25. plainly that God is in you indeed Reason 1 First no man liueth so innocently as that hee neuer deserueth to be blamed neither hath any such power of himselfe as that he can alwaies finde out his faulting and forsake his faults without the helpe of others and therefore to keepe our selues from them that may make vs to see our sinnes and teach vs how to reforme them is as dangerous as to reiect the Physitian which would shew vs our diseases and minister medicines to cure them Secondly euery faithfull counseller is a trustie friend and none deale so faithfully in their counsell as they that disswade vs from euill courses and therefore to decline from the societie of such is to refuse the friendship of those who would grow to be our best affected and most approued well-willers Thirdly they that chuse to conuerse with wise men shall learne wisdome by the example of the wise and the longer they liue with them the lesse they will offend and therefore their constant company-keeping with those that bee godly doth argue their purpose that they vnfainedly minde to bee godly and will so accustome themselues to that which is seemely and good that they shall not need to be often rebuked for that which is euill Vse Instruction for all men to obserue the state of their owne soules and the better when occasion is offered to informe themselues of others by the companie which they most desire to frequent Hee that delighteth to associate himselfe with good men is neuer to be deemed a friend to euill waies And he that embraceth the fellowship of sinfull persons must needs be iudged an enemie to godly behauiour When Dauid would cleare himselfe to be none of the wicked he made it fully manifest by this that he haunted not with vaine persons Psal 26. 4. neither kept companie with the dissemblers That hee hated the assembly of the euill and companied not with the wicked When he would prooue himselfe to bee one of the righteous he euidently confirmeth it by this that he was a companion of al them Psal 119. 63. that feared the Lord and kept his precepts Verse 13. A ioifull heart maketh a good countenance but by the sorrow of the heart the spirit is broken A Ioifull heart A glad and merry minde especially hauing peace with God and pardon of all his transgressions maketh a good countenance causeth the whole body to be more healthfull but most of all sheweth it selfe in the cheerefulnesse of the face for the affections of the minde pierce into the parts of the body and chiefly appeare and worke in the countenance but by the sorrow of the heart when it is carnall or excessiue the spirit is broken as the lookes are marred so the spirits are dulled and men by sighings and griefes are often brought to such extremities as that they can hardly draw their breath The opposition standeth thus A ioifull heart maketh a good countenance and by the comforts of it the spirits are refreshed and a sorrowfull heart maketh an heauy countenance and by the griefes thereof the spirits are oppressed Doct. It is best both for soule and body to keepe the heart cheerfull against all worldly vexations Godly sorrow for sinne is vndoubtedly expedient and necessarie because it is a medicine to expell sinne and mixed with comfort and maketh a way for more comfort to follow after but then it is moderate without excesse because the spirit from whence it proceedeth worketh nothing beyond due measure but of griefes that grow from carnall causes the fewest are too many and the smallest too great Else why doth S. Paul and Dauid in Phil. 4. 4. like manner so often and so earnestly exhort vs to reioice in Psal 33. 1. the Lord and alwaies to reioice And why doth Salomon so confidently testifie that a ioifull heart causeth good health but a sorrowfull Prouer. 17. 22. minde drieth the bones Reasons 1 First the Lord requireth ioy and gladnesse in all them that yeeld worship vnto him and in signification thereof ordained the solemne feasts among the Israelites and therefore the seruices which are offered to him without all cheerefulnesse haue seldome any acceptance from him Secondly the comfort and ioy that is in the godly doth minister vnto them a force and power for the due performance of euery good dutie Be not sorrowful saith Nehemiah Nehe. 8. 10. with Ezra and others when the people mourned vnseasonably for the ioy of the Lord is your strength A heart replenished with hope and sound comfort is euermore in best readinesse to praise the Lord to pray to the Lord to hearken to the Lord when he sendeth his word and to yeeld such obedience as his word requireth They that are so affected addict themselues to the exercises of Religion with deuotion vnto the workes of mercy with willingnesse and to the affaires of their calling with faithfulnesse whereas all commonly is contrary in them which giue ouer themselues to passionate griefes and heauinesse Vse 1 Reproofe of them that torment themselues with superfluous and hurtfull vexations They must necessarily be grieued otherwise how can they bee pardoned for their vnnecessarie griefes wherewith they haue oppressed their soules and so miserably macerated their bodies Instruction to vse all good meanes to retaine cheerefulnesse of spirit and to repaire it againe as often as it shall beginne to decay and for this purpose let euery man labour for vprightnesse without which there can bee no sound ioifulnesse and from which Christian comfort is neuer totally disioined for it is the spirit of God that worketh sinceritie and ioy and peace are the fruits of the same spirit as the Apostle Gal. 5. 22. testifieth to the Galathians and withall the company and counsels and consolations of godly friends which know how to minister a word in due season to him that is weary are of no small force to reuiue them that are oppressed with affliction and anguish Deale plainly with them and they will deale faithfully with you Let them know the true cause of your feare and sorrow and you shall know the right remedie whereby both may be holpen And adde heereunto that their loue and compassion their skill and discretion their praiers and supplications are like to be very forcible meanes to procure the medecine to worke vpon the heart for the effectuall healing of it Verse 14. The heart of him that hath vnderstanding seeketh knowledge but the mouth of the foole is fed with foolishnesse THE heart of him that hath vnderstanding The vpright desire and sincere affection of him that is wise vnto saluation seeketh for knowledge mooueth his lips and eares and senses diligently to labour for increase of that holy wisdome wherewith he is already endued but the mouth of the foole is fed with foolishnesse that is Leaudnesse of life and practise of euill are as delightfull to the minde of a sinfull person as delicious food is to the mouth
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
would willingly come nigh to that which hee much abhorreth Who would not keepe off from smelling of noisome sents or looking on loathsome sights but hee heareth the praier of the righteous accepteth of it and yeeldeth to it is well pleased with that which they offer to him and granteth that which they desire of him This is the opposition The Lord is farre off from the wicked and reiecteth their praiers but hee is neere to the righteous and heareth their petitions See what hath beene spoken to this point in the eighth verse Verse 30. The light of the eie reioiceth the heart and a good hearing maketh the bones fat THE light of the eies The beholding of delightful aspects reioiceth the heart bringeth sound gladnesse to the soule that is seasoned with grace and looketh on Gods fauour with his blessings and a good hearing where there is comfortable matter related and an attentiue eare to hearken vnto it maketh the bones fat procureth health and good disposition of the whole body by meanes whereof the bones are replenished with marrow within and well stored with flesh and fatnesse without not that seeing serueth only for the comfort of the heart and hearing for the health of the body but each of them is profitable both waies And the same may bee vnderstood also in due proportion of the other senses Doct. The Lord hath ordained the senses of men for the vse and benefit both of soule and body Goodly prospects and ornaments hee offereth vnto the sight both aboue and beneath to please the eies pleasant speeches besides musicke and other sweet sounds to content the eares delicious food to sweeten the pallat and redolent smels to refresh the nostrils and in all these hee alloweth vs a naturall delight and a spirituall And diuers obiects hee hath consecrated meerely for holy vses as vnder the Law especially in Salomons daies and after were to be seene at Ierusalem the sumptuous building of the Temple the gorgeous garments of the Priests with gold and siluer and many pretious iewels and vessels then vsed in that house So were there also melodious instruments and songs to bee heard odoriferous ointments and perfumes to bee smelt feasts wherein much meat was dressed to be tasted And so haue we in the time of the Gospell our hearing handling seeing and tasting exercised in the Supper of the Lord and many ioifull messages are brought vnto vs by the ministerie of the word In all which the Lord respecteth the good of our soules and maketh our senses as tunnels thorow which hee powreth his graces into our hearts Reason 1 First there is an imbecillitie and weaknesse in the nature of man who is not able to confirme himselfe in faith without the helpe of sense Secondly our bountifull father declareth his admirable loue and kindnesse who giueth vnto vs as well spirituall as corporall blessings both at once one after a sort inclosed in another and maketh body and soule to feele their happinesse together Vse Instruction to labour for circumcised eares and sanctified eies and religious hearts otherwise many glad tidings may be published as was saluation by Christ himselfe and many wonderfull obiects may be offred as were the miracles which he wrought and yet neither soule nor body benefited by them as was the case of the vnbeleeuing Iewes and Phariseis When God spake with his owne voice from heauen and shewed diuers strange wonders on the earth and that euery day for forty yeeres together Yet saith Moses vnto them the Lord hath not giuen you a heart to perceiue and eies to see and Deut. 29 4. eares to heare vnto this day Reproofe of their madnesse that put away from themselues these comforts and yeeld vp their senses to bee weapons of Satan and instruments of their owne miserie Their eies and eares are as the grates or rather open mouthes of sinkes thorow which all sinfull lusts and vile affections doe passe into their soules as pride and enuy and maliciousnes impuritie and couetousnesse with innumerable others which cannot but fill them vp to the brinkes with wofull sorrowes troubles and torments Consolation to Gods people in regard of their state to come if our dimme sight now when as as S. Paul saith we looke but as it were thorow a glasse be yet so ioifull and comfortable if our hearing which is mixed with much deafnesse doe produce such liuely effects to the heart and whole man what shall be our felicitie heereafter when wee shall be able perfectly to apprehend all that wee shall heare and see and all that we shall heare and see will be perfectly excellent and glorious Verse 31. The eare that heareth the correction of life shall lodge among the wise THE eare that heareth The person which inclineth his eares together with his heart and yeeldeth obedience to the correction of life to wholesome reproofes whereby we are taught to liue well and directed to life eternall shall lodge among the wise shall bee wise and receiue the reward of wisdome as a domesticall companion and fellow seruant with other wise men in the family and houshold of God Doct. Due reproofes being duly regarded doe make for the saluation of Gods people as well as promises Euery man is a Traueller and euery such Traueller sometimes doth fall into by-waies and euery by-way is exceeding dangerous and therefore faithfull is that friend that reduceth him into the right path that wandereth aside and happy is he that is directed by his friends admonition To this purpose is that which is said in one of the former Chapters He that regardeth instruction is in the way of life but he that refuseth Prouer. 10. 17 correction goeth out of the way When Wisdome neere the beginning of this Booke doth proffer and publish her greatest fauours she maketh a way to her promises with expostulations and rebukes saying O ye foolish how long will ye Prou. 1. 22. 23. loue foolishnesse c. turne you at my correction Loe I will powre out my minde vnto you and make you vnderstand my words And there we take to bee the fittest place for the prosecution of this point Verse 32. Hee that refuseth instruction despiseth his owne soule but he that obeieth correction possesseth his owne heart HE that refuseth instruction which disdaineth to be admonished of his faults and directed in his waies despiseth his owne soule dealeth as hardly with his owne soule in bringing shame and destruction vpon it as if it were a thing that he despised and were a mortall enemie vnto but hee that obeieth correction which listeneth vnto and is guided by wholesome lessons whether sharpe or gentle possesseth his owne heart hath the vse and ordering of his minde and whole soule and preserueth it from the power of death and damnation The opposition is this Hee that refuseth instruction despiseth his owne soule and casteth it away but he that obeieth correction regardeth his heart and possesseth it Doct. 1 None are so much their
and whose hope the Lord is for he shall be as a tree that is planted by the water which spreadeth out her roots by the riuer and shall not feele when the heat commeth but her leafe shall be greene and shall not care for the yeere of drought neither shall cease from yeelding fruit Reason 1 First the Lord doth take it for an high honour to be trusted in and depended vpon not allowing any creature to bee ioined with him therein Loue is so due to him as his children are also to be loued for his sake and our neighbours by his appointment And feare is so required by him as that Princes and parents and other gouernours must according to his commandement be feared But confidence is a worship properly reserued to himselfe and may not bee communicated to any other without disloialtie to him It were sacrilege for superiours to challenge it and Idolatrie for inferiours to yeeld it And as faith and affiance in God are themselues very acceptable to him so doe they make through Christ all our other seruices accepted of him Secondly he that is so well pleased with the faith of his seruants is no lesse ready to recompence their faithfull seruice and that in such bountifull manner as that they can wish for no more nor could possibly haue hoped for so much for his gifts are agreeable to his owne infinite munificence and not according to mans narrow comprehension All noisome things shall vndoubtedly be remooued from them and they deliuered from the danger thereof Gods wrath is mitigated his iudgements restrained his curses abolished and the nature of his threatnings altogether altered And what then car sinne doe And what can death doe or the diuell or the power of hell Much lesse shall malicious men effect their mischieuous purposes to hurt them and least of all shall any other creature bee able to worke their woe when the Lord of all creatures is at peace with them and their protector when he is as firme for their defense as the mightiest mountaines and maketh them stand as fast as the hils according to that saying of the Prophet They that trust in the Lord shall bee as Psal 125. 1. Mount Sion which cannot be remooued but remaineth for euer And for the fruition of good things let them aske and haue for he will giue them their hearts desire And though they aske not nor desire enough as who is that way so prouident for himselfe as his owne state doth require and Gods goodnesse doth offer opportunitie yet he will bestow vpon them all that in their behalfe Christ hath bought and paid for and that is incomparably more than they can begge or pray for It is said for their prouision that nothing shall be wanting vnto them It is said for the saluation of their soules that hee that heareth the word of Christ and beleeueth in him that sent him hath Iohn 5. 24. euerlasting life and shall not come into condemnation And it is said for the resurrection of their bodies that euerie one that beleeueth in the sonne of God shall haue euerlasting life and hee will Iohn 6. 40. raise him vp at the last day And it is said for the fulnesse of their comfort felicitie and euerlasting blisse that the Lord God is a Sunne and shield vnto them The Lord will giue grace Psal 84. 11. and glory and no good thing will he withhold from them that walke vprightly Vse 1 Instruction to labour for faith and trust in God as much as we wish to be happy and blessed Euery man naturally desireth prosperitie and no man is willing to beare the burden of miserie and torment Then let euery man abandon infidelitie and let no man be negligent to get a state in Gods promises Embrace his couenants and lay fast hold on them Applie thy selfe to them and them to thy selfe and bee assured that euery Article of the same shall bee performed vnto thee His strength shall be for thy safety his riches for thy maintenance his fauour for thy comfort his glorious heauenly greatnesse for thy great heauenly glorie his absolute all-sufficiencie for thy complete and intire welfare Reproofe of their follie which dote so much vpon sense and carnall reason that whatsoeuer they apprehend not by sight they little account of how faithfully soeuer God himselfe doth promise it by word confirmed with his oath and seale annexed to his writing Who almost doth relie vpon his might and power and wholly rest vpon his truth and fidelitie Are not most men of Achas his minde and shew it in deed though they say not in word that they will not tempt the Isa 7. 12. Lord that is put themselues vpon him for protection against perils and prouision against pouertie without shifting for themselues through feare lest hee should disappoint them There be many that giue him as much credit as they would yeeld to any bankerupt being willing to trafficke with him in his seruices and trust to his promises so long as they see ready pay and may attaine to present preferment or profit but further they dare not take his word Foolish people that forsake their owne mercies and trust to lying vanities that make gold their hope and men their arme that deifie base creatures by putting confidence in them and vilifie the glorious God by with-drawing their hearts from him which obstinately refuse a blessed estate by forsaking the fountaine of liuing waters and wilfully chuse a cursed condition by digging to themselues broken pits that can hold no water Verse 21. The wise in heart shall bee called prudent and the sweetnesse of the lips shall increase Doctrine THE wise in heart Hee which is godly wise and wise to saluation who hath knowledge and sinceritie mixed together in his soule shall be called prudent shall shew himselfe be knowen and iustly commended to bee a iudicious and discreet person both in the mouthes of godly men and in the consciences of wicked men and by good effects at last in the sight of all men and the sweetnesse of the lips shal increase knowledge The former part of the sentence declareth what good the wise doe get by wisdome that they attaine to the vertue and praise of prudence and in this latter what good they doe by the same to others which is specified onely in their words in their wel-seasoned and comfortable speeches called the sweetnesse of the lips that therby groweth increase of doctrine to euery attentiue and diligent hearer both for admonition instruction consolation and euery other vse as opportunitie serueth Doct. Sound Religion and pietie in the soule will make men circumspect and prosperous in their waies Their wise behauiour will so well become them and their good successe in the end will so much aduantage them that the eies of many will obserue their comely conuersation and their tongues commend their happy condition The Lawes saith Moses which I haue taught you keepe and Deut. 4. 6.
and humble behauiour towards them which sheweth that a regard is had of them without contempt Vse 1 Reproofe of their folly whose stout stomacke can neuer be induced to mitigate anger with meeknesse but boisterously resist displeasure with fiercenes so are they conuinced of inhumanity which being once offended are euer implacable notwithstanding all milde perswasions vsed to satisfie them Consolation to them that deiect themselues before God in humility and praier for if gentle words preuaile so mightily with most men to appease their anger of what force shall the submisse supplications of penitent persons be with the Lord to quench his indignation Verse 2. The tongue of the wise setteth foorth good knowledge but the mouth of fooles powreth out folly THE meaning is that godly prudent men will vtter good matter and their speeches shall carry a grace and force with them as being rightly placed and wisely ordered And sinfull vngodly persons on the other side either vomit out that which is hurtfull false or vaine or else peruert and abuse that which in it selfe is true and wholesome See chap. 10. verse 32. Verse 3. The eies of the Lord are in euery place beholding the euill and the good THE eies of the Lord His certaine sight and knowledge He speaketh of God according to man attributing eies vnto him which he being a spirit hath not because we see with our eies and best know the things which wee see in euery place wheresoeuer any man is behold not only discerne and perceiue but purposely obserue and marke and that continually as the forme of the word in that Participle importeth the euill and the good all sorts of men together with their hearts and waies Doct. All men are alwaies in Gods presence When they see not him he eieth and looketh on them wheresoeuer they bee and howsoeuer occupied as Dauid saith not concerning himselfe only but euery man else in the same manner Thou knowest my sitting and my rising Thou vnderstandest my thought Psal 139. 2. 3. afarre off Thou compassest my paths and my lying downe and art accustomed to all my waies Reason 1 First he hath made mans eies and giueth sight to all and thereupon the Prophet concludeth that hee himselfe must needs see euery one and view their thoughts and behauiour alwaies Psal 94. 9. Secondly if any thing were concealed from him how should he lighten things that are hid in darknesse and make the very counsels of the heart manifest How shall hee bring euery Eccl. 12. 14. worke vnto iudgement with euery secret thing whether it be good or euill How should he passe an equall sentence vpon euery cause and person as becommeth the righteous Iudge of the world if the knowledge of any thing might be with-holden from him In him wee liue and mooue and all creatures haue their existence and being and hee filleth both heauen and earth and all places with his presence And whither then can any man possibly with-draw himselfe out of his sight Vse 1 Instruction to beware of secret sinnes that the closenesse of the place imbolden vs not to doe ought that wee would be ashamed to haue publikely looked vpon in an open assemblie because hee which is more to be feared than all the world beholdeth what we doe And who shall enioine him to be silent at our sinfull behauiour that he publish it not to all the world Reproofe of their madnesse that hope for euer to auoid the reproach and punishment of their sinnes by denying excusing colouring or cloaking of them as though if men giue credit to them that they are innocent God can bring no euidence to finde them guilty notwithstanding that hee take them with the manner and is in place at the deed doing of notable wickednesse Consolation to the godly that the Lord hath respect to the vprightnesse of their hearts and the integritie of their lines in euery worke of holinesse righteousnesse or mercy to render a recompence vnto them Verse 4. A wholesome tongue is as a tree of life but the frowardnesse thereof is as a breach made by the winde THE purpose and drift of this sentence is to declare that the course and custome of godly mens speeches is both comfortable and profitable to them which know how to make vse thereof as was that goodly tree of life in Paradise continually bearing fruit so pleasant and pretious On the contrarie side as a blustering winde which throweth downe trees and houses doth much harme so a violent and venomous tongue causing troubles and calamities is very pernicious and hurtfull For the former part see Chap. 11. 30. For the latter looke Chap. 12. 18. Verse 5. A foole despiseth his fathers instruction but he that regardeth correction is prudent A Foole A wicked and vngodly childe despiseth either refuseth to heare or else to obey his fathers instruction that admonition or counsell which his parents or other gouernours giue vnto him but he that regardeth submitteth himselfe vnto and is bettered by correction either in words or deeds giuen by whomsoeuer hauing authoritie ouer him is prudent sheweth wisdome and receiueth the fruit of the same See Chap. 13. 1. Verse 6. The house of the righteous hath much treasure but in the reuenues of the wicked is trouble THE house of the righteous that is Either euery righteous man hath his house replenished with great store of wealth and substance or else a lesse quantitie doth as well suffice him God seeing it to be better and safer for him And whereas sometimes it falleth out that godly men haue neither so much as others possesse nor as themselues desire and seeme to stand in need of it groweth from the defect of their godlinesse for which the Lord correcteth them with some penurie and want and whereby their hearts faile of that fulnesse of contentment which more pietie and grace would worke in them The latter clause of this verse preuenteth an obiection that might be made against the former in this maner Why should righteousnesse be commended for making the righteous rich sithence sinne seemeth to make the state of sinners more prosperous than theirs To this it is answered that troubles are intermingled with their wealth and possessions as paines and toile in getting and cares and feares in keeping and griefe and anger in forgoing of all or any part of them See Chap. 10. 22. Verse 7. The lips of the wise doe spread abroad knowledge but the heart of the foolish that which is not right HE compareth the lips of wise men to the hands of good seedesmen who skilfully and in due manner and measure at euery steppe doe scatter the corne into the tilth shewing it to be a note of sound vnderstanding to take opportunitie wheresoeuer it is offered at home or abroad to direct their talke to the benefit and edification of the companie On the contrarie side the wicked out of the euill treasure of their hearts bring foorth euill things vttering vanitie and
things Phil. 3. 19 20. must looke to haue their end to bâ— damnation But our conuersation saith he â—â— in heauen from whence also we loâ—ke for the Sauiour euen the Lord Iesus Christ First the promise of saluation and all the couenants of God are appropriated and made onely to them that walke not after the flesh but after the spirit all others haue threatnings and curses against them Secondly none haue communion with Christ or aâ—â—â—surance that their sinnes are washed away with his blood 〈…〉 they that walke in the light according as hee is in tâ—â—â—â—â— Thirdly they that will escape the second death muâ—◠〈◊〉 their part in the first resurrection and they that haue â—â—â—â—ned to that and are risen with Christ must seeke those things which are aboue where Christ sitteth at the right hand of God They must set their affections on things which are aboue and not on things which are on the earth Vse 1 Reproofe of their folly which will not take paines to ascend vp to this way and yet hope notwithstanding with good ease to ascend vp to happinesse They clogge their soules with all kindes of sinnes and yet boast that they looke to bee saued as well as the best and so they shall if their owne bragging breath be strong enough to blow them vp to heauen and that is a harder worke than to blow vp many millions of mill-stones It would be long to recite the seuerall sorts of these illuded sinners A few shall serue for all the rest Proud men may well be set in the first ranke for none goe faster than they towards destruction and scarce any presume so much as they of blessednesse and saluation Indeed if the conceits and desires of an high minde were this high-way heere spoken of they went apace in it but then it could not be called the walke of the wise for their honour for all they are alwaies foolish to their shame The more lofty they are the baser they be and the higher they aspire vpwards the lower they sinke downwards Pride is not a faire path to rise vp to and walke in but a filthy puddle which they sinke into and wallow in And next to these are greedy worldlings which lie groueling on the ground and like moles are alwaies digging downe wards in the earth In the same state are voluptuous belly-gods and all others which repose their felicity and happinesse in the earth Consolation for them whom God hath raised vp so high to this way of grace to walke in it for they shall bee raised higher to glory when they come to their iournies end And let them not be discouraged though they haue so few fellowes to accompany them for no man hath power or will of himselfe to clime vp to this causey nor very many haue that fauour from God to be brought into it Verse 25. The Lord will destroy the house of the proud but hee will establish the border of the widow THE drift of this sentence is to shew that the safety of no mans state doth stand in his greatnesse nor perill of ruine in his smalnesse but that Gods displeasure doth cut off the wicked how strong soeuer and his fauour protecteth the godly though neuer so feeble The Lord will destroy at one time or other at once or by degrees either by the wonted meanes of his plagues and iudgements or by some immediate stroke from his owne hand hee will root out as the word signifieth and vtterly ouerthrow the house of the proud themselues their seed substance estimation and whatsoeuer belongeth vnto them but he will establish defend and maintaine the borders of the widow those liuings and possessions or whatsoeuer else pertaineth to poore helplesse persons of any sort which want power to resist their oppressors Yet is it not so to be vnderstood as though they that were without friends were also alwaies without wrongs for we read and heare and see the contrary continually but that it is not in any mans power to spoile them at his pleasure and when they are oppressed he will take their cause into his hands in iustice and anger to punish their aduersaries and by grace and prouidence to recompence them This is the sense of the opposition The Lord will destroy the house of the mighty when they grow to be proud and establish the borders of the Widowes and weake ones when they shew themselues humble The former part concerning the fall of the proud hath beene handled Chap. 11. 2. and fit occasion will be offered for the latter in the 23. Chapter verse 10. following Where an admonition is giuen that we remooue not the ancient bands nor enter into the fields of the fatherlesse because hee that redeemeth them is mightie and he will defend their cause against them Verse 26. The thoughts of the wicked are abomination to the Lord but the pure haue pleasant words THE thoughts of the wicked Their desires affections purposes imaginations and all the motions of their mindes are abomination to the Lord such as he presently beholdeth with detestation and heereafter wil punish with great seueritie but the pure godly men whose hearts are purified by faith and which are vpright in their waies haue pleasant words they speake such things as are iust and acceptable in the sight of God and good and profitable for the vse of the hearers The opposition standeth thus The thoughts of the wicked and therefore also their words are abomination to the Lord but the words of the pure and consequentlie their thoughts are pleasant vnto him Doct. 1 The Lord is as well displeased with the sinfull cogitations of the minde as with the wicked actions of the body His eie doth as euidently see what the heart doth thinke within as what the hand doth worke without and the euill that is conceiued in the heart is no better allowed than the sinne which is practised by the hand When he complaineth by the Prophet of the grieuous iniquities wherewith men laded themselues how that their feet their hands their lips their tongues and all their members were prone and swift to worke mischiefe hee inserteth this as a principall among the rest that their thoughts were wicked thoughts And Isa 59. 7. when he concluded to destroy all the world excepting Noah and his familie with water and repented that hee had made man in the earth this is assigned as a cause hereof that All the in aginations of the thoughts of mans heart were only euill continually Gen. 6. 5. Reasons 1 First his law doth command the soule with the motions of it as well as the body with the actions of that and therefore as the vngodly deeds of the one prouoke him to anger so likewise the vnlawfull thoughts of the other must needs offend him Secondly all the thoughts of the wicked are either suggestions by inspiration from Satan or vapours that fume out of corrupt nature and sinfull hearts and therefore how can they but
Habakkuk vpbraideth the King of Babel with coueting an euill couetousnesse to his house for seeking Hab. 2. 9. 10. to set his house on high hee had consulted shame to his house and sinned against his owne soule Reason 1 First they molest their people with burdens and niggardlinesse with chafing and chiding and sometimes with strokes and violence Secondly they often prouoke the Lord to curse their habitations and to powre downe plagues vpon that which they possesse and them that dwell with them Thirdly they expose their posteritie and seed after them to the vengeance and iudgements of God as is threatned in the Scriptures and was executed on Ahabs line and many others Vse 1 Instruction to labour for godlinesse which will kill this greedinesse and worke in vs contentment that will bring riches to our houses and blessings to our children and happinesse to our selues as is at large to be seene in the Psalmes of Dauid The more wee labour for heauenly things the lesse Psal 112. wee shall like of earthly things and yet take the way to haue the greater plenty of them Consolation to those faithfull men to whom grace hath giuen victorie ouer their couetous affections They that haue subdued this sinne are vnder the dominion of no sinne for if they were how should they haue this assurance of life Those whom the spirit causeth to hate vnrighteous profit when it is offered to them the flesh cannot make hartily to loue any other corruptions And obserue that vnder life he comprehendeth all needfull things whereby men may commodiously liue Well is it with his estate who is firmly estated in this life heere promised That family is in good case whose gouernour is so good a man Happy are those children if they will embrace their happinesse whose parents are growne enemies to the world and friends vnto their owne soules Verse 28. The heart of the righteous studieth to answer but the mouth of the wicked babbleth out euill things A Good man out of the good treasure of his heart bringeth foorth good things He meditateth what to speake that he may vtter such matter as is most wholesome and profitable and that not onely when a question is demanded of him or he is otherwise spoken vnto but vpon any other occasion when it concerneth him to say ought For the word answer is more largely taken sometimes in the Scriptures than we vse it in our common speech as Matt. 11. 25. at that time Iesus answered and said I giue thee thankes O Father Lord of heauen and earth c. but the mouth of the wicked babbleth out euill things he can neither be silent nor speake well but is full of discourse and alwaies pratling rashly vainly offensiuely and leaudly The opposition standeth thus The heart of the righteous studieth to answer and therefore he vttereth things that bee good but the mouth of the wicked is hastily and rashly set on worke and therefore hee babbleth out things that are euill Doct. Hee that would speake well and doe good with his words must not be too swift and sudden in his speeches We shall finde in the next Chapter that the heart of the wise Prouer. 16. 23. guideth his mouth wisely and addeth Doctrine to his lips And Dauid directed before by the spirit that Salomon was after did fore-testifie the same which Salomon hath afterwards confirmed The mouth of the righteous saith hee will meditate of Psal 37. 30. wisdome that is vtter wisdome premeditated And his tongue will talke of iudgement When Hannah would free herselfe to Eli from the imputation of drunkennesse or other crimes she hath this to say for herselfe that out of the abundance of 2. Sam. 1. 16. her meditations and griefe she had spoken Reasons 1 First it is not easie on the sudden to apprehend the right because errour at the first ken standeth vsually in mens light and hindreth them from seeing the truth whereof they may better informe themselues by serious deliberation How was Eli deceiued in his swift censuring of Hannah How was Ioshua with the Elders of Israel ouerseene in making a league with the Gibeonites And how did Nathan mistake the matter when he would haue had Dauid gone in hand with the building of the Temple Secondly when the minde hath time and liberty to ponder vpon and will to weigh the point to bee spoken vnto it findeth out good arguments for good causes and digesteth the same in so apt a manner as may best perswade the hearts of the hearers Thirdly a meditating hart affecteth it selfe with that which it prouideth for others to heare and such men speake not alone truly and pertinently but faithfully also and conscionably their soule hauing first feeling of that within which after their mouthes are to deliuer out Vse 1 Instruction for euery man to looke to his lips that no words issue out thereat but by warrant from the heart that they examine all that is about to be said whether it hath beene aduisedly considered of by the minde By this meanes they may bee profitable for the edification of their brethren without it they will bee infectious and hurtfull By this they may bee seruiceable to God without it they are rebellious and froward By this they may know and declare themselues to be righteous men and without it they shew themselues wicked and sinfull Neither is it enough to begin our meditations when wee should enter into our speech but to bee alwaies well stored therewith for all occasions as good housholders haue their victuals in a readinesse and not then to bee prouided when their guests are sitting downe at the table Reproofe of such as neuer set their hearts to study for any sound or fruitful matter no not then when they are to speake to God himselfe by praier of thanksgiuing nor with any vprightnesse when they are to speake from God in the ministerie of his word Nay rather the hearts of many doe study how to whet their tongues and open their mouthes wide to vomit out most pestilent venome and poison Verse 29. The Lord is farre off from the wicked but hee heareth the praier of the righteous THE Lord is farre off from the wicked Hee is neere vnto them in his essence whereby he filleth heauen and earth and in his presence whereby hee beholdeth their hearts and all their waies and in his iustice being at hand to punish them But he is farre off in respect of his fauour and helpe yea euen then when they pray vnto him in their manner so that they get no more good thereby than if they should call vpon one that is in another Countrey Vpon which occasion the Prophet exhorteth men to seeke the Lord while hee may bee Isa 55. 6. found and to call vpon him while he is neere The cause thereof may be gathered out of the eighth verse of this Chapter where the Sacrifice of the wicked is said to be abomination to the Lord. Who
owne foes as vnteachable persons which will learne no goodnesse The madnesse and miserie of such doth Wisdome declare in the end of the eighth Chapter saying Hee that sinneth against me hurteth his owne soule and all that hate me loue death And thither we referre this matter to bee intreated of more at large Doct. 2 It peculiarly belongeth to them that are obedient to Gods holy Will to haue the disposing of their owne hearts So meant Ecclesiastes when he said that the heart of a wise Eccles 10. 2. man is at his right hand but the heart of a foole is at his left hand And so did Hosea when he said that Ephraim was like a Doue Hosea 7. 11. deceiued without an heart And so did Salomon when hee said Wherefore is there a price in the hand of a foole to get wisdome and Prouer. 17. 16. he hath none heart Reason 1 First they haue the spirit of grace and others haue not and where the spirit is there is libertie and elswhere it is not So that besides them all are bond-men which are owners of nothing but least of themselues and their owne soules Secondly their mindes are illuminated with the sound and sauing knowledge of God and the rest are full of blindnesse Now we know that Satan is called the prince of darknesse Hee ruleth and raigneth in the hearts of all them that are ouerwhelmed with ignorance Thirdly they can master their vnrulie affections and mortifie the rebellious motions thereof They haue power by the grace that is giuen vnto them to heare the word with due attention to pray to God with feruent feeling to reioice in the Lord with holy gladnesse to mourne for sinne with godly griefe c. whereas others are commanded by the Diuell and lust and carried away strongly to couetousnesse pride vncleannesse intemperancie or such like but can neuer bring any faithfull desire to any holy seruice True it is that the godly obedient are often assaulted with the fore-named vices and yeeld too farre vnto them but they are not vanquished of them nor disabled of recouerie And it cannot be denied but that the rebellious wicked haue sometimes purposes to exercise those Christian duties and seeme to set themselues thereunto but it is meerely in passion without vprightnesse neither haue they power to proceed in the performance of them Vse 1 Consolation to them that yeeld obedience to holy instructions though they come with some seuerity and sharpnes They are farre more profitable than painfull and will bring more ioy and comfort in the end than they worke griefe and sorrow at the beginning yea albeit such men haue not only Gods word to reprooue them for their faults but wicked men to reproch them for their vertues and let it be that they are molested and pilled and polled and spoiled of their Heb. 10. 34. goods as were the faithfull Hebrewes and slaine and killed as haue beene the godly Martyrs Yet in all this they are nothing endammaged in credit state or body in comparison of their blessednesse and most happy condition When they haue lost all they haue gained more than all because they enioy their soules which are more worth than any wealth and possesse their hearts which are of greater value than the richest treasures or life it selfe Hee that is owner of his soule is a free-holder for euer and the possession of the heart is a sure euidence for the possession of heauen Terrour for them that are contemptuous and wicked refusing to subiect themselues to the gouernment of the Lord. Though they abound with all things and sinne seeme neuer so commodious vnto them yet it is better to haue nothing than not to haue the owning of their owne hearts for our Sauiour saith What shall it profit a man if he shall winne the whole Matth. 16. 26. world if he lose his soule as euery one doth which hath resigned vp his heart to the power of Satan We account it no great gaine to get goods with the losse of our eares or any other member and yet it is safer to haue our eares cut off and head also and all our limmes torne in peeces than that sinne should rule in our harts heere and hell hold our soules in thraldome for euermore heereafter Verse 33. Before the feare of the Lord goeth the instruction of wisdome and before honour goeth humilitie BEfore the feare of the Lord Before a man bee truly religious and godly goeth the instruction of wisdome hee must be daily informed in the precepts and doctrine of Gods holy will expressed in the Scriptures and before honour either that celestiall glory which is prepared for Gods people in the life to come or any comfortable aduancement in this life or the vndoubted note and credit of vnfained faithfulnesse and piety goeth humilitie such as is not counterfeit and meerely in shew but proceedeth from feeling of corruptions and sight of ones owne vnworthinesse whereby hee is induced in the meeknesse of his minde to esteeme others better than himselfe The word signifieth properly in respect of the deriuation of it such a kinde of lowlines as is wrought by afflictions though it be also sometimes more largely taken Now it is to bee inquired what connexion there is betweene this clause and the former which will easily be found if we obserue that the vertue and reward heere lastly mentioned depend vpon the duty and grace in the former place specified for with instruction there is required humilitie and to the feare of God there is adioined honour Doct. 1 No man can haue any godlinesse in him that will not learne to bee godly The Prophet Agur who is mentioned in this Booke confesseth to God and all the World that therefore hee was so foolish and void of vnderstanding because hee had not learned Prouer. 30. 3 wisdome nor attained to the knowledge of holy things The Apostle admonisheth the Ephesians to walke in better waies than other ignorant Heathen men did For saith hee Eph 4. 20. 21. you haue learned Christ and haue heard him and haue beene taught by him as the truth is in Iesus c. Whereby hee intimateth that nothing is to bee expected from them that are vntaught but that which is vnholy as hardnesse of heart vncleannesse of life and such lasciuious behauiour as is there spoken of And where is pure and sound instruction there may we looke for sincere and comely conuersation Reasons 1 First there is a disabilitie in the nature of euery man as it now standeth corrupted to be any way truly religious There is a couering as the Prophet saith that couereth all people and Isa 25. 7. a veile spread vpon all Nations Their mindes are darke Their hearts are hard Their affections peruerse Repent they cannot beleeue they cannot and pray they cannot vnlesse they be effectually informed by the word of the Lord. How shall Rom. 10 14. they call on him saith S. Paul in
whom they haue not beleeued And how shall they beleeue in him of whom they haue not heard And how shall they heare without a Preacher Secondly neither Satan nor the world will relinquish the holds which they keepe in mens hearts before they bee thrust out of possession by the power of Gods holy spirit and the holy spirit of God doth vsually worke by the ministerie of the word Vse 1 Admonition for them that enioy this pretious commoditie of faithfull instruction to make their vse of it both in getting knowledge and pietie and for them that are depriued of it to take notice of their great want of a necessarie helpe which euery man hath need of and for all that desire to haue God to be serued and men to bee saued that they pray for the propagation and prosperous passage of the Gospell Confutation of their follie which scorne to bee taught of any and yet for godlinesse will giue place to none their owne ripe wit and reason seruing them sufficiently for their saluation But the weaknesse of their wit and the vanitie of their reason is bewraied by their witlesse and vnreasonable presumption Should a blinde man become his owne guide in an vnknowen way which is full of difficulties and dangers Or is it safe for a naked creeple to enter into a combat with an armed Giant And what way is so intricate to him that cannot see as is the way of life to him that is not taught And what creeple was euer so infirme in body as hee that is wilfully ignorant is feeble in soule How then shall he think to make his part good with the Diuell That humilitie maketh a way for honour wee shall haue fitter opportunitie to declare in the eighteenth Chapter and twelfth verse where the point is set foorth by the contrary after this manner Before destruction the heart of a man is hauty and before glory goeth lowlinesse AN EXPOSITION OF THE SIXTEENTH CHAPTER OF THE PROVERBS CHAPTER XVI Verse 1. The preparations of the heart are in man but the answer of the tongue is from the Lord. IT is farre from the meaning of the holy Ghost to ascribe heere free-will to man as though hee had any absolute power to dispose of his owne heart though by concession according to the vulgar opinion that seeme to be granted for no man can thinke an euil thought without Gods prouidence much lesse a good thought without his grace but the drift is to shew that albeit men deuise much and haue whole armies as the word signifieth of cogitations in their mindes and those placed in exact order as it were in battle aray so that they set downe with themselues both what and how to speake yet the answer of the tongue is from the Lord they shall vtter that which God appointeth and not alwaies what themselues doe purpose Doct. The Lord hath the disposing of euery mans tongue at his owne will It was more than Esau minded as it is probable or than euer Iacob did looke for as it is certaine that Esau should greet Iacob with so great kindnesse and offer so much Gen. 32. courtesie to him And Balaams voyage to Balak was not with Num. 23. intent to blesse Israel but to curse them Neither was Saul euer purposed to commend Dauid for his faithfulnesse and 1. Sam. 24. 18. innocencie but to accuse him of disloialtie and treason Neither was it in Caiaphas thought to prophecie how happie all Gods children should be made by the death of Christ but to conspire his destruction but God compelled all these in that manner to bestow their speeches and therefore euery one of them formed them accordingly Reasons 1 First the heart of man is in his hand and the minde and memorie with all the faculties of the soule and he in a moment doth either further or hinder or alter the motions of the same as seemeth best to his owne wisdome Secondly he hath made the mouth of man and giuen it to him and therefore is the principall owner of it and consequently hath the chiefe commanding of it Vse 1 Instruction that when we are to speake of matters of moment wee bee more carefull to craue Gods direction than confident of our owne abilitie When wee would wish others so to speake vnto vs or for vs as whereby wee may receiue any benefit that we intreat the Lord to open their lips that they may seasonably vtter their words to doe vs good When we desire to haue our enemies silent towards vs and not speake such things as may turne to our hurt and dammage that we beseech him to mousell their mouthes and restraine them from dangerous and noisome speeches When we are defamed and euill spoken of that wee more looke to the hand of the righteous God to be humbled than to the lips of vnrighteous men to bee vexed according as Dauid did when he was railed vpon and cursed by Shemei 2. Sam. 16. 10. Consolation for innocent persons whose consciences are vpright how witty and eloquent how leaud and lying how bitter and clamorous soeuer their aduersaries bee sithence their tongues are not to be disposed at their owne wils but by Gods appointment who doth neuer appoint ought that shall be pernicious to his people If Hamons accusations and Ahashuerosh his sentence against the Iewes had beene to bee executed to the destruction of the Iewes they should neuer haue beene vttered by them And why should any man therefore omit good duties for feare of euill tongues and forbeare to performe that which he ought to doe because he dreads that which others will say The same Lord which promiseth his seruants defense from the stroake of violent hands doth also warrant them safety from the scourge of virulent tongues Iob 5. 21. Verse 2. All the waies of a man are cleane in his owne eies but the Lord pondereth the spirits ALL the waies The purposes courses and proceedings the deeds that are done the words that are spoken and the thoughts that are conceiued of a man of him that is vnregenerate and hath an ignorant minde a proud heart and a sleepie conscience are cleane in his owne eies seeme commendable vnto him he iustifieth and applaudeth himselfe in them but the Lord pondereth the spirits searcheth narrowlie not only into the behauiour but the hearts also of all men as it were putting them into the ballance and examining them by number and weight whether they bee pure and vpright as proceeding from sinceritie or prophane and hypocriticall as growing from corruption and guile The doctrine that the former part of this sentence would yeeld hath beene handled in the twelfth Chapter and fifteenth verse and that which would arise out of the other hath beene intreated of in the fifteenth Chapter verse 3. 11. Verse 3. Commit thy workes vnto the Lord and thy thoughts shall be directed THE word which we translate commit signifieth to deuolue or role meaning thereby that God is chiefly to
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
vs reason together count thou that thou maiest be iustified The meaning of the latter words is as if he should haue said Shew thy righteousnesse if thou hast any and I haue forgotten it Stand for thine owne worthinesse Recount the meritorious workes which thou hast wrought to be iustified thereby but all will be in vaine And S. Paul doth expresly disclaime all merits of this nature both for himselfe and all his brethren He saued vs saith he not by the workes of righteousnesse which we had done but according to his owne mercy Titus 3. 5. Reasons 1 First all mens workes before remission of sinnes are nothing else but sinnes wherewith the Lord is offended and can that pacifie his anger which further prouokes him to be angry Secondly all the workes of the godly euen after their sins are pardoned be yet mingled with sinne whereas the merit of our redemption must bee absolutely righteous and infinitely holy according as the Law broken and the Law-giuers iustice are Thirdly the best workes of the best men and that which is best both in the men and in the workes is his owne free gift and would it become them to boast thereof as though they had deserued at his hands for receiuing his almes Fourthly all the good that any man can doe though hee could doe more than euer any meere man did is it selfe a due debt and farre lesse than is due and how then should it goe for the discharge of all former debts and arrearages The paiment of some part of this yeeres rent will not serue the turne to heale the last yeeres forfeiture Vse 1 Confutation of the Papists who will not be beholding to the Lord for their saluation so as to yeeld him the entire praise thereof They must earne some part or haue no part They will either winne it or neuer weare it But it may bee truly said of them that they trusting in lying vanities doe forsake their owne mercies Consolation to Gods people who haue a gratious God to flie vnto and depend vpon though themselues cannot helpe their soules against their sinnes Notwithstanding their miseries bee many and their merits none at all yet his mercie and truth are sufficient to helpe against the one and to supplie the other and to be all in all vnto them In them there is efficacie and constancie and constancie and perpetuitie according as the Psalmist saith His louing kindnesse is mighty towards vs and his Psal 117. 2. truth endureth for euer After that we are estated in his mercies we shall as certainlie remaine happie people for euer as we know him to be a glorious God for euer Hee can no more faile of any part of his mercy and truth than of his whole nature and Deitie Instruction so to beleeue and liue that wee may haue his promises for vs and not his threatnings against vs Otherwise his truth and iustice will ioine together to condemne vs and not his kindnesse and truth to forgiue and iustifie vs. He will not cast off his righteousnesse as he will not faile of his mercy For if he should either punish his people that are penitent or spare his enemies that are obstinate he should forfeit his truth for hee plainly professeth that those that walke Deut. 29. 20. after the stubbornnesse of their owne hearts he will not be mercifull vnto Doct. 2 And by the feare of the Lord According as any man is religious in heart so hee will striue to bee innocent and honest in life He that is godly will surely be good and he that is impious cannot chuse but be vnrighteous The Apostle chargeing vnregenerate men with wicked behauiour as that their mouth is full of cursing and bitternesse and their feet swift to shed blood c. assigneth this as a cause of all those euils that the feare of God is not before their eies Where Abraham doubted that the feare of God was not hee looked for dishonest dealing Rom. 3. 18. and iust cause hee had so to doe though hee vsed vnmeet meanes to preuent it and extended his suspicion too farre in misdeeming all whereas it appeareth that there was pietie Gen. 20. 11. and godlinesse in some Contrariwise Iob and Ioseph by vertue of this reuerent awe of God obtained power not onely against the practise of grosse sinnes but ouer their eies that they should not cast Iob 31. 1. wanton lookes and ouer their hearts that they should not conceiue vnchaste thoughts Reason 1 First it worketh an hatred of that which is euill and we know no man will be desirous to meddle much with that which he Prouer. 8. 13. loueth not Secondly it putteth men in remembrance of Gods precepts of Gods presence of Gods threatnings of Gods iudgements and losse of his fauours and mercies What portion saith Iob should I haue of God from aboue and what inheritance from the Almighty from on high Is not destruction to the wicked and strange punishment to the workers of iniquitie Doth not hee behold my waies and tell all my steps Iob 31. 2. 3. 4. Vse 1 Instruction that if we wish well vnto our soules and would not lay load vpon our consciences if wee beare loue to our bodies and would not haue them polluted with corrupt conuersation if we tender our credits and would not be blemished with naughty practises then let vs seeke to be sanctified thorowout with soundnesse of Religion and godlinesse Or would wee be glad that our people should prosper and our children take good courses for our comfort Are wee loath to see them vnthriftie vnchaste giuen to filching or drunkennesse or any other misbehauiour Let vs then teach them to know the Lord and perswade them sincerely to worship him and that will be a preseruatiue against all these mischiefes Conuiction of them which trust they are godly and bragge that they are very religious and yet the waies that they walke in are most licencious and wicked If they were any whit acquainted with the feare of God they would be much more estranged from such leaud behauiour The loyaltie and obedience which they shew to sinne doth prooue them to bee Traitors and Rebels against the Lord. Consolation for such as are reformed of all their former faults and returne not againe to them or to as bad that they are vnfainedly religious though peraduenture they haue not so sensible feeling of it If they were not friends with God and feared him they would not fall out with sinne and flie from iniquitie Verse 7. When the Lord is pleased with the waies of a man hee will make his enemies at peace with him WHen the Lord is pleased with the waies of a man When any person leadeth a holy and righteous life with faith and integritie according to the rule of his word hee will make his enemies at peace with him hee will cause his aduersaries to lay aside their hatred and beare good will to him and deale friendly with him
life also their strength is his and so is their breath and therefore they shall neither be able to doe ought that hee resisteth nor vnable to doe any thing that hee appointeth It is said that Herod and Pilate with the Gentiles and people of Israel came together Act. 4. 28. to doe whatsoeuer his hand and counsell had determined before to be done Thirdly as all men are made for his glory so all their waies doe tend thereunto though not in their purpose yet by his prouidence and therefore he doth accordingly direct them for the same end Vse 1 Instruction that sithence hee doth direct our actions by his prouidence wee pray him also to guide our hearts by his grace and cause vs to purpose that which he doth approoue of that wee may be assisted by his power for the good effect of our enterprises And if wee finde good successe in our affaires according as we wish let him haue the praise thereof for making vs to prosper If we see our selues crossed therein that we cannot accomplish our desires wee acknowledge his righteous hand in the same and submit our wils vnto his most holy wisdome And this may yet further be a forcible motiue to make vs more depend vpon him than on any one or all men beside If they shew loue and kindnesse vnto vs the principall praise and thankes belongeth to him If wee finde hard intreatie at their hands there is due cause of humilitie and patience because hee hath iustly stirred them vp to afflict vs. Consolation for the people of God which desire to walke in the waies of his word for they shal neuer want the guidance of his spirit A promise is made to them for their good prosperitie and it is in his hand to conduct them to it and as easie for him to effect it as to speake it And because the wicked are continually practising against the godly innumerable plots being cast for their ruine and destruction this is our comfort concerning our safety that whatsoeuer God hath purposed in mercy for our good shall take place and nothing that they haue concluded in mischiefe for our hurt shall preuaile The Lord breaketh the counsell of the Heathen Psal 33. 10. saith the Scripture and bringeth to nought the deuises of the people The counsell of the Lord shall stand for euer and the thoughts of his heart thorowout all ages Verse 10. A sage sentence should be in the lips of the King his mouth should not transgresse in iudgement A Sage sentence The word signifieth a diuination being vsed very often in the euill part for the predictions of the Soothsayers and Astrologers and so is forbidden in the Law Deut. 18. 10. And sometimes in good part as Isa 3. 2. The Lord will take from Hierusalem the strong man and the man of warre the Iudge and the Prophet the Diuiner or prudent man who by obseruation of causes can foresee what effects are like to follow and the aged And in Micah 3. 6. there is a threatning that night and darknesse meaning Gods iudgements vpon their mindes or bodies or both shall keepe them from vision and diuination And so heere it is prescribed as the Kings dutie and commended as his vertue and not reprooued as his fault And heereby is intimated that a wise equall manner of proceeding in all causes should bee in the lips of the King in the words and sayings of the Ruler and soueraigne Gouernour and of the subordinate Magistrates vnder him who are deputed to supply his place for him his mouth should not transgresse in iudgement neither he nor they ought to passe or award any vniust sentence or otherwise vtter vnrighteous speeches but deale vprightly towards euery man in euerie matter Doct. They that be in great authoritie haue need to be well furnished with wisdome and iustice The praier which Salomon made to God at the beginning of his raigne doth argue that he knew both these graces to be necessarie for him Giue saith he to thy seruant an vnderstanding 1. King 3. 9. heart to iudge thy people that I may discerne betweene good and euill Now that which hee asked God was well pleased to grant and that end which he proposed God also much respected that he would therefore hee did afterwards in the case of the two victualing women or harlots about the childe And it is said that al Israel heard the iudgement and saw the wisdome 1 King 3. 28. of God to be in him to doe iustice Reason 1 First the Magistrate is made the Lords Lieuetenant and Deputie he ruleth for him and occupieth his place and therefore must not onely approoue himselfe to his presence but endeuour so to proceed as he verily thinketh God himselfe would if he were personally in the same case there and then to sit vpon the same causes This was the ground of Iehoshaphats admonition to his Iudges whereby he perswaded them to be faithfull in the execution of their offices Take heed saith he what yee doe for 2 Chron. â—â— 6 7. yee execute not the iudgements of man but of the Lord and he will bee with you in the cause and iudgement Wherefore now let the feare of the Lord be vpon you take heed and doe it for there is no iniquitie with the Lord our God neither respect of persons nor receiuing of rewards Secondly the subiects ruled are also the Lords subiects sheepe and people as Salomon confessed in his praier before mentioned God is the master and owner of the flocke the Prince his principall shepheard and next vnto him and the subordinate Ministers of iustice inferiour shepheards vnder the Prince Thirdly where the Magistrate faileth of vpright dealing much mischiefe ariseth both to the innocent in regard of his state and bodie and to the offender in regard of his soule and conscience and to the Common-weale in regard of the manifold euils that ensue vpon vniustice all which for the most part are preuented or healed by the wisdome and faithfulnesse of righteous Gouernours Vse 1 Instruction to all that haue authoritie committed vnto them or are like heereafter to beare rule ouer others so to store their mindes with knowledge that their lips may speake not only equally but admirablie and diuinely and to bee as farre before other men in wisdome and vnderstanding as they are aboue them in place and dignitie These two vertues comoined and seasoned with pietie and godlinesse will adde daily increase of honour to them that are most honourable and excellent And as they are much behoouefull for their reputation so are they very necessarie for their consciences because they must yeeld an account to God of the manner of their administration and gouernment In which respect euery sentence which they passe and euery worke of their office which they performe doth more neerely concerne themselues than the parties whose causes they deale in If they doe iustice and decree that which is right they shall haue praise for
the hearts of the people to their gouernours and the loue of the subiects is a strong foot and a mighty munition for the safety of the Ruler Thirdly when the Magistrate doth right to all and wrong to none euery good and indifferent man will reuerence him and stand in the greater awe of his lawes his authoritie will command the very heart so that none but such as are desperately rebellious will dare to attempt any thing against him It is noted that when all Israel had heard the wise and righteous sentence that Salomon passed for the deliuerie of the childe to the right mother they feared the King and the reason is added because they saw the wisdome of God was in him to doe iustice 1. King 3. 28. Vse Reproofe of their folly that make fraud and oppression the pillars and buttresses of their estates to vphold them from decay and meanes and instruments to erect them higher And this is to bee found almost in all sorts of superiours as in many masters which are as fierce as Lions in offering iniuries and preying vpon their apprentises and seruants So in sundry Land-lords who are as hungrie as Beares to swallow vp and deuoure the labors and substance of their poore tenants So in diuers Magistrates and Officers who smite with the fist of wickednesse and lay heauy burdens vpon the backes of their inferiours But let them bee intreated to remember that God doth heare all and see all and will iudge all and that whiles they go about to make themselues great they make themselues guiltie of great iniquitie and liable to great punishments which no title nor price nor power can preuent They vndermine the very foundation of their honour and posteritie when they take that course for the aduancing of their names and the raising vp of their houses Verse 13. Righteous lips are the delight of Kings and the King loueth him that speaketh right things THE latter clause sheweth what is the sense of the former that when it is said Righteous lips are the delight of Kings is meant that Kings and great personages will affect such as speake with truth wisdome and faithfulnesse This often commeth to passe but oftener faileth more mightie men fauouring flatterers and Sycophants than such as are vpright in their speeches And yet is there no vntruth in the sentence because the purpose thereof is to shew what is done by some and ought to bee done by all It is therefore giuen as a precept to Princes and superiours to make much of them that speake plainly with iudgement and discretion and an incouragement to subiects and inferiours to vse their lips so with expectation of fauour thereby if not from mighty men in the earth yet from the Almighty God in Heauen Doct. Faithfulnesse and honestie is the directest way to preferment and honour Wee see it verified in Joseph in Daniel in Mordecai and others And there is to the same purpose a like saying in another Chapter Hee that loueth purenesse of Prouer. 22. 11 heart for the grace of his lips the King shall be his friend See more for this point in the 14. Chapter at the last verse Verse 14. The wrath of a King is as messengers of death but a wise man will pacifie it THE wrath of a King His indignation iustly and vpon due cause kindled against his seruants or subiects is as messengers of death doth portend and threaten some great punishment if not present death to the parties with whom he is offended if they fall into his hands but a wise man will pacifie it hee will endeuour either by his owne meanes fit opportunitie being taken or by mediation of others who shall bee better regarded to asswage his anger Doct. It is very dangerous for any man to incurre the displeasure of Princes and great Potentates True it is that Pharaoh was very much mooued against Moses and yet Moses nothing feared Pharaohs fiercenesse and Nebuchadnezzar was full of rage against the three children and yet could doe the three children no harme And Ahab stormed at Elijah and sought to slay him and yet had neuer power to preuaile against him because the displeasure was without the desert of those Prophets But the case standeth otherwise with those that exasperate their Soueraignes with their rebellious behauiour or any other misdemeanures To such the feare of the King is like the roaring of a Lion Prouer. 20. 2. Hee that prouoketh him to anger sinneth against his owne soule Witnesse for this purpose Haman who notwithstanding all his former familiaritie with the King felt yet what it was to Hester 7. offend a King Reasons 1 First his might enableth him to doe as much as his anger perswadeth him if hee purpose ought hee can easily haue it effected if hee passe sentence who will denie execution Where the word of the King is saith Ecclesiastes there is power Eccles 8. 4. and who shall say vnto him What doest thou Secondly he is as S. Paul testifieth Gods Lieuetenant and Minister to take vengeance on him that doth euill and therefore the Lords anger is to be trembled at in his indignation and Rom. 13 4. he is many times made seuere in his iustice and will not pardon malefactors because God is righteous in his iudgements and will surely haue those malefactors punished Vse 1 Instruction to please our gouernours as much as we may and that in most awfull and loyall manner and with all due care beware how wee kindle their anger for their iust wrath is a sparke of Gods wrath their menaces are his threatnings their sentences are his iudgements their stripes are his strokes and those doth hee plague whom they doe punish Let vs bee farre then from those practises which may giue them cause of prouocation against vs and keepe our selues from those companions which may embolden vs against them My sonne saith the wisdome of God feare the Lord and the King and meddle not with them that are seditious Prouer. 24. 21. And this serueth also to admonish them who are alreadie fallen into the displeasure of mighty and potent personages that rule ouer them that they sit not downe securely while their danger is so great The more eminent the person is against whom the offenses are committed the more imminent the perill is to the party that committeth the offenses What is then to be done in such a case that the euill like to follow may be preuented Our text telleth vs that a wise man will vse his wisdome in asswaging the anger and reconciling the fauour of Kings and superiours incensed In the first place seeke grace from God as Hester did and Mordecai and all the godly Jewes to turne away his indignation and then is it easie for him to mitigate and appease the Princes displeasure And next either sollicit friends to intercede for thee as Dauid did Jonathan and Mordecai Hester or else deale so in thine owne cause as whereby hee
before the fall PRide goeth before destruction c. That commonly commeth to passe that before any great plague befall the wicked they grow insolent and presumptuous setting foorth themselues ambitiously and seeking vaine glorie in words and deeds in gestures or countenance or at least their hearts are lifted vp as it is testified in the latter clause And where either stately or stubborne behauiour or an hautie minde do goe before there some notable iudgement of God will certainly follow after vnlesse humiliation and repentance come betweene See Chap. 11. verse 2. Verse 19. Better it is to bee of an humble minde with the afflicted than to diuide the spoiles with the proud BEtter it is It is more comfortable more honourable more profitable more safe and easie to bee of an humble minde or as the Hebrew word is of an humble spirit not artificially in pride or policie to make semblance of humilitie or only by naturall disposition to be lesse ambitious than many others but to haue the true habit of humilitie being beautified and sanctified with the grace thereof with the afflicted albeit we should be poore or oppressed or passe vnder any other crosses as many and the most and welneere all doe or haue done that are heartily humbled than to diuide the spoiles with the proud than to preuaile in our attempts and get victories for glorie and riches for state with the proud in that manner and with that minde as violent and arrogant oppressors vse to doe He alludeth to the winning and sacking of Cities and preferreth the condition of the people subdued and spoiled of their substance if they be lowly before the state of the warriers conquering and carrying away the wealth if they bee puffed vp with pride Doct. Euery proud man though neuer so mighty and prosperous is in worse case than any humble person although hee be but meane and poore The one sort in the booke of Ecclesiastes is no more reckoned of than seruants and slaues mounted on horsbacke and no Eccles 10. 10. lesse account is made of the other than of Princes and great noble men walking on foot And in one place of that booke he commeth as directly in expresse tearmes to the point as in this our text saying The patient in spirit meaning the humble Eccles 7. 10. so described by his effects is better than the proud in spirit Reasons 1 First the one is rich and puissant in his soule by the endowments and force of the spirit possessing greater treasures than all the wealth of the world is worth and preuaileth against strong conceits and principalities and powers and the other hath a beggarly minde and impotent heart liuing in seruitude to Satan to lust to discontentednesse to distempered affections and violent passions Secondly the one is acceptable to God and amiable to godly men and they that be ciuill though not religious doe like of that louely vertue of modestie whereas the Lord doth abhorre the other and good men shun his societie and all that be prudent detest his insolencie Thirdly the one is rising and growing to a better state for humilitie will surely bring promotion either heere in this life as many finde or heereafter in the life to come as none shall misse And the other is comming downe and falling into miserie for pride will certainly bring ruine as the former verse witnessed either before death as is very often to bee seene or after that men are dead as euery one that is in the power of it shall feele Vse 1 Instruction Sithence the Lord extolleth the humble aboue the mighty and depresseth the proud beneath the poore that wee therefore make a wise choice for our selues to embrace that which he commendeth and labour for that pretious grace of lowlinesse and to purge our selues as much as we may of that which he condemneth and striue against that loathsome sinne of loftinesse It is not vnlawfull for a man of great state if God aduance him to be ranked with men of great degree but then hee must take the more paines to keepe downe his heart that it may not be lifted vp aboue his brethren of lower place for he that admireth himselfe in the opinion of his owne excellencie maketh himselfe base in the sight of God and contemptible in the iudgement of wise men Consolation to them that are wronged and reproched with all indignities by proud persecutors and contemptuous scorners The despight that is offered vnto them doth not cause the Lord to despise them but to make them contemptible that are despisers of them No disgrace can take away any part of their honour if they be faithfull and no high lookes shall preuent the low fall of their enemies if they bee cruell The abiects of the world as they were accounted of and vsed the poore distressed Israelites were Gods sonnes and dearelings when the burden was vpon their backs and the strokes on their bodies and the mightiest Potentate then of the world as is probable euen great Pharaoh that plaied the tyrant with them was but a great beast a Serpent or Dragon when he most flourished and sate vpon his throne They were appointed to an honourable deliuerance and he was ordained to a memorable destruction Verse 20. He that harkeneth to the word shall finde good and blessed is he that trusteth in the Lord. HE that hearkeneth to the word which applieth his eare and minde and heart to the sacred word and doctrine of God both written and preached shall finde good shall obtaine all such graces for his soule and blessings for his body as may testifie Gods fauour towards him And blessed is hee that trusteth in the Lord This latter clause is an explication of the former shewing the good that is promised to be blessednesse it selfe a sufficiencie of comfort and prosperitie in this life and a full perfection of glorie and felicitie in the life to come and the attention required to be such as is accompanied with faith that the word be not onely marked but also beleeued and God when he speaketh haue not only heed giuen to him but confidence likewise reposed in him Doct. 1 They neuer lose their labour that conscionably and carefully seeke God in his word See Chap. 13. verse 13. in the second Doctrine Doct. 2 A beleeuing heart maketh an happie man Nothing is more frequent and common in the Scriptures than promises to the faithfull It is the current of them all and that which they principally driue at to assure them that relie vpon God that their state is most comfortable How often are the acclamations added to the end of sentences in the Psalmes Blessed are all that trust in him O Lord God of hosts Psal 2. 12. Psal 84. 12. blessed is the man that trusteth in thee c. And how euidently and elegantly doth Ieremie among the rest of the Prophets declare the same saying Blessed is the man that trusteth in the Ier. 17. 7. 8. Lord
childe than an old and foolish King which will no more be admonished Eccl. 4. 13. 14. For out of the prison he commeth foorth to raigne when as he that is borne in his Kingdome is made poore Presidents on both sides as well for the aduancement of those that be vertuous as for the deiection of them that fall to vicious courses we haue in one kindred the inhabitants of one familie and sonnes also of one father namely Iacobs Reuben the eldest of all his children for the great fault which hee committed was made yoonger brother losing his birth-right his dignitie and double portion euen from his posteritie for many hundred yeeres together And Ioseph contrarily who exceeded all the rest in pietie and goodnesse did in like manner surmount them in authoritie and honour He was raised from a seruile condition to an eminent estate from the basenesse of a prisoner to the dignitie of a Prince he was made greater than his elder brethren than his Lord and master than the Kings principall Peeres and Nobles than any in the Land of Egypt as being set ouer the Land of Egypt next vnto Pharaoh Reason 1 First the one sort doth please and the other prouoke the Lord whose hand hath the disposing of might and meannesse He aduanceth and he depresseth he lifteth vp and he casteth downe hee maketh some glorious and others contemptible according to his owne pleasure Secondly discretion diligence and faithfulnesse and vertues of the like nature are very amiable in themselues and therefore yeeld delight to such as see them and cause preferment to such as shew them as may appeare Chap. 14. where it is said that the pleasure of a King is in a wise seruant And on Prouer. 14. 35 the other side pride idlenesse contemptuousnesse and such other euill vices doe of themselues bring many mens estates into a consumption and often draw vpon them the displeasure of their superiors to their vtter vndoing Vse 1 Reproofe of their folly that trust to rise and not to fall by wicked waies which are so farre from fearing lest their leaud liues should plucke them vnder seruants and inferiours that they hope thereby to mount aboue Magistrates and superiors And it were to be wished that parents and great personages were lesse fond of vngracious sonnes and seruauts and more wise to giue best countenance to them that are most worthy for diuers chuse them to be dearlings which loue nothing so dearly as that which God abhorreth Ismael is more graced at their hands than Isaac though Abraham preferred a godly seruant before Ismael yea they set vp sinfull seruants to ouer-crow complaine of deride and vilifie their discreet and godly children But let them vnderstand that the Lord will honour those whom they disgrace and make them base whom they so much magnifie Incouragement for them that are in low places if they haue godly and lowly hearts and wise and prudent mindes But this hath beene handled in the last verse of the fourteenth Chapter Verse 3. The fining pot is for siluer and the fornace for gold but the Lord trieth the hearts THE fining pot for siluer Gold-smiths haue their vessels wherein they prooue and trie the gold and siluer from drosse and corruption but the Lord trieth the hearts he alone searcheth them and knoweth them and none but he by grace can purifie them though man by art can refine metals and make them more precious Doct. No skill nor power nor meanes of man are sufficient to deale with the heart He can sound the depth of the sea and he can finde out the altitude of the planets and he can digge downe into the mines of the earth but hee cannot reach to the counsels of the minde That worke the Scripture in many places ascribeth to God only and to none other besides him The heart saith he by Ieremie is deceitfull and wicked aboue all things who can know Ier. 17. 9. 10. it I the Lord search the heart and trie the reines euen to giue to euery man according to his waies and according to the fruit of his workes Dauid was much deceiued in Achitophel whom hee esteemed to be very godly and so was he also in Abshalom whose purpose of going to performe his vow he thought to be very holy And did not the Apostles conceiue too well of Iudas when they began to ioine with him in murmuring at the ointment which was bestowed vpon Christ For notwithstanding the sweet words of Achitophel and the fained deuotion of Abshalom and the counterfeit charitie of Iudas Achitophel prooued a Traitor and Abshalom a Rebell and Iudas a Diuell But it is lesse maruell though men bee beguiled by the fraud of others when they are ignorant of that corruption that is in themselues We speake not of Saul who when hee put the witches to death did little thinke euer to seeke to a witch nor of Hazael who condemning himselfe 2. King 8. 13. to be a dogge if he should deale so cruelly as Elisha said beleeued not that he could become so cruell but of better men euen of the Disciples of Iesus Christ who purposing and promising to stand manfully vnto him did shew themselues very timorous and euery one of them ran away from him And Peter especially which boasted of his courage and resolution Matth. 26. aboue all the rest became more cowardly and faint-hearted than any of the rest Reason 1 First the Lord hath reserued it as a royaltie to himselfe not communicable to any creature to be the searcher of the hart according as Salomon in his praier acknowledgeth saying Thou only knowest the hearts of all the children of men That is an 1. King 8. 39. office depending vpon his omniscious nature None is able to execute it but he that knoweth all things Secondly the soule is a spirit and cannot be sounded and sanctified by any but by him that hath a spirituall power and is the Lord and maker of spirits Vse 1 Instruction to take his testimonie for the state of our soules and not to leane meerely vpon the opinion of men They that be good may flatter vs and they that bee euill may mistake vs but in him is neither dissimulation nor errour The Scribes and Phariseis were commended of the multitude and Paul and Ieremie were condemned of the multitude and yet God condemned the Scribes and Phariseis and he commended Paul and Ieremie But why did the Lord disallow or approoue contrarie to the likings or censures of the people Our Sauiour yeeldeth a reason of it saying to the Phariseis Yee are they which iustifie your selues before men but God knoweth your hearts For that which is highly esteemed among men is abomination in the sight of God So then though all the world should praise thee thou art yet a contemptible person vnlesse thy owne conscience bee vpright and though euerie man should cry out vpon thee thy credit is nothing impaired if thy soule bee sincere
is great and posteritie godly haue beene seruiceable to God and profitable to Gods people in this behalfe that they haue begotten and brought vp such as are like to grow so helpfull and fruitfull both to the Church and Countrey Vse Reproofe of those that rather groane at it as a burden than take comfort in it as a benefit to bee parents of many children They wish their ground to be fertile and their cattle to be fruitfull but their wiues to bee barren or to beare but a few They are glad of their calues of their colts of their lambes of their pigs but grieued and vexed at their sonnes and daughters And why Because they thinke they are put to their finding and depend not on God and his prouision whereas themselues of themselues are not able to prouide one meale or morsell or crumme for themselues much lesse for a familie And if the Lord doe maintaine them will he not doe as much for theirs if they and theirs would become his And is he able to feed a few and insufficient to minister to many Doth he keepe open house for all the fowles of the aire for all the beasts of the earth for all the wormes and vermin vpon and in the ground for all the fishes in the sea and riuers And is he so poore that he cannot or so sparing that he will not allow food for mankinde especially his owne subiects seruants and children But faithlesse men consider not of these things and therefore as they are vnwilling to be called father or grandfather of many so is it righteous that though they should beget great plenty of children yet they should gaine but small store of honour and estimation by the same Instruction so to traine vp our children that Gods fauour may preserue them when sinne and iniquity doth shorten the daies of many leaud and impious Impes that neuer liue to be parents It seemeth that good things were found in Pharez the sonne of Iudah and it is sure that Er and Onan were sinful and wicked and therefore he left a posteritie and such a one as was blessed and happy and they both were destroied childlesse Their names were abolished and his exalted as it appeareth by that praier which was made for Boaz Thine Ruth 4. 12. house be made like the house of Pharez whom Thamar bare vnto Iudah of the seed which the Lord shall giue thee of this yoong woman Consolation to poore people that they are as capable of honour and credit in this respect which is not the worst as those of greater wealth and substance Hee that is of meane state may haue as many children as the richest man in the Country and instruct them as well for necessarie points of saluation and they may liue as long and grow as gracious and be as fruitfull as any others Doct. 2 And the glorie Good parents and progenitors be great ornaments to their children It was of long time accounted an honourable title to bee called Abrahams sonne and so it was indeed to them that also walked in his steps and were like him in grace And such a prerogatiue it was in like manner to descend from Dauid and be of his familie Reason 1 First they obtaine the blessing of God not only for themselues but for the state safetie and glory of their linage or so many of their stocke as shall bee religious and faithfull This is the meaning of the Psalmist when hee saith Blessed is the man that feareth the Lord and delighteth greatly in his Commandements Psal 112. 1. 2. His seed shall be mighty vpon earth the generation of the righteous shall be blessed And againe He is euer merciful and lendeth and his seed enioieth the blessing Psal 37. 26. Secondly the praise of that wisdome valour liberalitie and euery other good vertue and grace which is in themselues remaineth as an inheritance to all them of their posteritie which forfeit not their right therein by follie and leaudnesse Whiles Iacob was liuing Ioseph knew it would bee no blemish but a gracing to him to present him to Pharaoh who should behold his grauitie and heare his wisdome And after Iacobs death all the Egyptians which accompanied him to his buriall did actually yeeld to Ioseph the commendation of so worthy a father by that solemne funerall and dolefull lamentation which they made for him Vse Reproofe of foolish fathers which cloath themselues with shame and infamie in hope to decke their sonnes with credit and glory they liue miserably and deale vniustly and cause all men to crie out vpon their worldlinesse fraud and falshood and all to raise vp their houses on high and aduance their names with wealth and honour Neither are fathers onlie heerein faultie but many sonnes succeeding are as much infatuated as they reposing their gentrie more in the possessions and titles of their forefathers than in any goodnesse that euer was in them Those doe they esteeme the worthiest of all their Ancestors which haue beene the wealthiest and highest though worst and vilest Verse 7. Excellent speech becommeth not a foole much lesse lying talke an ingenuous person EXcellent speech Praier thanksgiuing discourse of God of the Scriptures of Religion of any holy things the commendation of that which is good the reproofe and dispraising of that which is euill becommeth not a foole is not seemely in the mouth of a sinfull sot which neither practiseth nor loueth nor vnderstandeth the points whereof hee speaketh much lesse lying talke any manner of corrupt communication whether it be false or filthy worldly or bitter or scoffing or idle for one kinde is put heere for all the rest be seemeth an ingenuous person is comely for a godly wise and honest man such a one as is contrarie to the foole formerly mentioned in profession heart and behauiour to vtter Doct. 1 Good words are vnfit for bad men to speake They lose their lustre and grace in the vncleane lips of vile persons and therefore the Lord doth expostulate the matter with those hypocriticall dissemblers which are alwaies pratling and babling of his Lawes and yet continually transgressing them What hast thou to doe to declare mine ordinances Psal 50. 16. that thou shouldest take my couenant in thy mouth seeing thou hatest to be reformed and hast cast my words behinde thee Reason 1 First holy things are thereby prophaned they take the glorious name of the Lord in vaine and so violate his Commandement Secondly they doe much harme by that manner of iangling according to the Prouerbe As a thorne standing vp in Prouerb 26. 9. the hand of a drunkard so a parable in the mouth of fooles They grieue the godly they put back the weake they make good conference lesse regarded they harden their owne hearts they puffe vp themselues with pride they passe sentence against their owne soules they cause Religion and the name of God to be blasphemed Vse 1 Instruction to purge our selues at all times
so good as flints The curse of God doth commonly accompanie them to the corrupting of their naturall gifts the endangering of their soules the impairing of their honour and the ruinating of their estate or posteritie in the end Let them therefore prize Gods fauour according to the value of it and duly esteeme of his reward wherewith he doth recompence them that deale vprightly and then that which men doe offer to maintaine their euill causes will not be so forcible with them but they shall perceiue it to be lesse worth than nothing 2. To teach them that are ouermatched with power whose aduersaries oppugne them rather with mighty purses than with weightie reasons and bring more currant metall than lawfull matter against them that they make their appeale to an higher Court and craue Gods owne hearing and there also offer more powerfull presents which will be best acceptable vnto that Iudge namely confidence in him with praiers and supplications to him by which meanes Hester and Mordecai with the rest of the godlie Iewes ouerturned all the proceedings of Haman 3. To all men not to iudge of persons or causes according to the successe of their suits because many matters bee carried by the demonstration which the hand doth make to the eie and not which the tongue doth make to the eare The sentence is passed according to the price that is paied and not according to the truth that is alleged The good vse of giuing rewards and how it standeth with wisdome for a man to buy his right and peace and safetie we shall see Chap. 21. verse 24. Verse 9. He that couereth a fault seeketh loue but hee that repeateth a matter separateth a chiefe friend HE that couereth a fault that passeth by an infirmity that burieth an offense as much as may be in silence seeketh loue by shewing loue to the party preserueth concord where kindnesse was before and taketh the way to make him his friend who was before but a stranger to him but he that repeateth which looketh too narrowly into euerie slip and is raking into mens frailties especially so as to blaze them abroad to others separateth a chiefe friend doth alienate the mindes of those that be dearest vnto him and maketh them his enemies Yet it is not against the rule of loue to tell men louingly of their faults for that helpeth them to repentance and reformation and cureth their credits the blemish thereof being wiped away both from the eies of God and men as S. Iames saith If any of you hath erred from the truth and some Iam. 5. 19. 20. man hath conuerted him let him know that he that hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sinnes Neither is it vnfit but needfull sometimes to acquaint others with the transgressions of our neighbours if it belong vnto vs to be their Physitions as Ioseph did Iacob with the infamie his brethren ran Gen. 37. 2. into and they of the house of Cloe did the Apostle with the 1. Cor. 1. 11. contentions of the Corinthians And in some cases some mens sinnes must needs be discouered for the safetie of the whole state both of prince and people of Church and Common-weale for it is a sure rule that no mans faults are then to bee concealed when any man may take hurt thereby See Chap. 10. verse 12. Verse 10. A reproofe entreth more into him that hath vnderstanding than an hundred stripes into a foole A Reproofe A rebuke and admonition only though short also one word as it were entreth more into him that hath vnderstanding worketh more vpon his heart and taketh better effect for reformation of his faults than an hundred stripes into a foole than many grieuous punishments inflicted vpon a wicked person which wanteth the sound and sauing knowledge of God The opposition is specially betweene desperate sinners giuen ouer vnto a reprobate sense and a godly man notwithstanding that Gods own elect may also be possessed with such obstinacie till the time of their conuersion and then their miseries with the worke of Gods holy spirit will helpe them to humiliation and repentance Doct. Easie corrections where grace is preuaile more than great seueritie doth with them that are gracelesse We read of two holy Prophets namely Ieremie and Haggai that had to deale with two sorts of people of contrarie disposition though both of one nation and so their ministerie and Gods owne hand found a contrary successe among them Ieremie was sent to the Iewes before their captiuitie and they were foolish and sinfull And Haggai was sent to the Iewes being returned from captiuitie and they were wise and godly and therefore Ieremie maketh this complaint against those of his time O Lord thou hast stricken them but they haue not sorrowed thou hast consumed them but they haue refused to Ier. 5. 3. receiue correction they haue made their faces harder than a stone and haue refused to returne And Haggai giueth this commendation of those of his time When Zerubbabel the sonne of Shealtiel and Iehoshua the sonne of Iehozadak the high Priest with all the remnant of the people Hag. 1. 12. heard the voice of the Lord their God and the words of the Prophet Haggai rebuking them as the Lord their God had sent him then the people did feare before the Lord. Examples great store might bee produced for experience on both sides as Dauid being flexible at the speeches of a woman that priuatelie admonished him and Achaz that was froward at the threatnings of the Prophets that preached vnto him and the heauy iudgements of God powred downe vpon him Reason 1 First the one is rebuked and chastised in mercy and fauor and therefore the Lord speaketh rather to the heart than to the eare making also corrections more forcible within than sensible without and the other is punished in wrath and displeasure hauing nothing added to his soule but spirituall plagues and curses Secondly the one hath a soft heart a heart of flesh which may easilie be pierced and the other hath an hard heart a heart of Adamant which is impenetrable A needle or pin will enter further and be more felt in flesh that hath life in it than a dagger or sword in stones that are senslesse Iosiah his heart that was tender did melt at the only hearing of the Law but Pharaohs heart that was obdurate was little affected at the notable and imminent plagues that succeeded one another vpon himselfe and all his Kingdome Thirdly the one is iudicious and prouident for himselfe and therefore looketh from whence and wherefore reproofes and chastisemenrs doe come and hath both skill and care to auoid the causes of them And the other is ignorant and negligent neither considering by whom nor for what faults he is smitten and therefore remaineth incorrigible Vse Instruction 1. To shew wisdome by making vse of afflictions if we will
profit by few wee shall not be pursued by many if we despise not small ones we shall not be burdened with great ones if words will serue the turne for redresse of things amisse we shall not be much visited with strokes But though our former carelesnesse or stubbornnesse hath caused many of vs to be afflicted as well as reprehended and brought vs to as many troubles as rebukes yet we shall free our selues from the reproch of follie if wee can behold the hand that smiteth vs and be truly humbled for the sins that cause vs to be smitten When our eares be opened to hearken better vnto the voice of God when our lips be prepared to make a more free and ful confession of our faults when our soules be resolued with greater integritie to order our waies we shall be reckoned among the number of the wise for none can be bettered by crosses and sorrowes but hee that hath wisdome and vnderstanding And for this purpose as often as we either giue correction or take it it is expedient to seeke the fruit of the same at Gods hand neither the frequencie of punishments multitude of stripes nor the sharpnesse of strokes without his blessing will euer worke any good effect in the soule It is a true saying and spoken by the spirit of truth Though thou shouldest bray a foole in a morter among wheat braied with a Prouer. 27. 22. pestell yet will not his foolishnesse depart from him Verse 11. An euill man seeketh onely rebellion and a cruell messenger shall be sent against him AN euill man He that is destitute of Gods holy spirit and walketh after the flesh seeketh only rebellion setteth himselfe wholly to transgresse the Commandements of God and delighteth in nothing so much as in that which is contrarie to his will and a cruell messenger shall be sent against him euen as Kings and other Princes send out some forces if need so require to suppresse rebellions and to apprehend and seuerely punish the Rebels so the Lord armeth sometimes men with wrath and power against his enemies and sometimes the Angels and sometimes the vnreasonable creatures and sometimes the insensible creatures to be as it were his officers appointed to plague them without mercy and sometimes his owne hand immediately doth destroy them Doct. No wicked man is better nor shall be otherwise dealt with than a Rebell Not only profest Atheists and Infidels which openlie renounce their Creator and the King of the world are so to be reputed but sinfull dissemblers also which impiously prouoke Christ Iesus their Redeemer the King of the Church are of the same number Of such speaketh Ieremy when hee saith They are all rebellious traitors walking craftily And such Ier. 6. 28. doth Hosea complaine of when he saith My people are bent Hos 11. 7. to rebellion against mee Neither of these sorts thinke themselues well so long as they are not doing of euill In their vocations they are worldly and couetous in their recreations they are sensuall and voluptuous in the worship of God they are negligent and hypocriticall in all their workes in all their words in all their cogitations continually in euery place iniquitie and sinfulnesse floweth from them Reason 1 First they are all of them haters of God such as repine at his honour and glorie Secondly they contemne and violate his Lawes Thirdly they are iniurious and aduersaries vnto his Subiects Fourthly they are souldiers and seruants of Satan his most mortall enemie Vse 1 Instruction to the godly to be warre of them and vnlike vnto them as much as they desire to be liked of God that they commit euill lesse and doe good things better and seeke how to shew obedience not only to the positiue lawes of Magistrates though that be necessarie for euery Christian but also to the diuine Lawes of God which is proper to Christians The best and most ciuill wicked man in all the world is but halfe loyall at the most Albeit none could appeach him of treacherie or contempt against his Prince though few that feare not God be faithfull vnto man yet who can acquite him of rebellion and high treason against his highest soueraigne the Lord Consolation to Gods people whom the wicked doe hate and molest Their enemies are not so violent against them as the Lord for in malice against him they doe so much maligne them and therefore let them be well assured that he will protect his subiects from Rebels his seruants his fauourites his children from the weapons and fury and force of his enemies With this selfe same reason doth he animate and incourage the Prophet Ezechiel saying Thou sonne of man Ezek. 2. 6. feare them not neither be afraid of their words although Rebels and thornes be with thee and thou remainest with scorpions feare not their words nor be afraid at their lookes for they are a rebellious house And the greatest comfort of all is when the Lord giueth them an heart to feare iniquitie and not to delight in it to flie from that which is euill and not to follow it to subiect themselues vnto him and to striue against sinne and not seeke rebellion And what though they haue their frailties their faults their corruptions that they faile of many duties that they fall into many offenses Yet hee putteth a difference betweene faithfull subiects which would and cannot obserue his Lawes better and wilfull Rebels which contemptuously despise his Lawes Hee knoweth that his souldiers are sometimes taken Captiues in fighting for him and his enemies alwaies take vp weapons to fight against him Terror for the vngodly how great soeuer they bee and how safe soeuer they seeme to be for they are vile as being Rebels and in continuall perill of some grieuous plagues for a punishment of their rebellion Good men haue due cause to abhorre their waies for they rise vp in armes against their heauenly King and the righteous God hath cause to execute iudgements vpon them for they oppose themselues against his holy gouernment And therefore when he beginneth to take them in hand neither themselues nor any other shall be able to deliuer them out of his hands Whatsoeuer creature shall haue the commission to torture and torment them will be made both implacable and vnresistable as Iehu to the house of Ahab who spared not his owne mistresse Ahashuerosh to Haman who spared not his owne minion Adramelech and Sharezer to Zanecherib who spared not their owne father And what could the Sodomites say or doe against the violence of the fire And what could Pharao say or doe against the rage of the waters And what could Herod say or doe against the multitude and greedinesse of the vermine Al these tooke their time which was all the time of their life to rebell And God tooke his time at the length which was a seasonable and fit time to send out these cruell messengers against them How strangelie then are they besotted which
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
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
the Prophecie of Isaiah they are numbred and threatned which iustifie the wicked for a reward and take away the Isa 5. 23. righteousnesse of the righteous from him And in the 24. Chapter of this booke a particular plague is denounced against them that they shall be made odious to men and they shall haue them in detestation He that saith to the wicked Thou art righteous Prouer. 2. 24. him shall the people curse and the multitude shall abhorre him Reasons 1 First such a one condemneth the Law of God for that condemneth the wicked whom he cleereth Secondly he doth as much as he may to bring sinne into credit that others should also practise it without feare or reproch Thirdly he hardeneth the heart and hurteth the soule of the offender debarring him from corrections which are the medicines of God for the curing of euils Hee dealeth as a murderer vnder the name of a Physitian that incourageth his patient to eat poison freely Fourthly he taketh a course to kindle Gods wrath against the whole Countrey and to draw downe publike plagues for want of equitie and execution of iustice Vse 1 Instruction for those that are in place of authoritie to take heed that they bee not too indulgent to obstinate malefactors They may gratifie men thereby and make themselues acceptable vnto them but in the meane time they displease the Lord and make themselues abominable to him And in sparing of grieuous transgressors which ought to bee punished they make themselues accessarie to their transgressions and many times like Saul and Ahab beare a part of the punishment Reproofe of Iurers that addict themselues to acquite those whom they know to be guiltie of blood or other hainous offenses and to that end labor the rest of their companions to ioine with them in the same periurie and corruption and so infect their fellowes and striue to staine the iudgement seat with vnrighteous sentence and proceedings And heere also are to bee reprehended such as haue their pennes ready to write in the behalfe of any bad person to procure him release and as it were to rescue him from the righteous hand and strokes of the Officer Neither are those forward compurgators to bee passed by without rebuke who are prest and swift to aduenture their word yea their oath and so their soules and saluation in commendation of any that will intreat them though neuer so leaud and licentious When they are perswaded and often when they know that hee sweareth falsly and is culpable of the fact whereof he is accused yet they say and sweare and publikely protest to God and men that they thinke him to be honest and his oath to be true And what shall we say of flatterers Doe not they palpably iustifie the wicked And doe not they and euery one that magnifieth the vngodly giue cause of suspicion that they also little dislike of vngodlinesse For it is said that they which forsake the Law praise Prouer. 28. 4. the wicked but they that keepe the Law set themselues against them Doct. 2 He that condemneth the righteous It is not safe for any to lay blame vpon blamelesse persons Our Sauiour admonisheth them that would not come into iudgement to beware of iudging and them that would not be condemned to take heed of condemning It is not lawful for any to iudge or condemne without a calling nor vnrighteously in a calling Reason 1 First it proceedeth from crueltie hypocrisie or at least from temeritie and rashnesse Secondly it is contrarie to loue mercie and iustice Thirdly it is a wrong offered vnto the Lords people for hee is a Guardian and keeper of the righteous and so much as he loueth them he must needs loath their aduersaries that iniuriously condemne them Vse 1 Terror for backebiters and all those which are alwaies and in euery place vpon their benches and iudgement seats receiuing verdicts and passing sentences vpon the behauiour and very hearts of innocent men Either with lies and slanders they accuse them of things which they neuer committed or else depraue those things which they faithfully performed They carpe at their wisest speeches and quarrell at their iustest actions and finde fault with their vprightest meanings and so make their greatest graces carry an appearance of greatest corruptions Such doth the Prophet threaten when he saith The cruell man shall cease and the scornfull shall be consumed and all that hasted to iniquitie shall be cut off which made a man to sinne in his word and laid a snare in the gate for them that reprooued them and made the iust to fall without a cause Consolation for them that beare the burden of wrong iudgement that sithence the Lord is so farre displeased with them that causelesly condemne the righteous he will therefore in due season cleere their righteousnesse So hee hath promised when he saith that he will bring it foorth as the light and their iudgement as the noone day And so hath hee verified Psal 37. 6. his word by many examples in the Scriptures whereof Naboths case is one and by manifest experience in all ages Verse 16. Wherefore is there a price in the hand of a foole to buy wisdome seeing he hath no heart WHerefore is there a price in the hand of a foole Whitherto serueth it that a foolish wicked man hath wealth time and other meanes to buy wisdome procure the knowledge of God seeing he hath no heart when hee hath neither wit nor will to vse them to that holy end The meaning is that a sinfull man is nothing the better for all his riches or whatsoeuer else he possesseth if he haue no affection or desire to seeke and labour for sound vnderstanding Doct. 1 All outward blessings are as it were prices whereby wee should purchase grace and wisdome The exhortation which Salomon maketh Chap. 4. verse 7. importeth so much where he saith Wisdome is the beginning get wisdome therefore and with all thy possession get vnderstanding Thereby many fruitfull bookes are prouided and thereby many faithfull Instructers are maintained and thereby many other good helpes and opportunities are enioied as in that place shall be more largely declared Doct. 2 Seeing he hath no heart No meanes can make a man wise which wanteth a good will to learne heauenly wisdome Ismael had good education and Achitophel had quicke capacity and the foole spoken of in the Gospell had store of riches and none of all these attained to any grace One of them was strong and another wittie and another wealthie but neuer a one wise and godly Iudas heard as good a Teacher as Peter or any other Apostle and had as good companie and saw as many miracles and yet they hauing good hearts became worthy and excellent persons and he hauing a false heart became a cursed Traitor and a Diuell Reason 1 First wisdome is from aboue the spirit of God doth infuse it and no meanes of their owne force beget it as Elihu
lightnesse must be as heedfully auoided as complainants that will bee ready to accuse vs of follie to euery one that looketh in our faces Reproofe of them that being too bad alreadie abuse their eies and other members and senses to make themselues worse as vncleane persons and wantons doe fill their hearts with lust the couetous with worldly desires the proud with selfe-liking and admiration of their owne persons apparell or possessions and others as they are otherwise affected These are farre from Iobs spirit and Dauids they make no Iob 31 1. Psal 119. 3â— couenant with their eies to restraine them from euill obiects they pray not to the Lord to turne them away from regarding vanitie Verse 25. A foolish sonne is a vexation to his father and a bitternesse to her that bare him HIs contemptuous and disobedient behauiour to his parents and other leaud conditions and as it often falleth out his vnhappy estate doth fill the hearts both of his father and mother with anger and with great griefe and sorrow See Chap. 10. verse 1. Verse 26. It is not good euen to condemne the righteous nor to strike ingenuous men for equitie IT is not good but euill and hurtfull to condemne the righteous to speake against or passe sentence vpon harmelesse men with our lips or so much as to censure them in our hearts nor to smite ingenuous men to punish well disposed and faithfull persons whom the Scripture in regard of the free spirit that is in them whereby they are preserued from the power and bondage of sinne and in regard of the dignitie that grace hath aduanced them vnto doth call by the name of free men and princes as the word heerevsed doth signifie for equitie either for shunning that which is vnlawfull and naught or doing that which is commendable and good Doct. It is very dangerous to deale hardly with good men for their godly behauiour The Lord in the Law doth admonish the Magistrate to beware of this sinne and to the prohibition annexeth a commination or threatning to make him the more heedfull to auoid it Thou shalt keepe thee farre from a false matter and Exod. 23. 7. shalt not slay the innocent and righteous for I will not iustifie a wicked man that is I will finde out the guiltinesse of such vniust Iudges and Rulers and I will accordingly plague them for the same This may be exemplified by that which befell Pharao Ahab Iezabel and Manasse though not to his destruction yet to his smart when of a Prince he was made a prisoner and bound with chaines like a malefactor And the Lord Iesus told Paul whiles he was violent against them that beleeued in his name hee did but vnwisely beat the point of the goad with his heeles He kicked against the pricke as in the end it was told him Act. 9. 5. Reason 1 First it is cleane contrarie to the end and purpose of authoritie to lay burdens vpon well-doers for the Magistrate is appointed to be the Minister of God for their wealth and to Rom. 13. 3. yeeld incouragement and praise vnto them Secondly they are all the members of Christ and no lesse deere vnto him than the apple of his eie as himselfe doth testifie Zach. 2. 8. Thirdly euery good cause for which any faithfull man doth suffer wrong is Gods cause and therefore whosoeuer opposeth himselfe against that and him that maintaineth it impugneth Gods glory and pursueth his seruant Continuall cries ascend to heauen against them that smite the righteous with the fist of wickednesse the crie of cruelty the cries of them that are cruelly handled the cries of all Gods people in the behalfe of the oppressed against their aduersaries and oppressors Vse Instruction for all them that are Gouernours either domesticall or publike in the higher places or inferiour to reserue their strokes for malefactors and their fauour for well-doers It is a sinne not to incourage them not to comfort them not to defend and succour them and especially to kill and murder them as the tyrannicall red beast of Rome is wont to doe If it be not good to condemne the iust and smite the righteous then it is naught to spoile and vndoe them and worse to make hauocke and slaughter of them and then surely the world cannot long goe well with him and his adherents Agents and well-willers nor with any of them that walke in his steps sithence it is their occupation to bee butchers and shedders of blood euen the blood of them that most faithfully and sincerely giue testimonie to the truth of the Lord. They are neuer about their worke but when they are about some mischiefe against the people of God and his seruices which should mooue euery Christian Ruler to bee as vnlike vnto them in practise as in profession and to shew as much kindnesse to those that walke in the waies of righteousnesse as they doe crueltie and fiercenesse Verse 27. He that hath knowledge spareth his words and a man of vnderstanding is of a coole spirit Verse 28. Euen a foole when hee holdeth his peace is counted wise and he that shutteth his lips prudent HE that hath knowledge which is endued with sound wisdome spareth his words holdeth in and keepeth backe vnnecessarie and fruitlesse speeches hee delighteth not in speaking much but in speaking well and a man of vnderstanding being both iudicious and godly is of a coole spirit is moderate and well staied in his affections not easily bursting foorth into anger but diligentlie taking heed of the heat of his heart and thereby is able to bridle his tongue from multiplying of many and passionate words Euen a foole when he holdeth his peace is counted wise So excellent a thing it is to keepe silence in time and place that euen a sillie person and Idiot holding his tongue is deemed wise and taken for a discreet man because that by foolish babling hee bewraieth not his ignorance and follie Doct. It is a point of singular wisdome to be silent vntill it bee fit to speake As he is barren and fruitlesse that is alwaies mute and will say nothing so he is vnaduised and witlesse that is euer talking and will not conceale any thing A foole powreth out all Prouer. 29. 11. his minde but a wise man keepeth it in till afterward And therefore S. Iames admonisheth euery man to bee swift to heare and Iam. 1. 19. slow to speake Reasons 1 First he that is talkatiue and giuen to many words doth through his rashnesse vtter many idle words much mudde of vanitie wil issue out where the sluce of moderation is plucked vp and passage giuen to all that can be spoken Secondly hee wrongeth both himselfe and the companie in taking the place from others which would be more profitable in their conferences Thirdly he maketh himselfe contemptible and ridiculous to them that heare him by shewing his pride arrogancie and ignorance whereas hee that is more desirous to hearken to others than to heare himselfe is commended for his modestie and discretion healeth his ignorance by learning in silence before that he was knowen to be ignorant Vse 1 Confutation of their vaine mindes that thinke their speaking much wil make them much to be commended and spoken of for wisdome They trust that their praises will bee as many as their words and therefore their words bee as many as they can haue time to deliuer and more than any wise man is willing to heare But seeking glorie they meet with disgrace and hoping to bee had in admiration for being able to say very much they fall into derision for not being ashamed to talke too much The simplest and meanest that hath so much wit as not to discouer the want of his wit is preferred by God and all men of iudgement before him that is continually striuing to shew himselfe wittie by multitude of words Instruction for euerie one to be no lesse frugal in ordering his words than he ought to be thriftie in managing his state For it is as dangerous to be lauish in spending of speech as it is to be wastfull in laying out of money and both will bring shame and miserie In regard whereof it is needfull among many other vices to abandon selfe-conceit and wrathfulnesse and among many other graces to store the heart with lowlinesse and long-sufferance When the affections of a man are kindled with passionate distempers his tongue foorthwith is fired with the flame thereof and the hot breath that fumeth out of his mouth is difficult to be cooled All immoderate anger and fiercenesse doth weaken the heart and strengthen the lips it maketh the tongue violent that it will not be tamed and the minde impotent that it cannot ouerrule it and therefore when Iames perswadeth men to be slow Iam. 1. 19. to speake he doth aduise them to be slow to wrath also FINIS