CHAPTER . XVIII . Verse 1. For his desire a man will seeke , separating himselfe , and deale in euery matter .

FOr his desire a man will seeke ] Euery man will applie his minde and indeuour to get that which hee affecteth , separating himselfe , auoiding all the lets & impediments which are like to crosse his desire , and will deale in euery matter , hee will attempt all such courses as may serue for the accomplishment of his purpose .

¶ Whatsoeuer anie man best loueth , that he will with greatest Doct. diligence and prouidence labour for .

That which the heart most wisheth , whether it be good or bad , the tongue , hand and head , with all the other members , are ready to procure . Ieremie complained of the wicked , which delighted in wickednesse : that they gaue themselues to fraude Ier. 9. 5. and falshood , and tooke great paines to do wickedly . And Esay commendeth the godly , which set their mindes on godlinesse , that with their soules , they desired the Lord in the night : and therefore with their spirits within them , they would seek him in the morning . When Achab had apprehended an hope of glorie and wealth , to be wonne at Ramoth in Gilead , he presently casteth about how to come by it , and then he soliciteth Iehosaphat to beare him companie , and then he appointeth his flattering prophets to giue him incouragement , and then he scorned at Micaiah that foretold the perill , and then he goeth on obstinately rather then resolutely to trie the successe . And Dauids principall care was to please the Lord , and to procure comfort to his owne soule , and therefore he resolued , for that purpose , to walke in the lawes of the Lord , and to banish from him all corrupt and pernicious companions . Away ( saith he ) ye wicked ; for I will keepe the commandements of my God . In which examples aswell of the one , as of the other , our text is verified , though in contrarie manner . For both these kings were inflamed with contrarie desires , the one of his owne glorie , the other of the Lords : both of them separated themselues , the one from good counsell , the other from bad : both of them practised that which they deemed best for their turnes , the one contempt against Gods word , the other obedience to it . Reasons . 1

First , it is the nature of loue , to make men industrious and painefull to compasse that which they couet for the satisfying of their wills , as appeareth by generall experience .

Secondly , they that be good , and delight in goodnes , shall be assisted and directed by Gods holie spirit in godly proceedings : and they that be sinfull and take pleasure in sinne , shall be driuen forwards , and prompted by the suggestions of Sathan in mischieuous practises . Vse . 3

Confutation of the colourable glosses whereby innumerable guilefull professours illude their owne soules , and deceiue the opinion of others . They thinke themselues zealous for the truth , and desirous of saluation , but are idle , and take no paines to purchase grace : they are barren , and bring not forth the fruits of loue : they are carelesse , and flie not from the baites of sinne .

The leaudest companions are as acceptable to them , as the honestest Christians : the most infectious speeches displease them no more then the wholesomest instructions : they are as well contented to be present where the wickedest practises are plaied , as where the godliest seruices are performed . If the seate of loue were in the mouth , and not in the heart , if saying in word were sufficient to declare a sound affection , without shewing the same indeed , we might beleeue such men , that they had vpright desire ( for none are more forward to brag and boast thereof then they ) but sithens they faile of seeking and separating , and exercising , which should make them manifest , they must pardon vs though we conceiue not so well of them , when we see no better testimonie of pietie in them .

Verse . 2. A foole is not delighted with knowledge , but in discouering his owne heart .

A Foole ] a wicked person destitute of grace and wisedome , and yet highly conceited thereof , hath no delight in vnderstanding , is not desirous to be truely wise , and therefore regardeth as little the meanes whereby he may attaine to wisedome , but in discouering his owne heart , in shewing by word and deed , that follie and naughtines which proceedeth out of his corrupt and wretched heart , nothing doth satisfie him , but that which is agreeable to his humours .

¶ It is the note of a sinfull man to be possessed with selfe-liking , Doct. and wilfulnes in his owne waies .

Of all men whom the prophets had to deale with , they most complaine of those that were of this disposition , and no man was more troubled with them , as it seemeth than Ieremie . When in the name of the Lord he willed them to inquire of the old way which is the good way , and walke therein , and they should finde rest to their soules , they said , they would not walke therein . When he bid them take heede to the sound of the trumpet , ( that is the word of Ier. 6. 16. 17. God by his messengers ) they said , they would not take heed . When he admonished them to returne euery one from his euill way , and make their waies , and their workes good , they said desperately , surely we will walke after our owne imaginations , and doe euery man after the Ier. 18. 12. 13. stubbornnes of his wicked heart . And was that good dealing with him in Aegipt , when they told him expressely , that the word which he had spoken in the name of the Lord , they would not heare it Ier. 44. 16. 17. of him , but would doe whatsoeuer thing went out of their owne mouth .

First , carnall reason , and worldly wisedome , are of great force Reasons . 1 and estimation with them , and these are enmitie to the counsels of God , and the counsels of God are foolishnes to them .

Secondly , the lusts of the flesh doe rule and raigne in their soules and members , they are wholy led with sensualitie : and what can they relish which sauoureth of the spirit ? and what will not delight them , that is sinfull and sensuall ?

Thirdly , pride continually aboundeth in their hearts , they are toppe-full thereof , and ouerflowen with it , so that all good counsell giuen vnto them , they reiect as contemptible , but their owne wills and deuises , they follow as diuine and admirable . Their wittes are so fresh , their knowledge so deepe , their speeches so wise , and their actions so well ordered , as that nothing is well , either done , or said , or thought of , which is contrarie to their courses .

Instruction not to like of vnderstanding or instruction the Vse . 1 worse , because so many doe like of it no better : for we know that the greatest number doth neuer consist of the wisest men , but of the worldliest . And what though the whole band of Sathans subiects should with open mouth exclaime and crie out vpon wisedome ? It is enough for her due praise , and our imitation , that she is iustified of her owne children . Who hath beleeued Matt 11. 19. Isay . 53. our report , saith the prophet Isay ? and yet blessed were they that did beleuee it , though neuer so fewe ; and cursed were they that gaue no credit to it , although there were many millions of them .

Conuiction of all peruerse and obstinate persons , which be wedded to their willes , and of euery one which taketh pleasure in sinne , that naughtines hath place in his heart . But who told vs what is in their minds and affections , what they best loue and like of ? Shall we be iudges of their consciences ? They tell vs in word and deed which way their heart is inclined , their leaud and licentious exercises bewray and discouer their inward corruptions . Who heareth not their tongues say that they are vnchastly minded , when their lipps be vsually talking impurely ? doeth not lust and leaudnesse issue out of their mouths ? And will not immodest and wanton behauiour and dalliances declare as much to mens eyes ? Who seeth not a couetous affection shewing forth it selfe by greedie seeking of gaine , and commoditie ? And doeth not ambition , and insolencie , and garishnes , testifie against proud persons to their faces ? So doe riot , vnthriftines , and voluptuous liuing , perpetually cry out vpon Epicures and bellie-gods .

Consolation for them that striue to bring their wills in subiection to Gods wisedome , and imbrace instruction , and as much as they can , doe mortifie their inordinate affections ▪ the spirit of God inditeth them not of folly , but the Lords owne testimonie consequently cleareth them of that contumacious obstinacie whereof the wicked are conuicted .

Vers. 3. When the wicked commeth , then commeth contempt , and with the vile man , reproach .

WHen the wicked commeth , ] when any man becommeth wicked , & waxeth sinfull , then commeth contempt , dishonour and infamie follow fast after him , his credit is growing into a consumption , how great and many meanes soeuer he hath to vphold it : and with the vile man reproach , he that is vicious , and by ill doing deserueth shame , shall be sure to haue shame and reproach his companions : if men dare not speake contemptuously to him , yet they will talke contemptibly of him , or though they should be afraid to censure him in their words , yet they will be bold to despise him in their mindes . See chap. 11. 2. & 13. 18.

Vers. 4. The words of an excellent mans mouth , are as deepe waters , the welspring of wisedome , is as a flowing riuer .

THe words , ] the wholesome and fruitfull speeches , of an excellent mans mouth , vttered by godly men , and such as feare the Lord : for to them doth the holie Ghost vouchsafe the title of excellencie : as when Dauid saith in the Psalms , My goodnes extendeth to the Saints that are in the earth , and to the excellent . And Psal. 16. 3. when Salomon saith in this booke , The righteous is more excellent then his neighbour , They are as deepe waters , plentifull and copious , such as faile not , nor can be drawne drie at anie time . The Well-spring of wisedome is like a flowing riuer , their hearts feede Prou. 12. 26. their mouthes , and thereout , wise , holie , and fruitefull words flowe abundantly , as a vehement streame boyleth out of a rich Fountaine . See Chapt. 10. 11.

Verse 5. To accept of the person of the wicked is not good , to ouerthrow the iust man in iudgement .

TO accept of the person of the wicked ] to free him from punishment , or to shew him fauour in a bad matter , for his power , parentage , kindred , friendes , witte , wealth , gifts , acquaintance , or to regard anie thing in him , without the cause , is not good , but dangerous and hurtfull , it will draw downe the iudgements of God vpon those Magistrates , or persons whatsoeuer , which vse such parcialitie : and he speaketh in this manner , because there is a shewe of wisdome , and policie , for gaine & safety , by gratifying of them , in respect of the bribes which they will giue to haue their turnes serued , and the mischiefe which they will worke to those that proceede seuerely against them , to ouerthrow the iust man in iudgement , this is the effect , that commonlie insueth vpon the fauor that is shewed to the wicked , and maketh the sinne double : In so much as vnrighteous malefactors are spared , so much the harmlesse and innocent are oppressed : that hand which lifteth vp him , whom it ought to beat downe , will beate downe him , whome it ought to lift vp . Either of these were great offences alone , but verie grieuous when they are both conioyned together . It was a foule fault to seeke the release of Barrabas , which had deserued to die , but to haue him deliuered , that Christ might be crucified , was intollerable wickednes : and yet it would haue bene more notorious and detestable , if Christ had bin condemned to die , by the practise and perswasion of Barrabbas , which thing sometimes befalleth the members of Christ , by th' instigation of the successours of Barrabbas . The Shechemites aduentured to doe that which is here condemned , and therefore they felt the penaltie which here is threatned : they would set vp Abimelech to be king , because he was of their bloud , and slue the other sonnes of Gideon for his sake , and at his request , but in the end they found it not good to Iudg. 9. 45. accept of the person of the wicked , and to ouerthrowe the iust : for they and their Cittie were destroyed , for taking part with their wicked kinsman , and offering violence to the righteous children of Gideon . See Chap. 17. verse 15.

Verse 6. A fooles lippes come with strife , and his mouth calleth for stripes . Verse 7. The mouth of a foole is his owne destruction , and his lippes are a snare for his soule .

A Fooles lippes come with strife , ] the wicked talke of a graceles foole , his rayling , slandering , lying , backbyting , challenges , comparings , nipping , and gyrding , doe as directlie tende to quarrels , or brablings , as if they had legges to goe vnto contention : which is especially to be vnderstood of them that be froward , proude , giuen to scoffing , and others of like nature & disposition : and his mouth calleth for stripes , the words of his mouth do prouoke , and euen call for blowes , and punishments , by his desire vpon others , but by desert and effect vpon himselfe . The mouth of a foole is his owne destruction , his vnaduised and intemperate speeches bring his owne ouerthrow , and his lippes are for his soule , that matter which his lippes doe maliciouslie or rashlie vtter , is an occasion and meanes to intrappe him , to the hazard of his state , life , and saluation .

¶ Euill words are most pernicious to those that speake them . Doct.

Ecclesiastes affirmeth , that the lippes of a foole deuoure himselfe . And in the twelfth Chapter of this booke , the euill man is Eccl. 10. 12. saide to be ensnared by the wickednesse of his lippes ; and diuers such sayings are to be found in the former Chapters , which Prou. 12. 13. were verified in Doeg , in Haman , and Daniels aduersaries , whose tongues were sharpe and keene , to cut their owne throates , but blunted by the good hand of God , that they could not hurt his seruants , whome they strooke at with their bitter accusations .

First , the tongue is an edge toole , and requireth the skill of Reasons . wisedome , and the strength of grace to handle it . If it be well managed , it is a weapon defensiue , if otherwise , it is as much offensiue to him that abuseth it , who euer holdeth the point and edge in his owne hands , & smiteth at others with the hilts .

Secondly , the Lord is wont to render such men their owne measure , and maketh them fall into the pittes , which with their harmefull tongues they haue digged for their brethren . They which by lying and traducing would defame others , by the discouerie of their liues are made infamous themselues , and as they would haue hurt thereby the state of them whome they falslie accused , so their owne states are impaired by actions and suites arising vpon their slaunders . So it falleth out with fierce and furious fellowes , and gibing-mates , and challengers , that seeking either the disgrace or blood of their neighbours , they receiue contempt and wounds to themselues . And so speede conspirators and traiterous people , they maligne the life of the Prince , and peace of the Countrey , and therefore doe practise the ruine of both , but it pleaseth God to make both to stand , and manie of them to fall , and let the rest beware , that they drink not of the same cup with them , although for a time , they be too much fauoured .

Thirdly , it is iust and righteous with the Lord , to call all vngodly men to accounts before his iudgements seate , not onely for their wicked workes , but sinfull words : yea , for euerie idle word , as our Sauiour foretelleth , & then they shall finde to their Mat 12. 36. endlesse woe , this Scripture to be fulfilled , that the mouth of a foole is his owne destruction , and his lippes are a snare for his soule .

Admonition , to be more afraid of speaking sinfully , then of Vse . all that sinfull men can speak against vs , because they can onely attempt thereby to hurt vs , if wee be vpright with the Lord , and hee will hide vs from the scourge of their tongues , that though they blame vs for a time , yet they shall not shame vs for euer : though they worke our trouble , or death , as they did Naboths , yet not our destruction , as they could not doe his : but their owne euil tongues will effect mischiefe against themselues , for punishment of bodie , and perdition of soule , for euer . Then if thou wouldest rule thy tongue better , that it draw thee not into such dangers , thou must not suffer sinne to raigne in thy life , nor to rule in thy heart , which will commaund thy mouth , and ouerrule thy tongue : and the Lord by his righteous prouidence doth manie times giue them ouer to the follie and violence of their lippes , to their shame and miserie , which will not be guided by the wisedome and vertue of his lippes , to their glorie and happines .

Verse 8. The words of the tale-bearer are as stroakes , and they goe downe into the inward parts of the bellie .

THe words of the tale-bearer ] the malicious accusations which whisperers doe secretly mutter against men behinde their backes , are as stroakes , as wounds that are giuen by weapons : they doe them as much hurt by seeking their infamie , or trouble , or by alienating the mindes , and good opinions of their friendes and neighbours from them , as if they had smitten them with a sword , and they goe downe into the inward parts of the belly : they are like vnto dartes , wherewith men are dangerouslie wounded , piercing ( as it were ) into the verie intrailes . See Chapt. 12. verse 18.

Verse 9. Euen he that is negligent in his businesse , is a brother to a waster .

HE that carrieth himselfe slothfullie in the works of his calling , being without all care and indeuour to set forwards his affaires , is brother to a waster , is like to him that prodigally wasteth his substance , as if he were his owne brother , and shall as certainely , though it may be , not so speedily , come to pouertie , as hee .

¶ A slothfull person , standeth in the state of an vnthrift . Doct.

Though there be some difference in the manner , and degrees of their sinning , yet the holie Ghost condemneth them both to be sinfull : and though they walke in diuers pathes , yet they meete together at the last in miserie and wretchednesse , answereable to the measure of their misbehauiour and rechlesnes .

First , they that are too backward to serue the Lord in fruitfull Reas. 1 labour , are lightly too forwardes , to serue the flesh in fruitlesse sensualitie : and so as remisse and idle Droanes , they deuoure much more , then the most laborious and painefull Bees .

Secondly , all is spoyled whatsoeuer they spend , that which they eate , and drinke , and weare , is none of theirs , by warrant , to their hearts from God , though they haue a ciuill title to the same , they deale like beasts , that breake into mens fieldes , and eate vp the Corne and grasse , that is not allowed vnto them : and therefore the Apostle admonisheth such to worke with quietnes , 2. Thes. 3. 12. and eate their owne bread .

Thirdly , penurie and want is threatned vnto them , and executed vpon them , and so are they whipped with the same rodde wherewith wasters are scourged . Hee that loueth pastime ( sayth hee , of the spend-thrift ) shall be a poore man : and hee that loueth Prou. 21. 17. oyle and wine shall not be rich . And thy pouertie , ( saith hee , to the slothfull ) commeth as one that trauaileth by the way , it maketh hast Prou. 24. 34. as a Poast , or swift passenger , and thy necessitie like an armed man , with force and violence vnresistably .

Fourthlie , they are seldome patient of pouertie , though often oppressed with it : and therefore , they growe in the end , to lying , and shifting , to falshood and filching , and all manner of indirect courses . Which appeareth by the precept of the Apostle : Let him that stole , steale no more : but rather let Eph. 4. 28. him labour with his hands , the thing which is good , that he may haue to giue vnto him that needeth .

Fiftlie , great hurt is done , and much redoundeth to the publike state by their badde husbandrie . By slothfulnesse , the Eccl. 19. 18. roofes of their houses goe to decay , ( as the wise-man testifieth , ) and by the idlenesse of their handes , their houses droppe thorough . Their mounds and stone walles are broken downe , and their fieldes Prou. 24. 31. are ouergrowne with thornes and nettles : by meanes whereof , those habitations are ruinated , and groundes become barren which peraduenture wasters would haue solde , and thrifty men haue bought , ( or purchased ) before they came to such desolation .

Instruction for men to informe themselues what businesse Vse . God hath called them vnto , and what is their worke , that they may therein shewe their diligence .

Euery man , of euery degree , as well rich as poore , as well mightie as meane , as well noble as base , must knowe that hee is borne for some imployment to the good of his brethren , if hee will acknowledge himselfe to be a member , and not an vlcer in the bodie of mankinde .

But if loue and dutie to men , be not of force enough to perswade thee to bestowe thy time vsefully , let prouidence , and the regard of thine owne estate preuaile with thee , that hauing little , thou mayest get more : or hauing much , thou mayest preserue that which thou possessest . Or if thou takest not that for a sufficient motiue , to induce thee to labour , yet stand in awe of God , and despise not his will & ordinance , who hath enioyned Adam and all Adams posteritie , yet in his loynes , to get Gen. 3. 19. their bread in the sweate of their faces .

And if contemptuously , they will needs deuoure it , without anie trauaile or good vocation , they bite at a bayte vpon an hooke , they shall be sure to swallowe downe his curse therewith . See this point and vse more largely handeled , Chapter , 10. 4.

Verse 10. The name of the Lord is a strong Tower : the righteous runneth to it , and is exalted .

THe Name of the Lord ] his fauour ioyned with his mightie power , and faithfulnes towards his people , is a strong Tower , as a Fort or Castle of defence is , for the safetie of them that are within it : so he preserueth his from the violence of their aduersaries , that would destroy or hurt them : the righteous , such as be iust , and godlie , and feare him , runne vnto it , depend vpon him , and by prayer , and confidence , commit themselues to his protection , against Satan , sinne , damnation , and all manner of daungers both of soule and bodie , and are exalted , so kept from the rage of troubles , and the reach of their enemies , as if they were taken vp into an high Turret , or set in some place aloft , which no enemie could either vndermine , or assault , or shoote vp vnto .

¶ They liue in best safetie , that are most assured of Gods fauour . Doct.

His name here is opposed , and set against all earthly munitions , whether of wealth , authoritie , armour , armies , friendes , holds , or whatsoeuer else men take to be fences for them . This causeth him to speake so comfortablie to his Israel , the whole bodie of his people , saying : The Eternall God is thy refuge , and Deut. 33. 27. vnder his armes thou art for euer : hee shall cast out the enemie before thee , and will say , destroy them . And this causeth his Israel , his seruants , and faithfull ones , to glorie so confidentlie in his goodnes , saying : I will say vnto the Lord , ô mine hope , and my Psal. 91. 2. fortresse : hee is my God , in him will I trust .

First , hee is not onely mightie , but Al-mightie , and onely Reasons . mightie , euen the Lord of might and power : and the strongest creatures haue but a limited strength , and that they hold , and exercise , but at his will , and during his pleasure .

Secondly , hee is a refuge against one euill , aswell as an other , or against euery one , as anie : the strength of Castles can keepe out men , and their violence , ( though by treason sometimes they may haue also entrance thereinto ) yet famine , pestilence , mortalitie , sinfulnes , death , and the diuell , cannot be kept out : but our God is a defence against all these , that none of them shall be hurtfull vnto vs , whensoeuer we shall be besieged by them .

Instruction to declare our selues righteous , and enioy the Vse . 1 prerogatiue of righteousnes , in seeking helpe at Gods hand , against all our troubles & dangers . Our castle is euery where : the gate therof is alwayes open for friends , & shut against enemies : no time is vnseasonable to repaire vnto it : no place is an impediment to hinder vs from it : no bodily weakenes can disable vs of it . This iourney may be vndertaken at midnight aswell as at noone , and we may runne apace as we sit in our houses , and lie in our beds , and the feeblest cripple , may make as good speed as the swiftest footeman : onely let vs not make our hearts lame , or our waies vnpasseable , by infidelitie , vaine confidence , or euill conuersation , with guiltines of conscience . Faith , and faithfull behauiour , put agilitie into the soule , and make passage for it vnto Gods presence , without interruption .

This serueth also to reproue their follie , and to conuince them of vnrighteousnes , which dare not commit themselues to the name of the Lord for their succour , lest it should be battered , and beaten downe vpon their heads , and therefore flie to such fortresses as are founded meerely vpon their owne fancies . How many doe make the flesh their arme , for things concerning their bodies , and this present life , as is the custome of worldlings ? And how many doe trust in lying vanities , as idols , the helpe of the dead , and praiers to be made for them when themselues are dead , in the behalfe of their soules , in the life to come , as is the practise of papists ? See this point , and other materiall vses thereof in the ninth chapter , first verse , and third doctrine .

Verse . 11. The substance of the rich man , is as it were his strong citie , and as a high wall in his imagination .

IN the former sentence was declared wherein the godly seeke for safetie , and finde it , and that is in the name of the Lord : and in this , wherein the wicked , especially being wealthy , presume of defence , but faile of it , and that is in their goods and possessions . For they seeme a strong citie , which no dangers can vanquish , and an high wall , that no miserie can scale and climbe ouer : but all is in their owne imagination , and nothing in truth : for they are weake and lowe , and vtterly void of power against any kind of calamities . See chap. 10. 15.

Verse 12. Before destruction the heart of a man is haughtie , and before glorie goeth lowlinesse .

BEfore destruction ] before some grieuous calamitie , whereby a man is as it were broken in peeces ( as the word importeth ) with mserie , sorrow , or shame , the heart is haughtie , the minde is puft vp with selfe-liking , and so groweth secure , and careles , and before glorie goeth lowlines , when a man is humble in his owne eyes , and thinketh basely of himselfe , and reuerently of others , and submitteth himselfe to Gods hand , to beare willingly whatsoeuer he shall impose vpon him , he is in the way to true honour , if he be not aduanced to preferment , yet he shall be refreshed with comfort , and inriched with graces . See chap. 11. 2. and 16. v. 18. 19.

Verse . 13. He that answereth a matter before he hath heard it , it is a follie and a shame to him .

TO make answere , or replie to a speech , or at all to speake of any matter , before a man hath throughly heard , and fullie informed himselfe therein , is a rash and indiscreete part , and the euill consequents thereof , cannot but redound much to his discredit .

¶ They that are too forward and hastie in speaking , are apt to Doct. fall into absurdities when they speake .

Festus shewed himselfe scarce sober , and in his right minde , Act. 26. 24. when he interrupted Paul so rudely in that his diuine oration , and charged him to be beside himselfe . And it is noted as one of the faults wherewith Dauid was blemished , that vpon Ziba ● . Sam. 16. 4. his bare accusation , he passed away Mephibosheths maintenance from him , before Mephibosheth was brought to his answere . But the iustice and wisedome of our Lord Iesus Christ , is praised by way of prophecie for a contrarie course in his proceedings . For so much doth Esay testifie , when he saith , that the spirit of the Lord shall rest vpon him : the spirit of wisedome , and vnderstanding , the spirit of counsell , and strongth , the spirit of knowledge , and of the feare of the Lord , and shall make him prudent in the feare of the Lord ; for he shall not iudge after the sight of his eyes ( that is , by superficiall and slight shewes ) neither reproue by hearing of his eares , ( that is , by heare-say , and flying reports ) but with righteousnes shall he iudge the poore .

First , he that will deale wisely , must worke by knowledge Reasons . 1 and certaintie , which can neuer be attained vnto by meere coniectures ( because falsehood at the first glance seemeth to carrie the colour of truth ) but by manifest information and proofe , whereby the equitie of euery cause is to be made apparant and euident .

Secondly , they that are giuen to be suddaine with their lips , before that matters be duely ripened to their eares , doe many times suddainely more hurt to themselues and others , then afterwards they can well heale againe with their most mature deliberation . It is not so easie to recouer the credit of wisedome , truth and equitie , as to incurre the censure of follie , falsehood , and iniquitie . Neither can we so soone retract mens mindes from an hard opinion of those persons , or causes , which we vniustly depraue , as we can iniuriously induce them to an euill perswasion thereof .

Reproofe of diuers that haue nimble and light tongues , and Vse . can readily say whatsoeuer commeth into their minde , which doe greatly delight to babble and reason , though that which they pronounce be vaine and friuolous , yea diuers times erronious , vngodly , and wicked . And yet are so prest and readie to speake , that they cannot suffer an other to end his tale , yea hardly to beginne it , who notwithstanding expect applause and commendation for their great wisedome and iudgement . But if these be wise , then Salomon was very sillie in condemning their course ; and if Salomon were indued with knowledge and vnderstanding , these may worthily be reputed fooles without iudgement .

And to passe by them that take aduantage at a clause of a saying , and apprehend not the sentence , or stumble at words , not regarding the meaning , as the malicious cauillers did , which put no difference betweene the temple of Christ his bodie , and the temple of stone ) they are hereby controlled , 2. Pet. 2. 12. and that sharpely , which speake euill , as Peter saith , of the things which they know not : and so much more they which not onely speake euill , but passe a sentence of condemnation : which are not onely headie to condemne , but also hastie to inflict punishment vpon their innocent vnderlings . So dealt Pashur Ier. 20. Act. 23. with Ieremie , and Ananias with Paul : but so would not Iob deale with his people , though of his owne familie , though bondmen , Iob. 31. 13. though handmaides , though neuer so meane and abiect : hearing they should haue , and iustice they should finde : if their cause proued good , their intreatie should not be bad .

Instruction to follow the precept of Saint Iames , who admonisheth euery man to be swift to heare , and slowe to speake . He that is most talkatiue and readie to obiect , is alwaies least attentiue , and negligent to learne : and he that is most silent , Iob. 32. vntill it be time to speake , will like Elihu in the booke of Iob , be best able to speake to the purpose , when time requireth . By such shall a good cause be well maintained , falsehood and errours discouered , the truth iustified , the companie edified , and their owne wisedome and knowledge made manifest to those that heare them .

Verse . 14. The spirit of a man will beare out his infirmities , but a wounded conscience who can beare ?

THe spirit of a man ] his heart being in a comfortable estate by the sight of Gods fauour , and the testimonie of a good conscience , will beare out his infirmities , maketh him to sustaine with patience , and some cheerfulnes , manifold paines and diseases of the bodie , and all outward crosses whatsoeuer : but a wounded spirit who can beare ? but when the soule is cast downe , and as it were broken with the apprehension of Gods indignation , none can endure the horror and anquish thereof , nor any thing raise it vp , and giue comfort to it , but God alone .

¶ No trouble or affliction is too heauie for a patient and cheerfull Doct. 1 heart to vndergoe .

If necessities , if distresses , if stripes , if prisons , if tumults , had 2. Cor. 6 4. bene of force to make a faithfull man to fall , the Apostle Paul would not haue bene able to stand so constantlie as hee did ; for all these hee patientlie suffered , for the honour of his ministerie . And though Dauids calamities , by the rapes , incests , murders , and rebellions , committed in his owne familie , and euen by his owne Children , were as grieuous and painefull , as Psal. 51. 8. broken bones : yet when his soule did feele Gods fauour and goodnesse towards him , hee was not out of hope to recouer againe his former comfort and ioyfulnes .

This might be further exemplified by Iob , by Iacob , and manie others , especiallie those worthie martyrs , whome the Apostle proposeth for examples to the Hebrewes , who were tryed by mockinges and scourgings : yea more-ouer , by bondes and prisonment . They were stoned , they were hewen asunder , they were Heb. 11. 36. 37. tempted , they were slaine with the sword , they wandered vp and downe in sheepes-skinnes , and in goates-skinnes , being destitute , afflicted , and tormented .

First , being iustified by faith , and at peace with God , their Reas. 1 faith and power doth obtaine a diuine power from God , and that causeth heauie burthens to be borne , as though they were light ▪ and bitter potions to be swallowed downe , as though they were sweete and pleasant .

Secondly , they looke to the end which the Lord doth aime at in all their tribulations , and that is their profite : and the effect that will ensue therevpon at the last , and that is their eternall blessednes .

Instruction for them that feare God , not so much to fore-feare Vse . afflictions and troubles , as if the weight and loade of the same would crush them to pieces . Whatsoeuer can befall anie godly man , depending on the goodnes of God , touching his health , state , safetie , friendes , or any thing that doth externallie concerne him , is but a tollerable infirmitie , as Dauid found at Ziglag , when his goods were gone , his Cittie brent , his wiues taken captiues , together with his Children , his friendes become his foes , and his life in imminent danger : for they were about to stone him , and yet in all this extremitie , he is said to haue comforted himselfe in the Lord his God . Now hee that Sam. 30. 6. was so prouident for Dauid , to assist his heart with helpe and power in his aduersitie , will not be carelesse for the rest of his people , as to leaue them destitute of aide and succour in their distresses . If hee lay yokes on their neckes , and burdens on their shoulders , hee will either make their yoakes and burdens to be light and easie , or else their neckes and shoulders to be strong and mightie . And therefore so much distemper as any man breaketh into in his afflictions , so much defect he bewrayeth of the vigour , and fortitude of the spirit .

¶ But a wounded spirit , &c. The horror of a terrified conscience Doct. 2 is an importable burden .

The bodie in his health and strength , with all the delectable things that sence doeth delight in , is vnable to support , and yeeld refreshing to the soule afflicted , as the soule in her peace and tranquillitie doth animate and cherish the bodie diseased . The anguishes and agues of diuers godlie men , being strongly assaulted with feares , and temptations , as of Iob , and Dauid , and Christ especiallie , doe giue a cleare testimonie to the truth of this point : and the vnvtterable gripings , and desperate horrors of the wicked , doe make it vndoubtedly certaine and manifest . How miserablie was Balshazzar affrighted , and racked with terrors in the midst of his cuppes , at his sumptuous banquet , notwithstanding the greatnes of his power , the maiestie of his place , the largenes of his dominions , the gorgiousnes of his buildings , the plentie of his plate and treasures , whereof Dan. 5. much was now before him , and the multitude of his friendes , whereof manie now were with him ?

It shal be needlesse here to dilate the case of Caine and Iudas , of whome , the one restleslie pursued himselfe from place to place on earth , and the other posted to the tree with all hast possible , to rush with speedines into hell .

First , they looke vpon the angrie countenance of God , and apprehend his irefull indignation , & that is so immeasurablie Reas. 1 fearefull and terrible , as neither man nor Angell can possiblie sustaine it . Fall on vs mountaines ( say the mightie men , in the Reuelation , ) hide vs , ô Rockes , ( say the Kings and Chiefetaines , ) Apoc. 6. 16. 17 from the presence of him that sitteth on the Throne , and from the wrath of the Lambe . For the great day of his wrath is come , and who can stand ?

Secondlie , the guilt of sinne is a most grieuous vlcer for their hearts to feele , and an hideous obiect for their eyes to see , and yet it is alwayes before them , and continually within them . No debt , though of millions , and to the cruellest creditor in all the world , is so dangerous , as deadly sinne : no writte is so ineuitable as the curses of Gods holie Law : and no arrest is so vncomfortable and irkesome , as the biting accusations of the conscience .

Thirdly , the continuall perill of death , of hell , and condemnation , doth maruellouslie dismay them , in so much that life it selfe , which all liuing creatures ardentlie desire to retaine , and all the delights and priuiledges thereof , are of no estimation and value with them : the violent dread of destruction , draweth them often , to seeke their destruction with violence .

Instruction to price the peace of a good conscience at an Vse . higher rate then all bodilie blessings , and earthlie commodities , as health , wealth , wit , reputation , authoritie , dignitie , kinde friends , prosperous children , and all other desireable gifts that are but temporarie : if it haue them ioyned with it , be thankfull for these , but more for that : if it be bestowed alone without them , be content with that , and murmure not at the defect of these .

Secondly , beware how thou pearce thy soule with knowne and wilfull trangressions , least thou make a wound therein , which in the end may prooue vnsufferablie painefull , and vncurablie desperate . Which mischiefe , the better to preuent , let euerie man often examine his wayes , and get pardon for his sinnes , and purging from them , before they exulcerate , and breake forth into such pernicious malladies . And it is verie needfull to profite by , and make good vse of more gentle and milde corrections , that euerie affliction bring vs to some humiliation , by the finding out of our offences , and the vnfained acknowledgement of them .

Lastly , sithens the state of them that are laden with the poise of a troubled conscience , is so full of calamitie , so wofull and lamentable , what mercie and compassion is therefore to be shewed vnto them ? Are they not much to be borne with , euen in their infirmities , pittied , prayed for , and comforted , and not reproched , despised , and laughed at ? Who art thou which shaking thy head at their feares , doubts , and diffidence , canst truelie say , I shall neuer drinke of this cuppe , this miserie shall neuer fall vpon me ? And if thou in that state wouldest not haue affliction added to thy selfe afflicted , then cause not them to be made more sorrowfull , which are alreadie well-neare ouerwhelmed with sorrow .

Verse 15. The heart of the prudent possesseth knowledge , and the eare of the wise will seeke after vnderstanding .

THe heart of the prudent possesseth knowledge , ] hee that is acquainted with the state of his owne soule , and discerneth how precious and fruitefull , and needfull vnderstanding is , will not content himselfe to haue wisedome in his eares , or head , or lippes , but layeth it vp in his heart , as his chiefe treasure , and the eare of the wise seeketh after vnderstanding : he laboureth to increase knowledge and grace , adding dailie therevnto , by harkening as much as he may , to all sound and wholesome instructions .

Hee that would be wise to saluation , must applie both his Doct. 1 heart and eares to Gods holy word . Wisedome expecteth both these at the hands of her children , and schollers , and conditioneth with them , that they shall be without neither , if they will enioy her , and her graces . My sonne ( saith she ) if thou wilt receiue my words , and hide my commandements within thee , and cause Prou. 2. 1. 2. 3. thine eares to hearken to wisedome , and incline thine heart to vnderstanding , then shalt thou vnderstand the feare of the Lord , and finde the knowledge of God . There more shall be spoken of this matter .

¶ And the eares of the wise , &c. They that haue the best knowledge , Doct. 2 are the most willing to learne more . See chap. 9. v. 9. doct. 2.

Verse . 16. The gift of a man inlargeth him , and leadeth him before great men .

THe gift of a man ] not the good qualities that are in him , and the graces which he hath receiued , but the present that he bringeth , and the reward that he bestoweth , inlargeth him , and leadeth him before great men , maketh roome for him , and procureth him accesse to the presence of them that are in high places , and of great authoritie , from whom also he getteth countenance and fauour , whether his suite be equall , or vnlawfull . See chap. 17. v. 8.

Verse . 17. He that is first in his owne cause is iust : then commeth his neighbour and maketh inquirie of him .

HE that is first in his owne cause ] he that is in a controuersie , speaketh first , before the magistrate , arbitrator , or any other to whom it belongeth to heare the matter , is iust , so pleadeth for himselfe , and setteth such colours vpon his cause , that he seemeth to be very righteous : if he be plaintiffe , that his informations be equall , and waightie , if defendant , that his apologie is good , and he innocent . Yet is not this to be vnderstood of euery one that hath the first place of speech : for righteous men doe many times begin the declaration of the cause , or defence of themselues , and be found vpright and faithfull both in the entrance and end of the strife : but it is ment of false fellowes , that respect not what they may warrantably auerre with truth , but what they can audaciously affirme with impudencie . Then commeth his neighbour , and maketh inquirie of him , he that in the second place , or afterwards is to make answere vnto him , or reply vpon him , confuteth his allegations , detecteth his falsehood , and conuinceth him , of indirect and naughtie dealing .

¶ A bad cause commonly hath aduantage at the beginning , Doct. and a good cause preuaileth in the end .

So it fell out betweene Ioseph , and his mistris ; betweene Micaiah , and the false prophets : betweene Mordecai , and Hamon : betweene Paul , and Tertullus : betweene Christ , and the pharises : betweene the Gospell , and poperie .

First , wicked men that maintaine euill causes , are shamelesse Reasons . 1 to speake lies , and diuers that heare them , are readie to beleeue lies , vntill the truth doe euidently refell them .

Secondly , God in his prouidence doth so dispose of it , that his people may be the better humbled : that they may be drawne to seeke his helpe , and that his hand may be seene in their prosperous successe at the last . Vse .

Instruction to rulers and iudges , and euery one to whom authoritie is committed , to lend the eares aswell to the one side as the other , before they condemne or acquite either of them : and that they proceed as they finde the matter confirmed or confuted by due proofes , and not as they heare it affirmed , or contradicted by bare words : for our prouerbe is as true as common : One tale is good , till an other be heard . And this may also admonish all men to take heede how they garnish bad causes with artificiall colours , as vaine women paint their withered faces to make them seeme very faire and beautifull : the breath of truth will at the last blowe vpon them , whereby their hew shall be changed , that euery one shall see their deformitie , not by hauing a disfigured vizage , but a dishonest behauiour . Though they thriue in their practises for a time , yet it is impossible for them to succeed well in their euil waies for euer : either their neighbours , one man or other , will lay open their falsehood and faultines to the eyes of the world in the day of their conuiction , or else the Lord will bring their leaudnes to light , before men , and Angells , and all the world , at the day of iudgement .

Verse . 18. The lot causeth contentions to cease , and maketh a partition amongst the mightie .

HE declareth the true , and right vse of a lot , by telling what 〈◊〉 done , for that which ought to be done : namely , in difficult and doubtfull causes , which cannot otherwise be well determined , and where in diuision men cannot agree betweene themselues what part euery one should haue , that then they be satisfied with that which the Lord by lot doth after a sort , award vnto them . And he makth speciall mention of the mightie ▪ that it serueth to compound their controuersies , because that when they contend , by reason of their power , and strength , and stout stomacks , they greatly damnisie one an other .

¶ Then a lot is lawfully vsed , when it either procureth or preserueth Doct. peace , and equitie .

For the auoyding of partialitie , wrong , strife , and murmuring , the Israelites are commanded by Moses , and ordered by Ioshua , to inherit the land of Canaan by lot , according to their families : Numb. 33. 44. to the more , saith he , ye shall giue more inheritance , and to the fewer , the lesse inheritance . Where the lot shall fall to any man , that shal be his : according to the tribes of your fathers , ye shall inherit .

When Saul by lot was chosen to be king , there was no occasion 1. Saul . 10 . giuen , or taken , for ought that we read , that any other should stand vp against him to get the place , or thinke himselfe vnworthily reiected , that he was not chosen . And so Act. 1 when the lot for the Apostleship fell on Matthias , Barsabas forthwith gaue place vnto him , and all the rest acknowledged the election to be from the Lord .

First , God himselfe hath instituted and appointed it , his ordinance Reasons . it is , and not mans inuention , and to this end destinated by him , that iustice and concord might be maintained , where they are planted : and repaired againe , where they are violated .

Secondly , the hand of his prouidence hath the direction of it , as we haue alreadie seene in the sixtenth chapter : The lot is Prou. 16. 33. cast into the lap , but the whole disposition thereof , is of the Lord .

Instruction that we neuer deale with a lot , but vpon iust Vse . cause , when need so requireth , and in due manner , as is seemely , and fit for the exercise thereof . Beware that it be not friuolously peruerted to sports and trifles , and especially to doe wrong and iniurie , as the souldiours did to winne Christ his vesture , and Haman , in seeking thereby a luckie time to destroy all the Iewes . And whosoeuer vpon serious and weightie affaires shal be lawfully occasioned to vse it , let them commit the successe to the prouidence of God , by praier , and submit themselues to his determination , with contentment . It was found by lot , that Acham by transgressing the commandement Ioshua . 7. of God , concerning the execrable , and consecrated things , had deserued to die , and was accordingly to be punished with death : he nothing gainesaied the testimonie of God therein , but yeelded himselfe to be an offendour , and to suffer the punishment that his offence demerited .

And so much did Ionah likewise , and more then that , ( though the Lord more spared , and miraculously preserued him ) for when the lot conuicted him to be the man , Iouah . 1. 12. for whose sake that boisterous and dangerous storme was raised , himselfe passed sentence of death and drowning vpon himselfe , and required the heathen marriners to doe execution .

Reproofe of them which inuert this good and vsefull ordinance , Vse . and make it serue for euill and hurtfull purposes , as they doe , that giue themselues to carding and dyeing . Doe they ayme at this , that euery one , as neare as may be , shall haue and hold his owne ? or doe they not aduenture euery one the losse of his owne vnthriftily , to get an other mans , though it were his whole patrimonie , without due consideration , vnrighteously ? Is this an euen and equall , and indifferent forme of making partition ? And how well they be content to depart with that which the dice doth allot them to lose , and how much peace is spred among them , and how great contention● are pacified , may appeare by their frownings , and frettings , when their full bagges haue emptied their stomacks into their fellowes pockets , yea by their brawling , swearing , and cursing , and many times by their challenges , quarrels , and combats .

Verse 19. A brother offended , is harder to winne then a strong Citie : and their contentions are like the barre of a Pallace .

A Brother ] a naturall brother , a neare kinsman , a kind friend , offended , alienated by wrongs receiued , or imagined to be done vnto him , from him whome hee so much affected before , is harder to winne then a strong Citie , will with more difficultie be brought to firme and vnfained reconciliation , then a Citie well defenced , can be vanquished and taken . And their contentions , their strife , and suites , are like the barre of a Pallace , strong , and vehement , and must with no lesse a doe be pacified , whiles their power serueth them to pursue one another , then the mightie iron barres , whereby the gates of a Castle , Fort , or great building , are shut in , and kept safe , may be broken , or cut in sunder . But this is to be vnderstood of vnregenerate and fleshlie men , or of Gods seruants so farre as they be carnall , and not otherwise : for it is a commendation that is giuen to the godlie , by Saint Iames , that their wisedome which they receiue Iam. 3. 17 . from aboue , maketh them peaceable , gentle , and easie to be intreated .

¶ The more neerly men are knit together , the more grieuous Doct. the breach is , when farres doe growe betweene them .

Their friendship not so much seames-ript , as torne in the whole cloth : the sinewes of their loue are cut in sunder , rather then the skinne of it broken .

Examples we haue hereof , of those that haue bin wicked on both sides , as Abimelech , and the Sh●●●om●●●● Ish●osheth , and Abner : Ahashuerus , and Vash●● first , & Haman afterwards : and so in like manner of Abshalom and Amnon . Experience also may be seene , in such as haue bene vnited with the bands of nature , and disioyned by the difference of religions , though peraduenture they may both make profession of the same , the one in fraude , the other in faithfulnes : Such were Caine and Abell , Esau , and Iacob : Iacobs elder sonnes before their conuersion , and Ioseph .

How extreamely the worse of these maligned the better , euerie man may reade , and how implacable the wicked of them were to the godlie , till the Lord by grace or prouidence , appeased them , is euident in the Scriptures .

First , when men be of the same bloud , and of a contrarie Reasons . 1 spirit , and behauiour , the enuie groweth the greater , and the malice more violent from the vngodlie against the righteous , because the goodnes of them that be neere vnto them , doth verie much disgrace and condemne their sinfulnes and rebellion . And therefore they reuenge it with vnnaturall and barbarous fiercenes : sometimes the brother betraying the brother to death : and sometimes the father the sonne : and sometimes the Mat. 10. 21. children rising against their parents , and causing them to die , as our Sauiour testifieth .

Secondlie , where there hath bene a great league of kindenes , and much loue betweene them , there when then they fall to variance , their expectations be deceiued , and that good opinion and hope that one had of the other , & then all things are taken in the worst part , as Ahashuerus dealt with Haman : & then the remembrance of all former familiarities , & curtesies , do aggrauate the new risen offences , as Dauid did iustly obbraide Achitophel . There is no surfeit more dangerous and hurtfull , then Ps. 55. 13. 14. to haue the stomack annoyed , and ouercome of such meates as a man was wont most to like of .

Instruction to vse our brethren and friends with all good respects , Vse . as whereby we may tye their loue the faster vnto vs , and not giue cause that it should be separated from vs . And better it is to beare some wrongs , then by taking of euery offence , to imbitter our owne hearts and theirs , to the ruine of our amitie and friendship . Abraham chose rather to depart from much of his right , then that he would lose anie of his nephew Lots loue , or be at a difference with him . And if our friends and brethren be estranged from vs , the harder it is to reconcile their good affection , the greater diligence is to be vsed in effecting of it . If we haue trespassed against them , let vs confesse it : if they haue bin misinformed against vs , let vs confute it : if ought be doubtfull , and is misinterpreted , let vs explaine it : and when we haue done all that we can do to recouer their good wil , by wisdome , meekenes , patience , curtesie , and kindnes : let vs deale with the Lord , as Iacob did concerning Esau , that hee will bowe and incline their hearts vnto vs , if their fauour and friendship be expedient for vs .

Consolation to them that beeing iniuriouslie intreated with wrongs , and indignities , will either not take an offence , or easily remit it . It is grace which begetteth in them that facilitie and mildnes , corrupt nature neuer yeeldeth such fruit . Such a spirit had Ioseph , when he was so mercifull to his brethren that had bene so malicious . Such a spirit had Moses , that was meeke towards Aaron , and Miriam , which had vniustlie murmured against Numb. 12. 13. him . And such a spirit had Iesus Christ , and the fountaine of the same , is hee that pardoned his enemies , and prayed for them , and dyed for them .

Verse . 20. With the fruit of a mans mouth shall his bellie be satisfied , and with the increase of his lippes shall hee be filled .

WIth the fruit of a mans mouth ] with those wordes which the mouth of a man vttereth , be they good or bad , as the tree yeeldeth her fruit , be it sweet or sower , shall his bellie be satisfied , he shall be as it were , fed with ioy , or sorrow , and with the increase of his lippes , according to those speeches which the lips vse most to deliuer , wholsome , or hurtfull , as the ground sendeth forth her crop of corne or weeds , shall he be filled , he shal either haue great welfare , or great woe , many blessings , or many iudgements . Almost the same words are in the 12. chap. ver. 14.

Verse 21. Death and life are in the power of the tongue , as euery one delighteth to vse it , hee shall eate the fruit thereof .

THis verse in part , containeth an explication of the former , shewing what is that satisfying , & filling , which is there mentioned , that it extendeth to all miserie , euen to the verie death of the wicked , which abuse their tongues to euill , & to all happines , euen to life it selfe , & that euerlasting , ( as is also meant of the contrarie ) of the godlie , which vse their tongues aright , both which are saide to be in the power thereof : that is , the peruerting , or well ordering of the same , is effectuall , either for destruction or saluation : and yet this force is not in the pronouncing of wordes , but in th' affection from which they constantly proceed , and as euery one delighteth to vse it : so hee shall eate thereof . Hypocrites sometimes doe make faire showes , but their hearts and lippes accord not together , and therefore their smooth speeches tend not to life : and godly men sometimes forget themselues , but they take not pleasure in euill speaking , and therefore they shall not be destroyed , though they may be corrected . See Chapt. 13. vers. 3.

Verse 22. Hee that findeth a good wife , findeth a good thing , and obtaineth fauour of the Lord .

HE that findeth a good wife , ] which being himselfe a good man , hath , and seeth , and inioyeth the benefite of a good , wise , and faithfull wife , findeth a good thing ; which shall be for his helpe and comfort ; and obtaineth fauour of the Lord , receiueth a testimonie of his loue , in bestowing so great a blessing vpon him : and so doth a godlie woman , that findeth a good and gracious husband .

¶ They onely speede well in marriage , whom God maketh the Doct. match for , in mercie . This will more plainely appeare in the verse of the next Chapter .

Vers. 23. The poore speaketh with supplications : but the rich answereth roughly .

THe poore ] he that is in miserie , in perill , in feare , or subiection , speaketh with supplications , submissely , and lowely , to the wealthie & mightie , beseeching him in humble manner , and reuerent termes , especially when he hath any suite vnto them . But the rich answereth roughly : he that hath abundance of goods , or is in authority , not onely reiecteth the poore petitioner contemptuously , with a churlish deniall , but otherwise also is proud and insolent in his speeches . Commonly thus it is , but yet not alwaies : for some of the lowest sort speake disdainfully , & some great personages behaue themselues curteouslie .

¶ Affliction and a lowe estate , is a meanes to bring men to Doct. lowly behauiour . We haue Naomy , and Ruth , the woman of Canaan , and many others , for precedents hereof , among the Exodus 9. 27 1. King . 20. 32. Hest. 7. 7. godly : and Pharao , Benhadad , Haman , and diuers of the same crew , for experience of this , among the wicked .

First , the hearts of them that are wise and godly , are taught Reasons . to stoupe to their estates , and to shewe humilitie towards those by whose hands they hope that the Lord will minister helpe vnto them . For it is the direct way to moue other men to be mercifull , and to make themselues capable of mercie .

Secondly , euen of them that be vnregenerate , some be crushed with penurie , & calamities , that they haue no stomacke to be sturdie : and some be awed with dread and danger , that they dare not shew themselues arrogant : and some be led with art , and pollicie , to stirre vp men to commiseration , with the pretence and appearance of submission . On the other side , great posteritie occasioneth men like bulles laden with flesh , and fatnes , to be loftie in minde , and fierce of behauiour ; Amaziah , 2. Chron. 25. 15. who after his successe against the Edomites , disdained to be spoken too , though of a Prophet , and therefore commanded him silence , and that with threates of present death , vnlesse he desisted . And foolish Naball , in the plentie of his goods , and good cheare , was as drunken with pride , as with wine , and therefore 1. Sam. 25. he falleth to roaring , and bellowing at Dauid , and his equall request which he vouchsafed so humblie to make vnto him , by his messengers . And what maruaile is it that they take on in this manner , when they stand in no feare , neither neede , as they suppose , of any ? When they despise , and set naught by all , as contemptible persons , in comparison of themselues ? when they imagine their depth and wisedome to be nothing inferiour to their wealth and riches ?

Instruction not to abhorre pouertie with so grieuous detestation , Vse . seeing it may helpe vs to knocke off the hornes of our pride ; nor to seeke for wealth with so greedie a desire , seeing that it commonly worketh such great inhumanitie . Though the one frowne at thee with a grimme countenance , yet being well vsed , it helpeth thee against thy greatest enemie : and though the other seeme to smile vpon thee with a fleering face , yet being too much made of , it proueth a cruell tyrant . The former maketh men many times meeke , and amiable ; and the latter causeth them to be fierce , and hatefull : that leading them to sobrietie , this driuing them into a frenzie , insomuch as like mad men , they fall to rauing , and raging . Yet sith most that be lowe brought , can for a time crouch vnto those that may either helpe , or hurt them , it is not to be taken for a certaine note of grace and humilitie , to yeeld ones selfe submissiue to men , in that estate , vnles they cast down themselues also before the Lord . We haue shewed before , that proud Pharao could intreat Moses to pray for him in his miserie , & ambitious Haman could downe vpon his knees to Ester , in his perill : and boasting Benhadad , could put a rope about his necke , & be seruant himself to Achab in his ouerthrow , when his state and life did lie in Achabs hand .

Reproofe of them that being poore , are yet nothing the Vse . lesse proud , and arrogant , whose haughtie mindes , and insolencie , cannot be brought downe by beggerie it selfe : be it knowne vnto them , that they walke stubbornely against the Lord , as Moses witnesseth , and therefore the Lord will walke stubbornely against Leuit. 26. them , as himselfe doeth threaten : let them looke for seuen plagues more , and seuen times greater , vntill they be either humbled , or destroyed . If they set themselues to wrestle with him , by despising his iudgements , he will either giue their hearts the fall , by working repentance , and humiliation in them , or their soules and bodies the foyle , by executing plagues and damnation vpon them .

Vers. 24. A man that hath friends , ought to shew himselfe friendly , for a friend is nearer then a brother .

A Man that hath friends ] which is beloued of , and receiueth fauours and benefites from others , ought to shewe himselfe friendly , to entertaine , hold , and requite their friendship by all good duties . He is not onely to take heede least by any strangenes , and offering of discourtesies , he lose their likings , but to indeuour by all signes and pledges of good will , to knit their hearts faster and faster vnto him . For a friend , an vnfained wel-willer , which beareth Christian affection vnto him whom he loueth , is nearer then a brother , is more faithfull and constant in ministring helpe and comfort , then an ordinarie kinsman , or meere naturall brother .

¶ It is in vaine for him to expect constant kindnesse from others , which is carelesse to performe duties to others .

We commonly say , and see it dayly to be true , that it is an Doct. easie matter to get a friend , but hard to keepe him , because the hauing of him , is a benefite offered out of an other mans good will , but the holding of him is the worke of our owne wisedome . When Naomy & Ruth were vnited together in loue , and affinitie , the Scipture noteth how prouident the one was for the good of the other , Ruth labouring to get foode for Naomy , and Naomy seeking to get a good match for Ruth , and both of them imployed all their might , and meanes , for the preseruation of their mutuall societie , and welfare .

First , to be louingly dealt with , and not to deale louingly , is Reasons . 1 a thing displeasing to the Lord ; and all the curtesies that they by his prouidence haue receiued at mans hands , remaine vpon their score ; and by his iustice will be exacted at their hands .

Secondly , the kinder any friend is , and not regarded , nor answered again with kindnes , the greater indignitie he esteemeth the contempt of himselfe to be , and is the more prouoked against him that is so vnthankfull .

Instruction to neglect no good office , whereby our friends Vse . may feele how well we affect them , and how firme and faithfull our loue is towards them . Are they in affliction ? Mourne with them , pray for them , minister counsell , comfort , and helpe vnto them . Are they in prosperitie ? Reioyce thereat , and wish , and further the continuance of the same . Ioyne together as opportunitie shall serue , in all Christian exercises , in calling vpon the name of God , in singing of Psalmes , in hearing of Sermons , in reading of the Scriptures , in godly conferences , which may build vp the conscience . Be fayling in no dutie of kindnes and curtesie . Entertaine or salute one an other , with cheerfulnes , if present : either visite , or send tokens one to an other , if absent : defend the credit , and maintaine the cause & innocencie of one an other wheresoeuer . Other vs●s , see chapter . 17. v. 13. and in the nintenth verse of this chapter .

For a friend , &c The bands of grace , are more sure and firme , then those of nature .

When Dauids owne brethren who were like to rise by his preferment , enuied , and maligned him , that faithfull Ionathan who was to be debased thereby , claue constantly , and inseparably vnto him . And to this purpose tendeth that promise of our Sauiour to them , that for his sake , and the Gospells , should be disseuered from fleshly brethren , or sisters , or fathers , or moth●rs , Mar● . 10. 29. 30. that they should be prouided of other Christian friends in their places , which should doe much more for them then euer they would . For the fidelitie of godly friends , see chap 17. v. 17. and the instabilitie of carnall kindred , will appeare in the next chapter , Verse . 7.