and faithfull But how shall we know what God himselfe findeth in our hearts By the testimony which his spirit giueth of our harts And how shall wee know what the spirit testifieth By the graces which it worketh that maketh publication by the fruits of it as loue ioy peace long-suffering gentlenesse goodnesse faith meeknesse and temperance Consolation to them whose spirits are void of guile and replenished with grace when they pray their desires are manifest to God and therefore shall be fulfilled when they giue thankes their praises are knowne to be holy and therefore shall be accepted when they doe any seruice to the Lord the Lord is acquainted with their integritie and will accordinglie reward them What then though slanderous mouthes inueigh against them and raile vpon them What though they charge them to be proud and insolent What though they censure them for hypocrisie and dissimulation Nay what though Satan should attempt to perswade them that they were nothing else but hypocrites and dissemblers The answer of Iob to his accusers will easilie wipe away all those kindes of calumniations Loe now my witnesse is in heauen and my record is on high And yet this is not all the comfort that proceedeth from Iob 16. 19. this doctrine for obserue that God doth not only proue the heart as with a touch-stone to examine what metall it is but fineth it as it were a fornace to make it pure metall In dealing with his elect he maketh that better which he findeth good and maketh that good which he findeth starke naught Man with his fining pot and fornace can neuer turne clay and grauell into siluer and gold but God with his spirit and grace can conuert the mire and worst kinde of earth into gold and gemmes and most pretious matter They that bee nothing else but a masse of pride of crueltie of impietie and of all ill-fauoured corruptions hee easily frameth to be humble mercifull religious and shining with all heauenly vertues Verse 4. The wicked man giueth heed to false lips and a liar hearkeneth to the naughty tongue THE wicked man Hee that is giuen to worke mischiefe giueth heed to false lips willingly listeneth to the shrewd words that men that abuse their lips to falshood doe speake and a liar listeneth to the naughty tongue he that is wont to tell lies and other vngracious tales is glad to heare lies and other speeches that are malicious and hurtfull Doct. It is the propertie of them that doe euill and speake euill to be much delighted in hearing euill A curst tongue and a carnall eare are well met together either of them gratifying his fellow the former rubbeth where the latter itcheth and the latter is chapman for that which the former vttereth Saul was much affected with musicke and had need of musicke to asswage the violent fits of that spirit of phrensie that haunted him and yet no musicke was euer so delectable vnto him as informations against Dauid and his friends or tidings where Dauid might be met with He thought that great wrong was done him by his Courtiers that would not complaine of Ionathan his owne sonne for fauouring of Dauid And when Doeg related after what manner Ahimelek the high 1. Sam. 22. Priest entertained Dauid in Gods house hee made a pleasant banquet to the heart of Saul And so did the Ziphims when they aduertised him that Dauid was hid by them in holds and they would deliuer him into his hands Blessed be ye of the 1. Sam. 23. 21. Lord saith he vnto them for ye haue had compassion on me And it was no small contentment to the Priests and Councell to heare matter obiected against Steuen though they Act. 6. 13. knew the informers to bee false fellowes that were subborned to beare false witnesse against him Reasons 1 First all their members and senses are seruants to sinne and vsed as weapons of vnrighteousnesse and therefore if one be bad another cannot be good if the tongue bee slanderous the care will be gracelesse Secondly they loue lies and therefore how can they but hearken to them that make lies sithence they prepare for their appetite and as it were dresse such meats as are toothsome vnto them Thirdly by giuing heed to false lips and listening to naughty tongues they prouide matter for their owne false lips and naughty tongues to talke of they furnish themselues with such wares as they minde to make sale of for their best aduantage They may be prompted with more plausible lies and probable obtrectations by other mens inuentions than euer their owne wits were able to finde out or imagine And that which they haue heard though neuer so slanderous they thinke they may declare with warrant and if a lie hath beene told them though neuer so palpable they presume to tell it againe with authoritie Vse 1 Conuiction of them that bring their eares to wholesome words or rather if it must be so suffer them to bee brought to their eares but giue their mindes to corrupt speeches and willingly entertaine them in their hearts which for fashions sake will heare them that be honest and true but in good earnest hearken to them that are leaud and liars And yet who can pretend to hate sinne more than these And who so much as these continually cry out of sinne But neuer of their owne nor of their companions nor of any others that professe the practise of that which is euill though neuerso abominable but all their inuectiues are against hypocrites as they call them that will not be content to liue like all other men but seeke to be more strict in their behauiour and better in their conuersation than the rest of their neighbours such they perpetually pursue with grieuous accusations great crimes they haue alwaies to lay to the charge of such But how doe they prooue them to be so faulty What ground is there of these complaints So it is said they haue it by report such speeches are giuen out But by whom by swinish drunkards by filthy fornicators by hellish blasphemers by impudent liars by men one way or other egregiously sinfull and wicked What then are you that conuerse with such that hearken to such that are perswaded by such but sinners and liars like vnto them Instruction both to be well aduised how we trust the testimonies of them that haue open eares to listen to lies and also if we would maintaine our owne credit to keepe our selues from the societie of them that haue venomous mouthes and if any will attempt to obtrude vpon our eares their false reports and vncharitable discourses that our frowning browes doe shut vp and silence their clamorous lips according to that which is said in another place As the North winde driueth away the raine so doth an angry countenance the slandering Prouer. 25. 23 tongue Which dutie will better appeare in the explication of that sentence Verse 5. Hee that mocketh the poore reprocheth him
few and the regard that is had of them too little and nothing is enough to satisfie their desires and therefore nothing will serue their turnes to keepe them from brawling Secondly they are void of loue and therefore full of strife willing to disquiet others with their frowardnesse and glad to make others as vnquiet and froward as themselues Now the contrarie is in men of milde and moderate spirits their hearts are replenished with humility they consider how themselues haue beene pardoned by the goodnesse of the Lord and therefore can easily passe by the trespasses of their brethren They are more ready to performe dutie than to require it They deeme themselues vnworthy of that estimation which is had of them and therefore grudge not that they are no better esteemed and finally their Christian loue doth cause them to seeke the meanes how they may shew themselues peaceable towards all men and maketh them desirous that all men should be peaceable Vse 1 Instruction to keepe our selues as much as we may from the companie of testie persons which vpon euery slight occasion will be ready to wrangle and fall out with their companions for we may quickly learne to grow contentious Prouer. 22. 25 if we conuerse much with them that loue contentions To shew foorth the moderation of our owne mindes by making peace and good agreement betweene others that are at difference Verse 19. The way of the slothfull is as an hedge of thornes but the way of the righteous is as a paued causey THE way of the sluggard Not that leaud and licentious course of life which a sinfull slothfull person doth take for that seemes plaine and pleasant vnto him but the good and honest conuersation which he ought to walke in is as an hedge of thornes appeareth to him to be full of difficulties and dangers as a path that is all ouer-growen with thornes and briars and therefore either hee dareth not enter into it because he feareth perils or else hee will not proceed forwards because he findeth inconueniences but the way of the righteous the vse and exercise of those good duties which euery godly diligent man performeth is as a paued causey plaine easie and commodious and therefore he goeth on in the same with good contentment and comfort Doct. Euery good seruice is hard or easie according as mens wils are inclined vnto it Hee that hath his minde prest and ready to the practise of any duty either of pietie iustice or mercy will obserue all the inducements that may lead him to the same and he that is auerse and backward will looke to all the impediments that may discourage him from it That Israel should root out the Canaanites the vnfaithfull spies thought it no lesse impossible than for Grashoppers to Num. 13. 34. ouercome Giants but Caleb and Ioshua knew it to bee no more vnlikely than for armed souldiers to vanquish naked people or for hungry persons to eat vp meat They are but Num. 14. 39. bread for vs say they their shield is departed from them and the Lord is with vs feare them not Reason 1 First the one is fortified with the force of loue which is vnresistable and strong as death that nothing can withstand Cant. 8. 6. it and the other being destitute of all loue to any goodnes are likewise void of all power to proceed in and goe thorow with any worke that is good Secondly faith sheweth to the one what helpe God will minister and what reward he will render to all them that applie themselues to his seruice And infidelitie perswadeth the other that well-doing is needlesse and bootlesse and fruitlesse or chargeable or contemptible or troublesome or tedious against pleasure or profit or credit or safety Vse Instruction not to hearken to the excuses of them that are vnwilling to be well exercised for as they are found absurd when they are duly examined so are they full of dangers where they are rashly credited That which they pretend for themselues may also discourage the hearts of others if any heed be giuen vnto them Who would be bold to vndertake his iourney or goe out of his owne doores if hee beleeued the sluggard when he saith A Lion is in the way A Prouer. 26. 13. Lion is in the streets Incouragement to them whose hearts are faithfull that they shall want neither direction nor assistance nor any good furtherance in the waies of the Lord. Euery valley shall be Luke 3. 5. filled and euery mountaine and hill shall be brought low and crooked things shall be made strait and the rough waies shall bee made smooth vnto them All lets and impediments both inward and outward shall be remooued and all good opportunities and abilitie to take the benefit thereof shall be offred and yeelded vnto them Verse 20. A wise sonnereioiceth his father but a foolish son despiseth his mother A Wise sonne A childe that is indued with grace and vertuously inclined reioiceth his father bringeth comfort to both parents for his pietie and feare of God if they themselues be religious and godly otherwise it may be they will be the more vexed at it for his obedience and dutifull behauiour towards them and for his owne good credit with all wise men that know his waies and the blessing of God vpon his state but a foolish sonne such a one as is giuen to be leaud and wicked despiseth his mother sheweth contempt to mother and father but especially to the mother because he presumeth to be more bold with her and because his state commonly doth lesse depend vpon her The opposition is thus to bee conceaued A wise sonne doth honour his father and mother and therefore doth make them to be glad but a foolish sonne despiseth mother and father and therefore causeth them to mourne See chap. 10. verse 1. Verse 21. Foolishnesse is ioy to him that is destitute of vnderstanding but a man of vnderstanding will walke vprightly FOOlishnesse Wickednesse and sinne is ioy desired and committed and continued in with delight to him that is destitute of vnderstanding aâ—â— full man that is without all sauing knowledge and heauenly wisdome but a man of vnderstanding such a one as is godly wise whose minde the Holy Ghost hath enlightned with the sound knowledge of the word walketh vprightly ordereth his conuersation aright and that in the truth and sinceritie of his heart Thus standeth the opposition Foolishnesse is ioy to him that is destitute of vnderstanding and therefore he walketh peruersly but wisdome is ioy to him that is a man of vnderstanding and therefore he walketh vprightly See chap. 10. verse 23. Verse 22. Without counsell thoughts come to nought but by store of Counsellers they shall be established WIthout counsell When men in difficult and doubtfull cases will trust to their owne wit and consult with no others whether their enterprises be conuenient and by what meanes they may effect them thoughts come to nought either
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
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
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
to the ground there are so many euery where that spit fire against the faithfull were it not that the Lord sendeth water from heauen to extinguish the force of their maledictions Dauid knew that Achitophel had a virulent tongue and such an one as was like to doe much mischiefe if it were permitted to take place and therefore he sought succour at Gods hand against it for he praied that his crafty counsell might bee turned into foolishnesse as it fell out to 2. Sam. 15. 31. the destruction of the giuer and receiuer of it and the preseruation of him against whom it was deuised See the violence of an euill tongue more largely described Chap. 12. verse 18. Verse 28. A froward person soweth strife and a tale-teller separateth chiefe friends A Froward person A man of frowardnesse saith the originall text he that is giuen to vnquietnesse and to bee a busie body peruerting other mens words and waies and nourishing peeuishnesse and sinfulnesse in himselfe soweth strife raiseth contentions and causeth debate betweene man and man which agreed well together before and a tale-bearer a pickthanke which vnder colour and pretence of loue doth secretlie whisper in mens eares and maliciously informe them against their innocent and faithfull well-willers separateth chiefe friends the word that often signifieth a Prince a Guide or Captaine is sometimes taken also for a principall friend or as we say a Prince of friends as heere and in the next Chapter following verse 9. and Psalme 55. verse 13. It was thou O man euen my companion my especiall friend and my familiar And Micah 7. verse 5. Trust yee not a friend c. The meaning then is that he setteth variance betweene those that were inward together and singularlie affected one towards another Doct. No bonds of friendship and kindnesse will hold where make-bates may haue hearing One false-hearted lying sycophant will cause many trustie friends to seeme vnfaithfull and treacherous as Doeg did Ahimelech and the other Priests to Saul It is easie for a make-bate to incense a master against his best seruants as Potiphars wife did her husband against Ioseph or a Prince against his loyallest subiects as Haman did Ahashuerosh against the Iewes or the father against his dearest sonne as some of Sauls Courtiers did Saul against Ionathan or the husband against his most kinde and louing wife as daily experience declareth A make-bate will prouoke any degree of superiours to reiect and cast off their inferiours that depend vpon them A make-bate will stirre vp euerie kinde of inferiours to grudge and murmur at their superiours that are carefull for them A make-bate will set all sorts of equals at variance that earst were vnited together with loue and hearty affection Reason 1 First there is guiltinesse in his conscience which worketh waiwardnesse in him and so there being no peace betweene God and his owne soule hee seeketh to interrupt that peace and amitie which is betweene others like as when the winde disquieteth the Sea the waues thereof doe tosse the ships Secondly there is pride and enuie in his heart which maketh him to repine at the loue and beneficence which is shewed among friends for that he would alone be well esteemed and much made of as the false Apostles for that cause laboured to alienate the hearts of the Galathians and others from the Apostle S. Paul Thirdly there is venome in his mouth and a pestilent breath proceeding from him by meanes whereof they that hearken to him are soone perswaded by him that there is falshood in fellowship and most fraud where in truth is greatest vprightnesse If Dauid will entertaine the report of Ziba hee will make him beleeue that faithfull Mephibosheth is turned to be a perfidious Traitor Such a poison there is in a slanderous tongue to send out infection and such an aptnes in a credulous eare to receiue it As the coale maketh burning coales and wood a fire so the contentious man is apt to kindle Prouer. 16. 21 strife Vse 1 Admonition to beware of frowardnesse lest we grow to be backe-biters and of backe-biting lest we shew ourselues froward and of both lest either of them draw downe Gods iudgements vpon vs. Hee that raiseth vp contentions among brethren maketh warre betweene the Lord and himselfe for the doing of that is one of the greatest of those abominations which the soule of the Lord is said to abhorre and whomsoeuer the Scripture chargeth to haue beene offendors in this are noted either to haue carried miserie with them when they died as Doeg and Daniels aduersaries and Haman or to leaue infamie behinde them after their death as Iosephs mistrisse Rehum Shimsai Tabnai the accusers of Christ before Pilate and they that complained on Paul to Felix and Festus The naming of them prouoketh a loathing of them and the reading of their malicious practises reuiueth the memoriall of their mischieuous behauiour 2 To esteeme of a bate-maker and so to deale with him as the Holy Ghost testifieth of him and giueth direction Cast out the scorner and strife shall goe out so contention and reproch Prouer. 22. 10. shall cease Hee that will whisper an vncharitable tale against his brother in secret is well rewarded if hee be sharplie rebuked in publike Nay Dauid after a sort vowed to doe more than that which hee might very well haue performed vpon Ziba Him that priuilie slandereth his neighbour saith Psal 101. 5. he will I destroy It is a great wrong that thou offerest vnto thy friend but greater to thy selfe when thou giuest leaue and incouragement to thy friends enemie to traduce him and conspirest with him to robbe thy selfe of an vnfained well-willer Verse 29. A wicked man deceiueth his neighbour and leadeth him into a way that is not good A Wicked man He that is head-strong and wilfully giuen to transgresse the lawes of God in regard whereof the originall text calleth him a man of violence deceiueth his neighbour infecteth the mindes of those with whom he conuerseth with errors perswading them of the lawfulnesse of that which is vnlawfull and of safetie where is perill and that that is euill which is good and laudable and sometimes necessarie and leadeth him into a way that is not good corrupteth his conuersation with vices and draweth him vnto such courses as are both sinfull and hurtfull Doct. It is the propertie of vngodly men to seeke to make others as bad as themselues S. Paul knew their disposition what was to bee looked for from them and what alwaies will be found in them saying That euill men and deceiuers shall grow worse and worse deceiuing 2. Tim 3. 13. and being deceiued And our Sauiour Christ noteth it in the Scribes and Phariseis that they would compasse sea and land to Matth. 23. 15. make one of their profession and when he was made they would make him twofold more the childe of hell than themselues Reason 1 First they hate righteousnesse and loue
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