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
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.
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
This commeth to passe often but not alwaies neither would the Holy Ghost haue it taken for a perpetuall rule for how then should that be verified which our Sauiour told his Disciples that they should be betraied of their parents and Luke 21. 16. brethren and kinsmen and friends and be hated of all men for his names sake which wee see vsually come to passe also in our times But this is the best meanes to reconcile them vnto vs and winne their loue either sooner or latter as experience diuers times declareth And this procureth protection from God though malice be nothing diminished in them And this may occasion them now and then to doe vs a good turne in a fit as the Egyptians did to the Israelites or before they are ware as Hamon did to Mordecai though they beare no good affection to vs. The best way to haue mans fauour to doe vs good is to get Gods fauour Iacob was vndoubtedly perswaded of this when his brother Esau whose wrath he feared was comming with a band of men to meet him and that made him so indefatigable in his praier and wrastling with the Lord. And the answer which he receiued with the successe that he found was sutable to the meanes which hee vsed Because thou hast had power saith the Angell with God thou shalt also preuaile Gen. 32. 28. with men The same course tooke Mordecai and Hester to procure the fauour and helpe of Ahashuerosh and Nehemiah to obtaine Hester 4. Neh. 1. 11. his suit of King Artahshashte And it is said of the Iewes that were in Babel and other places that when the Lord remembred his couenant towards them and repented according to the multitude Psal 106. 46. of his mercies that hee gaue them fauour in the sight of all them that lead them Captiues Reason 1 First hee hath the affections of all men at his disposition Hee deriueth their loue and liking to whom it pleaseth him and he incenseth their wrath and hatred against whom he appointeth it He made Ahashuerosh to cast off Vashti whom he doted on before and to embrace Hester whom hee neuer knew before Hee caused the same King in a moment to abhorre and hang Haman which had beene his minion and principall fauorite and to admire and promote Mordecai whom he had formerly prescribed and destinated to death Secondly hee doth blesse the vertuous and amiable behauiour of his seruants that it shall be obserued of their enemies and that to the pacifying of their displeasures and reconciling of their good wils as their mildnesse and mercie their humilitie and patience their diligence in their callings their faithfulnesse to their friends their loue to their enemies their innocencie towards all and readinesse to doe good to euery one By these and such like though some be mooued to more enuy yet many will bee allured to better liking of them Vse 1 Instruction that when wee haue many aduersaries to oppresse vs and few friends to releeue vs we examine our waies whether they doe offend or please the Lord. If hee be at variance with vs for that wee haue prouoked his anger it is his displeasure that hath procured vs so many foes and it is our repentance that must obtaine deliuerance from them But if he be at peace with vs they shall not long warre nor at all preuaile against vs either their hearts will be changed and they turned to be our friends or their power restrained that they shall be but weake enemies Either they will desist from their malice or others will protect vs from their mischiefe or God himselfe will be our refuge that wee shall not be hurt by their violence Confutation of their follie that curry fauour with men by sinning against God as by flatterie and telling of false tales and seruing their turnes in all other vnlawfull practises Who is able to recount all the particular courses of this kinde they are so many There is no euill worke that they dare omit when they are required to doe it if it be in request nor any good dutie that they will aduenture to performe if it bee in disgrace lest they should make their friends become their foes Let them know that the friendship that is so gotten or retained is either vnconstant and mutable and is like to bee lost as soone as it is found or vnprofitable and barren that will doe them no good at their greatest need or dangerous and noisome that wil turne to the hurt either of their hearts or bodies For many of them whose fauour they haue paid for with the hazzard of their soules doe at length become their mortall enemies for the ruine of their present estate but which of them all will shew his kindnesse in helping them to Heauen and seeking the happines of their state to come Verse 8. Better is a little with righteousnesse than great reuenues without equitie BEtter More comfortable and profitable is a little small substance or maintenance with righteousnesse when the man himselfe is iust and godly and his possessions are well gotten and vsed than great reuenues either a large stocke and store of money or any kinde of riches or lands or pensions or commings in whatsoeuer without equitie which are vniustly come by vnrighteously kept or vnlawfully spent See Chap. 12. verse 27. and 15. verse 16. Verse 9. The heart of a man purposeth his way but the Lord directeth his steps MAny deuises intents and resolutions are in the mindes of men but the Lord directeth his steps his prouidence causeth their determinations either to proceed and take effect when they intend to doe that which he hath decreed to haue done or else to be staied and hindered when they purpose to themselues those things which hee hath not appointed And because the whole course of mans actions is resembled to a way hee therefore doth call all his particular proceedings therein his steps Doct. Men doe purpose many things but God disposeth all things The Prophet Dauid affirmeth the same point saying The Psal 37. 23. steps of man are directed by the Lord. And Ieremie doth also confirme it when hee saith I know O Lord that the way of man is Ier. 10. 23. not in himselfe neither is it in man to walke and to direct his steps If it had beene otherwise all Israel should surely haue perished when the Egyptians pursued them with purpose and resolution Exod. 15. 9. to ouertake and slay and spoile them Neither would Hezekiah and his people haue beene much more safe if Saneherib 2. King 19. could haue done as much as hee minded and boasted and threatned for his will was plainly enough declared by Rabshakehs words Reasons 1 First he alone doth fashion all their hearts and therefore can easily make them alter their thoughts and change their mindes or goe on constantly with their worke and continue Psal 33. 14. their resolutions Secondly they hold their power of him and their
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
no note of a faithfull man vnlesse they be vttered in due manner and plaine meaning Verse XVIII Doct. No weapon is more hurtfull than a wicked tongue Verse XIX Doct. Only true men are constant in their words Verse XX. Doct. 1. Craftie persons shall feele the smart of their subtle practises Doct. 2. Wholesome counsell is comfortable to them that giue it as well as profitable to them that take it Verse XXI Doct. Though God afflict the godly as well as the godlesse yet it is done in a farre different manner Verse XXII Doct. 1. Euery liar is a loathsome person Doct. 2. That truth which is acceptable vnto God consisteth both in speaking and doing Verse XXIII Doct. It is not good for any man to speake as much and as often as he can but as much and as often as he ought Verse XXIV Doct. They that are laborious and faithfull in meane places doe take the way to rise to an higher degree Verse XXV Doct. Immoderate griefe doth turne to great hurt and annoiance Verse XXVI Doct. Grace maketh good men to bee the most worthy personages Verse XXVII Doct. 1. Euill meanes of getting may bring goods to mens hands but not to their vse Doct. 2. Wealth well gotten by good men is great in value whatsoeuer it be in quantitie CHAPTER XIII Verse I. Doct. 1. THE wholesome precepts of parents are not to be light set by Doct. 2. They that most deserue them can worst endure reproofes Verse III. Doct. The safetie and happinesse of the whole life dependeth vpon the well ordering of the tongue Verse IV. Doct. None more couetous than the slothfull Verse V. Doct. 1. True righteousnesse consists not only in forbearing but in hating of euill Doct. 2. He that nourisheth in his heart and expresseth in his life rotten affections is farre from true honour Verse VII Doct. It is a sinne for men to make their estate better or worse than they know it to be Verse VIII Doct. 1. Life is more pretious than wealth Doct. 2. As the life of rich men is more fensed than poore mens so is the state of poore men lesse impugned than rich mens Verse IX Doct. Only good men enioy a comfortable estate Verse X. Doct. 1. So farre as any man is contentious he is proud Doct. 2. The more discreet any is the more peaceable Verse XII Doct. As hope is neuer conceiued without comfort so is it seldome protracted without sorrow Verse XIII Doct. 1. No sinne is more dangerous than the contempt of Gods word Doct. 2. They that are religiously affected to the word and worship of God are sure to speed well for it Verse XIV Doct. Sinne is Satans snare to catch men vnto perdition Verse XV. Doct. 1. So farre as any is religious he is sure to prosper Doct. 2. Vngodly mens liues are full of vexation Verse XVI Doct. He only dealeth well both for his comfort and credit that groundeth his affaires on certaintie and not on likelihoods Verse XVII Doct. Hee that prospereth himselfe let him deale faithfully when others put him in trust Verse XVIII Doct. They only are prouident for their estate and credit which are carefull to get grace for their soules Verse XIX Doct. Nothing is more offensiue vnto wicked men than to bee brought to goodnesse Verse XX. Doct. Much good or hurt comes by companie Verse XXI Doct. Sinfull men liue in perpetuall perill of destruction Verse XXII Doct. 1. They best prouide for their posteritie that enrich themselues with grace Doct. 2. That which the wicked get the godly often enioy Verse XXIII Doct. A little with good husbandry is better than a great portion with vnthriftinesse Verse XXIV Doct. They are best parents which shew loue to their children without fondnesse CHAPTER XIV Verse II. Doct. THE faithfulnesse or falshood of the heart may bee discerned by the course of the conuersation Verse III. Doct. Proud men haue arrogant and hurtfull tongues Verse VI. Doct. 1. They are not capable of any grace that will not bee brought to renounce their sinnes Doct. 2. Vnderstanding is neither impossible nor difficult to be come by when men haue discretion Verse VIII Doct. So farre is euerie one wise as he is of godly and Christian conuersation Verse IX Doct. Likenesse of manners is a forcible meanes to linke mens affections together Verse X. Doct. 1. No griefe is so great as that which lieth vpon an afflicted conscience Doct. 2. Gods people feele their greatest comfort after their bitterest griefe Verse XIII Doct. The wicked are neuer heartily merry Verse XV. Doct. They which are least carefull to learne the truth are most credulous to hearken to lies Verse XVI Doct. They which are in greatest safetie are farthest from carnall securitie Verse XVIII Doct. A wicked man hath no certaine state in any thing but in shame and miserie Verse XIX Doct. Godlinesse is no cause of contempt Verse XX. Doct. The friendship of fleshly men is grounded on mens state and not on their graces Verse XXI Doct. It is not safe to despise poore Christians in their aduersitie Verse XXIII Doct. No mans thriuing consists so much in the gainfulnesse of his trade as in his faithfulnesse and diligence therein Verse XXIV Doct. When the heart of a man is beautified with grace his outward preheminences are ornaments vnto him Verse XXVIII Doct. That which is good for the state of the Common-wealth is best for the Prince Verse XXX Doct. No man liueth so cheerefull a life as hee that is most mercifully affected Verse XXXI Doct. All the wrong that is done to the poore the Lord taketh it as done to himselfe Verse XXXII Doct. 1. When godlesse men stand in most need of helpe and comfort they shall be most of all pressed with plagues and terrors Doct. 2. No danger or death can take away the comfort of godly men Verse XXXIII Doct. Grace must haue intertainment in the heart Verse XXXV Doct. The honest and vertuous behauiour of superiors is the best way to get the fauour of superiors CHAPTER XV. Verse I. Doct. MIlde behauiour is the best meanes to procure peace Verse III. Doct. All men are alwaies in Gods presence Verse VIII Doct. Hee that would haue his seruice accepted of God must first giue himselfe to God Verse X. Doct. The worst men are most vnwilling to be taught how to amend their liues Verse XII Doct. Hee that would not be reputed a wicked person must not shun good companie where he may heare of his faults Verse XIII Doct. It is best both for soule and body to keepe the heart cheerefull Verse XIV Doct. Grace and vngodlinesse make the greatest difference betweene the persons in whom they seuerally raigne Verse XV. Doct. Euerie mans crosses are burdenous or easie according to the state of his heart Verse XVII Doct. There is best cheere where there is best companie Verse XVIII Doct. Froward men are alwaies troublesome Verse XIX Doct. Euerie good seruice is hard or easie according
as men wils are inclined vnto it Verse XXII Doct. He dealeth best for himselfe that ordereth his affaires with good aduice Verse XXIII Doct. Whosoeuer applieth his tongue to doe good therewith shall haue the greatest benefit by it himselfe Verse XXIV Doct. He that would haue glorie in heauen must liue after an heauenly manner on earth Verse XXVI Doct. The Lord is as well displeased with sinfull thoughts as actions Verse XXVII Doct. That way which the world takes to be best to prouide for themselues and theirs turneth to be most hurtfull vnto them Verse XXVIII Doct. He that would speake well and profitably must not be too sudden in his speeches Verse XXX Doct. The Lord hath ordained the senses of men for the benefit both of soule and body Verse XXXII Doct. The obedient only haue the disposing of their own hearts Verse XXXIII Doct. No man can haue any godlinesse in him that will not learne to be godly CHAPTER XVI Verse I. Doct. THE Lord hath the disposing of euery mans tongue Verse III. Doct. They are sure to speed well which doe deale for God and depend vpon him in their affaires Verse IV. Doct. The praise of God is set foorth by the worst things Verse VI. Doct. 1. Saluation is giuen by God not bought by men Doct. 2. The religious in heart will be innocent in life Verse VII Doct. The best way to haue mans fauour to doe vs good is to get Gods fauour Verse IX Doct. Men doe purpose many things but God disposeth all things Verse X. Doct. They that be in great authority had need be well furnished with wisdome and iustice Verse XII Doct. 1. The greater men be the more grieuous their faults are Doct. 2. The goodnesse and iustice of men in authoritie doth best vphold their state Verse XIV Doct. It is very dangerous to incurre the displeasure of great Potentates Verse XV. Doct. Great account is to be made of the fauour and good countenance of such as are in authoritie Verse XVII Doct. 1. Though godly men doe sometimes slip into sinnes yet they walke not in them Doct. 2. So much assurance hath euery one of his saluation and safetie as hee is carefull to keepe himselfe innocent and righteous Verse XIX Doct. Euery proud man though neuer so mightie is in worse case than the humble person though neuer so poore Verse XX. Doct. A beleeuing heart maketh an happie man Verse XXI Doct. Sound pietie will make a man prosperous Verse XXII Doct. Nothing is more needfull for the body than grace is for the soule Verse XXIV Doct. Nothing is more pleasant and profitable than gracious speeches to godly persons Verse XXVI Doct. No turbulent man can keepe himselfe from trouble Verse XXVII Doct. A malicious man is alwaies practising of mischiefe whether he pretend friendship or professe enmitie Verse XXVIII Doct. No bands of friendishp will hold where make-bates may haue hearing Verse XXIX Doct. It is the propertie of vngodly men to seeke to make others as bad as themselues Verse XXX Doct. A wicked man is most studious and cunning about mischiefe Verse XXXI Doct. It is a great honour for a man to be both ancient godly Verse XXXII Doct. It is a point of greater valour to subdue corruptions in ones selfe than to preuaile against other men Verse XXXIII Doct. Those things which seeme to be most contingent are directed by the prouidence of God CHAPTER XVII Verse II. Doct. GRace bringeth men to promotion and so doth sinne to debasement Verse III. Doct. No skill nor power nor meanes of man are sufficient to deale with the heart Verse IV. Doct. It is the propertie of them that doe and speake euill to be much delighted in hearing of euill Verse V. Doct. It is neither lawfull nor safe to be glad at other mens sinnes especially if they be Gods seruants Verse VI. Doct. 1. It is a great promotion to haue a long and large posteritie Doct. 2. Good parents and progenitors are great ornaments to children Verse VII Doct. 1. Good words are vnfit for bad men to vtter Doct. 2. Euil speeches are most vndecent in bad mens mouthes Verse VIII Doct. Great gifts winne friendship sooner than a good cause Verse X. Doct. Easie corrections where grace is preuaile more than great seueritie doth with gracelesse persons Verse XI Doct. No wicked man is better nor shall bee otherwise dealt withall than a rebell Verse XII Doct. No wilde beast is so sauage and hurtfull as a violent and wicked man Verse XIII Doct. Vnthankefulnesse is a great sinne Verse XIV Doct. So soone as men fall into strife they make way for trobles Verse XV. Doct. 1. It is a dangerous sinne to giue allowance to euill men Doct. 2. It is not safe for a man to lay blame vpon blamelesse persons Verse XVI Doct. No meanes can make a man wise that wanteth a good will to heauenly wisdome Verse XVII Doct. The change of a mans estate causeth no alteration in the affection and behauiour of faithfull friends Verse XXIV Doct. A gracious heart will shew it selfe in a seemely countenance Verse XXVI Doct. It is very dangerous to deale hardly with good men for their godly behauiour Verse XXVIII Doct. It is a point of singular wisdome to be silent till it be fit to speake FINIS AN EXPOSITION OF THE FIFTEENTH CHAPTER OF THE PROVERBS CHAPTER XV. Verse 1. A soft answer turneth away wrath but a grieuous word stirreth vp anger A Soft answer Gentle milde and peaceable speeches turneth away wrath pacifie the indignation of him that is displeased He speaketh of that which commeth to passe most commonly though not alwaies for sometimes men of a froward and seruile disposition are the more violent by how much they are mildlier dealt with and sharpe rebukes preuaile most with such to tame them with feare which would not bee intreated with faire perswasions But grieuous words Bitter biting and prouoking speeches stirre vp wrath not only increase it in them in whom before it was kindled but kindle it in them who before were kindly affected Doct. Milde behauiour is the best meanes to procure peace In another place there is another Prouerbe to the same purpose A Prince is pacified by staying of anger and a soft tongue Prouer. 25. 15. breaketh the bones This was Gideons armour against the rage of the Ephramites and this was Abigails armour for her selfe her husband and houshold when Dauid incensed by Nabals grieuous words was comming with purpose to slay them euery mothers childe Reason 1 First it is the weapon which God calleth vpon vs in such a case to take vp and vse and therefore hee worketh safety by it Secondly the strongest resistance is by opposition of contraries as fire is soonest quenched by water and a soft woole-packe is lesse penetrable at a Canon shot than a hard stone-wall Thirdly it is in the nature of man and of certaine other creatures to desist from fiercenesse when they see submission
and taste and he that hath a wicked heart will be as greedy to satisfie his lust at euery moment as he that hath a dainty tooth will be desirous to feed on delicate dishes at euery meale And so it is agreeable to that which is in the fourth Chapter where sinners are said to eat the bread of wickednesse and Prouer. 4. 17. to drinke the wine of violence that is It is meat and drinke to them to doe mischiefe The sense and opposition in effect tend to this that the heart of a wise man seeketh for knowledge and therfore his soule is fed with grace and the heart of a foole doth hunt after folly and therefore his mouth is fed with foolishnesse Doct. Grace and vngodlinesse make the greatest difference betweene the persons in whom they seuerally raigne Their hearts are contrarie Their desires are contrarie Their endeuours are contrarie and so are their delights and so are their practises and so are all their waies And the very same hee meant and spake before when hee said It is a Prouer. 10. 23 pastime to a foole to commit wickednesse but wisdome is the delight of a man of vnderstanding Reason 1 First because the one sort is after the spirit and therefore they sauour the things of the spirit and the other sort is after the flesh and therefore they sauour the things of the flesh Secondly because the one sort is guided by iudgement and chuse that which will chiefly comfort their consciences and the other is altogether lead by lust and seeke only that which will satisfie their senses Thirdly faith maketh the one sort to cast an eie to that which will follow heereafter and sensualitie causeth the other like brute beasts made to be destroied onely to looke to that which is present Vse 1 Reproofe of their folly which arrogate to themselues a pollicie and skill to serue their owne turnes both in pietie and sinfulnesse they will walke in the waies of the wicked and follow the course of the world for their profit and pleasure and yet seeme also to imitate the godly and to take vpon them a shew of Religion for their credit and hope of saluation But who told them that they may knit such a knot and bring such contrary ends together when our Sauiour telleth vs that no man can serue two masters when S. Matth. 6. 24. Iohn saith that if a man loue the world the loue of the father is 1. Iohn 2. 15. not in him when S. Iames saith that whosoeuer will be a friend Iam. 4. 4. to the world is made the enemie of God Consolation to those whom corrupt nature causeth sometimes to taste of sinne but can neuer allure to feed on it Though the flesh doe relish it a little while and feele a kind of sweetnesse in it yet the spirit doth vtterly distaste it forthwith and findeth it to be full of bitternesse and albeit they slip into faults as the wicked rush into rebellion yet they please not themselues in the faults which they commit as the wicked doe in playing the Rebels Verse 15. All the daies of the afflicted are euill but hee that hath a good heart is at a continuall feast BY the next two verses following it may appeare that by the afflicted is meant such a one as through defect of faith and contentednesse is troubled in minde for pouertie or other outward calamities because his worldly estate and condition is no better And of him it is said that all his daies are euill that is His whole life during those wants or crosses or feares till the heart be holpen by grace are euil grieuous tedious and full of bitter vexations but hee that hath a good heart which is at peace with God and freed from the power of infidelitie and sinfulnesse is at a continuall feast is no more burdened with want at any time than they which haue varietie of dishes before them and no lesse filled with delights at all times than they which are well satisfied with dainty meats and pleasant wines For the comparison is from the comfort and commodities of banquets and not the surfets and excesse thereof Yet this is according to the degrees of that goodnesse which is in mens soules so much godlinesse as they haue so much refreshing they finde in their afflictions and because none can attaine vnto a perfection thereof therefore none shall be rid of all worldly griefes and dreads and discontentments The sense and exposition tendeth to this purpose All the daies of him that hath an euill heart are as grieuous when he is afflicted as if he were pinched with continuall penury but all the daies of him that hath a good heart when hee is afflicted are as ioious as if he were at a continuall feast Doct. Euery mans crosses and troubles are burdenous or easie according to the state of his heart It shall bee needlesse to shew by testimonies or examples out of the word how vehemently carnall griefe doth torment the mindes of them that are destitute of spirituall grace seeing that experience maketh it manifest that temporarie miseries are more felt and feared of men vnregenerate than is the danger of eternall destruction But for the other point that godlinesse doth bring more contentment and comfort than afflictions can worke vexations and sorrow let S. Paul witnesse by triall in himselfe who found matter of reioicing in necessities in 2. Cor. 6. 4. 5. distresses iustripes in imprisonments c. And let the godly Hebrewes in stead of many others bee produced for the verifying of the same for besides the reproches and afflictions which they susteined being made a very gazing-stocke as the Apostle Heb. 10. 33. 34 speaketh they suffred with ioy the spoiling of their goods knowing in themselues how that they had in heauen a better and enduring substance Reason 1 First all sinfull men make profit and pleasures and other earthly things their principall treasure reposing their whole felicitie in the same and therefore when wealth and worldly things doe faile their hope and happinesse must needs also fall whereas godly men make God and his fauour their portion and heauen and saluation their inheritance Now because these are as much apprehended in lowest aduersitie as highest prosperitie therefore their hearts bee as ioifull when they are in boisterous troubles as if they were in peaceable tranquillitie Secondly vngodly men haue nothing but flesh in them to helpe to beare their burdens and that causeth infidelitie to adde to the weight of them by feares and discouragements which vsually crush them sorer than the crosses themselues whereas the godly haue the spirit to support them which vseth faith to reuiue their spirits and animate their hearts with assurance of Gods helpfull presence during the time of their triall and of seasonable deliuerance when they shall bee sufficiently tried and of the fruit of all their sufferings after that their sorrowes be ended Vse Instruction that
so farre foorth as we would liue a comfortable life wee should seeke to build vp our inward man more than our outward estates that our hearts bee better furnished than our houses and our consciences than our coffers that our stocke of faith and euerlasting goodnesse may exceed our store of coine and temporall goods and so shall we be fensed against all perils and prouided for against all wants and secured against all accidents whatsoeuer shall fall out heereafter 2. If passions and distempers bee stirring in vs when any kinde of afflictions doe come vpon vs it shall bee needfull to search our hearts and examine our soules what euill there is in them abounding and what good there is wanting for all impaciencie proceedeth from the excesse of the one and defect of the other Verse 16. Better is a little with the feare of the Lord than great treasure and trouble therewith BEtter is a little A small portion of goods is more profitable and comfortable with the feare of the Lord with godlinesse causing a contented minde with ioy and procuring Gods blessing for vse than great treasure than the abundance of wealth with trouble with sinfulnesse which bringeth trouble namely feare care sorrow and many curses with the checke of an ill conscience for where Religion is not there griefes and vexations will be and the more riches a wicked man hath whereby hee may seeme to bee free from all molestations the more incumbrances hee hath which are alwaies ready to molest him Doct. Though sinfull men haue larger possessions than the godly yet godly mens goods be much more worth than theirs They are pretious riches as hee termeth them in the twelfth Chapter and 27. verse where the point hath beene handled in both the Doctrines Verse 17. Better is a dinner of greene hearbes where loue is than a stalled Oxe and hatred therewith BEtter More laudable in the house and acceptable to the guest is a dinner of greene hearbes very meane and slender fare where loue is where is concord and hearty good will than a stalled Oxe than great store of good meat and all manner of prouision that appertaineth to a sumptuous feast and hatred therewith an euill affection either towards the parties bidden or one towards another Doct. There is best cheere where is best companie to eat and drinke with It is said to the same purpose as it may appeare by the force of the argument in another Prouerbe that better is a drie morseil if peace be with it than an house full of sacrifices Prouer. 17. 1. with strife There were many great Feasts in the time of the Apostles and yet of them none are so much commended in the Scriptures as the meetings of the beleeuers which did eat meat Act. 2 46. together with gladnesse and singlenesse of heart notwithstanding they had neither so much meat nor so costly dishes as diuers others had It is noted of Abraham that he entertained God and his Angels to dinner The Lord himselfe would be his guest sithence he would be so good an house-keeper and yet the victuals which are mentioned were only butter and milke and veale that had not time to coole betweene the killing and dressing notwithstanding his hospitalitie is preferred before the Persian Kings royall banquet for the one Ester 1. purposed to shew his greatnesse in pompe and the other his goodnesse in loue The one dealt exceeding vnkindly with his owne wife and the other very courteously with them that seemed to him to be meere strangers Reason 1 First kindnesse and friendship to them that are ingenuously disposed doth more and longer refresh their hearts than any food though neuer so sweet and pleasant especially comming from him or in the companie of them whom he knoweth to be hardly affected towards him Secondly where is store of meat and want of good will there must needs be either lumpishnesse or wrangling or dissimulation among them that sit together and often thence spring the beginnings of suits and contentions and of quarrels and murders yea sometimes they are purposely aimed at in the same as Saul intended on an holy daies feast to kill Dauid and Absolon made a sheepe-shearing banquet to dispatch Amnon Now where loue is there euery one is cheerefull to other and edifieth others and beareth with others and dealeth faithfully with others and so that which is wanting in their commons is fully supplied in their fruitfull conference Vse 1 Reproofe of them that neuer inuite any friends to their houses because they cannot prouide so good cheere as they wish for them Instruction that if we be called in kindnesse to our neighbours table we be not discontented though there be not so many messes or varietie of dishes as wee may peraduenture meet with in some other places where wee shall not be so welcome They that dresse most meat are not alwaies the kindest men for our Sauiour was full of liberality when hee gaue but barly-bread and fish to his Disciples and Nabal was but a Churle though he killed both beeues and muttons for his sheepe-shearers Consolation to them whom God abridgeth of that plenty which many others enioy if they enioy that Christian loue together which many others are abridged of their mindes may be as well refreshed with a little and a little may bee as wholesome and good for their bodies Eliiah at Sarepta had but one kinde of foode as it may appeare all the time of his soiourning there and yet Ahab and Iezabel had not so much comfort in their great varieties as hee and the Widow had in one kinde of foode Verse 18. An angry man stirreth vp contention but hee that is slow to wrath appeaseth strife AN angry man Such ouer whom wrath and passion hath power and in whom it raigneth for in the originall text he is called a man of anger stirreth vp contention increaseth dissension where he findeth discord and maketh debate where peace was before but hee that is slow to wrath which can gouerne his affections and not be angry without cause or beyond measure appeaseth strife endeuoureth to pacifie that displeasure which one man hath conceiued against another so that he is not only vnlike to him that is giuen to anger and will not raise contention as hee doth but taketh a course quite contrarie to his in reconciling them that be at variance Doct. Fumish and froward men are alwaies troublesome and turbulent persons They commonly bring with them fire and fuell and bellowes to make combustions and stirres wheresoeuer they come The same words of this text are repeated againe in another place where it is said that an angrie man Prouer. 29. 22. stirreth vp strife and a furious man aboundeth in transgression Reasons First pride worketh very strongly in them and onely by pride doe men make contentions They thinke the wrongs Prouer. 13. 10 that seeme to be offered vnto them are too many and the duties that are performed too
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
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
fishes and fowles and creeping things Psal 1. 48. as occasions and meanes thereof When the Lord was sending the Prophet Isaiah about a most vncomfortable message euen by his ministerir to harden the hearts of the people to their destruction the Seraphims cried Holy holy holy is the Lord of Hoasts Isa 6. 3. When S. Paul had discoursed of the reiection of the Iewes from being a Church for many hundred yeeres which miserie he could haue beene content to preuent with the price of his owne soule he concluded the point in this manner Of him and through him and for him are all things To him be glorie Rom. 11. 36. for euer Amen Reason 1 First the holy and only wise God cannot possibly doe any thing that is vaine and fit for nothing as euery thing is that serueth not for his glory A prudent man will aime at some vse of those things which hee taketh in hand and therefore much more will he which maketh men prudent and giueth them their wisdome and can turne all things to such vse as best pleaseth him Secondly the Lord is prouident for his creatures in all his workes and regardeth their good especially of the principall and most excellent as men and Angels Now hee respecteth none so much as his owne honour nor matcheth any in equality with himselfe for whatsoeuer happinesse is conferred vpon them it is subordinate to his praise and that is the scope and chiefe end whereunto all other ends and proceedings are directed Vse 1 Instruction to obserue matter in all his workes and waies whereby we may be mooued to yeeld him that praise which is proportionable to the obiect offered vnto vs. If we see punishments executed there is cause that wee should bee humbled and made to tremble at his iustice if mercies bee performed let vs blesse his name for his goodnesse And so when things come to passe that are stranger than we thought of or greater than wee expected let vs wonder at his wisdome and be guided by it and magnifie his power and repose vpon it And because we our selues are of his making and hee doth giue vs life and breath and all things yea because we are of his second making and hee doth giue vs eternall life and grace and all blessednesse therefore ought we to be for him and his glory against sinne and his enemies And this may be a forcible motiue to make vs patient in all the afflictions which he imposeth vpon vs because they are his worke and for his honour which will be the more procured by our humble and fruitfull submission to him in the same Terrour for vngodly men which giue all the members of their bodies and faculties of their soules as weapons of vnrighteousnesse to fight against God and yet thriue in their wicked waies and prosper in their sinnes They are reserued as S. Peter testifieth to the day of iudgement to bee punished 2. Pet. 2. 9. though they should not be plagued sooner The Lord will shew himselfe to be admirable in righteousnesse when all the world shall see them miserable with torments Verse 5. All that are proud in heart are abomination to the Lord though hand ioine in hand he shall not be vnpunished AL All sorts and degrees of men male or female yoong or old high or low and euery particular person of what condition soeuer that are proud in heart whose hearts are lofty and void of humilitie and the heart is therefore specified because pride is seated in it and floweth from it and that no man should challenge to himselfe any immunitie from the wretched estate of the proud vnlesse his heart bee seasoned with humilitie He that hath an high minde though he beare a low saile and keepe a small port without pompe and brauery may be as loathsome in the eies of the Lord as some others that set foorth themselues with greater shewes Yet note that he saith not all that haue pride in their hearts for who can be fully freed from it so long as he is cloathed with mortalitie but they that are proud in heart and so be none that vnfainedly feare God for that manner of speech intendeth the habit or dominion of pride which is only in the vnregenerate are an abomination to the Lord he hath them in detestation and cannot abide them though hand ioine in hand notwithstanding that they vnite their forces and combine themselues together for their defense and safety he shal not be vnpunished not one of them shall escape the strokes of God though for a time he deferre his iudgements Doct. The better that men doe like of themselues the worse the Lord doth like of them The mischiefes that ensue vpon pride haue beene more at large intreated of in the second verse of the eleuenth Chapter and the vanitie of wicked mens association for impunity in the 21. verse of the same Chapter Verse 6. By mercy and truth shall iniquitie bee purged and by the feare of the Lord men depart from euill BY mercy That kindnesse and free loue which the Lord beareth to his elect and truth the faithfull accomplishment of his promises and in the same sense are the same words taken in Chap. 14. 8. 22. To them that thinke on good things shall be mercy and truth iniquitie shall be purged as well originall guilt as actuall transgressions and all that is amisse in the nature and hearts and waies of Gods chosen shall bee remitted and washed away through the blood of Iesus Christ That this is the meaning of this sentence it appeareth by the force of the word that signifieth to make expiation which properly belonged to Christ to doe though typically the Priests of the Law were said to expiate by the sacrifices which they offered For he as S. Iohn witnesseth which is our Aduocate with the father is likewise the propitiation for our 1. Iohn 2. 2. sinnes and by the feare of the Lord the knowledge of his will the reuerence of his maiestie and the regard of his fauour men depart from iniquitie they decline from wicked waies and doe those things which are lawfull and good Yet neither of them are in full perfection though both of them in sinceritie and truth So that he declareth the causes of iustification in the former clause and the exercise of sanctification in the latter shewing by whom sinnes are pardoned in the one and to whom the assurance thereof pertaineth in the other Doct. 1 Remission of sinnes and saluation are giuen by God and not bought by men That pride and presumption to arrogate to ones selfe the praise of making himselfe happy is most loathsome to the Lord and therefore he hath stored the Scriptures with testimonies and proofes to helpe our hearts against it And to this purpose is that in Isaiah I euen I am he that putteth away Isa 43. 25. 26. thine iniquities for mine owne sake and will not remember thy sinnes Put mee in remembrance let
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
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
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
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