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
that forsaketh the way and he that hateth correction shall die INstruction Either wholesome doctrine publikely taught or faithfull admonition priuately giuen is euill not in it selfe for the Scripture calleth it A pearle and Holy thing in Matth. 7. 6. one place and preferreth it before siluer and gold and the richest gemmes in another but it so seemeth to him that is Prou. 3. 15. not willing to obey it in whom also it is an occasion of distempered passions and hardnesse of heart to him that forsaketh the way not to euery one that mistaketh the way or through infirmitie sometimes swarueth from it but to such a one as either obstinately refuseth to chuse and walke in the right path of saluation when the knowledge of it is offered vnto him or wilfully departeth from it after that hee hath made some entrance thereunto And he that hateth correction which is imbittered by rebukes and not bettered by chastisements shall die is in danger to perish eternally at the last and to be surprised with some speedie sudden shamefull or cursed death in the meane season and before that to haue some heauy iudgement to fall vpon him Doct. Instruction is euill The worst men are most vnwilling to be taught how to amend their liues The sicker their soules are the more they distaste the Lords medicines the more beggarly their hearts bee the lesse they desire the riches of grace and the greater speed they make towards their destruction the more offensiuely they take it to bee recalled to the way of saluation It hath beene shewed in the ninth chapter and shall be againe in the next verse saue one of this that scorners vse to hate them that reprooue them Nathan Prouerb 9. 8. and Gad and all that dealt with Dauid found alwaies good successe in speaking vnto him for it was his praier to God that the righteous might smite him with rebukes But Eliiah and Psal 141. 5. Micaiah and such as had to doe with Ahab had an angrie countenance and hard speeches from him for he professed that he tooke them for his enemies Reason 1 First they are void of sound iudgement and senslesse of their owne miserable estate and therefore thinke all instructions needlesse as a phrenticke patient or one past feeling of paine doth see no cause of taking physicke Secondly they are void of Christian loue and giuen to vncharitable iudging and therefore interpret all that is spoken to them in the worst sense and impute it to the malice of him that reprooueth them as though euery admonition were giuen as a sentence of condemnation Thirdly they are void of humilitie and haue themselues in high admiration and therefore take it for a great disgrace to be told their dutie as though they were ignorant and especially to bee rebuked for their faults as if they were offenders Vse 1 Instruction that wee proceed on with due care and constancie in the way of faith and holy obedience not suffering sinfulnesse to make a breach in our hearts and behauiours for they that returne backe to that which is euill and fal away from that which is good of all men will like worst continually of them that are the best and of all speeches will least relish those which are the most sauourie and wholesome Consolation to them that desire instruction and learne wisdome from it and disdaine not correction but bee reformed by it This part of the sentence cleereth them from the guiltinesse of contempt They refuse not to walke in the way of God and the next secureth them from the punishment of death They haue not correction in detestation Doct. 2 He that hateth correction Contempt of rebukes and instruction is a fore-runner of some grieuous plagues to follow Heereof the Holy Ghost speaketh at large in the first chapter and there the point will more fully appeare Verse 11. The graue and destruction are before the Lord how much more the hearts of the sonnes of men THE graue The darkest places in the ground or deepest places in the waters where any dead corpse is or hath beene couered and consequently all others as obscure as they or lower than they euen to the very center of the earth and destruction the place and state of the damned spirits are before the Lord hee seeth both how the bodies consume and how the soules suffer and what be the thoughts of them that sustaine such infernall torments how much more the hearts the counsels and purposes and discourses and motions of all the faculties of the soules of the sonnes of men of euery one in euery age that is descended from the race of mankinde so long as he liueth on earth Yet is not this an argument from impuritie in respect of God as though it were easie for him to behold some thoughts and hard to find out others for all are equally comprehended of him but in regard of men which with greater difficultie attaine to the knowledge of that whereunto their sense is not able to reach and with more facilitie discerne that which is subiect to their senses and so according to themselues they conceiue of the Lord. Now if they apprehend that he doth continually obserue and looke vpon things that bee so abstruse and hidden they may be easily perswaded that hee is not vnacquainted with that which is more conspicuous and apparant Doct. There can nothing be kept so close and secret any where but the Lord doth at all times euidently see it The third verse of this chapter was to the same purpose and there the point hath beene spoken too Verse 12. A scorner loueth not him that rebuketh him neither will be goe vnto the wise A Scorner A leaud vngratious person which obstinately hath giuen ouer himselfe to worke wickednesse and derideth all that dislike of his waies loueth not him that rebuketh him but hateth both the reproouer and the reproofe the man and his admonition according as was said before that instruction is euill to him that forsaketh the way neither will he goe to the wise nor be willing that the wise should come to him He affecteth not the company and societie of them that be godly because he knoweth that they will looke into his licentious life and tell him plainely of his inordinate behauiour Doct. He will not goe He that would not be reputed a wicked person must not shunne good companie where he may heare of his faults Both Nathan and Gad when need required dealt plainly with Dauid and told him of things that were amisse in him yet Dauid did banish neither Gad nor Nathan either from his Court or companie The Apostle sheweth that he that hath grace when hee is rebuked and iudged will not rush out of the assemblie and be gone nor exclaime against the Ministers or meeting but humble himselfe and honour the Lord and giue good testimonie of his seruants He will saith he fall downe on his face and worship God and say 1. Cor. 14.
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
doe them for that is your wisdome and your vnderstanding in the sight of the people which shall heare all these ordinances and shall say Only this people is wise and of vnderstanding and a great Nation And it may be noted thorowout all the Scriptures that none haue with so great dexteritie and happy effect discharged the duties of their callings in what place soeuer as they which are most praised for their godlinesse as Ioseph and Moses and Dauid and Daniel and many other Worthies Reason 1 First they haue Christ inhabiting in them who sanctifieth their hearts with grace and directeth their waies with iudgement and so much he testifieth of himselfe saying I Wisdome Prou. 8. 12. 14. dwell with prudence and I finde foorth wisdome and counsels I haue counsell and wisdome I am vnderstanding and I haue strength Secondly the same holy writings which minister wisdome to their hearts do also plentifully yeeld precepts of prudence for their behauiour And that among all the rest this one Booke of Prouerbs doth witnesse abounding euery where with rules and instructions to that purpose As with admonitions against idlenesse and rash suretiship perswasions to thrift and good husbandrie directions for seasonable silence and speaking lessons how to deale with superiours aduertisements how to gouerne inferiours counsels how to match in marriage and well to vse and liue with a good yoke-fellow c. Thirdly the Lord doth blesse their waies and make them fortunate in their workes as he promiseth Ioshua if he would religiously seeke to know his will and faithfully obey his word Then saith hee shalt thou make thy way prosperous and Ioshua 1. 8. then shalt thou haue good successe And that which is said to him is spoken of euery wise hearted man in the Psalme Whatsoeuer Psal 1. 3. be shall doe shall prosper Vse 1 Instruction 1. To lay the foundation of our waies of our state and of our credit in our hearts It is wisdome in the brest and grace in the soule that must guide our affaires and worke our welfare and winne vs good estimation if we would not deale absurdly and speed vnhappily and iustly bee censured for foolish persons 2. To imploy them most in all our affaires that are most religious and godly wise They will be prudent and faithfull in the managing of those matters which they take in hand and God will bee mercifull and gracious in prospering of them Abraham found this true by good experience in sending of that deuout and trustie seruant to fetch a wife for Isaac and so did Laban in vising Iacob about his flocks and so did Potiphar in committing such trust to Ioseph in his familie Reproofe of their follie that thinke it impossible for those that are truly religious either to shew themselues prudent or that others should commend them for discretion and therefore they reiect the wisdome of the word because they feare it will make them to be derided and wholly embrace the policie of the world because they hope it will make them to be admired Or if at any time profession of pietie and Religion may be for their aduantage as often it is they will only make a shew thereof with their tongues but neuer giue entertainement thereto in their soules Sorrow and shame will teach them in time to know that neither they which contemptuously despise the wisdome of the spirit nor they which dissemblingly pretend a loue of it had euer any good forecast for themselues but only they that are wise in heart shall be called prudent Wee are taught by Iobs faithfull testimonie that they which say vnto God Depart from vs wee desire not the knowledge Iob 21. 14. 17. of thy waies shall haue their candle put out and destruction come vpon them And we learne by Achitophels wofull example that no wit nor subtiltie can preserue an hypocrite from working his owne miserie The doctrine that ariseth out of the other part of the sentence concerning the fruit that commeth by wise wholsome and comfortable speeches hath beene obserued and handled Chap. 10. verse 11. where the mouth of the righteous is called a wel-spring of life and Chap. 11. verse 13. where the fruit of the righteous is said to be as a tree of life Verse 22. Vnderstanding is a well-spring of life to them that haue it but the instruction of fooles is follie VNderstanding The true knowledge of Gods holy will is a well-spring of life a precious possession as fountaines were in those Countries and a comfortable constant necessarie and effectuall meanes of saluation to them that haue it whose mindes are soundly illuminated and their hearts graciously seasoned therewith but the instruction of fooles those perswasions which sinfull men vse and that aduice which they giue in stead of instructions is follie corrupt and wicked for matter and pernicious and hurtfull for effect Thus standeth the opposition Vnderstanding is a Well-spring of life to those that possesse it and therefore the counsell of wise men is wisdome and ignorance is the fountaine of death to them that are possessed of it and therefore the instruction of fooles is follie Doct. Nothing is more needfull and profitable for the body than grace is for the soule He taketh his comparison from that which euery man besides many other creatures hath necessarie vse of for preseruation of life and whereof the plants of the earth stand in need for growth and fruitfulnesse and the ground it selfe for moisture and fertilitie By the same similitude the Lord Iesus doth commend and set foorth the excellencie of his grace and Gospell to the woman of Samaria when he told her that whosoeuer should drinke of the water that hee shall giue him shall neuer be more athirst but the water that he shall giue him shall be in him a Well of water springing vp into euerlasting life And not much vnlike to this is that which he so solemnly proclaimed in a solemne assemblie and that in the last and great day of a solemne feast saying Hee that beleeueth in mee as saith the Iohn 7. 38. Scripture out of his bellie shall flow riuers of water of life Reasons 1 First the same God which hath appointed food and water to nourish the bodie and by the vertue thereof to sustaine the naturall life hath also ordained grace and vnderstanding to refresh the soule and by the efficacie of that to maintaine the spirituall life so that the latter is no lesse expedient and beneficiall than the former Secondly this water of life that is in the soule doth by many degrees surmount the materiall water that is to bee found in the fountaines That issueth out of the ground and commeth from the bowels of the earth and this descendeth from heauen and is deriued from the sonne of God That is communicated to all sorts of creatures the worst partake of it as well as the best and the beasts as much as any men but this is peculiar to Gods