things as ſinful, whiclr God hath not forbidden perſtition, bur is here called Righreo 1/neſs abufiv 1nappearance, and in the opinion of fjuch the name, but by adding overmuch, d enies the thing,becauſe Righte- ouſneſs, as well as other virtues, av'6ids both the extreams the ex- ceſs as well as the defe&, Or 3, By ati:umprudentand unſeaſonable oftentarion, or exerciſe of RighteouſneTs, where it is nor neceſſary as if a Proteſtant travelling in a Popiſh Country ſhould pub- Jickly profeſs his Religion to allwhom he meets with, or when a man caſts the pearl of reproof before Swine, againſt .that caution Matth.7. 6, So this is 2 precept that men ſhould manage their zeal with godly Wiſdom,and with condeſcerfien ro others, as far as may be. But this is not to be underſtood,cither 1. Of ſuch prudence as keeps a man from the praftice of his duty, but only of thar Pru- dence which dire&ts kim in ordering the time, manner, and other circumſtances of it : Or 2, As if men could bz too good,or too ho- ly,fince theſtriteſt holineſs which any man in this life can arrive at falls ſhort both of the rule of Gods Word, and of thoſe examples of God and Chriſt, and the Holy Angels, which are propounded in Scripture for our imitation, y Be not wiſe in thine own conceit,nor above what is written, 1 Cor, 4. 6. nor above what is meet, Which he here implyerh ro be the cauſe of being rightews overmuch. z For oy thou wiltſt unneceſſarily expole thy ſelf to danger and miſ- chief. 4 17 Be not overmuch wicked a,neither be thou fooliſh ; - -..
| | v: Why ſhouldſt thou die + before thy time c? F
Chap. ? ,which really is Su- " ely, becauſe iris fo [i
perſons. So he gives them
Heb:} # Do not take occaſion. either from the impunity of finnersv. 1 5. ** —"_ or from the prohibition of exceſſive Righteouſneſs, to run intothe li contrary extream,the dete& of Righteouſneſs, or ro give up thy ſelf i to the prattice of all manner of wickednets, as the manner of many | men 1s, Ch.8$. 11. But this is not to be underſtood as if he allowed a lower degree of wickedneſs, no more thar- that prohibition of not letting the Sun go down upon a mans wrath, Eph. 4. 26. permits him to keep his wrath all the day long;and no more than the condemna< tion of exceſs of riot, and of abominable Idolatries, 1 Pet. 4. 3, 4. doth juſtific any kind of rioring or Idolatry. þ Which he adds to ſhew chat ſuch linners, howſoever they eſteem themſelves wiſe, yer i truth are egregious fools, as the following words prove.c Either by the juſtice of the Magiſtrate, or by the vengeance of God. For thoughlT faid that ſometimes a wicked man prolongeth his days,erc. v:15. yet commonly ſuch perſons are cur off,and. thou haſt ſuffici- ent reaſon to expe and fear it.
18 Itis good that thou ſhouldſt take hold of 4 this ez yea alſo from this f withdraw not thine handg : for he that feareth God h, ſhall come forth of them all 5.
4 Embrace and praQiſe. e This Counſel laſt given v. 17, f From that foregoing advice. wv. 16.It is good to avoid both thoſe extreams g From the prattice ofite þ Who ordereth his a&ions fo as to pleaſe God, and keep his Commands, and walk by the rule of his Word: # Shall be delivered from both theſe and from all other extreams,and from all the evil conſequences of them. The word al is ſometimes put for both, as being uſed of two only, as Eedef: 2: 14,
19 * Wiſdom k ſtrengtheneth Jthe wiſe, more than, - .... | ten 91 mighty men which are in the city. Wes k True Wiſdom which is always joyned with the Fear of God, þ $24: and whicl: teacheth a man to keep cloſe to rke rule of | hisdury, "_ 9:16, ®without turning either tothe Right Hand or to the Lefe. / Support-" , eth him in, and ſecureth him againſt troubles and -dangers, m +. e; Many, uniting the forces together. |
20 * For nthere 5s nota juſt man upon earth o that 5 doeth good,and ſinneth not | 7 So this is a reaſon either 1. Of the foregoing Counſels v:16, 17, 19, the 19th verſe being interpoſed only as 2 proof of the !aſt clauſe of v; 18. Or 2: To ſhew the neceſlity and advantage of that Wiſe dom commended »: 19. becauſe all men are very prone to folly and ſin,and therefore need that Wiſdom which is from above to 6ire& and keep thena from ic. Bur this particle may be,and elſewhere is commonly rendred, Yr, and ſo the ſenſe is, although Wiſdom doth exceedingly ſtrengthen a man, yer it doth notſo ftrengthen him as if 1t would keep him from falling into allſin; or, 6:zaufe, or, ſernz that, and ſo this relates to the following verſe,ſeing all men ſin,we ſhould be ready to prrdon the offences of others againſt us, either by wordor deed ; or jzrely,. and fo it isan intire ſentence, ſuch as there are many,in this book, o Whereby he manifeſtly implyes that the juſt in Heaven are perfe& and fin!eſs. þ Who is univerjal- ly and perfe&ly good, and tree from all fin. : 21 Alſo f take no heed q unto all words that are ſpo: --- -... ken 7 ; leſt thou hear thy ſervant curſe thee 5s; THeb;give q Do not ſeverely obſerve, nor ſtrictly ſearch into them, nor 1i- 27 hine ſcen to hear them, as many perſons out of curioſity uſe to do. » To *** wit concerning thee, or againſt thee: Under this one kind of Of fences of the Tongue, which are moſt frequent, he ſeems to under- ſtand all injuries which we ſuffer from others, and adviſeth us thar we do not too rigidly examine theminor too deeply reſent them,bur rather neglect andforget tkem- 5s Which will vex and grieve thee and may provoke thee to vengeance and cruelty againſthim. . 22 For oftentimes alſo thine own heart e knowerh, that thou thy ſelf likewiſe haſt curſed others «« ]. £ Mind or Conſcience, as that word is frequently uſed. s Either upon ſome great provocation, and ſudden patlion, or poſſibly upoa a meer miſtake, or falſe report. In which c:ſe thou haſt both need- ed and defired the forbearance and forgivenneſs of others,and there- fore by the Rules of Juſcice, as well as of Piety and Charity, thou art obliged to deal lkewiſe with others.
23 All this x have I proved y by wiſdom z : Ifaid, I will be wiſe @ but it ws far from me 6,