good conscience is the pilot to gouerne it which will leade him thorow the whole course of his life till hee come to the hauen of safetie and blessednes So is the vprightnesse of Iob commended that it directed him to the feare of God and caused him to eschew euill So is the foundnes of Zacharie and Elizabeth notified that by vertue thereof they walked in all the commandements and ordinances of the Lord without reproofe And so is the sinceritie of all blessed persons extolled and praised by the same effects in the hundred and ninteenth Psalme that they keepe the commandements of God and worke no iniquitie Psal 119 2. 3. Reasons 1 First it will stirre vp men diligentlie to seeke for knowledge and vnderstanding attending daily as suters at wisedomes gate in all the ordinances of God When hee speaketh they will bring an eare to hearken When he teacheth they will bring an heart to learne When neede requireth they will vse their lippes to aske counsell in the word they will digge for wisedome by prayer they will call for assistance by meditation they will applie all good instructions And so seeking of God with an whole heart is set in the scriptures as an effect of vprightnesse and a cause of walking in the law of the Lord. Psalm 119. 2. Secondlie where a good conscience is present there the word of God is neuer absent for that doth alwaies dwell with fidelitie and trueth The same heart that entertaineth the one doth euermore enioy the other And that dealeth faithfullie with them that be faithfull it will not suffer them to wander aside thorow want of guidance or to fall into mischeefes for fault of direction It shal leade thee saith one scripture when thou walkest it shall watch for thee when thou sleepest and when thou wakest it shall talke with thee Prou. 6. 22. Thine eares shall heare a word behind thee saith an other scripture saying this is the way walke in that when thou turnest to the right hand or to the left Isai 30. 21. Thirdlie the spirit of God is alwaies in them that are vpright and true hearted it moueth them to aske to heare to pray to reade and to meditate it maketh the word effectuall to speake to their soules also flexible to yeeld to the word it worketh sound iudgement in the mind holie affections in the heart alacritie and readinesse in the will faith in the whole soule and sincere sanctitie in the conuersation Hereof the Apostle speaketh to the Romanes As manie as are lead by the spirit of God are the sonnes of God And it is as true on the other side as manie as are the sonnes of God are lead by the spirit of God for this is euer reciprocall and conuertible Vse Confutation of the erronious opinion whereby manie illude themselues and their false bostings whereby they would deceiue others They roue abroad in all the waies of sinfulnes in euerie by lane of licentiousnesse in ignorance pride wantonnes vnthriftines crueltie blasphemie c. Yee may finde them almost euery where sauing in religious and honest exercises and those they flie from as if they were gaoles and dungeons to hold them in and yet they thinke and say and face it out that their heart is honest though their life be lewd all is well within though all be naught without they haue as good soules to God as the best although they serue Satan asmuch as the worst If these men haue vprightnesse vprightnes hath lost her wonted vertue and ceaseth to be vpright For that which was vprightnesse in Salomons time and in all former ages was more faithfull and forcible to preserue them whom it tooke charge of as it doth all in whom it inhabiteth from such inordinate and vicious behauiour To which may be added also another brood of a wandring and vagrant mind altogether vnsetled in all points of religion They heare of multiplicitie of opinions and the differences of mens iudgements one from another some are Papists some are Protestants some are Brownists so that they know not what to beleeue nor whom to trust and therefore iudge it their readiest way to credit none of them all and not cleaue to any side But the righteous are not tossed vp and downe with such waues of vncertainetie and doubtfulnes sinceritie leaueth not men to shift for themselues that for want of due information in the waies of God they should walk in flat Atheisme The Lord promiseth better things to his people that faithfully serue him What man is hee that feareth the Lord him will he teach the way that he shall chuse Psalme 25. 12. Are ye left then without direction then ye are found without righteousnesse Doth not God teach you his way then yee are vtterlie void of his feare Reproofe of them that commit themselues to the leading of contrarie guides which withhold all their passengers from sincerities counsell and direction and that is to vaine pleasure to filthie lucre to carnall reason to brutish lust to the example and fashion of the wicked world and to the sinfull motions which the diuell himselfe most craftilie suggesteth These are they that almost in all places are taken vp for leaders they are neuer without worke they haue continuall imployment and therefore it plainly appeareth that there is little vprightnesse and that is as little regarded as few iust persons there are to be guided by it Consolation against the discouragements wherewith manie faithfull Christians are assaulted in respect of the manifold perils which they passe thorow When they look abroad into the world they see all kinds of inducements to euill by perswasions by threatning by examples and sophisticall defences their carnall friendes would allure in kindnesse their craftie foes would illude them by cunning the violent tyrants would compel thē by force When they search into themselues they finde corruptions ignorance errors fearefulnesse and inconstancie which causeth them to fall into many feares and doubts of their perseuerance How say they shall we persist and hold out in the dangerous dayes How if the word of God should be taken from vs how if deceiuers should be turned in among vs how then shall we find the way to euerlasting saluation The holie Ghost telleth you in this place if your hearts be righteous and plaine and honest your vprightnesse shall leade you the spirit of God will teach you and his grace will establish you Which S. Iohn doth also testifie for the confirmation of such as were in the same case These things saith he haue I written vnto you concerning them that deceiue you But the anointing which you receiued of him dwelleth in you and yee neede not that any man teach you but as the same anointing teacheth you of all things and it is true and is no lying and as it taught you it shall abide in him Doct. 2 But the frowardnesse Wicked sinners are greatest workers of their owne woe They shall be taken in
that righteous men will make their brethren commoners with them in their prosperitie When they are aduanced others shall not bee disgraced thereby but honoured when they are inriched others shall not bee impouerished thereby but relieued when they are made mightie others shall not be weakned thereby but supported And so it is said concerning Mordecai that when the royall apparell was on his backe and the crowne of gold on his head that vnto the Iewes was come light and ioy and gladnes and honour Hest 8. 16. Now all this is contrary in the state of harmefull persons when God declareth his anger by casting them downe the people publish their ioy by clapping their hands at them At the least Gods seruants for Gods glorie their owne peace and the publike safetie take comfort in this mercie that is shewed to the Church in taking away such enemies God inclineth their hearts to do this and the crueltie of the enemie hath procured it as the effects of both did manifest at the drowning of Pharaoh and destruction of Sisera Vse 1 Instruction to them that bee desirous to possesse the hearts of honest men that they gaine them by iustice and vpright behauiour by mercie kindnes and goodnes This course will draw their desires to wish well vnto them this will put arguments into their mouthes to speake well for them this will giue them incouragement to further their aduancement this will make their promotion acceptable to them and then desirous of the continuance and increase of the same Now many men desire to be popular but few to be righteous it is easie to affect the greatnesse of Mordecai who was second to the King and great among his people and accepted among the multitude of his brethren but it is hard Hest 10. 3. to follow his goodnes in procuring their wealth and seeking their peace and prosperitie Good liking is not gotten by pompe and power and fauour is not gained with wealth and riches and loue is not commaunded by authoritie and dignitie these may be allured with goodnes but neuer compelled by violence Reproofe of enuious persons that maligne the good estate of godlie Christians they reioyce not at their prosperitie like worthy Citizens but grieue and vexe at it like barbarous aliants Either they labour to keepe them vnder that they shall not rise or to vndermine them that they shall not stand as appeareth in the example of Daniels aduersaries But all is in vaine they shall Dan. 6. be frustrate of their purpose they shall be foiled in their practise they shall be shamed and cursed and plagued for their malitious hearts and mischieuous enterprises They that hate Zion shall all be ashamed and turned backeward They shall be as the grasse on the house tops which withereth afore it commeth forth Psal 129. 5. 6. Doct. 2 The citie reioyceth c. Godly men are the chiefe inhabitants wheresoeuer they dwell They that reioyce at the prosperitie of the righteous are called the citie the place hath denomination from them and it is certaine that neither all nor the most nor in many places the greatest are so wel affected but contrary minded So it is said in the booke of Hester that when the decree was gone forth whereby all the Iewes were proscripted and destinated to death that the citie of Shushan was in perplexitie Who was this citie there but the poore condemned Israelites who from their first comming thither were but strangers and captiues Ahashuerus and Haman were not of the number for they were merily drinking of wine and a great number both in the Court and Citie as it may appeare were glad of their miserie So saith the Apostle to the Rom. 1. 8. Romanes Your faith is published throughout the whole world meaning thereby in all the Churches Reasons 1 First they haue a good estate in their goods and hold their liuings by a right tenure through Iesus being inheritors of the earth whereas none else are so much as tenants at will by any right or warrant from God but meere vsurpers intruding themselues without any allowance into his possessions Secondly all others are aliants in Gods account and only their vnderlings and seruants For so he speaketh of such as hold themselues to bee maisters and commaunders of many others The strangers shall stand and feede your sheepe and the sonnes of strangers shall be your plow-men and dressers of your vines Isai 61. 5. Vse Consolation to them that haue the testimonie of the faithfull and approbation of godly Christians in their behauiour It is as good as if all the towne and countrie did commend them And that was S. Iohns meaning when hee said that Demetrius had a 3. Ioh. vers 12. good report of all men All wicked men would neuer speake well of him or if they should it had been little for his credit but forasmuch as the Apostle testifieth of him and the trueth it selfe also it must needes be that those all men were all good men which knew his goodnes Terror for them that haue the complaint of Gods seruants against them Though they be magnified of the multitude and applauded of neuer so many wicked they shall neither haue true honour nor sound comfort thereby The voices of Christians will carrie the cause and their verdict is that which will cast the faultie if they conuict the Lord will condemne for they neuer agree all to finde any guiltie but where the word of God and his spirit haue first giuen in euidence against them It went hard with Zanecherib when God told him that Zion despised him and Isa 37. 22. laughed him to scorne and shooke her head at him But what cared he for that Did not he despise her as much True it is that he despised her as much but not with so much danger to her His was a vaine foolish absurd and contemptible contempt like paper shot against a strong bulwarke but hers was mightie and effectuall carrying force with it like a Cannon against a weake cottage which will shake it to peeces in a moment Verse 11. By the blessing of the righteous the citie is exalted but it is subuerted by the mouth of the wicked THe meaning is that iust men are very beneficial to the societies of men by their religious prudent and profitable speeches for so the word blessing signifieth in many places and so it is here meant as the antithesis sheweth and so a poore man in aduersitie may as well be an instrument of good to his countrie as a rich man in prosperitie as Salomon testifieth Eccle. 9. 15. On the other side the wicked with his mouth and hurtfull words doth worke mischiefe among whom he conuerseth Doct. By the blessing c. A godly man will alwaies do good to the place where he dwelleth that many shall fare the better for him The land of Iudah found the trueth of this by comfortable experience in the daies of their good Kings and Prophets
beginning of the world stood and continued in the state wherein they were first made that depriuation which is in the nature of any of them proceeded not from themselues but from the fall of man which hath not only deformed himselfe but distempered euerie thing about him and the cause why they haue not knowledge and vnderstanding is that they are not capable of it but wicked men are wholy degenerated from their originall excellencie and haue defaced the image of God in their owne soules They haue lost their iustice and fallen to vnrighteousnesse they are depriued of holines and become prophane all sound vnderstanding is gone and nothing is in them but ignorance of Gods holie will and of the mysteries of saluation And therefore Ieremy saith that euery man is a beast by his owne knowledge And Ierem. 10. Zophar in the booke of Iob proceedeth further and sheweth what kind of beast he is most like Vaine men saith hee would bee wise Iob 11. 12. though man borne that is in his owne estate not regenerate is like a wild asse colt Secondly euery dumbe creature according to his kinde performeth the will of God without any resistance Whereas wicked men rebelliouslie doe striue against their maker and contemptuously transgresse his commaundements Thirdly the vile estate and miserable condition of gracelesse men how great soeuer doth make it appeare that the Lord preferreth them not before contemptible beasts because at the least their end will be as bad as the worst of theirs And this doth God himselfe declare in the Psalmes Like sheepe they lye in the graue Psal 49. 14. 20 death deuoureth them Man is in honour and vnderstandeth not he is like to beasts that perish They lie in their graues as the carcases of rotten sheepe in a ditch and death maketh a pray both of their soules and bodies as crowes and kites and rauens and dogs do feede vpon carrions Vse 1 Instruction not to satisfie our selues in this that hauing speech and reason we go beyond all fishes birds beasts and all creeping things vnlesse also by grace and spirituall gifts we goe beyond all vnregenerate men To acknowledge with thankfulnesse the great fauour and goodnes of God towards vs when hee hath transformed vs into the shape of Christians and the Image of his owne sonne that we may be acceptable to him Doct. 2 Neither beautie nor other outward gifts doe any good to the owners that are destitute of wisedome All ornaments can neuer make a foole to be comely no more then a silken coate can make an Ape to be manly or a sweete bath can make a blacke Moore beautifull If wisedome be wanting we may truely say with Salomon Vanitie of vanities and all is vanitie Eccl. 1. 2. Reasons 2 First the person of the man commendeth all outward things and onely grace and wisedome make his person commendable And in this sense it is said in the booke of Ecclesiastes that it is the wisedome of a man that doth make his face to shine Nothing but sound vnderstanding and holy behauiour can possibly make either Eccl. 8. 1. man or woman to be estimable and worthie to bee looked on It is as truly to bee affirmed of one sexe as another and no lesse of one state than of another that fauour is deceit and beautie is vanitie but a woman that feareth the Lord she shall be praised Prou. 31. Secondly through want of wisedome the good gifts of God be defaced as the swine would not spare to bring the iewell with her into a filthie puddle or to wallow with it in the most loathsome mire and so they are the lesse esteemed in better men which are worthily adorned with them Thirdly in this case they peruert them vsually to the hurt of others as beautie is made a snare to entangle mens eyes and affections wealth and power bee weapons of oppression wit and policie be nets for fraude and deceite fine speech and elocution be calles to allure men to the hurt of their soules and estates And the same is verified of many things which Salomon speaketh of one As a thorne standing vp in the hand of drunkards so is a parable Prou. 26. 9. in the mouth of fooles A drunken companion with a thorne or goade in his hand doth sometimes prick and pierce himselfe and sometimes hurt them that bee neere about him and so standeth the case with sinners that can speake wittily and yet want a sober heart to guide their tongues christianly they wound their owne soules and depraue good causes and set a colour vpon sinne and much traduce the names of many blamelesse persons Fourthly themselues of all others are in most perill and like to receiue the greatest hurt by these meanes Pride hath a doore set open to it for free accesse to the heart where there is any externall excellencie without internall sanctitie And Shame hath a way prepared for it to follow after when they haue great things for many mens eyes to looke vpon and little discretion to vse and manage them Nothing is more behouefull for a foole than to be obscure in the darke that his follie shame him not in the light How much better had it been for Abshalom Achitophel Adonijah Ieroboam and Achab with others of like state and behauiour if they had been deformed in bodie and weake in capacitie and meane in condition than to haue been so conspicuous and of such grert note and now to be so contemptible and of such great infamie Vse 1 Instruction that sithence wisedome and grace do giue honour and life and good effect to all the inferiour gifts of God which are but temporarie and not euerlasting that therefore before all the rest wee should most labour for wisedome and grace If other things be alreadie bestowed vpon vs seeke to obtaine and increase these heauenly ornaments to giue a lustre to the naturall gifts wherewith the Lord hath qualified vs and to season our outward possessions to our vse and comfort Wisedome saith Salomon is good with an inheritance and excellent to them which see the Eccl. 7. 13. Sunne His meaning is not that wisedome is good to them onely that haue inheritances but that it is good yea necessarie for them which haue inheritances to get wisedome that will make their possessions good and that will help them to the good vse of their possessions And so wisedome is good with strength wisedome is good with wit wisedom is good with gentrie wisedome is good with dignitie and wisedom is good with beautie It doubleth the greatnes and value of euery good blessing that God bestoweth Dauids victories and power bee renowmed by wisedome Salomons glorious kingdome is made memorable by wisedome and so is the prosperitie of Iob and Abraham and so is the aduancement of Ioseph and Daniel and so is the beautie of Hester and Sara Vse Reproofe of them that bee afraide of nothing so much as of grace and
made saith he and to your children Act. 2. 39. and to all that are a farre off euen as many as the Lord our God shall call And by the like reason the seruants of the Lord who giue themselues to pietie and mercie are comforted notwithstanding their great afflictions and the florishing state of the wicked The righteous is euer mercifull and lendeth and his seede enioyeth the Psal 37. 26. blessing Vse 1 A reproofe of their follie and foule impietie that are so farre deuoted vnto their children and carried with such a desire of their aduancement that they cast off all deuotion towards God and neglect the good care of their owne saluation They feare not to cast themselues deepe into hell so that they may raise vp their name and their houses high vpon carth And for this cause they giue ouer themselues to miserable niggardlines and pinching to burdenous vexations and trauels to shamefull iniustice and falsehood to violent oppression and crueltie They haue a good peniworth as they thinke and buy very cheap when they can gaine worldly wealth by losse of their heauenly happinesse when they can purchase liuings to their posteritie by passing away the life of their soules But hearken a little ye sillie wretched creatures O foolish men when will you begin to learne wisedome your thriuing is wastfulnes your rising is falling in purchasing you forfeite in semblance of loue you practise hatred in seeking to set vp your seede by such vnlawfull courses you take the way to pluck them down and vtterly to vndo them for euer No man but Ieroboā could euer haue wrought so much mischiefe to Ieroboams familie and Ahab and Iezabel were most mortall enemies of their race and linage and Nebuchadnezzar prouided woe and miserie to his issue that was yet vnborne when he died And by what meanes did all these persons bring all this hurt vpon their seede by relinquishing religion and the true seruice of God by exercising tyrannie against the seruants of God and greedie getting of goods to make themselues and their children great that which in taunting manner is charged vpon one of them is euery way verified vpon euery one of them Ho he that coueteth an Hab. 2. 9. 10. euill couetousnes to his house that he may set his nest on hie to escape frō the power of euill Thou hast consulted shame to thine owne house by destroying many people and hast sinned against thine owne soule Consolation to religious parents whether they bee rich or poore whether their children be dead or liuing whether the liuing be godly or sinfull If they haue wealth they may hope it shall be for the vse of their sonnes or daughters if not that the al-sufficient God will prouide for them sufficiently without their helpe or substance If they be dead they haue great incouragement to comfort themselues in the perswasion of their saluation If they liue though wee should die and depart hence yea and leaue them in afflictions and distresses yet this comfort we haue that as the mercie of God to our selues was not assured vnto vs for tearme of life but eternally for euermore no more is his goodnes to ours to cease with our life or bee determined at our death Poore lame Mephibosheth had a father liuing yea an euerliuing father that appointed him to be well prouided for and maintained when good Ionathan that begot him was slaine and gone The godly poore Prophet that left his wife so far in debt that neither she was able to satisfie it nor the creditor willing to bee satisfied without taking of her sonnes to bee his bondmen yet had taken order before his death for the payment of debt for libertie of sonnes for maintenance of familie namely by possessing the constant fauour of God which both conueyed him to 2. King 4. heauen and remained with his houshold here in earth If they should be wicked yet the Lord hath grace enough and power enough to make them good It is without trouble or charge to himselfe or hurt to his creatures and why should they not then both earnestly pray for it and constantly waite for it what if it be not wrought at first yet it may bee effected at the last and so long as they haue a naturall life so long may their friends hope for their euerlasting life Iacobs sonnes were not all godly the first yeere nor in many yeeres and yet not without goodnes in their latter yeeres And so stood the case with Manasse the sonne of Ezekiah and many other holie Christans To godly children of religious parents who besides the state they haue in the promises of God in regard of their owne faithfulnesse haue also a portion therein by right of their progenitours and so they haue a double portion and may warrantably take double comfort if withall they can yeeld to God his double praises It was a strong and mightie prayer that Iacob made and full of assurance of hearing and happie successe when hee remembred that the Lord was the God of his father Abraham and the God of his father Isaac and had promised to doe him good and formerly performed it and would yet be more mercifull to him and his Gen. 32. 9. 10. 12. seede after him it is not a trifle or matter of small consequence to bee able truely to pleade before God ones owne faith and integritie and the pietie or godlines of their father or mother or others of their ancestors Verse 22. As a iewell of gold in a swines snout so is a faire woman that lacketh discretion AS a ring of gold or any other ornament doth not adorne but misbecome a swine no more doth beautie stature strength wit apparell wealth or any other externall thing bring true praise or commendation either to man or woman which wanteth true wisedome or vnderstanding Doct. 1 Swines snout c. God maketh no more reckoning of sinfull people without vnderstanding then of brute beasts without reason Though they haue humane nature and carrie the forme and shape of men and women with best shew yet if there bee nothing in them but that which is humane euen flesh and bloud and sinfulnes no beautie nor brauerie no personall excellencie or artificiall additaments make the best of them is more acceptable to him than is the basest of all the other creatures It is a very homely comparison wherewith the holy Ghost disgraceth wicked men in this booke and yet so true that hee auoucheth it againe in the new testament The dog is returned to his owne vomit and the sow that was washed to the wallowing in the mire Prou. 26. 11. 2. Pet. 2. 22. And as in these places for impuritie they are likened to filthie beasts so in others for hurtfulnes they are resembled to fierce and venomous beasts as Leopards Lions Wolues Beates Dragons Aspes Adders Vipers and Cockatrices Isai 11. 6. Reasons 1 First all those creatures for their parts haue euer since the
not scotfree they must in no sort be spared but feele more heauie and featefull punishments though not in the earth yet in the world to come Doct. The best must looke for stripes if they will take libertie to sin against God True it is that the Lord taketh not aduantage of infirmities he passeth by them he winketh at them he smiteth not his children for them but when they grow too bold he wil nurture and awe them with correction In this sense he may be said to be no respecter of persons that as he will not endure the sinfulnes of the wicked though they be neuer so great so hee will not allow of the sinnes of the godly though they bee neuer so good The vertues that men haue doe not warrant them to fall into any vice their religion and graces doe not priuiledge them to doe those things which are vnseemly for religious and gracious persons to practise Few points are more fully confirmed by manifest proofes than this The Scriptures propose many examples our eares haue heard many reports our eyes doe daily behold many presidents for this purpose and they that will not be perswaded by these shall finde it true by experience in themselues What dolefull complaints doth the Church make euery where in the Lamentations of Ieremy Behold O Lord how I am troubled my bowels swell mine heart is turned within me for I am Lam. 1. 18. 20. full of heauinesse the Lords sword spoyleth abroad as death doth at home The Lord is righteous for I haue rebelled against his commandement How lamentably do the godly bemone themselues and the state of the Church in the prophecie of Esaiah Be not angrie O Lord aboue measure neither remember iniquitie for euer Isai 64. 9. 10. loe we beseech thee behold we are all thy people Thine holy cities lie waste Zion is a wildernes and Ierusalem a desert The house of our sanctuarie and of our glorie where our fathers praised thee is burnt vp with fire and all our pleasant things are wasted In what patheticall manner doth the Prophet expresse the burden of his afflictions in the booke of the Psalmes Thine arrowes haue light vpon Psal 38. 2. 3. me and thine hand lieth vpon me There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne Reasons 1 First God herein respecteth his owne glorie who will haue his people to know that he doth looke for seruice at their hands If they performe it willingly they shall not faile to be rewarded for it but if they grow carelesse and negligent to obey him they shall be driuen vnto it by compulsion This was that which made both Moses and Ieremie bestirre them when God shewed his anger to the one and threatned to destroy the other for being so backward to vndertake their ministerie Exp. 4. 14. Ier. 1. 17. And the wicked shall see by this that hee is neither remisse toward all nor partiall to any when his commandement is not regarded This seemeth to be one cause why the Prophet that came to Bethel and failed to fulfill that which was giuen him in charge was so seuerely handled He told Ieroboam that God had straightlie forbidden him either to eate or to drinke in that citie and yet Ieroboam might heare that he had both eaten and drunken in the house of an other Prophet there for which cause the Lord sent a Lion to kil him that it might be knowne to Ieroboam and others 1. Reg. 13. how dangerous it was for any to disobey his word Secondly he respecteth their good though it might seeme to be better for them if they were wholy freed from all manner of troubles and crosses How wanton how froward how stubborne would children be Into what perils would they cast themselues if they should be altogether exempted from the rod They could neuer feele the comfort of their parents fauour vnlesse they sometimes found the smart of their displeasure And so are the stripes and chastisements of God as needfull euery way to all his sonnes and daughters They make vs the more carefull to beware of euill they helpe vs to repentance when wee haue fallen into euill they confirme the loue of our heauenly father towards vs they be occasions of his holinesse in vs They bring the quiet Heb. 12. 6. 10. 11. fruite of righteousnes vnto vs. Finally to knit vp all in few words we are therefore recompenced with afflictions in the earth that we should not be punished with destruction in hell but rewarded with euerlasting glorie in heauen And this the Apostle sheweth to be the cause why God scourgeth vs. When wee are iudged saith he we are chastned of the Lord that we should not be condemned with 1. Cor. 11. 32. the world Vse 1 Admonition to euery one that feareth God to looke well to his heart and wayes that he retaine the feare of God constantly and not be venturous to doe any thing that may offend him The Lord hateth sinne as well in the godly as in the wicked and will sooner smite the godly for his sinne then the wicked though not so grieuouslie An example hereof was alreadie shewne in the Prophet slaine as he was going from Bethel Ieroboams transgressions were begun long before the fault that hee committed and yet the strooke came vpon him for his fault long before the destruction of Ieroboam and his house And let no man say I am safe because I am sure to be saued he may fall into great miserie in this life though he be in state of happines for the life to come Freedome from perdition doth not free men from all manner of punishments What plague besides destruction can Christians say we shall certainly escape vnlesse they bee sure to escape such sinnes as may prouoke God to plague them The Magistrate hath many punishments for offenders besides death as the stocks the goale the whip the pillarie c. and God hath more iudgements besides damnation as euery man may heare by the threatnings and see by the execution and feele by the burden of them Dauid was as safe from being condemned as Satan is out of all hope to be redeemed and yet his calamities made him to groane and crie and roare as he saith His bloud was dried vp his moisture was like the drought of summer His torment was as great Psal 32. 4. and 51. 8. as if his bones had been broken And as no man should take incouragement by ought that is in himselfe to doe that which is displeasing to the Lord so is there a care to bee had that wee bee not led by the examples of other men to doe any thing which the word doth not allow Some hereby take libertie for breach of the Sabbath some for gaming some for one thing some for another Good men say they vse these things and why then may not wee also But it is no part
doing them is the cause why they say them Then they pretend the most obedience when they intend the greatest disobedience and looke for some notable disloialtie from them when they are readie to sweare to be loyall Verse 6. The talking of the wicked is to lie in waite for blood but the mouth of the righteous will deliuer them THese words are not to be vnderstood to meane all sorts of wicked men but such as are malitious and their speeches too of such as they maligne doe principally tend to the insnaring and catching of them and that to their destruction so farre as they can effect it if not by violence vpon their bodies to the taking away of their liues yet by oppression otherwise to the ruine of their estate Now the contrarie is to bee found in the godly who vse their lips as much as in them is to succour such as the wicked lie in waite for either as Pauls nephew did by discouering the practises against them or being suiters for them or cleering their innocencie And this is spoken of their endeuour and not of the euent for that is many times otherwise Doct. 1 Lie in waite c. It is the propertie of violent men to mixe their crueltie with craftinesse Their tongues worke as well as their hands and their hearts and heads giue direction to their tongues and hands and tongues and hearts and heads doe all conspire and combine themselues against poore innocents Such the Prophet complaineth of in the Psalmes He lieth in waite secretly euen as a lion in Psal 10. 9. 10. his denne he lieth in waite to spoile the poore he doth spoile the poore when he draweth him into his net He croucheth and boweth and therefore heapes of the poore doe fall by his might Many deuices deceitfull tongues haue to bring their purposes to passe Sometimes by flatterie or otherwise to draw aduantages from him whom they practise against according as our Sauiour was sundrie times dealt with Sometimes by incensing or Luk. 22. 21. perswading others whose displeasure and power may worke that which themselues could neuer effect as Haman did and Amaziah and Daniels aduersaries also though in another manner Dan. 6. Sometimes by taking opportunitie of the time when it Amos 7. 10. serueth them as Doeg did against the Priests when Saul himselfe was offended with Ionathan for fauouring Dauid Who can reckon all when there are so many and euery day new inuentions of moe Reasons 1 First the diuell is their director and teacheth them what course to take and all the world knoweth and feeleth that hee is both fierce and subtill being a bloodie red dragon for crueltie and hauing seuen heads for craft Secondly their owne studie and exercise hath made them expert and skilfull in their hellish trade and the taste of blood hath made them as hungrie as hounds after it Vse Instruction to auoide as much as wee may both conuersation and conference with them Of receiuing harme we stand in great perill of effecting good we can haue little expectation It is no hard matter for the foxe or lion to make the lambe to feele their wilinesse or violence but it is not easie for the lambe to teach the lion or foxe his innocencie Doct. 2 But the mouth c. It is a note of a good man to haue his good word readie to helpe them that are oppressed There be many that refraine from traducing accusing and intrapping their neighbours which yet goe not farre enough to shew themselues mercifull and righteous there are many that will speake in the praise of godly men free from troubles and molestations and yet declare not sufficient loue to God and his people but here is loue here is courage here is faithfulnes herein they make it appeare that they are not accepters of persons when they applie their wits and tongues and countenance in their places for the defence of harmelesse men that are helplesse In this sense doth the Holy Ghost call vpon men in the foure and twentith chapter Deliuer them that are drawne to death and wilt Prou. 24. 11. not thou preserue them that are led to be slaine Reasons 1 First they are the members of our owne bodie and therefore their communion and neerenesse with vs should moue vs to it Who would not open his lips for a father or brother or friend as did that faithfull Ionathan but chiefly for himselfe Who would not doe his best to shew the equitie of his owne cause Who would not intreate hard to saue his owne head or hand or foote or any other part of him So doe all good men that deale in the behalfe of any iust and righteous person the case is their owne Secondly they are the members of Christ who is head to vs and therefore since he spared not to speake and suffer for vs since he prayed and pleaded and payed euen his owne life and naturall bodie for our deliuerance is it much for vs to bestow our words or to beare a rebuke to deliuer those that haue a place in his mysticall bodie Thirdly it is the way to prouide helpe from God and good men against our owne troubles to be helpfull to others in theirs and the contrarie befalleth them that are slacke and remisse in this dutie Fourthly we doe after a sort make our selues accessarie to the wrongs and iniuries which are offered to the righteous when they either come vpon them by our negligence or fearefulnes Vse 1 Instruction for euery degree to be diligent and carefull in the performance of this dutie Art thou a Magistrate Remember what lesson Salomons mother bestowed vpon him Open thy mouth for the dumbe in the cause of all the children of destruction Prou. 31. 8. 9. Open thy mouth iudge righteously and iudge the afflicted and the poore Art thou a priuate man yet thou maist giue aduice or testifie the truth or solicite friends or at least thou maist call vpon God for them that bee pursued by oppressors Consolation to all good patrones of poore distressed mens causes which take to heart their wrongs and burthens and seeke reliefe and remedie for them They would not so faithfully labour for righteousnesse vnlesse themselues were righteous they could not shew such pitie to good men vnlesse they loued goodnesse and God loued them for effectuall compassion and mercie is neuer found in any that is not vnder mercie 2. To them that haue enemies lying in waite for their blood if they be innocent and godly the Lord will stirre them vp friends that will fauour their cause and stand in their defence Some Iob or other wil deliuer them though they be poore and fatherlesse and haue Iob 29. 12. none to helpe them Or if there be none that fauour them at the bench yet there be that will obtaine fauour for them from heauen The prayers of Gods people ascend vp to Gods presence for his helpe and those mouthes preuaile mightily that seeke
calling because it is euer ioyned with the feare of God and the feare of God worketh in men obedience to the word of God and the word of God teacheth euery man to labour with his hands or otherwise the thing that is good Ephes 4. 28. Secondly the want and miserie hee plungeth himselfe into doth shew that wisedome is away For wisedome dwelleth with prudence and maketh men prouident for themselues their state and familie Thirdly his conceitednes doth euict his follie for The sluggard is wiser in his owne conceit than seuen men that can render a reason Prou. 26. 16. And then ye know how the case standeth with him Seest thou a man that is wise in his owne eyes there is more hope of a foole than of him Prou. 26. 12. Vse Instruction to be affraid of so dangerous a sinne that bringeth so much mischiefe with it What can be more hurtfull and pernicious than it is What can bring a man into greater miseries It draweth men into euill companie euill companie will corrupt them with euill behauiour and it and euill companie and euill behauiour will bring them into an euill state and robbe them both of their wealth good wit No the eues can do so much no tyrants can make such a spoyle no fire can burne vp and consume those things that it can They doe no more but bereaue men of their money and substance as it doth and it taketh away their wisedome and credit as they doe not When goods be gone labour may get more and friends may giue more to them that haue vnderstanding or at least they shall haue peace in their hearts with God and fauour with good men but when vnderstanding is lost as well as their wealth what shall become of them They know not how to recouer their state they know not how to beare their wants they haue no consolation in God they haue no countenance from godly men they haue continuing in that sin without repentance no sure hope of saluation in heauen Verse 12. The wicked desireth the defence of them that be euill but the roote of the righteous giueth it VVHen the vngodly doe come into perils and afflictions and troubles doe come vpon them all their hope of helpe resteth wholly in men and those not the godly which might direct them or pray for them but sinfull persons as bad as themselues whose fauour and power they trust vnto but in vaine for they are deceiued by them but the righteous are not or need not to be driuen to such shifts the Lord Iesus Christ their roote vndertaketh their preseruation and doth not onely make a shew thereof but effectually performeth it Doct. It is the propertie of sinners one to relie vpon another It was an ordinarie thing with the godly Kings and good people of Israel to preuent plagues and dangers by faithfulnes and obedience to God and to remoue them when any came by humiliation and prayer to him and it was ordinary with the wicked Kings and sinfull people to procure plagues by rebellion against God and to seeke remedie by flying from him to his enemies Sometimes they reposed vpon Aegypt as Isaiah complaineth and threatneth them for it saying Woe vnto them that goe downe into Isaiah 31. 1. Aegypt for helpe and stay vpon horses and trust in chariots because they are many and in horsemen because they are very strong but they looke not vnto the holy one of Israel nor seeke vnto the Lord. Sometimes their confidence was Asshur as Hosea laieth to their charge When Ephraim saw his sicknes and Iudah his wound then went Ephraim Hosea 5. 13. vnto Asshur and sent vnto King Iareb yet could hee not heale you nor cure you of your wound Reasons 1 First they are sensuall and looke with a fleshly eie and then there is great liklihood of helpe and succour to bee found at the hand of many wicked men because their power seemeth so great and their fauour so much towards such as are like to themselues Secondly God is an enemie to them and they bee enemies to good men and therefore they haue no expectation to be relieued of him or to bee comforted by them And this is alleaged as a cause why Saul consulted with the witch because the Lord answered 1. Sam. 28. 6. him not neither by dreames nor by Vrim nor yet by Prophets Thirdly they haue prouoked God so far that he is purposed to excute his iudgments vpon them therfore they are left to themselues to take such a way as will worke them woe but doe them no good For it hath been alreadie declared in the former chapter vers 21. that though hand ioyne in hand the wicked shall not be vnpunished And this maketh them liable to the curse that Ieremy denounceth Cursed be the man that trusteth in man and maketh flesh his arme and withdraweth his heart from the Lord. Ieremie 17. 5. Vse 1 Instruction to continue our faithfulnesse that God may continue his fauour and goodnesse to vs. If we seeke him in our prosperitie we shal find him in our aduersitie if we serue him in our best safetie wee shall be preserued in our greatest perils if our hearts be open to receiue his word his eies will bee open to see our distresses and we shall not need to sue to the wicked men for aide and protection Reproofe of their folly which cast themselues into such misery as that they cannot be safe without such miserable helpers Euill men must fall themselues how can they make other sinners to stand They must be condemned and executed and can they set their cōpanions at libertie A wretched case is that malefactor in that hath no better friends than him that standeth at the barre in gieues bolts arraigned by him It is as bad to haue the enemies sword to pearce ones sides without as a ruinous house to fall on his head within The seauen and twentie thousand men whom the wall fell vpon in Aphek were in as bad state as the hundred 1. Reg. 20 30. thousand that were slaine in the field And it will appeare in the end that all wicked men when confidence is reposed in them are nothing else but swelling walles and old rotten castles that are tumbling downe Doct. 2 But the roote c. There is no danger to them that grow by faith in Iesus Christ The tallest cedars and strongest okes are not so fast setled and firmely rooted as is the lowest Saint and weakest Christian In those kind of trees the roote cannot defend the braunches nor bodie the wind may breake off the boughes and armes and the axe may cut downe the whole stocke without resistance but our root doth minister as much safetie as sappe to the whole Church and euery sprigge of the same No stormes and tempests no force nor weapons shall separate the least of his from him nor any way make spoile of them Reasons 1 First he drieth vp the spring
and fountaine of all hurts and dangers and that is sinne the guiltinesse of it is taken away by remission and the punishment by his suffring and the power by his grace what then is the peril that we shuld stand in feare of Secondly he maketh all his fruitfull and the fruite is a fence to Gods trees though mens bee more beaten and broken by cudgels and poles for that which groweth vpon them Thirdly euery one of them that haue Christ for their roote haue God the Father for their dresser and keeper Ioh. 15. And therefore if any thing bee hurtfull in them he taketh it away if any thing be wanting to them he maketh supplie if violence be attempted against them he resisteth it This happinesse of the Church and vse of particular Christians doth God himselfe speake of making profession of his prouident care of them in the prophecie of Isaiah Sing saith he of the vineyard of red wine I the Lord doe keepe it I will water it euery moment lest any assaile it I Isai 27. 2. 3. will keepe it night and day Fourthly one especiall part of the sappe that Christ the roote of Christians doth send vp to his branches is the spirit of prayer and that maketh their prayers fit to come vp to him and hee maketh them meete to be presented to his father now then in all their troubles they will surely crie to him and whensoeuer they doe crie he will more surely heare them and whensoeuer he heareth them he will most assuredlie helpe them Vse 1 Instruction to trie in what state we stand by the roote that we grow vpon Euery man and woman euery person that is discended from Adam is a braunch of a tree either growing naturallie as he was borne in the old stocke and so hee is subiect to Gods displeasure iudgements or els is ingrafted into Christ as being new borne and so hath his part in Gods fauour and mercies If we would therefore haue our harts at libertie without dread of calamities and miserie we must draw all our safetie from whence we deriue our saluation and that is from the Lord Iesus our Sauiour and our being in him and growing in him and communion with him Externall meanes will not suffice to secure vs from hurts without this inward medicine and deliuerance from plagues by God owne hand will not comfort vs without the respect of this cause Consolation to them that be in Christ as the Apostle saith to the Romans that there is no damnation to them so the spirit saith Rom. 8. 1. here that there is no danger to them there is assurance that nothing shall keepe them from heauen and euerlasting life and here is a warrant that nothing shall hurt them in earth and in this life That godly gloriation which is vsed there against the enemies of our soules may fitly also bee vsed here against the enemies of our bodies If God be on our side who can bee against vs Who shall separate vs from the loue of Christ shall tribulation or anguish Rom. 8. 31. 35. or persecution or famine or nakednes or perill or sword Though Sathan and sinners would yet they can doe nothing against vs that shall bee for our hurt and though God himselfe can yet he will doe nothing to vs that shall not turne to our good Verse 13. The euill man is snared by the wickednes of his lippes but the wise shall come out of aduersitie AS wicked men doe maliciouslie abuse their tongues to the hurt of others so also many times they ouershoote themselues so farre as that aduantage is taken of their words to their owne perill and hurt as on the other side the godly doe often times helpe themselues out of troubles by the wisedome of their speeches Doct. 1 They that haue euill tongues doe most hurt themselues with them This point we reserue to be handled in the sixt and seuenth verses of the eightenth chapter where will bee fitter occasion to handle it more fullie Doct. 2 But the righteous shall come out c. He is neuer destitute of a good helper in his troubles that hath a good tongue to deale for him Hee doth not here onely set downe the assurance that such as feare God haue to escape from their afflictions but the meanes whereby they obtaine their deliuerance God hath ordained troubles for his people to be tried with and he hath appointed the issue out aswell as the entrance in and their enemies malicious words doe commonly worke their molestation and their owne Christian speeches doe vsually procure their peace and libertie Reasons 1 First the wrath of those that are incensed against them is thereby much abated if not altogether pacified If they bee not wholy implacable and such as haue cast off all humanitie milde and gentle speeches will mitigate their displeasure A Prince is pacified by staying of anger and a soft answere breaketh the bones Prou. 25. 15. Secondly words of trueth being wisely deliuered will very much grace a good cause to the satisfying of them that knew it not before and the refuting of them that are false accusers and the winning of their fauours that for mercie were not so well affected to them Hereof we haue an example in the prophecie of Ieremie The Priests and the Prophets accused him to the Princes and people as a man deseruing to be put to death for his doctrine Hee hath libertie to speake for himselfe hee proueth his innocencie by shewing the author of all that he preached and that was God giuing him a commaundement to publish it and the end that they should repent and amend their waies and so escape the iudgements threatned The Princes and all the people presently were on his side they spake for him they cleared him of that crime which was charged vpon him they iustified his faithfulnesse in his ministerie This man is not worthie to die say they for he hath Ierem. 26. 16. spoken to vs in the name of the Lord. Thirdly with godly and gracious words of prayer godly men preuaile with God himselfe as it was said of Iacob and therefore Gen. 32. 28. no aduersitie can preuaile against them For this and the vses thereof see the eight verse of the former chapter where are almost the very words of this present text Verse 14. A man shall be satiat with good things by the fruite of his mouth and the recompence of a mans hands shall God giue vnto him A Man shall be satiate with good things c. That is shall bee recompenced by the Lord with great blessings for the good vsage of his tongue when hee speaketh to Gods glorie and the edification of his brethren or for iustice and equitie in the behalfe of them that are wronged and iniuriouslie dealt with Hee will stirre vp men to loue him and shew kindnes vnto him yea those sometimes which be of great place and able to doe him much good as it is
Elias Elisha and our Sauiour himselfe and he that is alwaies altogether destitute of this doth prouoke God to bee angrie with him for want of zeale and hatred of sinne But it is a passionate anger that is here reproued which is not a power of the soule but an impotencie He that conceiueth the other is an agent and doth a seruice to God but hee that is moued with this is a mere patient and sinne hath in that case preuailed against him Now it is said that a foole will be knowne the same day that is suddenlie and speedily as soone as he is prouoked he will shew it by outcries reuilings or threatnings or other such like signes of choller But a wise man so farre as his wisedome worketh and his naturall corruption and infirmities breake not out will hide shame that is will suppresse his anger and passe by the iniuries offered to him and not disgrace himself by returning reprochful speeches to him that hath done him the wrong Doct. They much be wray and lay open their folly that are giuen to be hastie to anger God did see it before within but now men shall also discerne it without that which formerlie did lurke in the soule will breake out by this into sight It will shew it selfe in their countenance in their gestures in their words in their actions And therefore it is said that the discretion of a man deferreth his anger and his glory Prou. 11. 11. is to passe by an offence Reasons First the originall and roote of this rash and hastie anger is sinfull and euill it proceedeth from the corruption of nature it is the worke of the flesh and a limbe of the old man Gal. 5. 20. Col. 3. 8. That holy anger against sinne and Gods dishonour doth not come so easily nor is so readie at hand that must be labored for and obtained by prayer and other godly exercises and when there is cause of it our flesh is very vnwilling to entertaine it Secondly more specially pride and a hie minde that disdaineth to beare any indignities doth kindle it and cause the flame thereof to breake out so violently Thirdly for the manner thereof it is inconsiderate and without all iudgement taking those to be enemies that are friends and those to be offences that are kindnesses and those offences to be the greatest that are the least and that to deserue much blame and punishment which is to be passed by with silence Fourthly the effects of it are daungerous as S. Iames saith that the wrath of man worketh not the righteousnesse of God Iam. 1. 20. And this scripture that he that is hastie to anger committeth follie yea exalteth folly Prou. 14. 17. 29. as shall bee shewed more particularly in that place And our Sauiour that hee that is angrie with his brother vnaduisedly shall bee culpable of iudgement And he that shall raile with all and call his brother foole shall be punished with hell fire Mat. 5. 22. Vse 1 Instruction to vse meanes that our hearts may bee stored with the wisedome which is from aboue that is peaceable and gentle Let vs not rake in the sinke of others mens faults to annoy our selues with the vnsauorie smell of them and therewith to be defiled and made as vnsauorie to others Hee that will take all aduantages of wronges done to him shall wrong his owne name with infamie and he that couereth the shame of others in priuate iniuries doth actually publish his owne praise as the holy Ghost saith It is a mans glorie to passe by an offence it is his honour to cease from strife Pro. 19. 11. 20. 3. Consider how amiable and louely a grace this mildnes this meekenesse this long sufferance and forbearance is it declareth wisedome it winneth credit it draweth loue it pearceth their hearts if any thing can that are so spared it bringeth comfort to our owne soules for the assurance of Gods mercie in pardoning of our sinnes Reproofe of them that for credites sake because they would not be counted fooles will rifle into euery word that is spoken and euery action that is done against them And so to auoide the name of fooles they will doe the workes of fooles and to haue the reputation of wise men they will practise that which is contrarie to wisedome they will shame themselues in desire of honour and bring contempt vpon their owne heades in hope to be much regarded When they shew themselues much displeased it seemeth to them that they are much feared and indeede they are much despised great heate with offer of reuenge they thinke will be imputed to great courage and magnanimity but God and wise men ascribe it to folly and debilitie It is a certaine rule of truth that he is most valiant that is most patient and so getteth Rom. 12. 21. the victory that ouercommeth euill with goodnesse And no conquerer is so mightie as he that subdueth his owne passions and distempered affections For so doth the Lord himselfe who is the fittest vmpiere in this and all other causes set downe his award He that is slow to anger is better then the mightie man and hee that Prou. 16. 32. ruleth his owne mind is better then he that winneth a citie Verse 17. He that speaketh trueth will shew righteousnesse but a false witnesse vseth deceit HE that speaketh ordinarily in his common speech that which is true will shew righteousnesse that is will carie himselfe iustlie and further righteousnesse with his testimonie when hee shall bee publikely called thereunto But a false witnesse a false man becomming a false witnesse will vse deceit will make a shew of trueth and peraduenture vtter some part thereof but with such craft and cunning as shall be contrarie to righteousnes and hurtfull to any good cause Doct. 1 He that speaketh the trueth c. They that vse not their tongues to the trueth in priuate can hardly be brought to deale truelie in publike There must be as well a trayning of that to make it fit for equitie and iustice as of the hands and other parts of the bodie to make them skilfull in handling a weapon and bearing of armes and doing of other feates that belong to a souldier As no man is meete to be made a publike person and to be called to eminent place either of magistracie or ministerie that hath not before declared his worthinesse by shewing forth those vertues and excellent qualities which the holy Ghost prescribeth in the scriptures so likewise is not any competent for any worke that is publicke vnlesse his former conuersation vpright and honest commend him vnto it but least of all if the contrarie be found common and ordinarie with him The rule which our Sauiour giueth in another case will hold as firmely in this Hee that is faithfull in the Luk. 16. 10. least he is also faithfull in much and he that is vniust in the least is also vniust in much Reasons First the mouth
the beginnig of the world to this day hath gained any thing by it but desperate madnes and vexation besides euerlasting damnation to come neither any one of his seruants of all the millions of millions that haue learned of him hath in any one thing bin the better by it but euery way vnutterablie the worse Consolation to the poore simple and harmelesse seruants of God against whom the euill is intended that it shall rebound vpon the authors and returne vpon the practisers and neuer light vpon them Many hearts are wishing their hurt many minds are musing how to worke it many tongues are consulting who shall doe it many hands are readie to execute it many mouthes insulting ouer them that shall suffer it and all this while the only watchman of Israel and the keeper of the Church doth laugh them to scorne He maketh their minds to mistake that which they looked at he maketh their hearts to bee filled with teares he maketh their tongues to bespeake their owne miserie he maketh their hands to be hurtfull to themselues and he maketh his people to sit safely in the midst of them And this is truely affirmed by Eliphaz and warranted by the spirit of God in the booke of Iob. He scattereth the deuises of the craftie so that their hands cannot accomplish that which they doe enterprise He taketh the wise Iob 5. 12. 13. in their craftinesse and the counsell of the wicked is made foolish They meete with darkenesse in the day time and grope at noone day as in the night But he saueth the poore from the sword from their mouth and from the hand of the violent man Doct. 2 But to the counsellers Holesome counsell is comfortable to them that giue it aswell as profitable to them that take it If the tongue perswade to that which is right and the heart agree with the perswasion of the tongue whatsoeuer successe his words doe find in others he is sure to finde ioy and gladnesse in his owne soule The same blessing which Dauid pronounced vpon Abigail for procuring of peace by her counsell the Lord doth promise and pronounce and will perfome to euery one whose affection and behauiour is like to Abigails Blessed saith hee bee 1. Sam. 25 33. thy counsell and blessed be thou which hast kept me this day from comming to shed bloud And our Sauiour extendeth it generallie to all that labour vprightly and in due manner to make peace saying Blessed are the peace makers for they shall be called the children of God Mat. 5. 9. Reasons 1 First no man can soundly seeke to reconcile man to God or one man to another or giue direction for his neighbours welfare vnlesse he himselfe be reconciled to God and peaceable towards men and haue Christian loue in his heart and those graces are neuer separated from holy comfort and gladnes For the same sappe that sendeth forth the one doth in like manner also yeeld the other as the Apostle testifieth The fruite of the spirit is loue ioy peace c. And in another place The kingdome of God is not Gal. 5. 22. Rom. 14. 17. meate and drinke but righteousnesse and peace and ioy in the holie Ghost If their counsell be imbraced and followed the good effect thereof with Gods blessing will minister cause of reioycing besides thankes and kindnesse which the parties holpen by their counsell will yeeld vnto them as Dauid to Abigail and Naaman to Elisha and the Iaylor and Lydia to Paul Act. 16. 17. 33. 34. Thirdly though their aduise bee reiected yet as Isaiah saith their reward is with the Lord and they shall bee glorious in his Isa 49. 4. 5. eyes And their faithfull dealing will bring them both comfort and praise as Ionathan found in seeking to pacifie his fathers displeasure vniustly kindled against Dauid Vse Instruction to moue vs to be frequent and diligent in so good a seruice whereof there is so much neede and opportunitie of imployment for worke may be had euery where and so good a recompence for our trauell as ioy is and therefore Gods fauour and therefore Gods blessing with eternall glorie And what though there be oppositions against vs as all faithfull peace-makers shall meete froward persons that will bee vnpeaceable yet if the God of peace be at peace with vs and protector of vs what cause haue we to stand in any feare he would not promise vs ioy vnlesse he were resolued to performe it and he would not incourage vs to be ioyfull vnlesse our state were safe and happie And why then are we so timerous to speake when wee see dissension among equals contempt of superiours oppression of inferiours sinning against mens owne soules and warre against the Lord himselfe Is it because we would not giue offence It is an offence to be silent at the offences committed against God and the hurt that men doe to themselues and their neighbours Is it because we would auoide trouble and displeasure and keepe our selues from griefe and sorrow The way to doe that is to please God who can make them whose anger wee feare to fauour vs and be meanes of our peace and consolation But in counselling of peace we must looke to these things first that we be iustly called to deale in that particular case lest medling with the strife that Preu 26. 17. belongeth not vnto vs we be as one that taketh a dog by the eares Secondly that we make no attonement betweene wicked men in their wickednesse as Hester would not make Haman and Ashuerus friends when they were fallen out for how much concord had beene betweene Haman and the King so much discord would haue bin betweene the King and the Church So that in setting agreement betweene man and man it is good to set variance betweene a man and his sinne and to leaue sinfull men at variance whose reconciliation doth tend to the dishonour of God and the hurt of his people Vse Reproofe and terror of makebates which are counsellours of contention of sinfulnesse and wrong doing which shall be handled in a fitter place when we come to these words Without wood the fire is quenched and without a talebearer strife ceaseth Chap. 26. 20. In the meane time let them bee admonished that incense great men as Landlords and Magistrates and Maisters against their poore weake inferiours that liue vnder them The Lord will heare their cries and groanes not onely against the mightie ones that lay too heauie burdens vpon them but also against all those that haue been meanes and causers of it And be this remembred withall on both sides aswell on their part that bee so easily perswaded to rigour and crueltie as of theirs that moue them to it or incourage them in it that this aduise doth not onely imbitter them against their vnderlings who seeme to bee altogether in their power but also imboldeneth them against their maker who onely hath all power and soueraignetie ouer them Verse 21.