errours and noisome speeches like those that make it their worke to sow Cockle and Tares and Darnell or other weeds which are only venomous and hurtfull In the former part of the sentence the heart is to bee vnderstood which ministreth matter to the lips And in the latter the lips are also meant which are the instruments of the heart as if he should haue said The lips of the wise out of that grace which is in the heart doe spread abroad knowledge and that which is right and the heart of the foolish by the peruersenesse of the lips doth spread abroad ignorance and that which is not right For the former part see Chap. 11. 30. For the latter Chap. 12. 18. Verse 8. The Sacrifice of the wicked is abomination to the Lord but the praier of the righteous is acceptable vnto him THE Sacrifice of the wicked Their best workes euen those which seeme most to sauour of deuotion and their very praiers themselues are abomination to the Lord sins which he abhorreth and for which he will punish them but the praier of the righteous and all other their seruices which they faithfully performe are acceptable to him wherewith through Iesus Christ he is well pleased and for the same will gratiouslie reward them Doct. Hee that would haue his seruice accepted of God must first giue himselfe to God Though God be not an accepter of persons for mens outward condition yet hee is in regard of their inward graces Therefore the Lord had respect vnto Habel his offering because he had respect to Habel And why had hee respect to Habel Because he was his godly faithfull seruant And therefore the Lord regarded not Cains oblation because he Gen. 4. 4. 5. regarded not Cain And why did hee not regard Cain Because he was a wicked vnbeleeuing Rebell Reasons 1 First his fauour and countenance is alwaies and onely shewed there where his image appeareth which is nowhere else to bee seene but in the soules and liues of them that dedicate themselues to his worship and there it is neuer failing Secondly the most plausible shewes that wicked men make considering the falshood of their hearts are condemned of him as workes of the flesh and the meanest seruices that good men doe in respect of the vprightnesse of their mindes be commended as fruits of the spirit Vse 1 Terror for diuers vngodly persons who haue nothing but Sacrifices for the foundation of their hope and comfort For notwithstanding there be neuer so great guiltinesse in their conscience and sinfulnesse in their conuersation and both continued to their liues end yet they trust by vertue of their praiers and other good deeds to pacifie Gods wrath and escape his iudgements and make amends for all their misbehauiour Doe they deeme that the Lord will be beguiled by them and take rebellion for their ransome and grieuous prouocations for a meritorious propitiation Thinke they that he is driuen to such necessitie that hee must either take their seruice or not be serued at all as if he had no Saints or holy seruants to yeeld glory vnto him And yet of this sort beside all or the most part of the Papists are very many which satisfie themselues with externall words and actions though holy in themselues if they were religiously exercised yet execrable from them being hypocritically peruerted Incouragement to godly men to pray often and bee diligent in euery good dutie sithence they may be sure of such happy successe and their seruice shall bee so well accepted Instruction to esteeme well of all righteous men forasmuch as euery one of them is in so good estimation with God Though they be neuer so poore in the sight of worldly men yet they are greater in truth than any worldling is and such as the Apostle saith The world is not worthy of They Heb. 11. 38. are the fauorites of the most high hauing at all times accesse vnto him and hearing of him and that with delight and good effect It is no hard matter for them to procure fauour for their friends whom they pray for and displeasure to their enemies whom they are sometimes compelled to pray against Howsoeuer it is Their praiers preuaile much if Iam. 5. 16. they be feruent Verse 9. The way of the wicked is an abomination to the Lord but he loueth him that followeth righteousnesse THE way of the wicked The whole course of his life and behauiour whatsoeuer hee saith and all that hee doth is abomination to the Lord is filthy and loathsome in his eies prouoking him in anger to plague him And this is not to bee vnderstood onely of the grosse faults of sinfull men when they directly transgresse the Law of God but of euery thing else which they take in hand as long as they walke after the flesh as labour and trauell their meat and drinke their sleepe and necessarie refreshings though in exercises not vtterly vnlawfull though in matters that bee meerely ciuill though in actions euery way commendable for others to performe And heereof the Apostle speaketh when he saith to Titus That to the pure all Titus 15. things are pure but vnto them that are defiled and vnbeleeuing nothing is pure but euen their mindes and consciences are defiled But he loueth him esteemeth him and vseth him as his own childe causeth his heart to feele the comfort of his fauour and will in due time make it manifest to all the world how deare he is vnto him who followeth after righteousnesse which is not cold or slow or vnstable in doing of good but with might and maine striueth constantly to obtaine the habit and increase of goodnesse The word signifieth earnestly to pursue being a Metaphor taken from the eagernesse of wilde beasts or rauenous fowles or of any kinde of creatures that liue by the spoile of others which will run or flie both fast and farre rather than bee disappointed of their prey True it is that all are not of equall graces nor any one at all times equally affected to that which is iust and vpright but none must leaue off endeuour to seeke it Euery man is to make it his gaine and to abandon all the impediments which would stay him from it The sense and meaning of the words will be the better discerned if that bee supplied which is vnderstood in either part of the sentence in this manner The Lord abhorreth the way and person of the wicked because he followeth iniquitie but hee loueth the person and way of the godly because hee followeth righteousnesse Doct. God respecteth not men according to their wealth and state but according to their waies and behauiour Many wicked men haue great substance and dignitie and yet nothing that they haue or doe is any whit acceptable to the Lord And most godly men liue in pouertie or other afflictions and yet all of them are pretious vnto him See chap. 11. verse 20. Doct. 2. Verse 10. Instruction is euill to him
be respected in euery thing that any man doth deale in by taking direction from his word both for matter and manner by proposing a right end euen his glory in the performance of it by asking his helpe and waiting on his hand as well for successe as recompence and thy thoughts shall be directed thy minde shall be informed in the right way thy heart shall be confirmed to proceed on with cheerefulnesse and thou shalt be lead with a speciall guidance to thinke vpon those meanes which will bee most effectuall for the accomplishing of thy desire if it be for his praise and thy good to haue thy desire accomplished Doct. They are sure to speed well which deale for God and depend vpon him in their affaires There is a consent and agreement of sundry other texts of Scripture with this which perswade to the same duty that in this place is required and confirme the same promise that heere is deliuered The Psalmist vseth almost the same words saying Commit thy way vnto the Lord and trust in him and hee shall bring it to passe And the Writer of this Booke elswhere Psal 37. 5. doth nothing differ from the same in sense when hee saith Trust in the Lord with all thine heart and leane not to thine owne wisdome In all thy waies acknowledge him and he shall direct thy Prouer. 3. 5. 6. waies Examples may be brought for proofe heereof both plentifull and pregnant as of Abrahams seruants iourney into Mesopotamia to fetch a wife for Isaac and of Iacobs to take a wife for himselfe Who knoweth not that they altogether rested vpon the Lord in their enterprises And who seeth not the goodnesse of God in their protection and direction and happy successe That his gracious prouidence went thither with them and was there with them and returned backe with them and wrought all for them Reason 1 First the businesse is his and they be his seruants and therefore in helping them hee doth manage his owne matters for his owne glory Secondly he is all-sufficient both in wisdome and power and therefore it is most easie for him to direct them with counsell and assist them with strength and prosper them with a comfortable euent Vse 1 Instruction to repaire to God in all our waies and bee religious not onely in workes of Religion but in euery other action and exercise Our refreshings our ciuill imploiments our ordinarie and common vocations though neuer so meane will call vpon vs to craue helpe from heauen and to be seruiceable to our heauenly Father if wee minde to shew more obedience than the wicked and to obtaine a better condition than the Infidels Remember what the Apostle saith to Christians that be faithfull and beleeuers Whether ye 1. Cor. 10. 31. eat or drinke or whatsoeuer ye doe doe all to the glorie of God Incouragement against all the lets and impediments that vse to stay many good men from many good seruices The worke say they is great and our power to performe it is but small the managing of it requireth much wisdome and wee finde our selues very defectiue of wisdome and therefore how shall wee bee able to deale in matters of such difficultie This is true if that bee not a duty which thou art to vndertake if the worke be none of thine as not laid vpon thee by God but if he call thee vnto it and set thee about it let no discouragement oppresse thine heart hee will surely helpe thee in it Both Moses and Ieremie were troubled with such feares but felt afterwards by experience that they were causelesly fearefull At first they considered how heauy the burden of their offices was and how weake their owne backs were to beare it but afterwards they found that they and their ministeries were supported and blessed by a diuine hand from aboue and so shall euery godly man be in all religious and righteous exercises Reproofe and terrour of the wicked which respect the Lord in that which they doe or take no more than the horse in going or the oxe in plowing or any kinde of beast in his feeding Of all others they would haue least dealing with him their hearts say to God as the diuels said to Christ What haue Matth. 8. 29. we to doe with thee Art thou come hither to torment vs Whatsoeuer hath in it any stampe or print of his ordinance is for that cause distastefull vnto them though otherwise they see it would bee commodious for them How can these expect so much to haue their thoughts directed as their hearts more hardened and their mindes infatuated And whether is it more likely that they shall bee blessed in their waies or rather according to the threatning of the law accursed in their courses especially when their workes are so farre from being committed to the Lord as that they are opposed against the Lord when they be not done loyally in obedience to please him but contemptuously in rebellion to prouoke him Verse 4. The Lord hath made all things for his owne sake Yea euen the wicked for the day of euill THE Lord hath made all things By making is vnderstood as well that workmanship which was bestowed vpon all the creatures for their forme and existence as the workes which he daily doth in his perpetuall gouernment and administration for his owne sake for his glory which is seene in his wisdome and power in his mercy and righteousnesse with all other holy attributes And this hee doth not onely propose to himselfe as an end that were meet and to bee wished but commandeth and causeth as an effect that is necessary and certaine euen the wicked against the day of euill This clause is annexed as a preuention of an obiection that might arise out of the former words How truly may it bee said that hee hath made all things for himselfe when reprobates both men and Angels continually set themselues against him Now to this he answereth that hee getteth no small honour by them that are most vngodly and wicked for sithence they refuse to yeeld him glory by their life and to acknowledge his goodnesse in the time of their prosperitie he will glorifie himselfe by their death and manifest his iustice in the day of their destruction And to that damnable estate they are fore-ordained by Gods righteous decree as it is intimated heere and expresly affirmed in other places and yet made worthy of it by their owne vnrighteous behauiour as is noted in Pharaoh and other obstinate Rebels Doct. The praise of God is set foorth not onely by his most eminent creatures and actions but euen by the meanest of his workes and the worst things that be This doth Dauid acknowledge in the generall when hee saith All thy workes praise thee O Lord and dilateth vpon it Psal 145. 10. in the particulars when not only hee prouoketh Kings and Princes and all people to performe this duty but bringeth in all sorts of beasts and
counsell and setteth himselfe against their sinnes euen those sinnes and lusts which fight against their soules for their perdition For such did Ieremie make praiers at first and imprecations at last by the spirit of prophecie foretelling their miserable condition according as our present text doth also declare the same Shall euill be recompensed for good Ier. 18. 20. 21. For they haue digged a pit for my soule Remember that I stood before thee to speake good for them and to turne away thy wrath from them Therefore deliuer vp their children to famine and let them drop away by the force of the sword and let their wiues be robbed of their children and be widowes and let their husbands bee put to death and let their yoong men be slaine by the sword in the battle Admonition to take heed that we shew not our selues vnthankfull vnto God sithence it is so odious and full of dangers to be vnthankfull vnto men Forasmuch as hee ladeth vs with blessings let vs againe with lips and liues declare his praises that the glorie of his benefits may returne to him and the vse and comfort of them redound to vs. Away with murmuring though sometimes hee afflict vs and abandon all pride and insolencie when he doth enrich vs. It is a brutish part and lesse beseeming men than beasts when they are fat and full to kicke with the heele at him that hath fed them as all high minded and contemptuous persons doe against the Lord. Verse 14. The beginning of strife is as hee that openeth the waters wherefore before the contention be medled with leaue off THE beginning of strife the person which is the beginner of strife he that giueth the onset thereunto is as hee that openeth the waters that diggeth downe the heads of ponds or bankes of riuers whereby the waters are held in which being by this meanes let loose can neither be brought in againe nor restrained from doing of hurt but the breach increaseth and cannot easilie be stopped and the streame is violent and cannot easilie be staied wherefore before the contention be medled with leaue off if it be possible let there be no beginning of strife but if there be withstand the proceeding and giue vp before the matter grow to heat and the suit to charges Doct. So soone as men fall to strife and debate they presentlie make way for troubles and perils It is not more certaine that boisterous windes will raise vp raging waues nor that breaches in the Sea bankes will let out floods into the Land than that contentions among men will turne to their detriment and great annoyance Yet is not sinne to bee winked at but contended against nor the truth to be betraied but contended for so that it be done in godly zeale and wisdome without fleshly frowardnes and indiscretion Neither is it vnlawfull to stand for a good cause in suit of Law either as Plaintiffe or Defendant so that it be vpon necessitie when hee can neither vndergoe the wrong without great hurt to his estate nor otherwise but by that meanes enioy his right and so that equitie bee sought for and not reuenge or victorie nor any course taken in the prosecution of the matter but onely that which is agreeable to Christian loue Abraham quickly perceiued the euent that would ensue Gen. 13. 7. 8. vpon the iarres betweene his heardmen and his Nephew Lot that variance might in time haue beene set betweene themselues also and therefore foorthwith tooke order to extinguish them before the flame was growen too great Reason 1 First they hinder men from the faithfull and fruitfull exercises of all the holy seruices of God Their praiers are interrupted their attention to the word is disturbed they cannot cheerefully giue thankes to the Lord nor doe any other duty in due and seemely manner Secondly they worke much mischiefe and procure manifold transgressions as S. Iames testifieth where enuying and strife is there is sedition and all manner of euill workes There Iam. 3. 16. will be dangers of vncharitable surmisings disclosing of secrets false accusations periuries quarrels railings oppression and shedding of blood beside many other pernicious effects of like nature Thirdly Gods curse doth vsually accompanie them as well they deserue the same whereas his fauour and blessing doth dwell with peace and those that embrace it Instruction to foresee alwaies what is like to be the end of euerie controuersie before we step one foot towards the beginning of it It is a point of singular wisdome to follow the counsell or rather to obey the commandement that is giuen in another place Go not foorth hastily to strife lest thou know not what to doe in the end thereof when thy neighbour hath put thee to Prou. 15. 8. 9. shame Debate thy matter with thy neighbour and discouer not thy secret to another lest he that heareth it put thee to shame and thine infamie doe not cease An inundation of disgrace and expenses together with sorrow and vexation is sooner brought than remooued and many men ouer-whelme themselues with such miseries of want and molestations that they can neuer get out of them vntill their state bee drowned For preuention whereof first be at peace with God for he that hath obtained forgiuenesse of sinnes at his hands will rather pardon offenses than be contentious with offenders especially for trespasses against themselues Secondly get the spirit into thy heart and then shalt thou feed of the fruits thereof which are loue ioy peace long-suffering gentlenesse c. That will worke such heauenly wisdome as is pure peaceable gentle and easie to bee intreated Thirdly beware of a make-bate and take heed of pride for the one without vs will tell tales in our eares and the other within vs will distemper our hearts and both of them make vs contentious and vnquiet in our behauiour Verse 15. He that iustifieth the wicked and hee that condemneth the iust euen they both are abomination to the Lord. HE that iustifieth the wicked which either publikely or priuately doth either warrant the vnlawfull actions of sinfull men or cleereth them of the practise of that whereof they are guiltie or freeth them from the punishments which their faults doe iustly require and he that condemneth the iust imputing those things vnto them for faults which indeed are vertues or not at all any offenses as they did to the Disciples of Christ for plucking rubbing and eating the eares of corne on the Sabbath day which in that case might bee done without sinne or laying those crimes to their charge whereof they are innocent and faultlesse they both are abomination to the Lord the one as well as the other is loathed and disliked of him and neither of them shall escape the iudgements which are to be executed by him Doct. 1 It is a dangerous sinne to giue any allowance to euill men in their euill waies Among many sorts of sinners which are liable to woes and curses in