Selected quad for the lemma: peace_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
peace_n	create_v	fruit_n	lip_n	2,112	5	9.2614	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20556	A plaine and familiar exposition of the fifteenth, sixteenth, and seventeenth chapters of the Prouerbs of Salomon	Dod, John, 1549?-1645.; Cleaver, Robert, 1561 or 2-ca. 1625. aut	1609 (1609)	STC 6963; ESTC S109743	120,090	186

owne people and no man can haue any portion of it beside the elect That is not euery where to be had for some places be destitute of it and some seasons do cause it to faile as it came to passe in the daies of Ahab but this accompanieth the owner whithersoeuer hee goeth and wheresoeuer he is and no drought can possibly drie it vp That hath no force to preserue life against violence or mortall diseases or fulnesse of old age but this hath power to protect the soule against all assaults and suffereth not any maladie to kill it and maketh it the more fresh and liuely by the greater multitude of yeeres that it liueth Vse 1 Instruction to seeke for this heauenly vnderstanding sithence it is for so good vse as we labour for the best earthly commodities which cannot serue for better vse and by how much it doth euery way exceed all worldly possessions by so much to be the more industrious and diligent to possesse it It is a well-spring of life to the owners of it and not to the talkers and hearers of it The enioying of wealth doth make a man rich and the receiuing of food doth nourish him and not the bare sight of either of them One may see meat dressed in other mens kitchins and plate and iewels in other mens shops and yet liue in hunger and die a beggar Consolation to them whose hearts are taught of God and whose mindes are enlightned with the spirit of reuelation whereby they haue attained vnto this heauenly vnderstanding they bee not without a testimonie of regeneration nor want assurance of perseueration Whosoeuer is once a partaker of the water of life can neuer bee after defeated of euerlasting life No enemie within or without can stop vp this Well as the Philistims maliciously did fill vp Isaacks Wels and this Well is neuer empty of water and this water neuer wanteth an effectuall vertue for conseruation of the soule Doct. 2 But the instruction c. Good counsell is not to bee expected from sinfull and ignorant mens mouthes they are full of vanitie and foolishnesse as sinkes and puddles be of muddy water and filthmesse and therefore it is not likely that they should send foorth the pure streames of wholesome instructions They know no good they learne no good they loue no good and is it possible then for them to giue exhortations and precepts of goodnesse When Rehoboam left the iudgement of the prudent aged and leaned on the sentences of the wilde headed yoongsters the aduice that hee tooke was sutable to the Counsellers that gaue it namely rash and dangerous exceeding pernicious and hurtfull We shall see in the 29. verse that a wicked man deceiueth his neighbour and leadeth him into the way that is not good And there we shall haue better occasion to handle this point more at large Verse 23. The heart of the wise guideth his mouth aright and addeth doctrine to his lips THE heart of the wise His knowledge and iudgement his prudence and discretion doth guide his mouth aright direct him when to speake and when to hold his peace and what to say and what to conceale His loue to goodnesse induceth him to declare that which is good and his hatred of naughtinesse doth cause him to refraine from all words that are naught and addeth Doctrine to his lips ministreth matter of wholesome lessons for them to deliuer It getteth knowledge and keepeth it and they being stored therewith doe vtter the same for the instruction of others See Chap. 15. verse 28. Verse 24. Faire words are as an hony combe sweetnesse to the soule and health to the bones GOdly and comfortable sayings rightly grounded on the holy Scriptures and fitly applied to the vse of well prepared hearts whether publikely or priuately are as an hony-combe sweetnesse to the soule they bring great ioy and gladnesse to an vpright heart as hony or other sweet things doe much delight the taste and healeth the bones are meanes of good to the whole body for conseruation of health or restitution to it by the cheerefulnesse of the minde and the fauour and blessing of God Doct. Nothing is more pleasant and profitable than gracious speeches to godly persons In this place they are compared to honie by Salomon as being equall to it in deliciousnesse but in the Psalmes they are preferred before hony by Dauid as being euerie way more Psal 19. 10. delightfull than that is Neither was hee ignorant of the operation thereof when he besought the Lord to make him heare ioy and gladnesse that Psal 51. 8. the bones which he had broken might reioice Reason 1 First God himselfe doth put vertue into them and maketh them effectuall for the comfort and helpe of his people according as himselfe testifieth saying I create the fruit of the lips to be peace peace vnto them that are farre off and to them that are neere saith the Lord for I will heale them Secondly the matter of these faire words directed from God to the soules of his faithfull seruants is such as farre surpasseth all things which are subiect to any of the senses His owne loue and fauour is thereby declared vnto them remission of sinnes is thereby assured vnto them euerlasting glorie is thereby confirmed vnto them and the Lord Iesus Christ himselfe with his holinesse merits and graces is thereby exhibited to them Euery one of which as it is incomparably more delectable and sweet than any thing that is sensible and for corporall vse so it is also infinitely more durable as being for eternitie and making him eternally happie that enioieth it Vse 1 Instruction to chuse to liue if wee may where our soules may taste of and be often refreshed with these heauenlie and gladsome speeches though our bodily food bee there more scant and homely rather than to conuerse in places where we shall be without them though our fare should bee neuer so plentifull and daintie And let all them that loue hospitalitie learne to prouide that their friends and guests may not only haue the choice of toothsome dishes but also the means of wholesome conference for so a poore man may keepe a liberall table Reproofe of them that finde hony and sugar in filthie wanton or any kinde of sinfull and foule words but gall and wormewood in godly discourses and a loathing of all faire and fruitfull speeches The distasting of well-relished and sauourie meat doth argue a sicke and foulesome stomacke and the detestation of godly and seasonable talke doth bewray an euill and guiltie conscience Verse 25. There is a way that seemeth right to a man but the issue thereof are the waies of death THere is a way an vngodly but a common course of life which all vnregenerate persons doe take that seemeth right to a man wherein he pleaseth himselfe and being either blindfolded by lust or misled by carnall reason custome or companie thinketh it not to be very displeasing to God

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. 3● 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