many of the Saints of God, seeing Satan, prince of the air, is higher then he, and ready to cast him down, yea to carry his soul into hell at God's commandment.

The same thing may be said of beauty, which being bestowed upon vain and foolish persons, proveth an occasion of much uncleanness, and of many heavy judgments following thereupon: for the word of God must needs be true which saith, that whoremongers and adulterers God will judge. The daughters of men were very fair to look upon, but being destitute of the fear of God, & wanting that inward beauty; whereof the Apostle speaketh, they were snares to the sons of God, and became occasions and instruments of the destruction and drowning of the whole world.

Cosby, as she exceeded many of her fellows in birth, and (perhaps) in beauty, so she went beyond them all in uncleanness and impudency, not shaming to sin openly (as it were) in the sight of the sun, by means whereof she became an instrument and occasion, not only of her own violent and bloody death, and his who was coupled with her in the act of uncleanness; but also of the deaths of many thousands, both of the Israelites, and Midianites besides. Herodias and her daughter Salome, being fair without grace, pleasant without piety, and lovely without religion, drew Herod to commit that most heinous and bloody sin of imprisoning and beheading John the Baptist, that most zealous and faithful servant of Jesus Christ: A sin, which judgment commonly followeth at the heels, as we read of the other Herod; and this man scaped not long unpunished.

The same thing might be shown of the gifts of the mind, which being bestowed upon persons unsanctified, and by them abused, are made likewise instruments, and occasions of many gross sins, and grievous judgments following upon the same. Jonadab David's nephew, having more sharpness of wit, then godly wisdom, was an instrument of great sin against God, and of great affliction and heaviness to David by drawing his eldest son to commit incestuous fornication with his own sister, which caused him afterward to be murdered by his brother Absalom, and that at such a time, and in such a manner as (in man's reason) there was no opportunity to repent and call upon God. Ahithophel, by his great wit, and politick council animated Absalom to rebel against his own most loving and godly father; but this witty counselor (by the just judgment of God, and by the faithful and fervent prayers of David (omitting also no princely policy that was fit in such a case) plotted a halter to hang himself. Thus we see what grievous judgments, outward and common gifts both of body and mind do bring upon men and women, that are void of godly wisdom and discretion.

Furthermore, [Reason. 5] y ^e truth of this point may appear by the contrary. For as all things becometh children of God, who are borne again, not of blood, nor of the will of the flesh, nor of the will of man, but of God: so all things are uncomely to the wicked, and profane, who say to God, depart from us, we desire not the knowledge of thy ways: and as the one sort doth use all things to the glory of God, & good of themselves and their brethren; so the other do abuse and turn the good things they have received to a contrary end. Faithful Sampson by his great strength did often save himself, and the people of God committed to his charge: whereas profane Goliath, abusing his strength and stature, was the ouertbrow both of himself, and the whole army whereof he was the champion.

The beauty of Abigail being joined with piety, modesty, godly wisdom, and other inward graces, appearing in her speech and carriage, both toward holy David, and toward her unholy husband became her well, and was not only an ornament to her person, but also a means to bring her godly purpose to pass. For herein the saying is true, that virtue (which comprehendeth valor, and all other graces of the mind) is more gracious when it cometh from a fair and beautiful body: as it did from Joseph, Moses, David, Sarah, Rebecca, Rahel and diverse other, who were fair both without and within, who had beautiful faces, and religious hearts. How well did riches, and honor become King Solomon, while his wisdom (the chief point whereof was the fear of God.) remained with him. This made all nations and people both far and near to admire and honor him. This drew the Queen of the South to take a long journey to see and hear him, and after to extol and commend him, saying: Thou hast more wisdom and prosperity, then I have heard by report, happy are thy men, happy are these thy servants which stand ever before thee, and hear thy wisdom: Blessed be the Lord thy God which loved thee, &c.

Wisdom (saith the same wise King) causeth the face of a man (how base and mean soever he be) to shine; meaning by wisdom in that place, (as in many other) that true wisdom which consisteth in the true, and unfeigned fear of God. For (as Job witnesseth) The fear of the Lord is wisdom, and to depart from evil is understanding. As if he should say, Godliness maketh both men and women fair, beautiful, and well favored; of what color, complexion, favor and feature of face soever they be: and contrariwise, folly, profaneness, and the like vices; and namely (as he speaketh here) this indiscretion, and distasting of good things, maketh the fairest complexion, and best favored face in the world, foul, and deformed, black as a sack, and loathosme as a leaper. And in this case, it is a point worthy our observation, that those things, which of themselves are marks and tokens of the decay of nature, and consequently an occasion of contempt with natural men (of which sort the most part be) are an ornament and crown of glory, to them that fear God. The hoary head saith Solomon (meaning by the hoarines or whiteness of the head old age, putting that one badge and mark of old age for all the rest) is a crown of glory when it is found in the way of righteousness: whereas a naughty heart, with an evil life (the inseperable fruit and companion thereof) doth make the yellowest hair, the ruddiest color, and fairest face (with all other common gifts of the body, mind, and outward things) most ugly and uncomely in the eyes of God and of his Angels, and of all good men; in whose eyes such vile persons are odious and abominable, but they that fear the Lord are amiable, and honorable.

To these I might add another very forcible argument, [Reason. 6] taken likewise from the effect of outward gifts bestowed upon a graceless and indiscreet person, which is, that beauty and the like natural and outward endowments bestowed upon profane and indiscreet persons are a strong occasion to make them transgress and break the whole Law of Almighty God. But this hath been touched before, and hereafter we shall have occasion to speak of it again. [Reason. 7] Wherefore (to touch in a word one other reason) let us weigh the words of Solomon in this place, and we shall not need to go far to seek out arguments to confirm the truth of this doctrine, seeing Salemon himself hath fitly and effectually set it forth by a similitude, or comparison, comparing particularly beauty, and by Synecdoche (where by one thing is put for many, and sometime for all things of that kind) with a jewel of gold hung upon the snout, or nose of a swine. For as a swine is not a whit the more admired, or commended of any reasonable man in respect of such an ornament, but rather the more derided and scorned, and the jewel counted mard, and cast away upon him; so it is in this case. A horse is a far more seemly creature then a hog, and better do his bridle, saddle, trappings, and other ornaments become his head and back, then a jewel of gold doth a swine's snout: yet what man, how poor and miserable soever (being in his right mind) doth so admire a horse in respect of his sumptuous saddle, curious trappings, and costly bridle, with bosses of gold, that he doth wish in his heart that himself were such a horse? Why then should any admire a profane person, by reason of his beauty, birth, riches, honor, and the like outward and common gifts. Seeing the condition of such a man (continuing in his profaneness) is far more cursed and miserable then the condition of either of these. For when the horse, or hog dieth, his pain and misery dieth with him: but when the Epicure, or profane person dieth, his pleasure and delight is at an end, and his plagues and torments begin to seize upon him, and so to continue without end, ease or remedy forever.

Thus we see the manifest truth of the doctrine, being the first and principal use of this verse, and the very ground and foundation of the rest. If any say, I have used more proofs then need in so plain a matter, I should be of their mind, if I did not see the spirit of God only wise, yea Jesus Christ the wisdom of his Father, use as many arguments to confirm and strengthen the truth of as plain a point as this. For who will not condemn carking care, and grant that it ought to be laid aside? and yet our Savior Christ useth at the least six or seven arguments to condemn it. Dare any of us deny that whoredom is a sin against God, and a breach of the seventh commandment? Yet the Apostle useth at least, five or six several arguments to dissuade us from it. Doth any of us doubt or make question that the bodies of the faithful shall rise again at the last day? Are we not as confident therein as Martha in her speech to Christ shown her self to be? For Christ saying to her, Thy brother shall rise again, I know saith she, he shall rise again in the resurrection at the last day. And yet the Apostle Paul useth a number of arguments to confirm this plain truth and to strengthen our faith therein. If any say he did this in respect of certain spirits of error that were then sprung up in the Church, who denied (as our Atheists and Familists do now) the resurrection of the body. I answer that even for our sakes also were these things written, as the same Apostle testifieth elsewhere saying, Whatsoever things are writ̄ aforetime, are written for our learning: Even so whatsoever things are written afterwards by the Apostles and Evangelists, are written not for the learning of the Romans, and Corinthians alone, but (mark it well) for our learning also. For it is not enough to believe the doctrine of faith and obedience superficially, but we must be rooted and grounded, and remain steadfast therein: as a house founded upon a rock, otherwise we shall be in danger to be seduced by every subtle Papist, Atheist, Separatist or other spirit of error and impiety. We shall be (as the same Apostle saith) As babes carried about with every blast and wind of doctrine, by the deceit of men, and with craftiness, whereby they lie in wait to deceive. O beloved, faith is a rare gift, and it is another manner of matter to believe God (or which is the same in effect) to believe the word of God, then most men do imagine: and yet I speak not of that wonderful, and excellent grace of God, I mean of that saving and justifying faith; which is nothing else, but a true and unfeigned confidence, and resting upon Christ alone for remission of sins, and eternal life; but of that faith which is a holding fast of that sound and wholesome doctrine, which the word of God teacheth, both concerning the enlightening of our judgments, and also concerning the reformation of our lives. Hence it is that so many lie open as a pray to every Atheistical person, and Jesuitical Papist, that seaseth upon them, because they are so weakly, slenderly and superficially grounded in most plain and familiar points. They imagine they have all idolatry in great detestation, and yet are easily drawn to that vild Idolatry of the mass, and why? surely because they believe not the second commandment, wherein all idolatry (even that of the papists) is so flatly forbidden, that for very shame they have left it out of their catechisms. They think themselves to be chaste and honest (as we say) of their bodies, and yet are easily corrupted and carried into all uncleanness, and why? Surely because they do not firmly believe the seventh commandment, wherein the Lord hath said. Thou shalt not commit adultery: And concerning this present proverb; were it possible that any professing Christianity, should either admire, or envy such persons, as are void of godly wisdom, because they are fair, rich, noble, or the like, if they did believe this holy proverb in their hearts? or had well marked that which the holy Ghost setteth down in many other places of Scripture besides?

I have stayed the more largely upon this point, because it is the first, and fundamental use of this holy Proverb, and besides, because all men naturally are so besotted, and blinded with an over weening of the excellency of these outward things, that they admire, & magnify themselves, and all such as have them, how vain, profane, & ungodly soever they be. Having thus laid forth and confirmed the doctrine (as the chief and fundamental point of this proverb) the way will be the more easy and open to the other three uses and profits; that are to be built, and grounded thereupon. For the judgment being thoroughly informed, and the mind, and understanding being enlightened, with the sound knowledge of any holy truth, the way is made plain, either to confute such errors, and correct such vices as are contrary to it, or to instruct, comfort, quicken, exhort, and stir up to the practice of such duties as arise from it.

The second use and profit then of this proverb is to convince, [Use. 2] and confute. And here (to omit other particulars) two sorts of people are convinced of vanity, and folly. The first are, such as are sick of self-love, possessed with the spirit of pride, enamored of themselves, and worshipping (as I may say) the idol of their own beauty; wit, riches, or whatsoever it be they most admire and dote upon in themselves. For as covetousness is branded with the odious name of idolatry, in respect of that confidence, and delight which the covetous man hath in his money: So may pride be called idolatry and the proud person an idolater, in respect of that confidence and delight, which he hath in his beauty, strength, wit, riches, or any other outward, and common endowment which God hath bestowed upon him; more especially this is to be found true of beawty (consisting chiefly in the fairness of the face, and comeliness of the countenance) which being one of the meanest gifts, that God bestoweth upon men, doth never the less more puff up a number with pride, and self-liking then any of the rest. These may be compared to Narcissus a beawtifull and proper man, who (as Poets fain) beholding himself in a clear fountain, fell soe far enamored of himself; that to embrace that goodly body, and to kiss that fair and beautiful face of his own, he plunged himself into the water, and so was drowned in the same. And though it be hard to say, whether of the two sexes take greatest pride in their painted sheath, yet of both (as hath been touched before, and may partly be gathered by this proverb (which is used expressly of the woman) the woman through her weakness is more subject to this vanity. But whether it be the one or the other, that be thus bewitched, and blinded with admiration of themselves; let them labor to remove, and root this error, and imagination of excellency out of their minds.

For why art thou proud, or whereof art thou proud O dust and ashes? wilt thou be proud of that which is so full of vanity and vexation of spirit? wilt thou let thyself be puffed up with that, which being (through thy profaneness and indiscretion) utterly lost and cast away upon thee, will make thy account more heavy, and hard to pass in the day of reckoning? Wilt thou glory in that which (being separated from piety) giveth thee no grace, either in the eyes of God, or of his Saints, but maketh thee loathsome, and ugly to them both? And admit these things were never so glorious in themselves, how can that be decent and comely to thee, which (by thy profane abuse of it) thou dost daily defile, and (as it were) bedaube with dirt and mire? Canst thou take comfort in that, which (as thou usest the matter) is nothing else but a three-fold cord of vanity and sin, which will pull down vengeance upon thine own head, as it were with a cart-rope? Shall not the dreadful destruction of the daughters of men (together with such as they had allured) rather move thee to fear and suspect thyself, then thy fair face make thee to take pride in thyself? And seeing (as was proved by the first reason) piety and godly wisdom, are not only comely and decent in thenselves, but do also make all other things decent, and comely unto us; how canst thou imagine, but that profaneness, and indiscretion must defile and deform whatsoever good thing the Lord hath bestowed upon thee? And how canst thou brag of those things which (as hath been shown) are (to such as thou art) continual and daily occasions to cause thee to break all the commandments of the holy Law of God, seeing that the breach of any one commandment procureth the curse of God: and the reward, or wages of every sin is eternal death, and condemnation both of body and soul? Finally, tell me truly (whatsoever thou be) dost thou think in earnest that a jewel of gold is any ornament to a swine? I know thou dost not; why then shouldest thou imagine, that beauty or any other the like outward and common blessing, can be an ornament to thee, continuing in thy sin, and swinish qualities? For Solomon the wisest King that ever wrote or reigned (and yet his pen was guided by a wiser then himself) matcheth them together: Wherefore learn (and learn betime ere it be too late) to leave and lay away this most erroneous and dangerous conceit, whereby Satan, and thine own blind, and unbelieving heart hath borne thee in hand, that thou art better then many other both men and women that fear the Lord, because thou art fairer, healthier, stronger, richer, or nobler borne then they; considering that (as hath been proved) these things do make thy estate and condition more cursed, and miserable; then the estate and condition of the poorest beggar, and most deformed leper in the world that feareth God.

The second sort of people convinced by this proverb, are such as howsoever they be not so highly conceited of themselves (though there be hardly any but they think too well of themselves) nor so far in love with themselves (though most men love themselves to much) yet they have the persons of others in admiration; not only (as the Apostle saith) for gain and filthy lucre, but also for lust, and fleshly pleasure. These dote not upon themselves as the other do, yet they have eyes full of adultery, hearts full of sinpurity, yea, indeed of idolatry, loving pleasures more then God, admiring and magnifying the creature (yea the very skin, complexion and color of the creature, and the same many times not brought with them into the world, but bought by them with their money) more then the creator, and maker of all things; who is to be blessed and praised forever. Such a one was Shechem the son of Chamor and the Egyptian; the wife of Potiphar, and Ammon the son of David, and Herod the murderer of John the Baptist. Such corporal idolaters and worshippers of vanity have all ways abounded in the world, and (which is most fearful) do yet abound, notwithstanding this great grace of God and glorious light of the gospel, which hath so clearly shined unto us, teaching us to deny all ungodliness, and worldly lusts.

Hence have proceeded so many pernicious and hurtful pamphlets stuffed with filthy froth, carnal vanity, devilish devices, and deadly poison of sinful men foaming out their own shame, who not content to feed their own fleshly fancies with a profane admiration of fading beauty, do fill the heads of many other with carnal conceits and inflame their hearts with wicked lusts, and longing after sinful pleasures. These things savor more of the impure spirit and heathenish idolatry of Ovid and other miscreants (who worshipped Cupid and Venus ) then of the piety of Christians, whom God hath called out of darkness into light, and from the power of Satan to God, that they might receive forgiveness of sins, and an inheritance among them who are sanctified. We are charged to follow peace with all men and holiness; without which no man shall see God: but alas how many for nicators, and profane persons (like Esau) are amongst us; who are ready for one portion of meat (mess of broth, or dish of p • ttage) to renounce their part in paradise, and their inheritance in the kingdom of heaven; or (at least the sound joy & comfortable feeling and assurance of it in their own consciences, which to them that take such courses, and are so delighted in such things can be none at all. O the sweet and blessed hours, yea the days, weeks, months and years of our most flourishing & gold̄ age, that by a number are most woefully spent, & consumed in sacrificing (as the Chaldeans did to their net) to such swine by reason of the jewel that hangeth in their snout.

But thou wilt say, what if beauty, and virtue, riches and religion, holiness and nobility meet together in one person, as they did in Joseph and Moses, David and Solomon, and (amongst women) in Sarah and Rebecca, Abigail and Bathsheba, and diverse other holy men and women, may we not admire and magnify such a man or such a woman as these were? [Caution. 1] I answer that we may; yet with these and the like Cautions, and considerations. First let us consider that this is a thing which very rarely and seldom falleth out. For such is the corruption, and frailty of flesh & blood, and the malice and subtlety of Satan powerfully working upon the same, that (without the special grace, and mercy of God) such as have riches will trust in them, and such as have wit, strength, birth, nobility, and the like, will glory therein, and such as have beauty will be proud of it and abuse it, and so provoke the Lord (who resisteth the proud, and giveth grace to the humble) to give them over into dishonorable affections; one way or other to defile themselves for worshipping, and serving the creature more then the creator, who is blessed forever.

And therefore let our second Caution be this, [Caution 2] not to admire the creature more then the creator. Beware and take heed lest a preposterous admiration of the man or woman in whom thou seest these things do not steal away thy heart, (as it commonly cometh to pass) and cause thee to rob God of that glory, and praise which is due to him alone. Be not so taken up (as the most part are) with the commendation and admiration of the work, that thou forget the workman, that is, almighty God; who is both the author, and giver, and also the maker and framer of all good things. For in this case vain and sinful men (as daily experience proveth) are more beholden to us, then God immortal invisible and only wise: For if any man make some rare and curious piece of work (which thing, nevertheless he cannot do without the teaching and assistance of Almighty God) we make no end, nor keep any measure in admiring, and commending of him; while in the mean time, the great and marvelous works of God are made nothing else (according to our saying) but wonders of nine days, yea the gods of the heathen and uncircumcised (which are but idols) are more beholden to their servants, then the true and living God, that made heaven and earth, and all that is therein, is beholden to us; and do receive more honor from them, then he doth from us. How did the uncircumcised Philistines praise their Dagon when Sampson was taken (as if their dumb and deaf, dead and senseless idol had delivered him into their hands) so the idolatrous Chaldeans praised their God's of silver and gold for their succes, prosperity and good cheer? whereas our God (being the true and everliving God) can hardly get a cold and formal grace (as we cal it, though there be oftentimes little or no grace in it) for all the prosperity and good cheer he bestoweth upon us. [Caution. 3]

Thirdly and lastly, we must beware, lest in admiring the creature (woman or man) we deceive our own souls, being more taken up, and ravished with a carnal and fleshly consideration of that which is without (as beauty, birth, riches and the like) then with a spiritual meditation of these heavenly graces that are within them. These rules observed, we not only may, but also ought to admire and commend such persons in whom there is a conjunction of spiritual graces, and outward gifts, remembering always that this is rare; and therefore the rather to give all the glory to God, and be sure that we set a higher price upon that which is heavenly and spiritual, then upon that which is earthly and carnal.

But it is a world to see, how the greatest part of men and women in the world do deceive themselves in this behalf. For when a mere human and fleshly affection (inueagled with the beauty of the face) hath bewitched them, or when the deceitfulness of riches hath blinded them, they will imagine there wanteth no piety, and spiritual graces in those persons, whom for mere carnal and outward respects they dote upon. And if it were not so common as it is, it would seem most wonderful to hear what hie praise and commendation they will set upon such. If a man be rich in goods or lands he wanteth no religion: but the most religious are desirous to match with him, and to bestow their children upon him, though both parents and children (if they have any spark of grace) they may rue and lament it all the days of their life: yet if he be wealthy he must needs be wise and godly, if he be able to make his wife a large ioynter, and leave a good estate to her, and the children of their bodies; no exception must be taken either to his zeal in religion or to his honesty in life, though in the judgment of the godly wise (to whom he is known) he have nothing in him (to say the best that can be said of him with any color of truth) which may not be found in a mere natural man: No zeal of God's glory, no love of his word, no reformation of his family, no godly exercises in his house, no godly exercises in his house, no fear of (no not so much as any forbearing) an oath (the most of which things a counterfeit professor may attain unto) yet this man who through his ignorance and profaneness cannot so so much as make a show of religion and godliness, shall have something or other found in him to make him a good Christian. O (saith one) he favoreth such a good man, he is near a kin to such a godly Preacher, he useth to hear this or that zealous teacher, he alloweth somewhat to the maintenance of such a Minister. These and the like excuses, and fig tree leaves will be patched together, to cover the nakedness of him that is not rich in God, if either by his own gathering, or by the gift of his ancestors he have the goods, and riches of this world. Nay (to go a step further) let a Church-papist have houses and lands, riches and revenues, and many things will be alleged by worldly folk, to make him a good husband for any Christian woman: O (will they say) he is of a passing good nature, he is of a very gentle and tractable disposition: he cometh to Church (to save his purse, or keep his place) once in the month, and receiveth the communion (to the same end) once or twice in y ^e year, with many other like excuses. But the very main reason of all is the same which Hamor, and his son Shechem use to their tenants, and neighbors. Shall not their flocks, and their substance and all their cattle be ours? They use other arguments likewise; namely, that these men are peaceable with us, the land is large enough for us both, & so forth. But the main and principal reason that prevailed most (as I have said) was this. Shall not their cattle, and their substance, and every beast of theirs be ours? Even so it is in this case, for howsoever other reasons be alleged (as a good nature, a peaceable disposition and the like) yet that which striketh the stroke, is the same (in effect) with the argument of Hamor, and Shechem: Shall not his goodly houses, his lands and revenues, his plate and jewels, his rich furniture and household stuff be our daughters, and her children's? This is it that beareth the sway, not among Pagans and Idolaters only (such as the Shechemites were) but even (alas the while) among Christians. And (as though the corruption of nature were not sufficient to draw us to sin against God in this behalf) Satan hath his prouerbs (as well as Solomon, though not so holy as Solomon's ) which he bloweth into our ears to harden us in this sin. As for example, Fat sorrow (saith one) is better then lean; and another (as very a worldling as he) saith, It is better to weep upon carpets, then upon rushes: insinuating thereby, that marriage, which the holy Ghost calleth honorable, is a heavy and miserable yoke, (especially to the woman) and therefore it is wisdom (for the sweetening and easing of it) to get & make the most rich and wealthiest matches that we can come by. But Wisdom is justified of her children; wherefore let us hearken to Solomon, rather then to Satan, and count it an error to admire any profane man for his goods, or for his gold, for his land, or for his living. Call a spade a spade, though it be trimmed with silver, and an ape an ape, though he be clad in purple, and a hog a hog, though he be hung with jewels, and a papist a papist, (that is, an idolater, and limb of Antichrist) and an atheist an atheist (that is a vile person and limb of the devil) though their outward estates be never so great, and happy in the world. That which is said of the man, is to be understood of the woman, and that which is said of riches (wherewith the greatest part of the world are carried away in the choice of their matches) is to be said of beauty, which beguileth not a few, moving them in their choice, rather to couple themselves with the sons of men (yea indeed of the devil) in respect of their riches, then with the sons of God in regard of their religion.

If it be demanded whether of the two do sin more, I mean, they that make riches, & money their mark, or they that are carried away chiefly with beauty and fairness of the person? I answer it is hard to say which of these two do sin most; the one being carried by the lust of his eye, and the other by the lust of his flesh; both of them have their pretences, which will not hold weight, when they come to be tried, by the balance of God's sanctuary. The best of them is naught, even a sin and an evil sickness, the cure whereof must be sought for at the hands of the heavenly Physician, the one being usually the disease of the elder, the other of the younger sort. Here I might take just occasion to bewail both the profaneness and worldliness of most parents, and also the wantonness, and wicked resolution of many carnal and ungodly children. For as many parents little regard the liking, and contentment of their children, (which might be a good foundation of a chaste & peaceable life) but greedily hunting after the pray, pitch their staff, and set up their rest, where they find greatest portions for their sons, and the greatest ioynters for their daughters; so many children, on the other side having more worldly wit; then godly wisdom; are willing to satisfy the minds of their bodily parents: (never looking up to the Father of spirits) and therefore in show they willingly accept of such as are tendered to them: so taking a wife or husband, to retain the love & good opinion of their earthly parents, and entertain a friend as they speak (Oh woeful friend or fiend rather) to provoke the wrath of God their heavenly Father (who is a consuming fire) against themselves. And not only young men, and women, who are under the government of others, but many also, who are at their own disposing, rather then they will diminish their stock, impair their state, or (as they count it) disparage themselves; will either venture upon such, with whom they cannot (with warrant of Scripture) look to live a godly and peaceable life, or else abstain altogether from marriage, and lie open to the temptations and snares of the devil; forgetting the holy counsel of that blessed servant of God, who saith, It is better to marry in the Lord, then to burn, in the lusts of the flesh.

Wherefore let no man suffer himself to be misled any longer with an erroneous opinion & overweening of the excellency of any outward and common gifts (being separated from the fear of God) seeing the mischiefs and inconveniences thereof are so great and manifold, but rather stick fast to the holy truth of God, which the Scripture teacheth us both here and else where, as hath been at large laid forth and proved unto us. And so much touching the second use of this Proverb, which is the conviction of such as in the error of their judgments, do ouerprize a profane or indiscreet person in respect of some outward ornament of beauty, riches, honor or y ^e like common gifts, that God hath bestowed upon him. The third use followeth, which is for correction of such, as notwithstanding their judgments and consciences, be sufficiently convinced, of the vanity and hurtfulnes of such things, being separated from true sanctimony; yet they suffer themselves wittingly and willingly, yea (I might say of many) willfully to be carried away captive, with lusting and longing after them. These must be (which is the third use of the holy Scripture) corrected, reproved, rebuked, and terrified, to keep them from sinning thus against knowledge and conscience. Here the Christian Reader is to be admonished: That though all Scripture given by inspiration of God have those four uses, which I have set down out of the Apostle; yet every particular verse and sentence of Scripture do not alike pregnantly and properly afford them all; some Scriptures serving more fitly for doctrine and confirmation of the truth, and for conviction and confutation of the contrary error, other places for the correction, and reproving of sin, and instruction in the contrary duty; and therefore in such places as contain moral matter concerning the good life, and godly behavior of a Christian, there is little difference betwixt confutation and correction, though I have here distinguished the one from the other, for the deeper imprinting of this holy proverb in the hearts of all true Christians.

Wherefore, [Use. 3] to come to the third use, it is the correcting & reproving of such earth-worms, and carnal persons, whose judgments being thoroughly informed in the holy truth, which is according to godliness, and their consciences convinced, either of the falsehood of some opinion which they hold, or of the unlawfulness and sinfulness of some behavior which they use, yet (such is the headinesse and violence of their affections) that they will stiffly maintain their false opinions, and willfully persist in the practice of those wicked and ungodly actions, which the holy Scripture doth apparently condemn. This is true, not only of such as are wholly given over to the sin of idolatry, and spiritual fornication (whom Moses compareth to bitter roots that bring forth gall and wormwood, who when they hear the words of God's curse, do bless themselves in their hearts, saying, we shall have peace though we walk in the stubbornness of our own hearts, thus adding drunkenness to thirst) but also of all such as sell, and give over themselves to the service of any sin whatsoever it be. This is verified (to omit other instances) of this sin of admiring our selves and other profane and ungodly persons (whom Solomon in this Proverb, and else where; and Peter after him, and out of him compareth to swine and dogs) above that which is meet, in respect of these outward ornaments. A great number are fully persuaded in their hearts, and ready to subscribe with their hands, to the truth of that which Solomon saith here, and in another place, where he saith, Favor is deceitful, and beauty is vanity; but a woman fearing the Lord, she shall be praised (as if he should say, she is fair that feareth God) though otherwise she be hard favored; she is rich that is religious though her portion be but small; she is honorable that is virtuous, though hir parentage be never so mean, and so of the rest. A great number I say are fully persuaded hereof, who yet in their practice run a clean contrary way, and will sooner admire an indiscreet and profane person, in respect of that outward jewel of beauty, and favor that appeareth in his face, then a godly Christian, in regard of the grace, that shineth in his carriage, and behavior, and will sooner embrace a wicked and ungodly Absalom, for his golden locks, then a lame Mephihosheth, for his religious and loyal heart. It is true indeed that the common sins of the world, as the lust of the flesh, the lust of the eye, and the pride of life (that is to say, uncleanness, covetousness and ambition) do not so directly break the covenant betwixt God and his people, as Idolatry and false worship doth: yet they do certainly much provoke the Lord, grieve his spirit, and separate between him and such as do wallow therein; and therefore that fearful threatening, and thunderbolt denounced in the Law against spiritual fornicators, may very fitly serve to terrify such fleshly (as I may call them) and bodily Idolaters: namely, that The Lord will not be merciful to them (continuing in their sin) but the wrath of the Lord shall smoke against them, and every curse that is written in the book of God, shall light upon them, and the Lord shall put their names from under heaven, &c.

The Jews in former times pleased themselves, by reason of their outward privilege; and profession of the true God; yet the Prophet calleth their Magistrates, Princes of Sodom, and the common people, people of Gomorrah; and tells them, that their outward service, and religious worship was irksome and tedious, yea loathsome and abominable to the Lord: and why? even because their hands were full of blood: meaning that their hearts, and lives, bodies and souls (yea even when they came to pray, and serve the Lord) were defiled with covetousness, cruelty, and oppression: and shall we think that our worship and service of God, our prayers and confession of sins, our thanksgiving, and singing of Psalms, our hearing of Sermons, and receiving of Sacraments will be accepted; so long as our hearts are set upon vanity, our eyes full of pride and adultery, our minds blinded with admiration of beauty, and possessed with the love of riches, and preferment, more then with the love of God, or any spiritual grace proceeding from him?

Nay what shall we say to them that are so far from trembling at the word of God; and fearing that great and fearful name of the Lord their God to take it in vain, and from desiring the sincere milk of the word to grow thereby, that they take a quite contrary course. For having most woefully and wickedly spent the sweet prime of the morning (not in holy prayer and preparation for the duties of their calling, but in fretting, & chafing with their domestickes and others about provision for the flesh; and especially in curling and plotting of the hair, and putting on of apparel (not in decking the inward and hidden man of the heart) they come forth of their chambers, not as brides trimmed to meet the bridegroom Jesus Christ, but as unclean birds possessed by Satan the prince of darkness; to whom having offered the first fruits of the day, & misspent the whole forenoon; they are prepared, and fitted to offer up the whole lump to him; defiling themselves, and one another by hearing, and seeing things uncomely, as profane and filthy plays, and spending the rest of the day in such unfruitful and unsavory works of darkness. And what is the ende of all this? Surely nothing else but (as their own hearts might tell them, and as God who is greater then their hearts doth see, and their lives show) to please themselves, and to become nets, and snares to simple souls, who have not (with holy Job ) made a covenant with their eyes, that they will not look upon a maid, namely (as Christ saith) to lust after her: yea and farther to be a scandal, and stumbling block to such as have; whose eyes by the subtlety of Satan, and their own infirmity are to easily drawn away to gaze upon such gorgeous images.

The Apostle exhorteth us to be strong in the Lord, and in the power of his might, and to put on the whole armor of God) that we may be able to stand fast against the assaults of the Devil, for (saith he) we wrestle not against flesh, & blood, but against principalities, against powers, against the worldly governors, the princes of darkness of this world, and against spiritual wickednesses which are in high places. This we shall find to be most true, as at other times, so especially when we meet together before God to here the words of eternal life, even the holy Scriptures, which are able to make us wise unto salvation through faith in Jesus Christ; for there is no hungry foul so greedy of pray, no crow so ready to follow him at the heels, who casteth the seed into the ground, as Satan is ready to attend the ministry of the word, and to take all advantages against the hearers thereof. Have we then so many, so mighty, so malicious, and subtle adversaries continually hovering over our heads, and incamping themselves round about us; and shall we be secure? Have we such enemies to fight against us, and shall we fight against our own salvation, and the salvation of our brethren? Have we so many tempters, so many devils and wicked spirits to deal withal, and shall we become tempters of our selves, and one of another?

Thou wilt say (perhaps) thou meanest no hurt, neither that thou hast any such purpose in thy heart; nor deckest up thyself for any such end. Why then doest thou take such a course, both in decking thy body, and neglecting thy soul, which (in regard of Satan's malice, and man's corruption) must of necessity bring forth such evil effects both in thyself and other men?

Many (I know) will pretend that from their hearts and souls they detest, and abhor those pollutions, and horrible sins, whereby the wicked Sodomites, dishonored God, defiled themselves, & vexed the righteous soul of holy Lot that dwelt amongst thē: and yet if we observe their practice, we shall see them wallow in the selfsame sins, of pride, idleness, riot and uncleanness which they did (and that upon the Lord's day) not discerning the dangerous estate wherein they are. For surely that God that spared not the Angels that sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation, neither spared the old (and flourishing) world, but brought the flood upon the ungodly, and turned the cities of Sodom and Gomorrhah into ashes, will never suffer such proud persons, and profane abusers of his gifts, to go unpunished, unless they speedily forsake their sin, humble themselves under the mighty hand of God, and turn unto him by zealous and unfeigned repentance, and bring forth fruits worthy of amendment of life,

It is said in particular of the women of Jerusalem, who lived in the days of Uzziah, Jotham, Ahaz, and Hezekiah kings of Judah (whereof some were godly kings) that they were proud and haughty, that they walked with stretched out necks, and wandering eyes, tripping and mincing as they went, making a tinkling with their feet, which they (doubtless) did being puffed up with a carnal conceit of their painted sheath, and a foolish overweening of their beauty & birth, wealth and riches, and other outward ornaments, that God had hung upon them for another end. Therefore the Lord of hosts who before in the same chapter, had denounced a heavy judgment against all ungodly, and wicked sinners, saying, Woe be to the wicked, it shall go hard with them; for the reward of his hands shall be given him of the Lord, and in the next verse save one before that, he saith the trial of their countenance testifieth against them, yea they declare their sins as Sodom, they hide them not: woe be to their souls, for they have rewarded evil to themselves. This Lord of hosts, this jealous God, besides this general threatening, doth denounce particular judgments against such proud persons, saying that, He will make their heads bald, and discover their secret parts, (and take away those golden jewels, wherein they gloried over much); and in steed of a sweet savor to send a stink, and instead of a girdle, a rent, and instead of dressing the hair, baldness, and instead of a stomacher, a girding with sackcloth. O consider this all ye indiscreet ones, which take occasion by the fair iewells of health and beauty, youth and riches, and other the like, that God hath hung upon you, so foully to abuse, not only them, but even yourselves, and your brethren also by reason of them, and to forget that good, & gracious God the fountain of all, as well outward, as inward ornaments, lest he tear you in pieces, and there be none that can deliver you saying; what hast thou to do with these my gifts, & what right hast thou to these my jewels and pearls, seeng thou doest thus abuse them to my dishonor, & the destruction of thyself, and other of my servants.

And here I might justly expostulate with a number, as Moses doth with the Jews in that his heavenly and spiritual song, saying, will ye so reward the Lord O foolish people & unwise? Is not he thy father, that hath bought thee? He hath made thee and proportioned thee. For surely this is too great unkindness, and such unthankfulness, as would be counted intolerable if it were offered to a man. For if a man send us a token or give us a ringe, or bestow a jewel upon us, it will move us to love him, and carry a kind remembrance of him in our hearts, and a care to maintain his credit, and speak well of him in all places where we come; and if we should not, all men would condemn us for it; and shall so many goodly gifts, and golden benefits which we have received from God; who we are sure hath bestowed the same upon us, of his free love, and favor without any the least respect of our desert (yea clean contrary to that which our innumerable sins have deserved at his hands) nothing move us? If unthankfulness to men be counted so great a fault, that when we say of any one, he is an unthankful man, we say as much evil as can be said of him, and charge him with as many sins, as a man in one word can possibly be charged withal, ought not such monstrous ingratitude against the eternal God, only wise and good, (to whom we owe our very selves) to astonish and terrify our hard and stony hearts? Many good works (saith God the son) I have wrought amongst you (I have fed your bodies, I have likewise fadde your souls; I have healed your sick, lame, dumb, deaf, and blind; I have raised your dead to life again, and the like, tell me now ye foolish Jews and unwise) for which of all these things will ye stone me? In like sort may God the Father say, many golden jewels I have bestowed upon you; I have given you life and breath, I have given you beauty, and comeliness, riches and honor, health and prosperity, yea I have given you mine only Son, my blessed Gospel, and many other spiritual benefits; which of these (O ye foolish Christians and unwise) do move you thus to forget me and spurn against me, thus to pollute and defile yourselves and others, to inuegle my sons, or my daughters by your beauty, to oppress them by your wealth, and over-reach them by your wit?

I hau found (saith Solomon) more bitter then death, the woman in whose heart are nets and snares, and in whose hands are bands (or according to Tremellius prisoners, and bondmen) that is the fair and subtle harlot, the beautiful woman without discretion, (whom Solomon here compareth to a hog with a ring or jewel of gold in his shout) who abuseth her wit; and beauty, her hair and her breasts, her tongue and countenance to the alluring of simple and sinful men; who having not made a covenant with their eyes, nor prayed God to turn them from vanity, are easily caught with such golden baits, and being once caught, can as hardly leave their sinful society, and cursed company, as the poor prisoner can shake off his fetters, and boults, or the silly fly wind her self out of the artificial web of the venomous and subtle spider. That which is said of the abuse of beauty & wit, is to be understood of all other things of the like nature, the abuse whereof will light heavily upon such as be guilty thereof at the last: for we shall all appear before the judgment seat of Jesus Christ, where the sheep shall be separated from the goats, and the discreet from the profane abusers of God's gifts, such as Solomon speaketh of in this verse. For God hath certainly appointed a day, wherein he will judge the world in righteousness and bring every work to judgment, with every secret thing whether it be good or evil. A day wherein the righteous who have used their gifts a right, to the glory of God, and good of their brethren shall stand before the Lord with boldness and great joy, waiting with assurance to receive and here that most sweet and comfortable sentence, Come ye blessed of my Father, take the inheritance of the kingdom prepared for you from the foundation of the world. For (by the right and holy use of the good gifts bestowed upon you) when I was hungry ye gave me meat, when I was thirsty ye gave me drink, when I was a stranger, ye took me to you, when I was naked ye clothed me, when I was sick ye visited me, when I was in prison ye came unto me. On the other side, the wicked and unrighteous (who being void of the true faith, & fear of God: and of the holy discretion whereof Solomon speaketh in this place) have abused, and corrupted the golden gifts they have received, shall quake and tremble, howl and lament, yea even Kings and Queens of the earth, and the great men, and the rich men, and the chief captains, and the mighty men (so likewise the fair men and women, the learned and witty, that have abused their gifts) shall hide themselves in dens and caves, and shall say to the rocks, and mountains fall upon us, and hide us from him that sitteth upon the throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who can stand? Yet all this shall not serve the turn, for they shall hear nevertheless that dreadful sentence, more terrible then any thunder boult. Depart from me ye cursed into everlasting fire, prepared for the devil and his Angels. For (by abusing the precious and golden gifts bestowed upon you, you have so handled the matter that) when I was hungry you gave me no meat (devouring my gifts with harlots, and spending them on your lusts) When I was thirsty ye gave me no drink, when I was a stranger, ye took me not to you, when I was naked ye clothed me not, when I was sick and in prison ye visited me not. And these (profane persons void of holy discretion) shall go into everlasting pain; and the righteous (who have used their gifts aright) shall go into life eternal.

To proceed a little further for the correcting and (if it be possible) for the reforming and reclaiming of such profane persons as Solomon speaketh of in this proverb) Let us mark what the Lord saith to the shepherds of Israel (that is to such as had charge over other, upon whom for their better encouragement God usually bestoweth the greatest and most golden gifts) Thus saith the Lord God, behold I will come against those shepherds, I will require my sheep at their hands, and cause them to cease from feeding the sheep, neither shall the shepherds feed themselves anymore, for I will deliver my sheep from their mouths, and they shall no more devour them. For thus saith the Lord God, behold I will search my sheep, and seek them out, as a shepherd searcheth out his flock, when he hath been among his sheep that are scattered. So will I seek out my sheep, and deliver them out of all places, where they have been scattered in the dark and clowdie day. Mark I pray you how in this place, the most just and mighty God doth teach us what mind he carrieth towards such as have received more and better gifts then others have done, and what course he will take with them, and how severely he will proceed in judgment against them. He will surely require his sheep at their hands, and cause them to cease from feeding the sheep; that is to say he will reckon with them, deprive them of their dignities, & take those honors and offices from them, which they have so grossly abused, even so in like manner will he require his beauty, his health, his strength, his riches, honor, & all other good things (for all are his) at their hands; at the hands (I say) of all profane and indiscreet persons, who have abused them, to his dishonor & to the hurt of themselves and others: he will take a most severe and strict account of them: he will say unto them by the ministers of his word (or by someone or other messenger of his wrath and vengeance) or by the terrible summons of death, or desperate sickness; Give vpan account of thy stewardship, for thou mayest be no longer steward: give up an account of thy beauty, for now it is blasted, withered and gone: give up an account of thy sharp wit, and good memory, for now they are decayed and lost: give up an account of thy great strength, and ability of body, for now it is diminished and taken away: give up an account of thy wealth and riches, for now thou must leave them, thou knowest not to whom: or if thou know to whom, thou knowest not how he will use them, nor what he will do with them, nor whether he will prove (as Solomon saith) a wise man or a fool.

If thou say (with cursed Cain ) in the blindness of thy wicked heart, that thou canst not tell what thou diddest with them, or impudently deny (with Saul and others, that thou haddest any such jewels; the Lord will reply upon thee and say (as he doth of the abuse of one of them, that is, riches) Go to now ye rich men, weep and howl, for your miseries that shall come upon you: your riches are corrupted, and your garments are moatheaten: your gold and silver is cancred, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire ye have heaped treasure together for the last days. Behold the hire of the laborers which have reaped down your fields, which is by you kept back by fraud, crieth, and the cries of them which have reaped, have entered into the ears of the Lord of Sabbaths. Ye have lived in pleasure on the earth, and have been wanton: you have nourished your hearts as in a day of slaughter: ye have condemned and killed the just, and he doth not resist you. In like manner will he speak to the beautiful (for God is no accepter of faces) Go to now ye fair ones, weep and howl for your miseries that shall come upon you, your beauty is blasted, and your fairness faded and withered, and your painted wrinkles and bought hair shall witness against you, and shall eat your flesh as it were fire: ye had thought to have preserved your beauty all your days: But behold now it is blasted, and the precious time and treasure which you have spent, and made others spend by occasion thereof, doth cry, and this cry is entered into the ears of the Lord of hosts: You have lived in pleasure upon earth, and been wanton, and that by occasion of this brittle jewel, which hath made you cherish and pamper yourselves, as if your life were a continual feasting, and time of merriment: ye have derided and scorned chaste and sober Christians, and modest matrones, and godly Ministers, who have no way wronged you, but rather labored by all means to do you good, and called them precise, and puritan fools. Thus will the Lord in his just displeasure speak to all such profane and impenitent persons.

Woe therefore, and woe again to thee O thou foolish and impudent man, and to thee O vain and carnal woman, void of godly wisdom and discretion, who hast gained no glory to God with thy golden jewels, while they were in thy power and possession to do good withal: nay rather in a clean contrary course, by thy horrible abusing of them, and treading them under thy feet (as a swine doth precious pearls) hast highly dishonored Almighty God the giver of them, deeply wounded and defiled thine own conscience, and either dangerously infected, or grievously oppressed the dear servants of God, thy Christian brethren and sisters for whom Christ died. What wilt thou say then when that fierce and mighty Lion of the tribe of Judah shall roar upon the, and that great and princely shepherd shall require his sheep at thy hands, when that Sovereign King, and high commander of heaven and earth the Lord of hosts shall bid thee render an account of thy stewardship, what wilt thou answer? when the King of kings, and Lord of lords shall come to reckon with thee for his talents committed to thy trust, how wilt thou clear and acquit thyself.

And mark well I beseech you (beloved in the Lord) what our Savior Christ saith to him that had received that one talent, who being called before his Lord, made this apology for himself: Behold Lord thy piece, which I have laid up in a napkin, and hid in the earth: for I knew that thou wast a strait and hard man, who takest up that thou laiedst not down, and reapest, where thou sowedst not, and gatherest where thou strowedst not: I was therefore a feared, and went and hid thy talent in the earth: Behold thou hast thine own. But what saith his Lord to him again? Of thine own mouth will I judge thee, O thou evil servant and slothful, thou knewest that I am a strait man, taking up that I laid not down, reaping where I sowed not, and gathering where I strowed not, why then gavest thou not my money into the bank, into the hands of the exchangers, that at my coming I might have received mine own with advantage? Take therefore that talent from him, and give it to him that hath ten talents, and cast ye the unprofitable servant into utter darkness, where shall be weeping and gnashing of teeth, Mark it well I pray you. For if he that had but one talent were reckoned withal, how can they that have received many think to avoid and shift off their account? And if he that did no hurt with his one talent, but kept it safe and sure, and delivered it whole and sound to his masters hands of whom he had received it, were called an evil servant and slothful, had his one talent taken from him, and was cast into utter darkness, where is wailing & gnashing of teeth, and that only because he had done no good with it, but let it lie idle, and vnprofitablie lapped up in a napkin, buried and rusting in the ground; what shall become of us, who have not only done no good, but exceeding much hurt, with the many talents and jewels which God hath put into our hands, and as it were hung upon us, not for the decking and garnishing of our selves, but chiefly and principally for the glorifying of God, the gaining of our brethren, and making sure our own calling and election: What shall become of us, who have with Jonadab and Ahithophel abused our wits to vilany and wickedness? who with the daughters of men have (by the abuse of our beauty) been nets and snares to the sons of God, or being by profession the children of God, have doted upon the sons and daughters of men, and have rather had them in high admiration for the jewel hanging on their snout, then in hatred and detestation for their cursed and abominable qualities? who with Goliath have rather abused our strength and courage to proud and unlawful challenges and quarrels, and with Shechem and Ammon, to rape and uncleanness, then with David and Jonathan, used the same to the defense of the Church and people of God? who rather with Abimelech, Ahab, Herod and the like, have abused our money, power, and authority to most vile purposes (even to the suppressing of truth and justice) then with Job, Obadiah, Nehemiah & such other, used the same to the good of God's people, to the maintenance of his Ministers, and to the relief of the godly poor? How can we then think but that hell gapeth for us, and that the Lord the judge of the whole world is ready at hand to pronounce that dreadful sentence (whereof we have spoken before) against us. Go ye cursed of my father into everlasting fire prepared for the devil and his Angels. For I have bestowed many jewels upon you, and you have done no good with them, nor got me any glory by them, but have most highly dishonored me by your brutish and horrible abusing of them, wallowing much more in the mire and puddle of your sins, than either you would, or possibly could have done, if you had not had them.

What shall it profit a man (saith Christ though he should win the whole world if he loose his own soul? Nay what extreme hurt and hindrance shall the world (if a man had it all with whatsoever is in it) bring upon him when for his abuse thereof he should be deprived of the kingdom of heaven, and of the joys of the world to come, and cast into the lake that burneth with fire and brimstone? Heathenish Alexander (surnamed the great) hearing a vain Philosopher arguing that there were innumerable worlds, fell a weeping for grief to think that he had not yet gotten one world to himself: but the wise man taught by the spirit of God was of another mind: for he feared riches, as much as poverty, and prayeth against the one as earnestly as he did against the other. Two things (saith he) I have required of thee, deny me them not before I die. Remoue far from me vanity and lies, give me neither poverty nor riches, feed me with food convenient for me, lest I be full and deny thee, and say who is the Lord? or lest I be poor and steal, and take the name of my God in vain. Christ encountering with Satan (for our example and encouragement) would not break one of God's commandments, nor bow one knee to Satan to gain all the kingdoms of the world and glory of them: and shall we that are called Christians, for one of the least worldly benefits that is in the world (I mean beauty & favor of face) suffer our selves to be drawn away to transgress all the commandments of Almighty God? we I say that are called Christians, who are daily called upon to deny our selves, to learn of him, and to seek those things that are above? And because this Proverb serveth chiefly for correction, give me leave (though I have touched it before) once again to bewail the wicked and sinful vanity of many people in this age, who are so far from numbering their days aright, and walking circumspectly, redeeming all occasions of Glorifying God, and doing good to others, and to their own souls, that they have not learned to make any true conscience, no not of the holy day of the Lord, which by so many and mighty reasons, he persuadeth us to consecrate to him alone, and wholly to bestow and spend in duties of piety and mercy, religion, and brotherly love, both in public and private, in his house and in our own.

For as they spend the six days very woefully in following the world, and the things thereof (especially the lusts of the flesh, and the pride of life) so they spend the Lord's day most wickedly, in following and fulfilling the same more greedily and thoroughly, than they do any day of the week, nay oftentimes more than they do all the rest of the week besides. On the week days they do some manner of work (though tending for the most part to pride, and superfluity) and bestow some hours in following their lawful affairs, but on the Lord's day they lay hold only vpō these words, In it thou shalt do no manner of work ) quite forgetting the end of this restraint and cessation from their lawful labors, which is to keep the day holy to the Lord: as if God had forbidden lawful labor on the Sabbath day to give liberty to such employments, as are (some of them) not to be used upon any day, and others (especially as they handle the matter) unlawful and sinful on the Lord's day. O (saith one) how much better were it (on the Lord's day) to plow, than to play and be idle, to dig and delue, than to hop and dance? revel and drink drunk? O (may I say) how much better were it to plow thy ground than to paint thy face; to spend the time in some honest and lawful labor, than in superfluous and dishonest decking and trimming up of the outward man? dishonest (I say) not in it self, but by circumstance and consequence, because it necessarily draweth with it, both an omitting of such duties as are required, and a committing of such sins as are forbidden on the Sabbath day. Many be the duties required on the Lord's day, whereof some are to be performed privately at home, others publicly in the house of God. The private duties are first (where there is ability of body) to rise betime. The second is, in as short time, and with as much speed as may be, to make our selves ready in such manner as is most sober and comely, and of best example and report, for men and women of our profession in the Church of God. The third is (after due examination of our hearts touching the sins of our life (and especially of the week past) to pour forth, humble, fervent, and faithful prayer, for the blessing of God upon our selves and others, chiefly of the same family and congregation, and namely, upon the Minister thereof, that it would please the Lord to enlighten and sanctify his heart, and direct his tongue to divide the word of God aright, and to speak the things which become sound and wholesome doctrine, and to say something that may serve for the killing of our sins, and for the comforting and quickening of our souls in the faith and obedience of the Gospel. The fourth duty is, if time permit (as commonly it will, if it be well ordered and opportunity taken) to join with our prayers the reading (or singing) of some fit Psalm, or other portion of holy Scripture, for the better preparing and seasoning of our hearts, to a more fruitful partaking of the public exercises of the Church? These and the like duties are required of us in private, before we go to the house of God; which duties are all of them by such persons quite and clean neglected and omitted, and the whole time betwixt their rising out of bed (which is not usually very early) and their going to the house of God, is wholly misspent (as hath been shown before) in plaiting of hair and putting on of apparel, in fretting and chafing with themselves and others, both domestics and strangers, and namely, such artificers, who for their own private gain, are content to be instruments of the others pride. This being their chief and (in a manner) their only fore-noones work every day of the week besides, is made their special employment that part of the Lord's day which should be set apart for the preparing and sanctifying of themselves and others depending upon them, to the better performance of all public duties of God's most holy worship and service.

By this means not only they themselves are hindered, but the whole family depending upon them is (as it were) famished and defrauded of that spiritual breakfast and refreshing, in the strength whereof they might go more heartily and cheerfully to the house of God, and being there, do the work of the Lord, not negligently (which bringeth a curse ) but faithfully and fruitfully to his glory, and their own good. For touching such as wait and attend about them, they are so busied in pleasing them, that they can scarcely find time to hang on their own apparel; the rest being left (as we say) at six and seven take liberty in the mean time by this occasion either to lie a bed, or being up to range abroad, or staying at home to spend the time in trifling and idleness. Hence it comes to pass, that both they that should govern, and they that should be governed come rudely and vnreuerendly poasting and hudling into God's house, some from brawling, and chiding, others from sleeping and slugging, ideling and trifling, neither of both taking time to prepare and sanctify themselves by prayer to God for a blessing upon his ordinance, & humble confession of their former sins (especially their abuse of his name and sabaths) with full purpose of heart to forsake them; having indeed taken hard & scant time enough to apparel themselves according to their minds: and yet they are bold to exempt thenselves from partaking (at least in a great part) in the prayers & scriptures read in the public assemblies: not because they be enwrapped in the error of them, who condemn all stinted and penned prayers, with all set forms of lyturgy whatsoever, (for many of them love plain service better then powerful Sermons) but because, not having the love of God the Father in them, and being carried away either with the lusts of the flesh, or the lust of the eye, or the pride of life, they will not allow themselves time to come before the Lord (to whom alone all holiness belongeth) in any reverend and holy manner; before the Lord (I say) who to work in them a care and conscience of this commandment. 1. Hath put them in mind of his large and liberal allowance (even six days for one) to follow their own lawful labors and delights. 2. Hath reserved this whole day peculiar to himself. 3. Hath by his own example provoked us to the sanctifying of it. 4. And finally for our sakes hath sanctified & set it apart, that by the religious observation thereof we might be blessed in soul and body, and reap unto our selves the blessings both of this life, and of the life to come. Thus notwithstanding all these forcible reasons, the conscionable keeping of the Lord's day is most lamentably neglected, and God's holy commandment trodden down under foot, for the pleasing of vain and sinful man. Whether it be our selves or others in whose eyes we desire to seem fair and comely, though in the mean while we be never so foul & deformed in the eyes of Almighty God.

Alas that men and women professing christianity, having given their names (in Baptism) to the holy Trinity, and so often renewed their covenant with God in the other Sacrament should ever be so blinded, and so shamefully forget themselves, and deal so unmercifully with their own souls, and with the souls of such as depend upon them, defrauding both, not only of that spiritual gain and heavenly riches, but also of those outward and bodily blessings which are promised to the religious observers of the Lord's day; and pulling upon both, all those plagues and curses that are denounced against the breakers thereof. These do not pray (with Moses ) to the God of heaven, that they may get wise and religious hearts, but rather (as their deeds declare) to the God of this world, that they may get fair faces, beautiful hair and proper bodies. And what may be their drift and end therein? Surely it cannot be to please God. For the Apostle telleth them (and their own consciences must needs confess that he telleth them the truth) that God looketh to other matters and is delighted with ornaments of another kind. What then is their end? Vndoubtedly it is to please themselves and some others as vain and foolish as themselves. Is not this to prefer the body before the soul, earth before heavē, vanity before virtue, & man (yea the Devil & idol of our own imagination) before God, and true godliness? Then the which, what can be more absurd, & unbeseeming a true Christian? (I mean) to hearken to the Devil who driveth him forward to such evil courses, by his wicked suggestions; rather than to God, who by his word and spirit daily seeketh and striveth to reclaim him from them?

But (to come nearer to the conclusion and application of this point) what is the ground that Satan (taking the advantage of their corruption) worketh upon, to thrust them forward into so great profaneness? Certainelie it must needs be either gross ignorance in not knowing, or great stubbornness and hardness of heart in not believing what the Lord saith in other places of holy Scripture, and what Solomon (from the mouth of the Lord) saith in this proverb, touching the vanity of beauty and all outward things, being separated from piety and virtue. The Lord complaineth of the obstinacy of the Jews who being called upon by the holy Prophet to forsake their filthy whoredom and spiritual fornication, refused to hearken, flatly opposing themselves and as it were resisting God to his face. Keep thou (saith the Lord) thy feet from barenes, and thy throat from thirst; that is, do not thus prostitute thyself to idols, but restrain thy violent appetite and insatiable thirsting after such wicked vanities; what answer made this people to the Lord? The prophet showeth in the next words. But thou saiedst desperately no, for I haae loved strangers, and them will I follow. The like complaint may be taken up against such as I speak of in this place. The Lord saith, Have not persons in admiration for advantage. So saith he (by good consequence of reason) Have not persons (thyself or others) in admiration for outward beauty and comeliness. For as a jewel of gold in a swine's snout: so is a fair woman which lacketh discretion. But such persons reply against God and say desperately. Noah (or not so) for we have admired beauty, riches and the like without godliness, and them we will admire. But as it is in the same prophet (in another place) What wilt thou say when God shall visit thee? When either feeble age, or pining sickness, or anguish of soul shall seize upon thee, and shall overtake as a woman in travail? For thou hast a long time called for vengeance against thyself by doting upon such vanities, wherefore even as the thief is ashamed when he is found; so shall such profane indiscreet and carnal persons be ashamed and confounded for their vanity and folly in saying (as the Idolaters did to a stock, thou art my Father, and to a stone thou hast brought me forth ) to a fair face, thou art my joy, and to a full purse thou art my felicity. For they (even both these kind of Idolaters as well the corporal as the spiritual) have turned their back to God and not their face: yet in the time of their trouble, feebleage, painful sickness, or anguish of soul, they will say Arise and save us. But where are thy God's (saith the Lord) that thou hast made thee? Let them arise if they can save thee in the time of thy trouble. Mark I beseech you what cold comfort such find, at the hands of him who is the God of all true peace and consolation both of body and soul, and how bitterly he doeth cast them in the teeth with their wicked madness, and blind folly, in doting upon such things as could not help them in the day of adversity. A lively example hereof we have (touching the spiritual idolatry) in the book of Judges, where it is recorded that the children of Israel, who in the time of their prosperity had forsaken the Lord and followed idols, yet being oppressed by the Ammonites they cried upon him; but what saith the Lord unto them, Ye have forsaken me and served other gods, wherefore I will save you no more. Go and cry to the gods which ye have chosen: let them save you in the time of your tribulation. So doubtless many who in the time of their youth, health and prosperity, have cast the fear of God behind their backs, and set their harts upon beauty, riches, pleasures and other vanities, when they are tormented with the stone, collicke, ague, or other affliction as the Israelites were with the Ammonites, will cry unto the Lord; but then they shall hear with terror (their own consciences accusing them, or some faithful man admonishing them) that they have forsaken the Lord, & set then harts upon the idols of their own beauty; riches and the like. Then they shall be sent back with sorrow, & shame to those helpless vanities, whereunto before they had given their harts, and upon which they had spent that time, and strength which in all right was due unto the Lord. For if Philemon did owe unto Paul even his own self, for being an instrument and minister of his conversion; what do we owe unto the Lord our God, who is the author and fountain not only of our conversion, but also of our creation, predestination, election, redemption, vocation, justification, sanctification, glorification, and continual preservation, loading us with all blessings, keeping us from curses, filling our heart with fear & gladness, and daily providing for us all good things belonging both to this life, and the life to come.

Paul in the conclusion of his epistle to the Hebrews, saith, I beseech you brethren suffer the word of exhortation; for I have written a letter to you in few words (few indeed) in comparison of the weightiness, and excellency of the matter) so say I to you, I beseech you brethren and sisters in the Lord, suffer the word of correction, and reproof (though wicked men will not be rebuked, and scorners hate to be corrected even by word of mouth) for I have used few words in comparison of that which the greatness and commonness of this sin doth require at my hands; and (as Abimelec said to Sara) Let everyone of us be reproved, that are guilty of this most wicked maumetry & dotage vpō our selves or others, in respect of any outward gift or ornament whatsoever, separated from the inward graces of sanctification and godly life. The Prophet Hosea (who lived in the same Kings days that Isaiah did) complaining of the desperate estate of the Israelites, telleth them That whoredom & wine, and strong drink do take away (and as it were forstale) the heart: meaning thereby that riot and uncleanness (the inseperable companions of beauty, health, & riches, where piety is wanting) do make both men and women so brutish; & blockish that no threatening or judgments (though never so nere their necks) can once enter into their hearts. Had not such then need to be corrected and smitten with the sword of the spirit, which is the word of God, that the same being quick and powerful, sharper then any two edged sword, piercing even to the deviding asunder of the soul and spirit, and of the joints and marrow, may be unto them a discerner of the thoughts and intentions of their hearts, they may not only be convinced in their judgments of this palpable error in ouerprizing such outward gifts, where godliness is wanting (which was the second use & profit of this proverb) but also reproved and checked in their own consciences for their profane and ungodly conversation, proceeding from their blind ignorance and error of opinion? I have heard (saith the Prophet) Ephraim lamenting, and bewailing himself thus; Thou hast corrected me that I might be corrected as an untamed calf (or bullock not accustomed to the yoke) convert thou me, that I may he converted, for thou art the Lord my God. Surely after I am converted it will repent me, and after I am instructed I shall smite myself upon the thigh, I blush for shame, and am confounded, because I bear the reproach of my youth.

O that the ministers and men of God in these days, might hear our Ephraimites (I mean our indiscreet profane & vain persons) lamenting & bemoaning thenselves in this manner; O that they could hear them sigh and say (after they had spent the flower of their youth thus vainly and wickedly) How have I hated instruction, and despised correction and reproof? how have I been carried by ouerprizing such fading blossoms, to break all the commandments of my God? how have I suffered my heart to be drawn away from all true love and delight in him, in whom alone all perfections of beauty, glory, and eternal felicity are complete? how have I suffered my body to be drawn from the holy exercises of his worship and religion, and given up my members to such carnal and devilish idolatry, honoring some painted sepulcher (as Eli did his sons) above God & Jesus Christ? how have I suffered my tongue (& some time my pen) to dishonor God, & take his glorious and fearful name in vain, by praising & magnifying God's, not of silver & gold (as the Chaldeans did) the work of men's hands, but of beauty & comeliness the workmanship of God's fingers (though for a better end) as the Egyptians did? How have I wasted my time (and yet not mine own but the Lord's) even the holy Sabbaths which I should have called a delight to consecrate them as glorious to the Lord, and to honor him, not doing my own ways, nor seeking my own will, nor speaking vain and idle words? How have I (to come to my sins against the second table) dishonored my natural parents, and kinsfolk in the choice of my match, despising (with Esau ) their counsel and authority, preferring in respect of beauty and outward things, a profane and irreligious person, before one that unfeignedly feareth the Lord? how have I been barbarous and cruel to mine own flesh, and injurious to the Church of God, seeking even with the hazard of my own life, and health, to keep back and hinder the fruits of my womb, or else (if that will not be) by skipping and dancing, by physic and slubbersauce, and other disorders to abolish the fruit of my own body? Thus (like a furious Medea ) playing the wicked murderer of the children of my own womb, and all to preserve this brickle and fading blossom of outward beauty, and fineness of body, which becometh such a cursed woman no better then a jewel of gold becometh a swine.

Certainly as Ester said to Ahasuerus of Haman, that the adversary could not recompense or countervail the kings loss. So may I say to all Christians of such women, adversaries to all godliness and honesty, enemies not only to the grace and fear of God, but even to the light of nature also, that they cannot recompense God's loss, who is King of Kings, & Lord of Lord's, in defrauding him of many sons and daughters, which might have proved more profitable members in his Church, then ever they themselves were. The murderer of any man is severely inquired into by man's law in the Kings behalf, and that upon this ground, because by means of that murder the king hath lost a subject: and shall we think that he who is King of heaven, and earth; will wink at such wanton murdering of his subjects, yea rather of his children, and that by the bloody hands of their unnatural parents, whom he appointed to be instruments, not only of their being, but also of their well being, yea of their holy and happy being? No verily for he hath told us the flat contrary, saying: Surely I will require your blood wherein your lives are: at the hand of every beast will I require it, and at the hand of a man, even at the hand of every man's brother will I require the life of man. Whosoever sheddeth man's blood, by man shall his blood be shed: for in the image of God made he him. Paul saith that the woman, notwithstanding her frailty & inferiority to the man, shall be saved (that is greatly blessed and comforted of God) in bearing children (or through bearing children) if they continue in faith and love, and holiness with modesty and sobriety. If she shall be blessed in or by bearing of children, shall she not be cursed for abolishing of children? for if he be cursed that smiteth any man secretly (that is closely and cunningly concealing it from the magistrate) how much more shall she be cursed of God, that secretly and colourably (pretending sickness or infirmity) murdereth and maketh away the fruit of her own belly, to the end that thereby (in her imagination) she may maintain and preserve the comely slendernes and fineness of her body? How then dare any woman professing Christianity thus secretly smite her own flesh: and privily murder (as the prophet calleth it) A seed (that is a child, son or daughter) of God, before it see the light of the sun.

Here perhaps some such mother (or rather monster) will say that these two are nothing like, and that there is no comparison betwixt the murthering of a child (man or woman) that is seen to live, move, breathe, eat, drink, waike, talk, and use the like actions of life, and betwixt the marring and abolishing of a supposed conception, which no man can certainly tell what it is, or how it will prove, before it be borne into the world. In answering of whom I will not wade into the discussing of that question (which the opposition of some divines hath made difficult and doubtful) touching the original of the soul, whether it come mediately from the parents by the act of generation, or immediately from above by divine infusion: and if (which I take to be the truer opinion) by infusion from God, whether it come before the quickening, or after the quickening: with these questions (I say) I will not meddle, my drift being only to show that it is a grievous sin against God to deface and spoil his workmanship, and to corrupt and abolish a creature, which though it should not (as some think it doth wheresoever there is a true conception) carry the image of God engraven in it; yet it is at least (which none will deny) capable of it, and doth (as they term it) potentially or in power and possibility carry it already. Whereupon it followeth that the reason which the Lord useth to aggravate the heinousness of manslaughter (namely Because he made man in the image of God ) will lie heavily against such unnatural and misproud mothers, or rather murderers of the fruit of their own bodies, though it be not yet come to the perfection that it might, and in all likelihood (at least for ought they know) happily would, if it were not thus vnhappely prevented by their pride. Moreover we read in the law of God, that If men strive together and hurt (or smite) a woman with child, so that her child depart from her, and no death (mischief or destruction either to mother or child) follow he shall surely be punished, according as the woman's husband shall lay upon him, and shall pay as the judges determine. But if death (or any mischief or destruction) follow, then thou shalt give life for life; and so forth. Mark here the severity of God's law against the mischieuing, or murdering of an infant before the birth & causing an untimely birth, yea though by another man, though unawares, through rashness and unadvised heat, though contrary to his purpose & meaning, which was only to kill or mischief his neighbor, and not the woman, or that she went withal, what severe punishment then may we think in conscience to be dew to the mothers themselves, who being provoked by no injury, nor stirred up to any passion (but ought rather to be full of the bowels of compassion) do wittingly, willingly and of set purpose, even of mere pride, contend & strive with the work of God and nature, to murder or mischief it, and that only for the maintaining of (as they imagine) that blossom, which to such graceless persons is rather a blemish then an ornament? Who seeth not the necessity of this consequence, and force of this reason? And albeit man's law should neglect the equity of this judicial, will not God, who judgeth whoremongers and adulterers, be avenged of such unnatural and cruel murderers? And if Onan were made an example of God's wrath to all posterity) for corrupting his seed through envy before it came near any conception, how shall they think to escape, who spoil the same after it is come to further perfection? I speak not this of common harlots, nor yet of such who having fallen through infirmity, do add sin to sin, and cruelty to uncleanness, to hide their fault from the eyes of men, but rather of such who (contrary to the doctrine of this Proverb) being possessed with an overweening opinion of the excellency of beauty without piety, do grudge and strive against that, which they might and ought to avow to the praise and glory of almighty God.

From this root springeth another sin of the same kind; which though it be not altogether so heinous as the former is; and have fairer pretences then the other hath; yet it is a sin contrary both to the law of nature, and to the doctrine and examples of the word of God; I mean the sin of mothers, who having (by the providence of God) abundance of milk, health of body, and in competent & sufficient measure all abilities and opportunities, for the nursing & suckling of their own children, do notwithstanding out of an immoderate care of pampering their bodies, and maintaining their beauties, and bravery of apparel, unnaturally omit and reject so necessary, Christian and comfortable a duty. That this is a sin against the law of nature, may appear by the practice of all nations both civil and barbarous (yea of the very brute beasts) Christian and heathen, and by the manifold natural reasons, where upon the same practice is grounded. That it is contrary to the doctrine and practice of the Saints; written for our learning in the holy book of God, might be shown by sundry testimonies and examples which to enlarge and stand upon were to make another treatise.

Wherefore referring the godly Christian to the further reading, and meditation of the Scriptures quoted in the margent, and other of the like nature; I end this third use, and profit of this holy proverb which is correction or reproof; beseeching almighty God, that their own wickedness (who are guilty this way) may correct them, and that their own hearts may smite them, as David's did for a less fault, and that they may so judge themselves in this world, that they may not be condemned with this world. So much of the third use of this holy proverb, where upon I have dwelt some what the longer, because (as hath been said) the direct and proper use, and drift of this proverb is to correct and reprove the sin of them, who bring a curse both upon themselves and others, by making a separation of those things, which God would have us join together, that is of beauty and chastity, riches and religion, natural gifts and spiritual graces, preferring flesh which is but grass, and the glory of flesh which is but as the flower of the field, before the word of the Lord which endureth forever.

Wherefore (to speak a word or two of the fourth use of this proverb) as it serveth to teach, [Use 4] to convince, and to correct; so doth it likewise serve to instruct, direct, awaken, quicken, comfort, encourage, and stir up all ages, sexes, and conditions to a cheerful constant and faithful performance of this holy duty of joining piety to beauty, a religious heart to a beautiful face, a good conscience to a great estate; and to prefer a little wealth, a little health, a little beauty, a few worldly comforts and benefits (yea if need be none at all) being joined with the fear of God, before any one, or all of these together, being joined with indiscretion and profaneness. Hearken then to Solomon O all ye fair ones that want discretion, ye noble and honorable, ye witty and welthie, ye strong and helthie that fear not God, which is the true wisdom, beauty and riches; bear and give care, be not proud of your painted sheath & peacockes feathers, for the mouth of the Lord hath spoken it, that none of these things can make you comely and amiable in his eyes; if grace and godly discretion be wanting; Therefore covet earnestly the best gifts, and above all that you may fear the Lord, despise not prophesying which edifieth, but despise pride in outward things which puffeth up, and maketh that men know neither God nor themselves. For as the prophet saith of the people of Israel. The ox knoweth his owner, and the asse his masters crib (and the unclean hog his dames swil-tub) & in another place; even the storke in the air knoweth her appointed time, and the turtle, and the crane, and the swallow observe the time of their coming: but my people knoweth not the judgment of the Lord: so (may I say of such conceited and proud persons, that they also know not the judgment of the Lord; they neither fear nor foresee his punishments coming upon them for their sins, they neither know, nor acknowledge, worship or serve (with zeal and euotion) any other God, but the idol of their own brain; even the thing that they (in the error of their judgments) have fancied to themselves, and set their hearts upon; as pleasure, beauty, riches, and the like vanishing and unprofitable vanities; whereby it cometh to pass that they are much more brutish and senseless then the beasts themselves.

Christ saith to the Pharisees, (sinning in another kind) Ye are they that justify yourselves before men, but God knoweth your hearts, for that which is highly esteemed before men (as external holiness, fasting, prayer, alms deeds without sincerity) is odious and abominable in the sight of God. The like may the true ministers and members of Jesus Christ say to such vain men and women. Ye are they that flatter and please yourselves, and desire to appear fair and comely, beautiful and glorious in the eyes of men, but God seeth your hearts, he seeth your pride, profaneness and indiscretion, which make these things which are highly esteemed before men (as beauty riches honor, and prosperity without piety) odious & abominable unto him. And though Samuel otherwise a holy prophet, were (as a man) upon the sudden deceived and carried away with the goodly stature and comely person of Eliab the eldest son of Jesse, as if he were appointed to succeed Saul (a goodly tall man of stature) in the kingdom of Israel, yet God teacheth him another lesson, as we may read in that place. Look not (saith the Lord) on his countināce, or on the height of his stature, because I have refused him: for the Lord seeth not as man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart. Wherefore (to return to our instruction the fourth and last use and profit of this proverb) O ye vain and foolish men and women, hear and give ear, be not proud of such fading flowers, give glory to the Lord your God in confessing & forsaking your wicked lives (made much more sinful and committed with greater greediness by occasion of these outward gifts) before your light be turned into darkness, your beauty into blackness (as most certainly it shall be especially at the resurrection of the just) your strength into weakness and your plenty into want. Awake awake out of this spiritual sleep and golden dream. For all this while (that is so long as you dote upon these things) ye are but as when a hungry man dreameth and behold he eateth, but when he awaketh his soul is empty: or as when a thirsty man dreameth, and behold he drinketh; but when he awaketh his soul is faint and longeth: even so it is with you, you do but dream that you are fair rich and honorable, wise and happy, as the Church of Laodicea did; but if ever you awake, and arise from your sins (which is the first resurrection) & trespasses where in you are now dead, and (as it were) buried, you shall with grief acknowledge it to be true, which they should have done; that is that you are wretched and miserable, and poor, and blind and naked, and in like manner foul and ugly and deformed, and had need to buy (and by faithful fervent and humble prayer to beg) of Jesus Christ gold tried in the fire, that ye may be rich; and whiter raiment, that ye may be clothed and that your filthy nakedness do not appear, and anoint your eyes with eye-salve that ye may see.

Wherefore (as Solomon saith of one outward blessing) travel not too much to be rich, so it may be said of the rest; travel not too much to maintain thy beauty, to increase thine estate, or to aspire to preferment: cease from thy wisdom (that is from this carnal and worldly wisdom, which is not from above from the father of lights, but from beneath from the prince of darkness ) for all these things will vanish like a shadow, they will take them to their wings like an eagle and fly away: and give rather heed (as the Apostle exhorteth) to join virtue with your faith, and with virtue knowledge, and with knowledge temperance, and with temperance patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness love: for it is not beauty and comeliness of person, it is not worldly pleasure and plenty of outward things, that will bring peace to our consciences upon our deathbed: but if these things be among us and abound, they will make us, that we neither shall be idle, nor unfruitful in the acknowledgement of our Lord Jesus Christ, for he that hath not these thing is blind, and cannot see a far off, and hath forgotten that he was purged from his old sins, wherefore brethren, give rather all diligence to make your calling and election sure, for if these things be in you, you shall never fall, for by these means an entrance shall be ministered to you abūdantly in to the everlasting kingdom of our glorious Lord and Savior Jesus Christ. Loe here you see the robes & ornaments, wherewith all Christian men and women are to adorn and beautify themselves, that they may be rich, honorable, comely and fair indeed, though not always in the wanton eyes of worldly men, yet in the sight of God, and his holy Angels. Of the like sort and kind are those jewels and ornaments, which in his former epistle he admonisheth Christian wives to deck and trim themselves with all. Whose apparelling (saith he) Let it not be (chiefly) that outward, with broidred hair, and gold put about, but let it be the hidden man of the heart, consisting in the incorruption of a meek and quiet spirit, which is in the sight of God a thing much set by. For after this manner in the old time, the holy women also who trusted in God adorned themselves, being in subjection to their own husbands even as Sarah obeyed Abraham, and called him Lord, whose daughters ye are while ye do well, not being afraid with any terror. As if he should say, will ye needs be in the best fashion? will you go costly gay and trim indeed? then get you garments that will not perish nor corrupt, but rather grow new and wax better every day get you jewels and pearls that cannot be plucked from you, get you painting that will not in time wither your skin, rot your teeth, nor corrupt your breath, but will stick by you all your days, and make you fairer every day then other, yea fairer and fatter in your age then you were in your youth, if with Mary, you choose that good part which shall never be taken from you.

Here some may say you have used many reasons to prove that no outward thing is an ornament to an evil man, and to convince them that think otherwise, and to reprove such as are here transported and misled in their practice, now you exhort us to join virtue with beauty, godliness with riches, and honest heart with a fair face, and a good conscience with come linesse of person and other outward gifts, but you show us not how, or by what means we may attain to this. For the satisfying of whom, I will give (yet very briefly) the best direction I can out of the book of God. David (whose pen was guided by the holy Ghost) moved the like question long ago, saying, How (or where with all, and by what means) shall a young man that is, any servant of God especially such as be young, (in whom reason and judgment is most weak and affection most strong) redress his way? that is reform his life, amend his manners, mortify his affections, and change his practice; and presently he receiveth this answer as an oracle from heaven, yea he himself (as in other places) doth answer himself, by the spirit of God, saying, even by taking heed thereto according to thy word, the only plain and perfect rule of all piety and virtue, godliness and honesty. HIs counsel was (for a heathen man) grave and good, who advised men and women to behold themselves well in a glass, & if they found themselves to be fair and welfauored, then to make their inward virtues answerable to their outward beauties, & if they perceived themselves to be foul or hard favored, then to supply the foulness of their faces, crokednesse of their bodies, (or whatsoever blemish they found in their outward shape) with the inward virtues and fairness of their mind and manners.

This counsel (as from a natural man) was witty and good, but the counsel which we may learn from the word of God is more holy and wise, more powerful and effectual, where the Apostle telleth us that If one hear the word of God and do it not, he is like a man that beholdeth his natural face in a glass, for when he hath considered himself, he goeth his way and immediately forgetteth what manner a one he was. In which words he doth not say that everyone, that looketh in a glass, doth always forget his own favor and complexion, or goeth away without cleansing any spot in his face, or mending any fault in his apparel; for daily experience teacheth the contrary: but his drift and meaning is to show, that careless and unconscionable Christians (of which sort the most part are) reap no more fruit by the holy word of God, for the edifying of their consciences, & amendment of their lives, then they do for the cleansing of their skin or mending their clothes, who look in a glass after a sleight and supersiciall manner. To apply this to our purpose in answering the question propounded. By these words of the Apostle: first the vanity and sin of carnal hearers is reproved: secondly all men and women are taught how and by what means to amend their lives: even (which is the same in effect the Prophet saith) by beholding themselves in the glass of the word of God, daily wiping away the spots and amending the faults, which there are set before them. For even as by the benefit of a glass heedfully looked into, we see the spots that are upon our face, & faults of our apparel (especially about our heads) and are admonished and directed how to amend them: so by the benefit of the word of God, heedefully & conscionablie heard, we are made to see the corruptions of our hearts, and wickedness of our lives, and are also most effectually admonished exhorted and stirred up to amend the same. Wilt thou know then O thou vain man or indiscreet woman, that art fair without virtue, rich without godliness, learned without religion, and wise without honesty, how ill these things become thee? wilt thou see thine error in over-prizing them, and thy sin in abusing them, and learn how to make a right and holy use of them? then look advisedly into the rule of God's word. Take heed to thy feet when thou enterest into the house of God, and be more near to here, then to offer up the sacrifice of fools: that is, before thou set one foot into the Church, lay aside thy proud conceits, and sinful lusts, that thou mayest be fitted for holy exercises, and being entered into the Church give an attentive and conscionable care to the word read and preached, and to the prayers that are made and offered up to God the Father, through Jesus Christ in the name and behalf of the whole congregation, that thou mayest not only have thy mind englightned with a true knowledge of good and evil, but also thy heart enflamed, with a godly hatred of that which is evil, and a perfect love of that which is good. The holy Apostle speaketh to the same purpose a little before, as it were expounding and enlarging the words of Solomon, when he saith, Let every man be swift to hear, slow to speak and slow to wrath, for the wrath of man worketh not the righteousness of God. wherefore lay aside all filthiness, and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. But be ye doers of the word and not hearers only deceiving your own selves, for if any be a hearer of the word, and not a doer, he is like to a man behoulding his natural face in a glass: for having considered himself, he goeth his way: and presently forgetteth what manner of one he was. But who so looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, he shall be blessed in his deed.

Behold here, you that desire to be fair within, as you are fair without, to be rich in God, as you are in goods, to be strong in the inward man, as you are in body, behold I say what course you must take, what means you must use, what glass you must look yourselves in, and after what manner. But if ye say, ye will not take this course, nor obey the voice of the Lord your God, nor look into this perfect law of liberty to continue therein, but spend more time in looking and prying into a glass of steel (and that with greater earnestness) then you did in reading, hearing and meditating the word of God, then certainly (as hath been proved) you shall never please God, nor be accepted in his sight, howsoever you may please your own fancies, and be had a little while in admiration of such profane, and ignorant persons as yourselves. As for thereligious and godly wise, notwithstanding they will (and that of conscience, as the word of God doth teach them) give you that civil honor and respect, which is due to the place, and calling you are in, yet they will think of you in their harts (while you continue in the lusts of your ignorance) no better then of swine hung with jewels, whited walls, and painted sepulchers, slaves and bondmen to Satan, fools set on horseback by God's most wise and powerful permission and appointment, while they that be princes indeed and heirs of glory, are fain like servants to trot afoot.

But least any conceited and ignorant person, seduced by the spirit of pride and error (as many have been in all ages) should take occasion hereby to despise government and spurn against authority, because their inward graces, shining in their speeches and actions, are not answerable to their outward ornaments and honors, we must keep in mind the distinction and difference of outward things and common gifts indifferently bestowed upon all men, namely that they be either the gifts of the body, or of the mind, or such as appertain to the whole man. Now concerning the gifts of the body, as health, strength, beauty, and the like bestowed upon a profane person, who doth abuse them, they do not bind us to respect and reverence him a whit the more, but rather to loath and despise him; yet with all to pity and pray for him. The like is to be said of the gifts of the mind, whether they be naturally engrafted of God, as wit and memory, or gotten by industry, as art and learning, which being bestowed upon a man of a wicked life, we are rather to loath, pity & pray for him in respect of the spiritual graces, which he wanteth, then to admire him in respect of the natural gifts that he abuseth, which is true as of them, so of riches, good success faces and the like gifts belonging to the whole man or woman, which do not of themselves bind us in consciences, to give any reverence to such as have them; but only so far forth as they are joined to authority, dignity and preeminence of calling or years. For in these respects we are to give honor to them even for conscience sake. Thus Abraham did reverence and humble himself to the uncircumcised Canaanites; and Jacob bowed to profane Esau, and David (a man according to God's own mind) did not only stoop to Saul a wicked king, but also in some sort to Nabal a churlish kinsman, calling himself his son because he was his superior in years. We read what monsters rather then men (as Nero and others) were in authority, when Paul lived: yet mark what a law, and what awe he layeth upon all Christians to reverence and obey them saying, Let every soul be subject to the higher powers; for there is no power but of God, and the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation; for magistrates are not to be feared for good works, but for evil: wilt thou then be without fear of the power? do well, so shalt thou have praise of the same: for he is the minister of God for thy wealth: but if thou do evil, fear: for he beareth not the sword for naught, for he is the minister of God to take vengeance on them that do evil: wherefore we must be subject, not because of wrath only, but also for conscience sake, for this cause ye pay also tribute; for they are God's ministers, attending continually vpō this very thing. Give to all men therefore their due: tribute to whom ye owe tribute, custom to whom custom: fear to whom fear, and honor to whom ye owe honor.

If any object that Paul himself did not practice this doctrine, when he taunted the high priest before a multitude. It must be considered that the office of the high priest was now at an end, Christ Jesus (who was a high priest forever after the order of Melchisidec ) being not only come in the flesh, but risen from the dead, and entered into glory, and seated at the right hand of God in the highest heaven, possessed of his eternal kingdom and priesthood. Besides, Paul himself doth profess before them all, that he did not know (or at least acknowledge) him to be a lawful high priest; for if he had, he would not have used those words, nor called him whited wall, because the Scripture saith, Thou shalt not revile the ruler of thy people. And we read how submissely, and modestly he behaved himself afterwards towards Festus (an idolatrous & heathē man) being a magistrate. For notwithstanding he were by him openly upbraided with phrensy and madness; yet he answered (as with boldness and courage so) with patience & humility. I am not mad O noble Festus, but speak the words of truth and soberness. Again, though Paul as a man, should have failed as well as Peter did, who was also an Apostle (though we never read that Paul did fail in any public action) yet that rule which Christ giveth concerning the Jewish Priests ought to hold even concerning the Apostles also. The Scribes and Pharisees (saith he) sit in Moses seat, all therefore what so ever they bid you do, that observe and do, but do not ye after their works: for they say, and do not. In like manner it may be said. The Apostles sit in Christ his seat, and therefore whatsoever they bid you observe, that observe and do, but do not imitate them in all their personal actions, wherein (as private men) they might be deceived. If any say that Elias dealt roughly with Ahab, (being a King) returning his dung upon his own face, when he told him it was he and his fathers house that had troubled Israel: and that Elisha dealt rudely with King Jehoram, whē coming before him, he told him, that He had nothing to do with him, and bid him get him to the prophets of his father, and to the prophets of his mother and so forth. To such I answer as Christ did to his disciples James and John in the like case; Ye know not of what spirit ye are. Finally (to leave this question) that charge which Peter giveth to servants belongeth to all inferiors: Servants (saith he) be subject to your masters with all fear, not only to the good and courteous, but also to the froward: for this is thank worthy, if a man for conscience toward God endure grief, suffering wrongfully, for what praise is it, if when you be buffeted for your faults, you take it patiently? for Christ also suffered for you, leaving you an example that you should follow, mark here how he saith: not only to the good and courteous; but also to the froward (whose authority, riches, & preeminence become them no better, then the jewels that are hunge upon the snout do become a swine) who are notwithstanding to be reverenced, & respected for conscience sake, because of the commandment of God, and of that image of his government and superiority which they carry. The like he saith (in the chapter following) to wives, whose husbands were infidels & idolaters, even (as Paul saith) very Atheists in the world. Wherefore let none say O if I had a virtuous wife, or a religious husband; if I had a courteous & discreet master, I could most willingly submit myself, & yield all duty and obedience unto them: O let no such voices be heard out of our mouths, for (as Peter saith) it is not worthy thanks (though it be more then is found in a great number) to be obedient and dutiful to such. Besides the commandment is general without restraint. Honor thy father and mother, &c. whether they be froward or courteous, bitter or sweet unto thee. Only the Apostle Paul addeth one limitation when he saith. In the Lord, that is so far forth as you may without sinning against the Lord, who is out spiritual and heavenly husband, father, king, and master. If any say, this will make them more proud and insolent then otherwise they would be? I answer what is that to thee? follow thou the Lord Jesus Christ, and say with holy David. Let wickedness come from the wicked, but let not my hand be against him. Besides the Apostles (who wrote by the infallible directiō of the holy Ghost) telleth us that this is the way to gain them and to make them better, and not the way to loose them, and make them worse: wherefore though thy conscience tell thee, that (continuing in their wicked course) they are very Atheists in heart, and worse then brute beasts in the sight of God; yet let it also teach thee that they are to be honored, and obayed in the Lord.

But to shut up the fourth and last use of this proverb, which concerneth instruction. Let us mark first, what jewels, talents and gifts, more or less, greater or smaller we have received, and are as it were decked and adorned with all. Secondly, let us remember from whom we have received them, even from above, frō the father of lights, with whom is no variableness, neither shadow of turning. Thirdly, let us observe how frankly and freely, the Lord hath given the same unto us, even (as the Apostle saith in the next verse) of his mere will and pleasure, without any the least respect of our worthiness or desert. Fourthly, let us consider for what end and purpose he hath, so freely and graciously bestowed the same upon us, namely (which is the chief and principal end of all things) for the setting forth of his praise and glory; and in the next place for the spiritual good and eternal salvation of our selves and others. Fifthly and lastly (which is the main scope and principal drift of this proverb) let us evermore be mindful (having duly and thoroughly considered what natural parts, and outward gifts we be endued with all) to strive & stir up our selves daily, to make our inward and spiritual graces (as virtue, knowledge, temperance, patience, godliness, brotherly kindness and love) equal to them, yea if it be possible (as all things are possible to him that believeth and useth the means) far to exceed and go beyond thē. These gouldē virtues well linked together, will make a more precious and comely chain, then either nature, or art, our own industry, or the favor of others (though they be the greatest princes in the world) can possibly bestow upon us: they will give such a grace and set (as they call it) a luster upon us, that whatsoever our lot be, whether beauty or blackenesse, strength or weakness, plenty or want, nothing shall disfigure us, but rather make us amiable and acceptable in the eyes of God, and his servants, yea sometimes of his enemies. What wise merchants and provident chapmen would not make sale of all they have to furnish themselves with such wares, as are not only precious and vendible in themselves, but will also correct and commend the most refuse and dead commodity that can fall into their hands?

This course if we take (according to the scope and drift of this divine Proverb) we shall not need with that vain Philosopher) to drown our riches in the sea, lest they should drown us; nor with another (as foolish as he) to spoil our favor, and disfigure our faces lest any should be enamored of us. Nor with some popish princes (of ignorance and superstition) to change our palace for an unclean cloister, or our crown of gold for a Monks cowl. Nor with some impatient person, to curse our beauty; birth, or any other blessing of God; but rather with faithful David to cry out, What shall I render to the Lord for all his benefits towards me? How shall I improve, and employ my health and strength, my beauty, and comeliness, my wit and learning, my birth and nobility, my riches and authority to the glory of God that gave them, and to my own salvation to whom he hath given them. O that the Lord would endue me with this holy discretion, that he would give me a believing and religious heart, and make all these outward ornaments, and common gifts, instruments of grace, and spurs to godliness. For as godliness alone is that precious treasure, and only rich reuenew, that bringeth with it true contentedness; so it is the fresh and lively color, which setteth such a gloss upon all the gifts of God, as maketh them comely and well-beseeming to all that have them: yea which maketh a chain of iron more beautiful and sightly (being hung upon the arms and legs of the servant of God) then any chain of gold or pearl being hung upon the neck of a swine, or servant of the Devil. O the felicity, and blessed estate of that man, and of that woman fair, or foul, healthy or sickly, rich or poor, base or noble, that hath attained this golden gift, even this saving & sanctifying grace of godly discretion. For to such a one all things, even things of base and common account in the world, (as poverty, imprisonment, persecution, banishment, sickness, & the like) are most decent and comely, on the contrary part) O the misery, & cursed condition of them that want this holy discretion, how many glorious gifts and good things soever they have received of the Lord beside. For none of all these things do become them, but rather disfigure and deform them, and are utterly cast away upon them, make their persons more odious & detestable, and their estate more damnable and inexcusable before God and his holy Angels, and before all good men, judging soundly according to the truth of the word of God.

To show this (ere I end) in one particular, in that sex which Solomon intendeth chiefly to instruct by this proverb. A virtuous woman (saith he (is the crown of hir husband (or a crown to hir husband) but she that maketh ashamed, is as rottenness in his bones, meaning by a virtuous woman, a religious, discreet, chaste, modest, and huswifely woman, and by one that maketh ashamed, one (according to the phrase used in this text) that lacketh discretion, that is, godly wisdom and understanding to redress hir ways, according to the word of God. A crown (we know) is a comely and kingly ornament, rich and sumptuous in the highest degree. It is said of the crown of the king of Ammon which David took from him that the weight thereof was a talent of gold, set with precious stones, which must needs be of very great value, yet Salom • n compareth a discreet and virtuous woman to such a comely, sumptuous and princely crown; yea in another place he preferreth such a one before things of greatest price and value upon earth, who (saith he) can find a virtuous woman? for hir price is far above pearls, and precious stones. The meaning is, that a virtuous wife doth far excel all outward blessings that heart can wish, & doth bring a mā more true credit, sound joy, comfort, contentment and hearts ease, then a crown of gold set with pearls and precious stones can bring to any ambitious Absalom whatsoever: and that a vicious woman yoked to a man in marriage, taketh away all the joy of his life, and is the greatest plague and torment in the world, comparable to any gout, stone, or bone ach that the frail and sinful body of man is subject unto. Sarah was such a Crown to faithful Abraham, Rebecca to Isaac, and Elizabeth to Zacharias: on the other side Delilah was such a grievous bone ach to valiant Sampson; Micol to holy David, and Job's wife to his afflicted and patient soul. Now what is it that maketh a virtuous woman so precious, & a vicious woman so vild? Surely it is not beauty; birth, or riches; nor on the other side, blackness, baseness, poverty or the like (as hath been proved) but the piety, modesty, huswiferie, chastity, and in a word the holy discretion of the one, and the profaneness and indiscretion of the other.

Wherefore (deer brethren and sisters in the Lord) let us all like good Israelites wrestle with God, let us weep and pray to him, let us contend and strive (as Paul saith) for this gift of holy discretion as for a price or mastery: let us strive I say (as for a garlond) for this golden discretion, which will make us amiable in God's eyes, an ornament to good men, and a comfort (for without this there is no sound comfort) to our selves: and let us labor and fight, as against a most deadly and dangerous enemy, so against this profane and carnal indiscretion, which will make us (though we had all the ornaments in the world besides) odious to God, a reproach to men, and a burden to our selves, What will it (saith Christ profit a man if (by apostasy and worldly wisdom, which with God is extreme folly and indiscretion) he shall gain the whole world, and loose his own soul? Or what shall a man give for recompense of his soul? Salomō saith in one of his Proverbs that He (or she) that winneth souls (which is done by holy doctrine, and example of life, the later whereof is in effect the same with godly discretion) is wise. For such (as saith the Prophet) shall shine as the stars forever and ever. This spiritual gain and covetousness (as I may call it) moved the holy Apostle to make himself all things to all men, that he might win the moe; and by an elegant comparison to provoke all Christians (after his example) to take the like course. Know ye not (saith he) that they who run in a race run all, but one receiveth the prize? So run that ye may obtain; and every man that striveth for mastery is temperate in all things: Now they do it to obtain a corruptible crown, but we for an incorruptible. I therefore so run, not as vncertainelie; So fight I not as one that heateth the air but I beat down my body, and bring it into subjection, least by any means having preached unto others, I myself become a castaway. Mark here a lively example of a Christian Champion, to be imitated not only (though chiefly) of Ministers, but generally by all, that profess christianity and believe (with Paul ) the resurrection of the dead, both of the just and unjust, and do hope and long after the life everlasting. For this is as much in effect, as if he should say what a shame, yea what a madness were it, for us (who look for an exceeding superexcellent and eternal weight of glory) to pamper the body, to dote upon beauty, bodily pleasures, transitory riches, worldly honor, or anything that may hinder us in our Christian race, seeing they are so strict and temperate in diet, that look only for a garlond of leaves?

Let us therefore (beloved in the Lord) in like manner so run that we may obtain. Let us beat down our bodies, and keep them in subjection to the spirit, least when we have a little while pleased our selves in following the lust of the flesh, the lust of the eye and the pride of life, we loose the fruition of the Lord's most blessed and holy presence forever. Let us deny our selves, and mortefie our earthly members, fornication, uncleanness, inordinate affections, evil concupiscence and covetousness (in like manner, pride and self-pleasing, over-prizing and doting upon outward things) which is idolatry, for which things sake, the wrath of God cometh on the children of disobedience. Let us (as was said before) like good Israelites so wrestle with God by faithful, earnest, and humble prayer, that we may prevail, and get power and victory over the vanity of our minds, and pride of our hearts, and to detest the dreams, and pollute the idols of our own brains, to cast away all carnal imaginations, and profane admiration of outward things, to say to our wires and tires, our deckings and paintings, and all our gewgawes (not befeeming gravity and sobriety) Get you hence, we will worship the Lord our God, and him only will we serve, we will go and return to (the Lord) our first husband, for it was better with us then, then it is now: we will abhor vanity, and despise vild persons, and honor them that fear the Lord, and their companions will we be: we will esteem better of the poor (base deformed sickly simple and unlearned) that walketh in his integrity, then of him that abuseth his lips (boasting of his riches, birth, beauty, health, wit, and learning) and wanteth grace. Finally let us firmly resolve with valiant Jacob never to leave our hold, nor to give the Lord any rest, till he have blessed us, that is, bestowed upon us, some competent and comfortable portion and measure of this saving and sanctifying grace of holy discretion, without which nothing will become us, or commend us in the eyes of Almighty God and his blessed Angels, and saints, and with which, all things whatsoever (sin only excepted) will beautify and adorn us, and make us fair and comely, rich and wealthy, strong and healthy, learned and witty, noble and mighty, though not to the eye of flesh and blood; yet to the eye of faith and sound belief in the perfect law of the only wise God, to whom alone be all glory forever Amen. Now the God of all mercy and consolation, who is near to all them that call upon him in faith and singleness of heart, grant to everyone of us a comfortable measure of this heavenly grace of godly and holy discretion, and that for Christ Jesus sake his most dearelie beloved, and only begotten Son, and our alone mediator and advocate. To whom with God the Father, and God the holy Ghost, being the King eternal, invisible, and immortal, the only wise, most just and good God, be given all power and dominion, all glory and honor, thanksgiving and obedience forever and ever, Amen.

Printed at London by Felix Kingston for Richard Boyle, and William Ihones. 1613.

Faults escaped through the imperfection of the Copy.

PAge 63. line 18. for first, read (fifth.) pa. 66. l. the last put out (great). p. 73. l. the last put out (they.) pa. 105. l. 5. in the margent for Ier. 27. read (17.) pa. 131. line. 1. for fear, read (food.) p. 155. line 18. for and read (an.)

As these faults are not many nor great, so the rest (as the omitting, misplacing, or mistaking of a section, comma, colon, semicolon, or period and sometimes of a letter) as they cannot but besomewhat harsh to the judicious, so they will not (I hope) hinder the ingenuous Reader.

TO THE CHRISTIan Reader.

BEing the last summer saving one, solitary in the Country, I was much refreshed by the weekly letters of one M. John Withyman, a learned and godly young man, who (if poverty had not compelled him to spend that time in attending upon the press, which he should and most gladly would have bestowed upon his study) might have proved (in mine opinion) if God had prolonged his days and blessed his labors, a man in all learning (especially divine, whereunto he was devoted, being a minister and preacher of the word) inferior to few that I know in this age. This good young man, being my kind neighbor, and having been sometime my servant and scholar in the City; and after (by my means) placed in the university, (where for the time his profiting was not ordinary) did in one or two of his letters request me, that if I had anything lying by me, that I thought might be of use for God's people, and a benefit to him, I would send it to him, because now he had good leisure to perfect and publish it, faithfully promising that he would use such liberty in adding and detracting, & altring both the phrase and matter, as that it might be truly counted his own. Upon this condition I sent him this little Somewhat which here you see, not doubting, but that (according to his promise) he would have put a better coat and shape upon it; but being prevented by the stroke of God, which at that time was to him so unexpected (but for which he was at no time unprepared) it returned (after some space of time) to me again as it went from me, whereupon I entered into some doubtful deliberation what to do with it, inclining rather to bury it in silence, then to suffer it to see the light, in this censorious and learned age, yet in fine (being encouraged by some friends) I gave way to the publishing of it; trusting by the mercy of God, that it may be profitable to some, and hoping that it will neither be offensive nor hurtful to any; for which I pray, and desire thee therein to join with me. Thus having plainly and truly shown thee the occasion of this bold adventure. I commend us all to the grace of God in Jesus Christ this 18. of December. 1612.