doe them for that is your wisdome and your vnderstanding in the sight of the people which shall heare all these ordinances and shall say Only this people is wise and of vnderstanding and a great Nation And it may be noted thorowout all the Scriptures that none haue with so great dexteritie and happy effect discharged the duties of their callings in what place soeuer as they which are most praised for their godlinesse as Ioseph and Moses and Dauid and Daniel and many other Worthies Reason 1 First they haue Christ inhabiting in them who sanctifieth their hearts with grace and directeth their waies with iudgement and so much he testifieth of himselfe saying I Wisdome Prou. 8. 12. 14. dwell with prudence and I finde foorth wisdome and counsels I haue counsell and wisdome I am vnderstanding and I haue strength Secondly the same holy writings which minister wisdome to their hearts do also plentifully yeeld precepts of prudence for their behauiour And that among all the rest this one Booke of Prouerbs doth witnesse abounding euery where with rules and instructions to that purpose As with admonitions against idlenesse and rash suretiship perswasions to thrift and good husbandrie directions for seasonable silence and speaking lessons how to deale with superiours aduertisements how to gouerne inferiours counsels how to match in marriage and well to vse and liue with a good yoke-fellow c. Thirdly the Lord doth blesse their waies and make them fortunate in their workes as he promiseth Ioshua if he would religiously seeke to know his will and faithfully obey his word Then saith hee shalt thou make thy way prosperous and Ioshua 1. 8. then shalt thou haue good successe And that which is said to him is spoken of euery wise hearted man in the Psalme Whatsoeuer Psal 1. 3. be shall doe shall prosper Vse 1 Instruction 1. To lay the foundation of our waies of our state and of our credit in our hearts It is wisdome in the brest and grace in the soule that must guide our affaires and worke our welfare and winne vs good estimation if we would not deale absurdly and speed vnhappily and iustly bee censured for foolish persons 2. To imploy them most in all our affaires that are most religious and godly wise They will be prudent and faithfull in the managing of those matters which they take in hand and God will bee mercifull and gracious in prospering of them Abraham found this true by good experience in sending of that deuout and trustie seruant to fetch a wife for Isaac and so did Laban in vising Iacob about his flocks and so did Potiphar in committing such trust to Ioseph in his familie Reproofe of their follie that thinke it impossible for those that are truly religious either to shew themselues prudent or that others should commend them for discretion and therefore they reiect the wisdome of the word because they feare it will make them to be derided and wholly embrace the policie of the world because they hope it will make them to be admired Or if at any time profession of pietie and Religion may be for their aduantage as often it is they will only make a shew thereof with their tongues but neuer giue entertainement thereto in their soules Sorrow and shame will teach them in time to know that neither they which contemptuously despise the wisdome of the spirit nor they which dissemblingly pretend a loue of it had euer any good forecast for themselues but only they that are wise in heart shall be called prudent Wee are taught by Iobs faithfull testimonie that they which say vnto God Depart from vs wee desire not the knowledge Iob 21. 14. 17. of thy waies shall haue their candle put out and destruction come vpon them And we learne by Achitophels wofull example that no wit nor subtiltie can preserue an hypocrite from working his owne miserie The doctrine that ariseth out of the other part of the sentence concerning the fruit that commeth by wise wholsome and comfortable speeches hath beene obserued and handled Chap. 10. verse 11. where the mouth of the righteous is called a wel-spring of life and Chap. 11. verse 13. where the fruit of the righteous is said to be as a tree of life Verse 22. Vnderstanding is a well-spring of life to them that haue it but the instruction of fooles is follie VNderstanding The true knowledge of Gods holy will is a well-spring of life a precious possession as fountaines were in those Countries and a comfortable constant necessarie and effectuall meanes of saluation to them that haue it whose mindes are soundly illuminated and their hearts graciously seasoned therewith but the instruction of fooles those perswasions which sinfull men vse and that aduice which they giue in stead of instructions is follie corrupt and wicked for matter and pernicious and hurtfull for effect Thus standeth the opposition Vnderstanding is a Well-spring of life to those that possesse it and therefore the counsell of wise men is wisdome and ignorance is the fountaine of death to them that are possessed of it and therefore the instruction of fooles is follie Doct. Nothing is more needfull and profitable for the body than grace is for the soule He taketh his comparison from that which euery man besides many other creatures hath necessarie vse of for preseruation of life and whereof the plants of the earth stand in need for growth and fruitfulnesse and the ground it selfe for moisture and fertilitie By the same similitude the Lord Iesus doth commend and set foorth the excellencie of his grace and Gospell to the woman of Samaria when he told her that whosoeuer should drinke of the water that hee shall giue him shall neuer be more athirst but the water that he shall giue him shall be in him a Well of water springing vp into euerlasting life And not much vnlike to this is that which he so solemnly proclaimed in a solemne assemblie and that in the last and great day of a solemne feast saying Hee that beleeueth in mee as saith the Iohn 7. 38. Scripture out of his bellie shall flow riuers of water of life Reasons 1 First the same God which hath appointed food and water to nourish the bodie and by the vertue thereof to sustaine the naturall life hath also ordained grace and vnderstanding to refresh the soule and by the efficacie of that to maintaine the spirituall life so that the latter is no lesse expedient and beneficiall than the former Secondly this water of life that is in the soule doth by many degrees surmount the materiall water that is to bee found in the fountaines That issueth out of the ground and commeth from the bowels of the earth and this descendeth from heauen and is deriued from the sonne of God That is communicated to all sorts of creatures the worst partake of it as well as the best and the beasts as much as any men but this is peculiar to Gods
that forsaketh the way and he that hateth correction shall die INstruction Either wholesome doctrine publikely taught or faithfull admonition priuately giuen is euill not in it selfe for the Scripture calleth it A pearle and Holy thing in Matth. 7. 6. one place and preferreth it before siluer and gold and the richest gemmes in another but it so seemeth to him that is Prou. 3. 15. not willing to obey it in whom also it is an occasion of distempered passions and hardnesse of heart to him that forsaketh the way not to euery one that mistaketh the way or through infirmitie sometimes swarueth from it but to such a one as either obstinately refuseth to chuse and walke in the right path of saluation when the knowledge of it is offered vnto him or wilfully departeth from it after that hee hath made some entrance thereunto And he that hateth correction which is imbittered by rebukes and not bettered by chastisements shall die is in danger to perish eternally at the last and to be surprised with some speedie sudden shamefull or cursed death in the meane season and before that to haue some heauy iudgement to fall vpon him Doct. Instruction is euill The worst men are most vnwilling to be taught how to amend their liues The sicker their soules are the more they distaste the Lords medicines the more beggarly their hearts bee the lesse they desire the riches of grace and the greater speed they make towards their destruction the more offensiuely they take it to bee recalled to the way of saluation It hath beene shewed in the ninth chapter and shall be againe in the next verse saue one of this that scorners vse to hate them that reprooue them Nathan Prouerb 9. 8. and Gad and all that dealt with Dauid found alwaies good successe in speaking vnto him for it was his praier to God that the righteous might smite him with rebukes But Eliiah and Psal 141. 5. Micaiah and such as had to doe with Ahab had an angrie countenance and hard speeches from him for he professed that he tooke them for his enemies Reason 1 First they are void of sound iudgement and senslesse of their owne miserable estate and therefore thinke all instructions needlesse as a phrenticke patient or one past feeling of paine doth see no cause of taking physicke Secondly they are void of Christian loue and giuen to vncharitable iudging and therefore interpret all that is spoken to them in the worst sense and impute it to the malice of him that reprooueth them as though euery admonition were giuen as a sentence of condemnation Thirdly they are void of humilitie and haue themselues in high admiration and therefore take it for a great disgrace to be told their dutie as though they were ignorant and especially to bee rebuked for their faults as if they were offenders Vse 1 Instruction that wee proceed on with due care and constancie in the way of faith and holy obedience not suffering sinfulnesse to make a breach in our hearts and behauiours for they that returne backe to that which is euill and fal away from that which is good of all men will like worst continually of them that are the best and of all speeches will least relish those which are the most sauourie and wholesome Consolation to them that desire instruction and learne wisdome from it and disdaine not correction but bee reformed by it This part of the sentence cleereth them from the guiltinesse of contempt They refuse not to walke in the way of God and the next secureth them from the punishment of death They haue not correction in detestation Doct. 2 He that hateth correction Contempt of rebukes and instruction is a fore-runner of some grieuous plagues to follow Heereof the Holy Ghost speaketh at large in the first chapter and there the point will more fully appeare Verse 11. The graue and destruction are before the Lord how much more the hearts of the sonnes of men THE graue The darkest places in the ground or deepest places in the waters where any dead corpse is or hath beene couered and consequently all others as obscure as they or lower than they euen to the very center of the earth and destruction the place and state of the damned spirits are before the Lord hee seeth both how the bodies consume and how the soules suffer and what be the thoughts of them that sustaine such infernall torments how much more the hearts the counsels and purposes and discourses and motions of all the faculties of the soules of the sonnes of men of euery one in euery age that is descended from the race of mankinde so long as he liueth on earth Yet is not this an argument from impuritie in respect of God as though it were easie for him to behold some thoughts and hard to find out others for all are equally comprehended of him but in regard of men which with greater difficultie attaine to the knowledge of that whereunto their sense is not able to reach and with more facilitie discerne that which is subiect to their senses and so according to themselues they conceiue of the Lord. Now if they apprehend that he doth continually obserue and looke vpon things that bee so abstruse and hidden they may be easily perswaded that hee is not vnacquainted with that which is more conspicuous and apparant Doct. There can nothing be kept so close and secret any where but the Lord doth at all times euidently see it The third verse of this chapter was to the same purpose and there the point hath beene spoken too Verse 12. A scorner loueth not him that rebuketh him neither will be goe vnto the wise A Scorner A leaud vngratious person which obstinately hath giuen ouer himselfe to worke wickednesse and derideth all that dislike of his waies loueth not him that rebuketh him but hateth both the reproouer and the reproofe the man and his admonition according as was said before that instruction is euill to him that forsaketh the way neither will he goe to the wise nor be willing that the wise should come to him He affecteth not the company and societie of them that be godly because he knoweth that they will looke into his licentious life and tell him plainely of his inordinate behauiour Doct. He will not goe He that would not be reputed a wicked person must not shunne good companie where he may heare of his faults Both Nathan and Gad when need required dealt plainly with Dauid and told him of things that were amisse in him yet Dauid did banish neither Gad nor Nathan either from his Court or companie The Apostle sheweth that he that hath grace when hee is rebuked and iudged will not rush out of the assemblie and be gone nor exclaime against the Ministers or meeting but humble himselfe and honour the Lord and giue good testimonie of his seruants He will saith he fall downe on his face and worship God and say 1. Cor. 14.
they grow weary of their attempts or are defeated of their purposes or though they seeme to succeed well for a time yet their hopes are frustrate in the end but by the multitude of Counsellers which are wise and giue faithfull counsell if their faithfull counsell be harkened vnto and obeied they are established in the Hebrew text the Verbe is of the singular number but collectiuely spoken meaning that all and euery one of those thoughts which are so directed by counsell shall haue a constant prosperous successe at the last if not at the first Doct. Hee dealeth best for himselfe which ordereth his affaires with good aduice The lesse confident any man is of his owne iudgement and skill the better hee is like to speed in his actions and waies And for this cause the spirit of God elswhere giueth this precept Establish thy thoughts by counsell and by Prouer. 10. 18 counsell make warre So Dauid did vsually inquiring of the Prophets and Priests what he ought to doe and therefore vsually he had good successe and heereof he failed sometimes as in the numbring of the people and therefore sometimes hee brought troubles vpon himselfe as it fell out after the people were numbred This wholesome instruction Rhehoboam refused when he declined from the counsell of his ancient Senators and Achab despised when he quarrelled with Micaiah and therefore Rhehoboam had a rent made in his Kingdome and Ahab fell into vtter destruction Reasons 1 First no mortall man can attaine vnto such depth of iudgement and vnderstanding to be able sufficiently by his owne knowledge to manage all his affaires God will haue euery man stand in need of his brothers direction That is reuealed to some which is hid from others and many eies may cleerely apprehend that which no one could possiblie haue pierced into Secondly euery man by nature is somewhat partiall to his affection and may easily be induced to adde weight by colour of reason to that end of the scale whereunto his desire more inclineth whereas hee that leaneth on neither side may discerne the stronger motiues to bee on the other side Vse 1 Reproofe of rash heady persons which commit all their affaires to happe-hazzard without any dread of after-claps to fall out or prouidence of good successe to follow And it serueth also for the reprehension of others which earnestly desiring and certainly concluding of all good prosperitie and happinesse doe yet repose so much affiance in their owne vnderstanding and wisdome as that they thinke they haue no need either to bee taught of God or aduised by man But these haue beene already spoken of vpon the like occasion Chap. 11. 14. Instruction not to be slacke to aske counsell in all matters of importance nor slow to obserue it whensoeuer it is offered Thou maist with more assurance expect a blessing from God because heerein thou yeeldest obedience to God but though the euent should seeme not to be answerable to thy wish yet were not thy labour altogether lost neither should thy heart faile of the comfort of thy endeuours forasmuch as thou hast performed a duty in auoiding of rashnesse Verse 23. A ioy commeth to a man by the answer of his mouth and how good is a word in due season A ioy commeth to a man A good man shall finde either sooner or latter comfort and gladnesse by the answer of his mouth by the wholesome words which hee vttereth with his mouth whether hee answer to things demanded or otherwise And how good is a word in due season that is to say maruellous profitable and delightfull to himselfe and others aâ—e faithfull speeches discreetly deliuered all meet circumstances of time place and persons being duly obserued Doct. Whosoeuer applieth his tongue to doe good therewith shall haue the gâ—â—atest 〈◊〉 by â—â— himselfe A man shall eat Prouerb 13. 2. good things by the 〈…〉 as it 〈…〉 Prouerbe A man shall bee sacâ—aâ—e 〈◊〉 good things by the fruit of his mouth Prouer 12. 14 as 〈…〉 in 〈◊〉 â—he Prouerbe Reason 1 First he will learne that which he teacheth others and praâ—â—â—sâ— that whâ—â—â—â—â— he perswadeth others and haue feeling of that wherewith 〈◊〉 affecteth others And by all this doth commodit◠〈…〉 Secondly his loue doth make his brethrens good to become his owne and then especially when hee hath beene by counsell or consolation or the like a meanes and instrument of the same And therefore S. Paul telleth the faithfull Philippians who were conuerted by his ministerie that they were his ioy and his crowne Philip 4 1. Thirdly the hope of reward for that good which they haue done by their fruitfull speeches refresheth their hearts for the present heere and will bring them fulnesse of glorie and gladnesse for euermore heereafter Vse 1 Incouragement to vse our lips constantly to holy and profitable communications sithence the greater part of the profit will redound to our selues And albert none should make vse of them but euery one reiect them nay what though we should be maligned and molested for telling the truth Yet if our hearts be vpright together with our endeuours wee may truly say with that Prophet whose strength seemed to bee spent in vaine and his labour vtterly lost For all this my Isa 49. 4 5. iudgement is with the Lord and my worke with my God yet shall I be glorious in the eies of the Lord and my God shall be my strength Instruction not only to finde out good points to speake of but also to chuse a fit time to speake in that matter and manner and all the helpes that we can vse may further the effect that we desire By this meanes euery sentence shall be of greater force and excellencie than a long Oration vnseasonaby made which may appeare by that elegant comparison A Prouer. 25. 12. word spoken in his place is like apples of gold vpon pictures of siluer and by that which Iob affirmeth and S. Paul intendeth that Iob 6. 6. Col. 4. 6. true word without discretion are as vnsauoury as egges or meats without salt and seasoning Verse 24. The way of life is on high to the prudent to auoid from hell beneath THE way of life The way that leadeth to life yea the very true life it selfe is on high to the prudent is not worldly carnall and earthly but spirituall holy and heauenly and therefore so farre as any man is wise to saluation he thinketh or heauenly things and in all his behauiour tendeth towards heauen to auoid that so walking therein hee may escape from hell beneath from death and destruction and the place of eternall torment which a sensuall course of life and the desire of earthly things will bring men vnto Doct. He that would attaine to glory in heauen and will not bee damned in the world to come must liue after an heauenly manner in this present world The Apostle foretelleth that they who haue theiâ— belly for their God and minde earthly
may bee most mooued to shew thee compassion If thou be falsly accused make cleere thine innocencie with humilitie if iustly charged acknowledge thy fault with submission if remission may conueniently be granted beseech thy Soueraigne to pardon thee if so much cannot be obtained yet intreat that at the least hee would pitie thee Terrour for that sinfull swarme of Iesuites Seminaries and other treacherous Papists of euery sort whose practise and profession is to subuert the state and maiestie of the Prince They do not only detract from him and transfer to a forrainer the mortall aduersarie of Christ and Kings that authority soueraigntie which he hath in matters of greatest moment but denie him allegeance in ciuill causes and refuse to secure him from their force and violence against his person and dignitie If this audacious obstinacie if this egregious contempt If this most barbarous disloialtie should neither stirre vp the Lord nor the Lords Vice-gerent to punish them what safety could there be in ruling or danger in rebelling But certaine it is that God wil not passe by it though man would and his sword is sharper than mans is and his hand will strike stronglier than mans can and therefore let them and let all other sorts of sinfull creatures know that if the Kings wrath be as a messenger of death that Gods wrath will be a worker of their eternall destruction Verse 15. In the light of the Kings countenance is life and his fauour is as a cloud of the latter raine THE meaning of this sentence is that where the King and great personages doe affect and make manifest their loue there is ioy and credit and protection and preferment and all such prosperitie as man may be a meanes of for so much the word life doth import and the same is amplified by the two similitudes of lightsome and comfortable sun-shine and of fruitfull and profitable showres especially those which they called the latter raine whereby the ground was refreshed after the drought and the corne was ripened before the haruest And yet are not all promiscuously without difference in so happy an estate when superiours doe set by them vnlesse the Lord doe also grace them for mans friendship can neuer doe good vnto Gods enemies as may appeare by the condition of Doeg and of the noble man vpon whom the King of Jsrael leaned and of the Priests of Baal whom 2. King 7. Jezabel maintained and of the false Prophets whom Ahab respected Doct. Great account is to be made of the fauour and good countenance of Princes and such as haue authoritie ouer vs. The cheerefull lookes of a good ruler vpon a worthy person is as a bright morning after a darke night and as dew vpon Prouer. 19. 12 the grasse after a great drought as the holy Ghost maketh resemblance It was not a small comfort to Mephibosheth to finde so much grace at Dauids hand nor a little honour to Daniel to be so much esteemed of Darius and other Kings vnder whom he liued And the like may be said of Joseph and Hester of Mordecai and Nehemiah whom the Scripture mentioneth to haue beene in great credit with those Monarchs whom they serued and were in subiection vnto Reason 1 First a good man may discerne the fauour of the Lord in the face of his gouernour who as S. Paul witnesseth is the Minister of God for the wealth of them that doe well Rom. 13. 4. Those whom mighty men doe set by the most of inferior places will be ready to make much of so that one great friend will occasion many others to be very friendly though not alwaies with sound affection yet often times with good profit and comfort Thirdly they which enioy the loue and good liking of Princes and principall Commanders haue opportunitie put into their hands whereby they may succour the distressed and pleasure their brethren and promote righteous causes as may bee exemplified in those faithfull fauorites formerlie specified Vse 1 Instruction to them whom the Lord hath aduanced to thrones and dignities or to any degree of authoritie though not the highest that they shew most courtesie to them that be most honest and giue best countenance to them that be of best behauiour Sithence God hath deputed them to keepe his roome it doth well become them to follow his example whose gracious fauours neuer faile the righteous nor the light of his countenance at any time shineth on the wicked That was one of the principal clauses of Dauids Vow which he made to God before hee entred into the possession of his Kingdome that he would know or rather acknowledge by any kinde and familiar vsage no euill man Mine eies saith hee Psal 101. 4. 6. shall be vnto the faithfull of the Land that they may dwell with me He that walketh in a perfect way hee shall serue me Great mens kindnesses haue as much operation in the people as seasonable showres in the hearbes and plants And is it not then to be wished that they were restrained from sinfull weedes and nettles lest they grow ranker and smell the worse and reserued for vertuous hearbs and flowers which may be the more odoriferous and flourish the better Certaine it is that the hands of vngracious wretches are greatly strengthened and made able to doe much mischiefe by being fauoured of men in eminent places which may easily be preuented or staied by frownes or checks or disgracings from them And this serueth also for a motiue to inferiours to incite them to seeke by due desert in good seruices to be well esteemed of and in credit with those that beare rule ouer them Who knoweth whether the Lord may not direct their eies to take notice of them and incline their hearts to bee affected towards them But because it is scarse possible for a Prince to grace all or to know euery one of his dutifull subiects therefore they which according to S. Peters precept doe religiously feare God and loyally honour the King haue cause to comfort themselues in the fauour of the most mighty Monarke of heauen and earth which doth infinitely more exceed the greatest kindnesse that all the greatest states in the world can shew to their dearest friends than the Sunne-beames at noone in the clearest Summer daies doe excell the smallest sparke of fire in the earth in brightnesse It is euerlasting as he is eternall It is vnchangeable as hee is immutable It is effectuall as he is almightie It is most glorious and comfortable as he is the God of glorie and consolation Verse 16. How much better is it to get wisdome than gold And to get vnderstanding is more to be desired than siluer HOw much better It is so farre better to seeke and finde heauenly wisdome and the knowledge of God rather than gold yea euen that which is fine and pretious as the word importeth and siluer as that the ods and difference is inexplicable the greatnesse of it cannot be
owne people and no man can haue any portion of it beside the elect That is not euery where to be had for some places be destitute of it and some seasons do cause it to faile as it came to passe in the daies of Ahab but this accompanieth the owner whithersoeuer hee goeth and wheresoeuer he is and no drought can possibly drie it vp That hath no force to preserue life against violence or mortall diseases or fulnesse of old age but this hath power to protect the soule against all assaults and suffereth not any maladie to kill it and maketh it the more fresh and liuely by the greater multitude of yeeres that it liueth Vse 1 Instruction to seeke for this heauenly vnderstanding sithence it is for so good vse as we labour for the best earthly commodities which cannot serue for better vse and by how much it doth euery way exceed all worldly possessions by so much to be the more industrious and diligent to possesse it It is a well-spring of life to the owners of it and not to the talkers and hearers of it The enioying of wealth doth make a man rich and the receiuing of food doth nourish him and not the bare sight of either of them One may see meat dressed in other mens kitchins and plate and iewels in other mens shops and yet liue in hunger and die a beggar Consolation to them whose hearts are taught of God and whose mindes are enlightned with the spirit of reuelation whereby they haue attained vnto this heauenly vnderstanding they bee not without a testimonie of regeneration nor want assurance of perseueration Whosoeuer is once a partaker of the water of life can neuer bee after defeated of euerlasting life No enemie within or without can stop vp this Well as the Philistims maliciously did fill vp Isaacks Wels and this Well is neuer empty of water and this water neuer wanteth an effectuall vertue for conseruation of the soule Doct. 2 But the instruction c. Good counsell is not to bee expected from sinfull and ignorant mens mouthes they are full of vanitie and foolishnesse as sinkes and puddles be of muddy water and filthmesse and therefore it is not likely that they should send foorth the pure streames of wholesome instructions They know no good they learne no good they loue no good and is it possible then for them to giue exhortations and precepts of goodnesse When Rehoboam left the iudgement of the prudent aged and leaned on the sentences of the wilde headed yoongsters the aduice that hee tooke was sutable to the Counsellers that gaue it namely rash and dangerous exceeding pernicious and hurtfull We shall see in the 29. verse that a wicked man deceiueth his neighbour and leadeth him into the way that is not good And there we shall haue better occasion to handle this point more at large Verse 23. The heart of the wise guideth his mouth aright and addeth doctrine to his lips THE heart of the wise His knowledge and iudgement his prudence and discretion doth guide his mouth aright direct him when to speake and when to hold his peace and what to say and what to conceale His loue to goodnesse induceth him to declare that which is good and his hatred of naughtinesse doth cause him to refraine from all words that are naught and addeth Doctrine to his lips ministreth matter of wholesome lessons for them to deliuer It getteth knowledge and keepeth it and they being stored therewith doe vtter the same for the instruction of others See Chap. 15. verse 28. Verse 24. Faire words are as an hony combe sweetnesse to the soule and health to the bones GOdly and comfortable sayings rightly grounded on the holy Scriptures and fitly applied to the vse of well prepared hearts whether publikely or priuately are as an hony-combe sweetnesse to the soule they bring great ioy and gladnesse to an vpright heart as hony or other sweet things doe much delight the taste and healeth the bones are meanes of good to the whole body for conseruation of health or restitution to it by the cheerefulnesse of the minde and the fauour and blessing of God Doct. Nothing is more pleasant and profitable than gracious speeches to godly persons In this place they are compared to honie by Salomon as being equall to it in deliciousnesse but in the Psalmes they are preferred before hony by Dauid as being euerie way more Psal 19. 10. delightfull than that is Neither was hee ignorant of the operation thereof when he besought the Lord to make him heare ioy and gladnesse that Psal 51. 8. the bones which he had broken might reioice Reason 1 First God himselfe doth put vertue into them and maketh them effectuall for the comfort and helpe of his people according as himselfe testifieth saying I create the fruit of the lips to be peace peace vnto them that are farre off and to them that are neere saith the Lord for I will heale them Secondly the matter of these faire words directed from God to the soules of his faithfull seruants is such as farre surpasseth all things which are subiect to any of the senses His owne loue and fauour is thereby declared vnto them remission of sinnes is thereby assured vnto them euerlasting glorie is thereby confirmed vnto them and the Lord Iesus Christ himselfe with his holinesse merits and graces is thereby exhibited to them Euery one of which as it is incomparably more delectable and sweet than any thing that is sensible and for corporall vse so it is also infinitely more durable as being for eternitie and making him eternally happie that enioieth it Vse 1 Instruction to chuse to liue if wee may where our soules may taste of and be often refreshed with these heauenlie and gladsome speeches though our bodily food bee there more scant and homely rather than to conuerse in places where we shall be without them though our fare should bee neuer so plentifull and daintie And let all them that loue hospitalitie learne to prouide that their friends and guests may not only haue the choice of toothsome dishes but also the means of wholesome conference for so a poore man may keepe a liberall table Reproofe of them that finde hony and sugar in filthie wanton or any kinde of sinfull and foule words but gall and wormewood in godly discourses and a loathing of all faire and fruitfull speeches The distasting of well-relished and sauourie meat doth argue a sicke and foulesome stomacke and the detestation of godly and seasonable talke doth bewray an euill and guiltie conscience Verse 25. There is a way that seemeth right to a man but the issue thereof are the waies of death THere is a way an vngodly but a common course of life which all vnregenerate persons doe take that seemeth right to a man wherein he pleaseth himselfe and being either blindfolded by lust or misled by carnall reason custome or companie thinketh it not to be very displeasing to God
or dangerous to himselfe but the issue thereof are the waies of death in the end it will bring them to destruction toward which they haue beene trauelling all their life time before See Chap. 12. verse 15. and Chap. 14. verse 12. where the selfe same words haue beene expounded Verse 26. The troublesome person bringeth trouble to himselfe for his mouth doth recoile vpon himselfe THE troublesome person which taketh a delight and seeketh occasions to molest others which haue done him no hurt bringeth trouble to himselfe procureth his owne hurt or vexation of minde for his mouth recoileth vpon himselfe his false or malicious speeches whereby hee diffameth his neighbours or otherwise seeketh to worke their sorrow turne to his owne shame and discredit if not losse or further punishment Doct. No turbulent man can keepe himselfe safe from trouble and miserie It is a righteous thing with God saith S. Paul to the Thessalonians 2. Thess 1. 6. to recompence tribulation to them that trouble you Pharaoh with the cruell Egyptians felt this true and Saul with his malicious Courtiers and Haman with those violent men that attempted the ruine of the Church in Hesters time Though Achan minded not to molest Israel nor had a purpose to doe them harme yet because hee did it in deed and drew downe a plague and iudgement vpon them therefore said Ioshua to him In as much as thou hast troubled vs the Lord Ioshua 7. 25. shall trouble thee this day Reason 1 First God taketh the matter in hand for the wronged and repaieth the wrong-doers according to their owne measure wherewith they mete to others as appeareth by the former testimonies and examples Secondly an vnquiet and contentious person doth commonly make himselfe hatefull and odious to the people and so that befalleth him which was spoken concerning Ismael His hand shal be against euery man euery mans hand against him Gen. 16. 12. Thirdly their bodies vsually are put to trauell by going or riding their purses to charges for fees or other expences their hearts to torment with disappointments and repulses for their successe will not be answerable to their expectation and desire as Haman found to his discontentment euen whiles Mordecai was vnder him but felt to his anguish and destruction when Mordecai was ouer him Vse Instruction to preserue our owne peace by liuing peaceably with our brethren and rather to suffer iniuries with quietnesse than to reuenge them vncharitably with strife and contention and especially than to offer them with molestation and disturbance of any man Or if we haue faulted too farre already that way before wee heard or well harkened to this counsell that shall be our wisdome prouidently to preuent the hurts that may ensue by a timely remedie thereof and that is as wee haue vniustly brought griefe to other mens hearts and hindrance to their states so we afflict our owne hearts with griefe for the same and as much as in vs is procure them rest and make them recompence Verse 27. A wicked person diggeth vp euill and in his lips is as it were burning fire A Wicked person A naughty leaud and wicked man diggeth vp euill secretly vnder hand laieth plots for the subuersion of his neighbours state whom hee maligneth as pioners vndermine the foundations of Cities or houses and in his lips is as it were burning fire he breatheth out pernicious and euill words tending as much to the ruine and destruction of the parties against whom they are spoken as fire kindling vpon an house doth to the consumption both of the building and stuffe that is in it Doct. 1 A malicious man is alwaies practising of mischiefe whether he pretend friendship or professe enmitie At one time Dauid must be Sauls sonne in law he is so farre 1. Sam. 18. in his fauour and no dowrie required at his hands but an hundred foreskins of the Philistims but Sauls purpose was to make Dauid fall into the hands of the Philistims Another time Dauid is reputed a Traitor that hath conspired against Saul a rebell that seeketh to kill the King and why is this charged vpon him Not because Dauid was guiltie thereof but that Saul might haue some colour of reason to kill Dauid Micah complained that euery man hunted his brother with a Micah 7. 2. net And Dauid saith that his aduersaries were fierce Lions that they were set on fire that their teeth were speares and arrowes Psal 57. 4. and their tongue a sharpe sword So craft and crueltie are euer at the hand of malice ready to serue her turne and each of them to be imploied for great aduantage See Chapter 12. verse 6. Doct. 2 And his lips c. Many and great euils are wrought by the poison of a mischieuous mouth A few euill words quickly spoken may minister a multitude of troubles and stirres for a long time as the hot breath of Rehoboam and his Counsellers did against himselfe and the whole nation for many ages What a flame was kindled by the mouth of Sheba the sonne of Bichri who by one mutinous saying caused all Israel to goe from Dauid and follow him so base a companion And how many millions by the like meanes haue beene drawen from the Lord himselfe to fall to Poperie and treasons and to follow sinne and Satan Reasons 1 First all the corruption that is in mans nature and the sinfulnes that is in his heart doe gather vnto it and there breake out whereby it becommeth so fierce and violent Secondly the Diuell himselfe hath the rule and managing of it and hee putteth force into it beside the venome that it hath in it selfe Hee fireth that matter that hee findeth there and addeth to the same fuell of his owne to feed the flame thereof Behold saith S. Iames how great a thing a little fire Iam. 3. 6. kindleth And the tongue is fire euen a world of wickednesse so is the tongue set among our members that it defileth the whole bodie and setteth on fire the course of nature and it is set on fire of Hell that is to say by Satan that hellish spirit Vse 1 Instruction to refraine as much as we may from the societie of those firie fellowes as we would preserue our selues our houses and goods from the flame of burning fire lest otherwise their friendship doe scorch our soules or else falling out deuoure our states And it is needfull also for godly men alwaies to haue innocencie wisdome and patience in a readinesse to preuent the hurt that may grow from these Iuniper coles and firebrands for though they will take occasion by maligning these graces to blaze the more yet they shall bee restrained by the same from burning so much or annoying them whom they maligne And withall it shall be very expedient to haue often recourse to God for remedie against them without whose helpe there is no hope of safety the whole Church and euerie part of it would be burnt
put on the new man in their old age hauing worne the old man all the time of their youth doe shew foorth an excellent wisdome in redeeming at last the former part of the time which they haue misse-spent and humilitie in submitting themselues to learne when so many of their Iuniors disdaine to bee taught and the power of Gods holy spirit which notwithstanding all the impediments wherewith that age is encumbred doth rescue them from the hand of Satan who had held them so long a time in captiuity and bondage Fourthly where anciencie and goodnesse doe concurre and meet together there the image of God doth shine out the more brightly there is a liuely resemblance of him whom Daniel calleth The ancient of daies Dan. 7 13. Vse 1 Instruction for the yoonger sort as sonnes and daughters that they yeeld due reuerence to them whom the Lord hath made reuerent as fathers and mothers He hath vouchsafed them time to attaine to these yeeres and titles to be called by these names and graces to be worthy of that honour Yea he requireth that they be respected and obeisance be done vnto them by those that haue care to regard and obey him for in this manner his commandement is laid vpon them Thou Leuit. 19. 32. shalt rise vp before the hoare head and honour the person of the old man and dread thy God I am the Lord. What though their beautie be withered away and their bodies growen crooked What though their strength be diminished and their memories impaired What though they retaine not their former freshnesse of wit or elegancy of speech What though their state bee but poore and their parentage obscure Yet their honourable place of age especially being garnished with wisdome iustice and pietie doth counteruaile and farre exceed all the rest of those ornaments It serueth also to admonish them that would not bee contemned and haue the world weary of them when they shal be old to lay the foundation of a constant and durable estimation whiles they are yoong If they treasure vp vnderstanding and good discretion and other spirituall graces whiles they haue the benefit of strength memorie senses and capacitie they shall haue that which will comfort their hearts informe their mindes direct their behauiour and maintaine their credit at those yeeres wherein others will dote and deale absurdly and be full of contempt and tediousnesse Reproofe of their follie which haue nothing else to commend them but this that the daies of their life haue beene many and they haue seene many faire yeeres and all those of their age be gone and knew the grand-fathers of the most of their neighbours c. but what good haue they done or what goodnesse haue they gotten in all those daies and yeeres which haue passed ouer them And they which knew men so long time since is it not a shame for them that they neither know God nor themselues as yet Haue they beene spared all this time from death and at last will they be vnprouided for death that death and destruction together should apprehend them For a sinner saith Isaiah of an hundred yeeres old shall die Isa 65. 20. accursed Verse 32. Hee that is slow to wrath is better than the mightie man and he that ruleth his owne minde is better than he that winneth a City HE that is slow to wrath which will not be prouoked to anger without due cause neither hauing due cause to bee angry will passe the bounds of moderation and measure is better than the mighty man is more to be commended for his strength and fortitude than hee that is boisterous and strong of bodie and he that ruleth his minde which represseth and keepeth vnder his intemperate passions and violent affections of euerie sort is better than hee that winneth a Citie hath greater power and doth a more worthy exploit than hee which by force of armes doth ouercome and conquer whole Cities Castles and Countries Doct. It is a point of greater valour to subdue corruptions in ones selfe than to preuaile against other men The Scripture testifieth of the force and might of Esau that from the wombe hee was farre more strong and sturdie than Iacob but it praiseth the patience and mortification of Iacob that hee was incomparably more meeke and moderate than Esau And that staiednesse of affection which was seene in poore lame Mephibosheth who was neither perplexed with perils nor imbittered with wrongs hath wonne him more honour than Ioab could get by all his martiall prowesse or Sampson himselfe by his admirable power Reasons 1 First the enemies of the soule as lusts and inordinate affections are more powerfull and dangerous than the enemies of the body and therfore the victorie ouer them is so much the more notable and praise-worthy Secondly he that vanquisheth Cities and people doth preuaile by a bodily power which will decay together with the bodie and may at another time be ouer-matched but hee that mastereth his affections doth it by a spirituall puissance which age impaireth not and that retaineth the victory for euer Base men may subdue Kingdomes and Nations and yet themselues remaine the bondmen of sinne Satan death and hell as Zenacherib and the stately Kings of Ashur and Nebuchadnezzar and the mighty Monarkes of Babel the Medes in like manner with the Persians the Grecians also and Romanes But all that rule their owne minde are truly noble and euer free and haue already the liuerie and seisen of an eternall libertie Vse 1 Instruction more to labour for the command of our selues than for domination and authoritie ouer our brethren All men almost desire to rule and in this case euery man may well be a Ruler God doth offer to the meanest men and women the iurisdiction of their owne hearts let him bee soueraigne there And hee would haue them to be his substitutes vnder him and they that will vndertake that office and set themselues seuerely to suppresse those disordered passions lusts and motions that keepe euill rule in their soules shall want no backing countenance or preferment from him Reproofe of those that are ambitious and would haue all men vnder them abroad and suffer all vile affections to rule ouer them at home They thinke to make themselues very glorious by shewing themselues so wrathfull fierce and furious and hope to bee reputed so much the more excellent as they can make their poore neighbours to feele their hands to be more heauy and violent but like foolish creatures in so doing they make many of their vnderlings become their superiors and debase themselues beneath their meanest inferiors Their humble poore patient oppressed tenants seruants and people haue gotten a preheminence aboue them by the Lords owne appointment hee hath deposed the one side and will in time make it manifest for their sinful hearts and cruell behauiour And he hath exalted the other side and once will declare it for the meeknesse of their mindes and their sober
conclude of a future safety by their present securitie which feare no danger because as yet they feele not destruction as though a Rebell were free from all punishment because he is not arraigned and executed so soone as he beginneth the commotion Verse 12. Let a Beare robbed of her whelpes meet a man and not a foole in his follie THE she beare whose yoong ones haue beene lately taken from her exceedeth all other beasts in rage and fiercenesse From thence doth Hushai take his similitude concerning Dauid Thou knowest saith he to Abshalom thy father and his men that they be strong men and are chafed in minde as a Beare robbed of her whelps in the field And from thence doth 2. Sam. 17. 8. the Lord draw a comparison to expresse the grieuousnesse of the plagues wherewith he purposed to punish the sinfull Israelites I will meet them as a Beare that is robbed of her whelpes Hos 13. 8. and will breake the kall of their hearts And the immanitie of this beast may be discerned by that which befel the wretched boyes which scoffed at Elisha and were cursed by him It is said that two Beares came out of the Forest and tare in peeces two 2. King 2. 24. and fortie of them And yet it is not so dangerous to meet with such a Beare as with a foole in his follie as to fall into the hands of a wicked man in the extremitie of his wickednesse and furie Doct. No wilde beast is so sauage and hurtfull as a violent and sinfull man is Simeon and Leui were fooles in their follie and worse than Gen. 34. Beares when they murdered all the Shechemites and spoiled the Citie of Shechem Saul was a foole in his follie and worse than a Beare when he caused fourescore and fiue Priests of the Lord to be slaine at one time and smote Nob the Citie of 1. Sam. 22. 18. 19. the Priests with the the edge of the sword both man and woman both childe and suckling both Oxe and Asse and Sheepe with the edge of the sword And such was the follie of foolish Pharao Ahab Iezabel Herod and of Paul himselfe before his conuersion Reasons 1 First a Beare or other beast hath nothing in it beyond the nature of an vnreasonable creature but a desperate sinfull man is possessed with the craft crueltie and madnesse of Satan who is more outragious and so maketh them than any other liuing thing can be Secondly hee that keepeth himselfe out of the walke of a beast is free from danger by him and though a man should meet with him yet it is not impossible by art or agilitie to get away from him or if there were no escaping yet at the most he hurteth only the body but an impious wrathfull man will doe mischiefe farre off as well as neere Haman remaining at Shusan had laid a plot for the murdering of all the Iewes in an hundred and seuen and twenty Prouinces Where shall a man hide himselfe from the pawes and teeth of such a Tyrant And these outragious beasts in humane shape beside personall violence offered to the bodies of men will diffame their names and spoile their states and subuert their families and bring many soules to destruction Vse Instruction to walke warily euery where and looke well to our selues that we be not made a prey vnto them for no Wildernesse is more full of Lions and Leopards of Beares and Tigers than townes and Cities are of barbarous and furious fooles It is an absurd shift and excuse of the sluggard to say concerning the vnreasonable creature A Lion is without Prouer. 22. 13. I shall be slaine in the street but it is a part of wisdome to thinke concerning these mankinde beasts a Beare may bee in the way in the street in the house and at the table and therefore it is not safe for mee to meet with him that is by indiscretion and carelesnesse to giue him aduantage against me Neither can there bee safety sufficient for any by any circumspection vnlesse the Lord bee our protector If hee should absent himselfe from vs in his displeasure how soone would the wicked swallow vs vp and deuoure vs their malice being so immeasurable But he standing by vs in his fauour though we walke thorow a roaring wildernesse of wood and wilde people yet are we preserued from all hurt and perill Verse 13. He that rewardeth euill for good euill shall not depart from his house HE that rewardeth euill for good that dealeth iniuriouslie and vnkindly with him that hath declared his loue in outward courtesies any way for his benefit and profit whether by word or deed or hath sought the saluation of his soule by helping him against his sinnes euill plagues and punishments from God and many times displeasure from men also shall not depart from his house from himselfe especially and from his wicked posteritie Doct. Vngratefulnesse for fauours receiued or offered is a hainous and dangerous sinne Iotham chargeth the Shechemites not onely with bloodie Iud. 9. crueltie in massacring and murdering the seuenty innocent sonnes of Gedeon but with barbarous inhumanitie in dealing so vnkindly with his house whose hand had alwaies beene prest and ready for their libertie liues and safetie Dauid was much mooued when hee was so doggedly dealt with by Nabal at whose hands hee had deserued so much good in preseruing of his flocks and God was more offended 1. Sam. 25. with Nabal than Dauid was and reuenged his quarrell vpon him and that with no lesse punishment than the stroke of death And the same Dauid complaineth of the same sinne in his Psal 35. 12. 13. malicious aduersaries which were as greedie of his ruine as he was desirous of their preseruation which put on armour to persecute and take away his life though he put on sackecloth to fast and pray for the protection of their liues Reason 1 First they which are vngratefull to men that haue beene beneficiall vnto them are also vnthankfull to God who hath inclined their hearts and made them able to doe them good By this it doth appeare that Ioas did neuer render due praises to the Lord for his preseruation and crowne because hee yeelded such hard measure to the sonne of Iehoiada who had before beene his protector and brought him to the Kingdome Secondly nature teacheth to requite good with goodnes and Religion requireth to returne good for euill and therefore a great offense it is to requite euil with euill but most intolerable to recompence good with euill Vse Terror for them that are both foolish for themselues and churlish towards their benefactors which are most bitter and violent against their best friends and those which deale most faithfully with their soules they will die vpon their enemies enemie and mortally maligne him that wisheth and would worke their immortall happinesse No foe is so offensiue to them as hee that praieth for them and giueth them good