wrong done to God by Idolatry is set out by this similitude Thou hast gone a whoring from thy God Hos 9.1 Reason 1. Because it wrongs him in his greatest propriety dearer to him then friends or children 2. It breaks the greatest obligation for he is her guide If he leave her she is in perpetual danger Her lovers having satisfied their lust will leave her 3. It may put the Husband to labour to provide for other mens children and is not that a great injury Vse Let women when they are tempted to wantonnesse think what wrong they do their Husbands So great that though they may repent and be pardoned by God yet they can never make their Husbands amends This is a soveraign antidote against Adultery 5. Doct. The Wise should be guided by her Husband Wives submit your selves unto your own Husbands Eph. 5.22 See the same words Col. 3.18 Reason 1. Because the Husband is the guide as in the text 2. He is the head and the body must not rule It were a monster in nature to see the body placed above the head Vse Let Wives be content to be subject A man that being sober overturns the ship and drowns the passengers is not fit to guide it when he is drunk If innocent Eve missed Adam Wives now in the state of corruption are not fit to guide but must be guided 6. Doct. An adulteresse sins against God as well as against her Husband She breaks the seventh Commandement where God forbids it and separates those whom God the author of marriage hath joyned together and joyn them together and joyns them together whom God hath separated Vse Let Wives think of this and of Joseph's carriage to prevent adultery saying How can I do this great wickednesse and sin against God Gen. 39.9 And if they be guilty let them say with David Against thee have I sinned Psal 51.4 And repent that they may be saved Vers 18. For her house enclineth unto death and her paths unto the dead The Wise-man proceeds to shew the greatnesse of the mercy of preservation from evill women by the greatnesse of the danger from which men are kept thereby That is from death it self which is most terrible in the thoughts of wanton persons and which if often thought of would keep them from wanton courses This danger is set out 1. In the kinde of it in this vers Death omnium terribilium terribilissimum The most terrible of all terrible things 2. By the irrecoverablenesse or hardnesse to return v. 19. For the first That the young man might see Solomon's counsel was not in vain he sets down the great mischief that befalls such as follow the Harlots wayes and enter into her house And how great evils he shall escape that comes not there is set out by the disorders of her house and deadly wayes of them that live there For the words For. This is no reason of the last vers why she wrongs her Husband and sins against God She did not do it that she might perish her self and undoe others but that she might satisfie her owne lust and covetousnesse But those words depend upon the beginning of v. 16. to shew the young man what a great mercy of God it was to keep him from the strumpets acquaintance and by consequence from utter destruction The Genevah translation reads surely As the same particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Surely in vain the net is spread c. ch 1.17 And then it is an absolute sentence as if he had said Make account of nothing else but utter ruine if once thou enter into her house and joyn in her wayes Bain reads seeing And so ties it to the following v. as giving a reason why few return to wit because her house leads to death as if he had said to the young man If thou wilt not hearken to me but wilt enter into the Harlots house thou wilt finde death there and a great difficulty of returning Her house The filthy manners and wicked conversation used in her house For the word see on ch 1.13 Some understand it of the strumpet her self which leaving her husbands poor house lives with some adulterer in a stately house or hires one to entertain her lovers and thinks to live gallantly there but leaving her Husbands house hastens to the grave the house of darknesse and forsaking the covenant of her God goes to eternall darknesse But it is rather a caution to the young man to take heed of coming into her house because he shall find nothing there but death and destruction Enclineth Heb. boweth downward Not onely tends that way but with a descent and humiliation and laying low There is in her house a road-way to death and hell and that downward as men go down an hill apace not staying till they come to the bottome Vnto death It brings speedy death unto men both of soul and body And her paths See on v. 9. Vnto the dead It comes from a word that signifies to heal or cure by an Antiphrasis because the dead are past skill and cure of the Physician So a mountain mons à movendo because it moves not And a Wood lucus à lucendo because it wants light Wantonnesse takes men away from among the living and brings them to the dead in body and soul which have dyed before them either by a naturall death or by such like wanton courses as these men take Death and the dead here must include both spirituall and temporall death the grave and hell For it seems not a sufficient reason to keep men from adultery and from Harlots houses that they must die for this is common to all men A man may say as mockers do Let us commit adultery without any fear for nothing shall befall us which doth not befall the chastest men They must die as well as we It must needs therefore include hell also unlesse we should interpret it of a violent or early death which often befalls adulterers and may scare others more then hell For the one they see the other they beleeve not Many murders attend on adultery and ruine of whole families Others translate it unto the giants As the word is used Deut. 2.11 which also were accounted giants And then it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal because they are strong and stout and need no Physician or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be faint or weak because the very sight of them makes others faint as if they had the pangs of death upon them And by these giants some mean the devils the tormentors of adulterers in hell others understand men of great might and great rebels against God such as those in the old world who abused their strength to wickednesse and wantonnesse whose bodies are now in the grave and souls in the deepest place of hell To both which places adulterers must descend to keep such wicked wretches company in eternall misery whom in their life they have
12.3 If open opposing will not serve to rob and kill ambushes must 5. Doct. Many snares are laid for innocent men As for David by Saul that he might be killed by the Philistins or any other way So for Daniel by the Princes of the Kingdome by enquiring into all his wayes and by new projects Dan. 6.4 5. Reason 1. Because of the malice of ungodly men against them 2. Because of their subtilty If they were not malicious they would not lay snares for good men If not subtil they could not do it to prevail Vse Judge not them evill that have many snares laid for them Nets are not laid for Kites but for Pigeons For their souls that is for their lives For they cannot come at their souls to hurt them 6. Doct. The naturall life depends upon the presence of the soul 1 King 17.22 The soul of the childe came into him again and he revived Reason 1. Because there is no life in the infant in the wombe till the soul enter into it This we call quickening in the Mother a distinct act from conceiving 2. Life continues not if the soul depart 3. It ends then Souls departure from the body brings death 4. Continuance of life in the soul after the death of the body shews that the life of the body depends upon it 5. The souls returning at the resurrection brings life to the body 6. It brings eternall life to it also The soul continuing with the body to eternity that body then can never die Vse Be most careful of your souls Then your bodies wil live also Else both perish No life without the soul The body will live if the soul live And the body will live as the soul lives happily or miserably to eternity If the soul be damned say Farewell all bodily comfort for ever What is a man profited if he shall gain the whole world and lose his owne soul Matt. 16.26 Vers 19. So are the wayes of every one that is greedy of gain which laketh away the life of the owners thereof Solomon's three arguments being handled whereby he seeks to draw the young man from bad company and ill courses now he proceeds to raise a larger conclusion to keep him not onely from robberies but from covetousnesse the root of it He tells him that not these grosse sinners onely but all that are covetous will be drawn to shed blood rather then to lose gain Here in a patheticall conclusion all that hath been said before is shut up with a vehement acclamation and applyed to more then robbers and murderers even to all covetous persons See the like collections or conclusions with enlargements Psal 128.4 Behold thus shall the man be blessed that feareth the Lord. Not onely with precedent blessings of successe and children but with consequent also of the Churches peace and lasting posterity vers 5.6 And Psal 144.15 Happy is that people that is in such a case yea happy is that people whose God in Johovah For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So. The word signifies 1. The foot or lowest part of a thing The laver and his foot Exod. 30.28 1. A place or office Pharaoh shall restore thee unto thy place Gen. 40.13 Me he restored unto mine office Gen. 41. ver 13. 3. Right or true The daughters of Zelophehad speak right Numb 27.9 4. So. And that sometimes in the reddition of a fimilitude As the heavens are higher then the earth so are my wayes higher then your wayes Isa 55.9 And sometimes without a similitude And it was so Gen. 1.7 God effected what he spake Some take it here as a reddition to the similitude vers 17. but it is rather a conclusion of Solomon's disswasion of the young man from joyning with robbers and covetous persons not in regard of the unhappy event likely to befall themselves but in respect of their cruelty to others whom they deprive of goods and life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wages It signifies 1. A way or path in which men walk Dan shall be a serpent by the way an adder in the path Gen. 49.17 2. A company of traveller a going together in the way for safety as the Turkish Caravanâ— doe A company of Iskmaelites came from Gilead with their camels c. Gen. 37.25 3. A custome or manner of doing in which men are as constant as travellers in their way It ceased to be with Sarâ—h after the manner of women Gen. 18.11 Lest thou learn his wayes Prov. 22.15 And so it is taken in this place for the constant customes of covetous men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of every one He doth not say of some of them but of every covetous person Not a barrel better herring For the word see on v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is greedy of gain Heb. that gaineth gain That makes it his greatest employment to thrive and makes truth and equity to yeeld to gain The word signifies 1. To cut or wound Cut them in the head or wound them saith the marg Amos 9.1 2. To be covetous or greedy of gain for such will cut and wound others in their bodies sometimes as robbers do So the word is used He that is greedy of gain troubleth his owne house Prov. 15.27 3. To finish a thing When the Lord hath performed his whole work Isa 10.12 for covetous or greedy men are very defirous to finish their work Here it is taken in the second sense and it is observed that in that signification it is never taken in a good sense for a lawfull desire or lawfull gain but alwayes in an ill sense for being so greedy of gain that they use unlawfull means to get it Which This word is not in the originall It may be left out and read He taketh away the life of the owners thereof That is the covetous man doth it Some would read It. That is gain or riches for many lose their lives for their wealth But it is rather to be understood of the robber or covetous man who will not onely deceive or cousen but also kill men for their money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taketh away See on v. 3. on the word Receive The Hebrews have no compounds and therefore the word signifieth to take away as well as to take The life See on vers 18. Of the owners thereof See on v. 17. Some understand it of the theeves intimating that when they had gotten wealth they should be never the richer it would bring them to the gallows But it is rather to be interpreted of rich men whom they would cousen or rob and if they finde them too strong for them or likely to reveal them then they will kill them This agrees with all the former verses especially the eleventh The word sometimes signifieth an husband that hath right to his wife So here it signifies lawfull possessors that have right to their goods and have onely authority to dispose of them The summe of all is They take
imitated in sinfull courses The summe is That all the courses that are used in the house of the adulterers tend to death both of body and soul that so the young man if he love the safety of his own soul and body should take heed of coming there Figures Her house The sins comitted in her house The subject for the adjunct Her paths A Metaphor from Travellers often used in this Book Note 1. The hurt gotten in her house Death 2. The bad company it brings men to Dead and damned men worse then to bring men among Lazars in the Hospitall In the former observe 1. The word of coherence For. 2. The cause her house 3. The effect inclineth 4. The object unto death In the latter note 1. The way And her paths 2. The end unto the dead 1. Doct. Much hurt is gotten by conversing with lewd women If Samson were alive he would tell you how by Dalilah's acquaintance he loft his strength liberty sight lise besides the danger of his soul Solomon would inform you how he fell from God to Idolatry by such company and how thereby his posterity lost the greatest part of their Kingdome Reason 1. Because nothing can be expected from creatures but what their nature yeelds Fire will burn Seas drown Ravenous birds feed on carkasses Wilde beasts devour them Evil women are naught Evil trees bring forth bad fruit not good Mat. 12.33 35. All the houshold of the adulterers and all her wayes tend to death temporall and eternall as in the text 2. All men and women speak according to their disposition and employment Navita de ventis de tauris narrat arator Enumerat miles vulnera pastor eves Of Winds the Sea-man of his Bulls The Plow-man speaks his Wounds The Souldier reckons of his Sheep The Shepherd talk propounds A covetous man speaks of bargains a voluptuous man of games a proud man of titles an angry man of injuries a strumpet of wantonnesse Evil communication corrupts good manners 1 Cor. 15.33 Vse Letus observe the carriage of women and if we evidently see wantonnesse in their words and deeds set a crosse upon their houses with Lord have mercy upon them as over houses infected Cum foeminâ semper esse non cognoscere foeminam plus est quam mortuum suscitare Bern. in Cant. Serm. 65. To be alwayes with a woman and not to know a woman is more then to raise up a dead man Touch not pitch lest ye be defiled Ye have fire enough in your owne natures seek not fuell abroad The young man when he grows acquainted with strumpets hopes to spend his dayes merrily in fine houses and is suddenly carried to death and hell He looked for a storehouse of pleasure fine gardens c. and behold desolation The Heathen man could say Nolo tanti poenitentiam emere I will not buy repentance so deer And the Proverb is Caveat emptor Let the buyer beware It serves then to admonish us to take heed of haunting the company of Harlots lest we defile our selves and consent to their filthinesse We would not willingly come neer a rotten and ruinous house lest it should fall and bruise or kill our bodies There is more reason to avoyd the company of Harlots whose society may not onely break our bones but eternally damn our souls 2. Doct. Many miseries attend upon adultery It cost the Israelites and the Benjamites deer the losse of many thousand lives and almost the destruction of an whole Tribe Judg. 19. 20. 21. It cost David deer 2 Sam. 12. The losse of his childe the abuse of his wives a lasting sword on his house besides the rape of Tamar and rebellion of Absolon and Adonijah with the murder of Amnon Reason 1. Because it was death by Gods Law and so it is now by ours Lose life and lose all comfort 2. It is infamous all the world over No modest persons care for joyning with adul torous families 3. It breeds many quarrels between the Husband and the Adulterers Wives and Strumpets Adulterers one among another and Strumpets also 4. It brings many murders The adulterers will hunt for the pretious life chap. 6.26 The Husband enraged will kill the Adulterer ch 6.34 35. 5. It brings bastards which is a disgrace to posterity 6. It procures disinheriting of Children when men suspect their Wives want of chastity 7. It breeds diseases in the body and shamefull ones too as characters of that wickednesse 8. It brings poverty on the state by Gods curse or the Whores covetousnesse For by means of a whorish woman a man is brought to a piece of bread ch 6.26 Vse Think of the many mischiefs that attend upon adultery when thou art tempted to it A needfull theam for we naturally look not at sin as it is in it self but as it is to us not in its odious and filthy nature as we should doe though no danger followed it but in its hurtfull effects which is to fear the smoak more then the fire Yet so to look at it may be profitable to keep us from the fin if not for hatred of it yet for fear of the ensuing mischiefs Think with thy self there is great danger and much wickednesse in adultery else God which is so mercifull would never punish it with a double death temporall and eternall Remember that all conversing with strumpets tend to destruction And though she speak flattering words yet shamefull death follows adultery as well as theft or murder In Adrian's Gymnasium or place of exercise Venus is set forth as the ancientest of the Destinies not spinning the thread of life but cutting it asunder Quid Venus est quaeris est antiquissima Parca Filáque mox resecans at neque nens eadem Thou askest what Venus is She is The ancient'st Destiny That quickly cuts the threads of lise But knits them not truly Plutarch writes of a Temple inscribed Saerum Veneri homicidae Sacred to Venus the Man-stayer Chrysostome on Psal 50. saith What is an whorrsh woman but a sepulchre and the common burying place of mankinde is her house And in Rome because old Harlots were not permitted openly they harboured in caves of earth called Fornices from whence the word Fornication cometh and in this regard it is fitly sald in the text Her house enclineth unto death and her paths unto the dead To the grave an hole in the earth where the dead are laid A dark place fit for sin and fit for punishment Terence calls Harlots Cruces because they crucifie men Venery is deaths quickest Harbinger Pope John 12. being taken with an Adulteresse was stabbed to death by her Husband Aâ—xander the Great and Otho the third lost their lives by their lusts But how many alas by this means have lost their souls fleshly lusts do in an especiall manner fight against the soul 1 Pet. 2.11 And nothing hath enriched hell so much saith one as beautifull faces Let the young man think on these great examples
the man himself in the fift signification The Lord God hath sworn by himself Amos 6.8 Heb. by his soul Here it is taken in the second sense for the life because as the breath is the signe of life so the presence of the soul is the cause of life and the absence of it the cause of death Faulkeners if they catch birds in the net kill them If not they shoot them So do robbers with men They kill them with the sword or with the gun Thus the Adulteresse seeks a mans life ch 6.26 7.22 23. Figures Blood for life and soul for life The cause for the effect The same thing is doubled in divers words to shew the certainty of it that this is indeed the intention of robbers what ever they pretend to the young man So Pharaoh's dream was doubled to shew that the thing was established by God and God would shortly bring it to passe Gen. 41.32 And Kimchi on those words Isa 1.2 I have nourished and brought up children saith The doubling of the word is to confirm the thing in divers words though the matter be all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And such is the custome of the Scripture in many places For the division Note 1. The efficient They the robbers 2. The act lay wait lork privily 3. The object for their blood for their lives To murder such as they rob It agrees with the former vers thus As fowlers lie hid themselves and lay their nets where birds come to catch and kill them though they never hurt them so these robbers lie hid privily to entrap them that hurt them not and to kill them for their goods 1. Doct. Similitudes rightly applyed are of great use They are much used in the Scriptures of the Old and New Testament As by Moses Deut. 32.11 12. Where Gods care of his is set out by the Eagles tender care of her young ones By the Prophets Isa 49.15 16. which sets it out by the Mothers respect to her young children By Christ Matt. 13. who take similies from Sea Land Trade Husbandry to teach all sorts of men piety By the Apostles Jude v. 12 13. where the like are taken from Bodies of men Heaven Earth Sea Reason 1. Because they help the understanding much For earthly things are better known to us then heavenly They are glasses in which we may see better things The eyes convey much knowledge to the soul 2. Similitudes help the memory for things seen are tokens of things unseen as a thread on the finger of an errand The act of memory lodges one thing in one corner of the room another in another 3. They help the will When we see the willingnesse of beasts to provide for their young it puts Parents in minde of their duty 4. They help the conscience A similitude helped David to see his sin quickly 2 Sam. 12.1 c. He could soon condemne him that killed his neighbours Ewe-lamb that would hardly else have condemned himself for killing his neighbor and abusing his Wife 5. They help the affections The attractive ones are helped by similies taken from things liked the abstractive by similies taken from things disliked 6. They help to amend our lives The Ant can teach the Sluggard to labour Vse 1. Treasure up store of similitudes All places afford plenty of them Sea land shop house streets fields are not barren What can you doe that may not teach you some good lesson for your souls 2. Be sure to apply them right else they may doe much harm As that parable Mat. 18.23 where the Lords revoking his pardon vers 34. is applyed to falling away from grace contrary to Christs interpretation vers 35. God wil not forgive you unlesse you forgive others Simile non currit quatuor pedibus No similitude runs on four legs If it agree in some things it must differ in others else it were not the like but the same And what application can be better then that which leads to the scope of the propounder Theologia symbolica non est argumentativa Similitudes making nothing true but illustrate things that were true before The absurdest thing in the world might be proved by some similitude As that Parents need take no more care for their children then the Ostriches do for their eggs Job 39.13 c. But what childe will allow of such a proof Therefore apply similitudes carefully lest ye run into error Before v. 11. they say Let us lay wait c. Here Solomon affirms that they do so 2. Doct. A wicked man as he perswades others to evil so he acts it himself So Judah counselled to and joyned in the selling of Joseph Gen. 37.26 c. Judas did the like in bringing Christ to his end Matt. 26.14 15. Reason 1. To shew their reall approbation of the work For it is pleasing to their corrupt nature They give bad counsel out of love to evill as their deeds declare 2. To encourage others to mischief For deeds draw more then words examples then precepts Vse To blame many who give good counsel to others to be just yet prove unjust themselves and to be patient yet are impatient themselves Like Pharisees they lay heavy burdens on mens shoulders but they themselves will not move them with one of their fingers Mat. 23.4 Fowlers have cunning pates to invent traps and strong hands to lay them 3. Doct. As wicked men have heads to invent so have they hands to execute mischief So Ishmael contrived and executed Gedalia's death and others Jer. 41.1 c. So did Joab Atner's and Amasa's death 2 Sam. 3.27 20.9 10. Reason 1. Because mens hands are naturally corrupt as well as their heads 2. Because else their plots will come to nothing if their hands be not nimble to execute as well as their heads to invent Vse It reproves such as have good heads and know well what they should doe but finde many rubs in the way when they should go about any good duty These are sluggards and cry A lion in the way Prov. 6.13 New words come to be expounded in every verse 4. Doct. Much pains is needfull to understand Scripture aright Continuall pains Continue in them 1 Tim. 4.16 Searching pains Search the Scriptures Joh. ch 5. vers 39. Reason 1. Because of the manner of writing Some things are plain but other things are figurative as I am the true vine and my Father is the husband-man Joh. 15.1 Some direct but others ironical as Rejoyce O young man in thy youth c. Eccl. 11.9 Some like Islands and Promontories as marks of good example to guide some like rocks and quick-sands as stories of bad example to avoyd 2. Because Ministers which have more gifts then others yet labour hard to understand Scripture Vse Let us take pains to know the meaning of Gods Word as Miners do that dig for gold silver or jewels or men that draw water out of deep wells even out of the wells of salvation Isa
not give ease to them that never call on him but in trouble They cryed but there was none to save them even unto the Lord but he answered them not Psa 18.41 Though they cry in mine ears with a loud voyce yet will I not hear them Ezek. 8.18 Reason 1. Because they had no acquaintance with God before Men look after their acquaintance in time of trouble not after strangers that have no dependence on them 2. Because they look meerly after their own ease for the most part and have no love to God else they would have regarded his service in their prosperity Hos 7.14 Vse It teacheth us to get interest in God betimes even in prosperity to follow Solomon's counsell Eccl. 12.1 Remember now thy Creator in the dayes of thy youth We would be glad to have God to hear us in the troubles of old age Let us then be mindefull of him in youth 4. Doct. Affliction makes men earnest in prayer In their affliction they will seek me early Hos 5.15 When he slew them then they sought him Psal 78.34 Reason 1. Because affliction is compared to fire When thou walkest through the fire Isa 43.2 and fire will heat So doth affliction heat mens affections 2. Because they finde much need of help which in their prosperity they felt not A begger wil pray earnestly Vse It condemns our cold prayers both in fasts and other times in these sad dayes If ye will not pray earnestly now when will ye Wicked men will rise in judgement against you They pray earnestly in trouble 5. Doct. Prayer is a seeking of God Neither do they seek the Lord of hosts Isa 9.13 Seek ye the Lord Isa 55.6 Reason 1. He is as it were lost when he doth not help us God is departed from me and answereth me no more 1 Sam. 28.15 2. He may be found an helper upon intreaty Vse No marvell if many never found God They never sought him by hearty prayer in all their lives and must quite lose him at their death 6. Doct. There is a time when God will not be found of some men though they seek him earnestly Though they shall cry unto me I will not hearken unto them Jer. 11.11 When ye make many prayers I will not hear Isa 1.15 Then shall they cry unto the Lord but he will not hear Mic. 3.4 1. For the time 2. For the persons For the the time That is twofold 1. After a time of long calling on them to return yet slighted by them He that turneth away his ear from hearing the Law even his prayer shall be abominable Prov. 28.9 Yea true repentance then though it may deliver from the curse yet sometimes not from the crosse God would destroy Jerusalem for Manasses his sins though he repented and Josiah reformed 2 King 23.26 2. After this life It is too late to cry for mercy in hell Not a drop of water to be gotten Luk. 16. God hears not impenitent finners here much lesse in hell Here is time of repentance there none The dore of mercy is shut up for ever by death Mat. 25.10 When the golden time of life is gone no trading for souls health No physick after death For the persons they are 1. Impenitent sinners God heareth not sinners Joh. 9.31 Prayer and repentance must go together else no audience 2. Unbelievers The Word without faith doth no good No more doth prayer An unbeliever must not think that he shall receive any thing of the Lord Jam. 1.7 3. Hypocrites that have no religion but in shew and pray accordingly Will God hear the hypocrites cry when trouble cometh upon him Job 27.9 Sure he will not 4. Uncharitable men A father will not hear them that are cruel to his children Vse 1. It teacheth us to take heed of putting off repentance We may be in hell in a moment or God may be so offended with our peevish wayes that he will not give us true repentance nor hear us A great revenge It would vex a man that his friend would not hear him in extremity If we follow not Gods instruction in our prosperity he will not follow us with help in our misery He that meant to say Lord have mercy on me cryed out at his death Horse and man and all to the Devill Perkins government of the tongue 2. Let us hearken to God in our prosperity that he may hearken to us in our extremity else we perish eternally Quid aequius quid justius non respeximus non respicimur non audivimus non audimur Salv. What more equall what more just we regarded not we are not regarded we heard not we are not heard I speake unto thee in thy prosperity but thou saidst I will not hear this hath been thy manner from thy youth that thou obeyest not my voyce The wind shall eat up all thy pastours and thy lovers shall go into captivity surely then shalt thou be ashamed and confounded for all thy wickednesse Jer. 22.21 22. To conclude God will hear a penitent sinner at any time yea even at the houre of death as he did the penitent thief but he often denies true repentance to those that slight the means of grace and alwayes denies audience to those that cry not with their hearts to him when they howle on their beds for corn and wine Hos 7.14 Let not then an impenitent sinner ever presume nor a penitent despair Vers 29. For that they hated knowledge and did not choose the fear of the Lord. We are come to the third judgement denounced wherein Wisdome first sets downe the causes of the judgement v. 29 30. Secondly the judgement it self v. 31 32. For the first Wisdome repeats the former just causes to justifie her accusation yet with some elegant change of words and order to affect the more with the variety of them and to drive the causes of their ruine the more home to their hearts that at length they might repent and prevent it An usuall thing in humane judgements that the sentence may appear to be just The Clerk reads the causes of the condemnation and the Judge oftentimes repeats them Their plagues are fearfull therefore Wisdome would have the causes of them well known If any man should ask Why Lord art thou so inexorable and hard toward them The answer may be in the text For that they hated knowledge So the words may look backward and forward Thus he shews that they did justly perish and were justly neglected Four causes mentioned before are here repeated The two first in this vers The two lastin v. 30. The first in this vers is hating knowledge mentioned vers 22. The second in this vers also is not choosing the fear of the Lord intimated v. 7. The third in vers 30. is rejecting Wisdomes counsel mentioned v. 25. The fourth in v. 30. also is despising Wisdomes reproof mentioned likewise v. 25. And in an elegant order For 1. Knowledge is to be gotten 2. The fear of
act thou shalt understand 3. Three particular objects righteousnesse and judgement and equity 4. One generall object containing all the rest of that kinde that may be imagined yea every good path Then When thou hast painfully and carefully used all the former means 1. Doct. Pains must be taken to know how to carry our selves towards men Therefore the Apostle gives many directions to that end Rom. 12.15 16 17 18. 1 Thess 5.14 15. See the places Reason 1. Because there are many commandements which concern duty to men as all the second Table wherein are more commandements for number then in the first So carefull is God for mans good 2. There are many duties in every commandement that concerns men as fear of offending unjustly loving carriage good example counsel liberality patience c. 3. There are many faculties of the soul and members of the body to be imployed in every duty as the Understanding Will Affection Tongue Hand Foot 4. There are many objects of duty to man All sorts of men friends enemies strangers Men of all conditions rich poor wise foolish whole sick In all things that concern them to help them in their souls bodies states chastity good name contentednesse And what pains is sufficient to understand all these particulars Vse It serves 1. To blame those who think all men should please them and take no care to give content to others These shorten Christs summe of the second Table and make it Thou shalt love thy self And leave out thy neighbour 2. To reprove them that take no care to breed their children so as they may know how to carry themselves towards others but rather bear them out in wronging other men 2. Doct. God will give such wisdome to those that seek it that they shall know how to carry themselves towards others So God taught Joseph how to get respect among strangers in Potiphar's house in the prison and in Pharaoh's Court Gen. 39.4 21.22 45 16. God taught David how to get the favour of the people 1 Sam. 18.5 6. Reason 1. Because God loves concord among men See how he commends it and sets it out by excellent similitudes of precious oyntment and dew and pronounces a blessing upon it Psal 133. There can be no concord where men know not how to offer right nor suffer wrong 2. God would have the praise of it both of giving it and of the fruits of it Men agree not well whom God joyns not in affection 3. All the comfort of the Common-wealth depends upon mens good carriage one towards another 4. The Churches good depends upon the good carriage of every member even of the meanest as the Bodies do 1 Cor. 12. God would have Church and Common-wealth to flourish if mens sins hinder not Vse 1. To reprove such as seek not this wisdome from God but carry themselves proudly and look that all men should do duty and more then duty to them but care not so much as to take notice of any respect they owe to others or shewed to them by others They are far from Job's minde who did not despise the cause of his Man servant or of his Maid-servant when they contended with him Job 31.13 2. To blame such as have this wisdome given them from God to carry themselves wisely and well towards others but bring up their children so fondly that they neither know what they owe to their parents nor to any else These ruine their parents estates and prove the ruine of Church and Common-wealth Such cannot look that God should give wisdome to them or theirs nor look that any man should regard them 3. Doct. Nothing is better then wisdome it is here promised as a great favour and blessing It is worth asking Jam. 1.5 It was Solomon's great request 2 Chr. 1.12 Reason 1. Because it will help at a dead lift when all humane power fails as the poor mans wisdome did help to save the City Eccles 9.14 c. So a poor wise woman delivered the City Abel when all the strong men in the Town could not do it 2 Sam. 20.16 c. 2. It will guide us to heaven which no power nor force can reach Vse Let us with Solomon make it our great request to God to give us wisdome We have more need of it to get to heaven then he had to rule a Kingdom already gotten Let other men pray for wealth let us pray for wisdome 4. Doct. Many things are required to good carriage towards men Righteousnesse judgement and equity Some things required of the people some of the Pharisees some of the Souldiers Luk. 3.10 c. Some dues to Magistrates some to People Rom. 13.1 7 8. Reason 1. In regard of different persons which look for different duties That will not befit an equall that fits an inferiour nor a superiour that fits an equall nor a stranger that fits an enemy nor a neighbour that fits a stranger nor a friend that fits a neighbour 2. Knowledge alone serves not but Will and all the Affections are to be employed in counsel observance c. Vse It reproves such as never study Ethicks the Scripture is full of them How can they expect that others should behave themselves wel towards them when they know not how to carry themselves as becomes them 5. Doct. Men must grow from knowledge of some good duties to knowledge of others They must go on till they know every good path Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.18 That ye may grow up into him in all things which is the head even Christ Eph. 4.15 Reason 1. Because else Gods ordinances are bestowed in vain upon them as soyl upon Corn-fields Gardens and Orchyards where nothing grows 2. All our labour is lost in reading hearing meditating and conferring as a Scholars pains are lost that grows not in learning Vse Look to your growth more then to duties performed See if they bring increase and profit Else you drive a poor trade 6. Doct. Our carriage to others must be just and right in every thing That we may say with Samuel Whose Oxe have I taken or whose Asse have I taken or whom have I defrauded c. And may be like Ananias who had a good report of all the Jews that dwelt in Damascus Act. 22.12 The grace of God teacheth us to live justly Tit. 3.11 12. Reason 1. Because one spot blemishes a whose garment or fair face So one wilfull failing disgraces a mans whole life 2. One miscarriage layes a man open to punishment and all his former good actions cannot free him as one murther layes a man open to death though free every way else Vse Be watchfull over all your wayes all your life long David is tainted for his unkinde carriage to Mephibosheth Let good men take warning thereby Vers 10. When wisdome entreth into thine heart and knowledge is pleasant unto thy soul The Wise-man having formerly shewed the good that
to the branches may comfort thee when thou feelest little grace in thee and art grieved for it And so mayst thou make use of other similitudes according to thy need 3. Doct. Wicked wayes are crooked wayes Such as turn aside to their crooked wayes Psal 125.5 They have made them crooked wayes Isa 53.8 Reason 1. Because they differ from the rule of Gods Word which is a most straight rule for all mens actions and from which men ought not to bow neither to the right hand nor to the left 2. Mens own affections bow their wayes and make them crooked No wit of man can decypher the innumerable crooked paths to which mens crooked affections lead them 3. Mens mindes are bowed by earthly things and then their wayes must needs be crooked Therefore the Apostle bids us Set our affections on things above and not on things on the earth Col. 3.2 Vse 1. Let us loath wicked wayes because they are crooked Many men go aside like the Sea-crab As the Wagoner seeks by-wayes to avoyd hillocks lest he overturn his wagon so wicked men seek perverse ways to avoyd dangers Yet such are self-condemned for every man would have a straight way that he may the sooner be at his journeys end We like not crooked arrows measures bodies The woman bound by Satan was bowed together till Christ made her straight Luk. 13 11 13. Satan hath made many crooked in their wayes How justly may God say to such as the Crab in the Fable did to the Serpent when he had given him his deaths wound for his crooked conditions and then saw him stretch himself out straight At oportuit sic vixisse It is too late now you should have lived so 2. Let us take heed of apostasie and back-sliding for then we are sure to walk in crooked wayes Such are all gone aside they are altogether become filthy Psal 14.3 They are turned aside like a deceitfull bow Psal 78.57 Some there are that go back from the good things which they have practised They have heard the Word now they are proud and above ordinances They have prayed in their families now they follow the world They have been sober now they haunt Taverns They have been just now they have learned to cheat and deceive Others go from their former profession and turn Papists and Separatists from Gods people forsaking Gods ordinances that were formerly dear unto them Others go from their promises from their vow in Baptisme and cleave to the world and Satan their Nationall covenant promising reformation of themselves and their families they are yet unreformed Others go back from the duties they owe to God as the duties of piety sobriety justice which had they never practised professed nor promised yet are they due to God by their Creation neither mans Fall nor Redemption can free them from them nay Heaven will not to eternity Let grosse wicked persons then drunkards adulterers swearers c. view their ugly condition If we should say they were turned Papists Jews Turks Heathen they would be angry Apostata's and backsliders are as bad although they cast not off the vail of Religion They will continue in their crooked wayes unlesse God deliver them miraculously Thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder then a rock they have refused to return Jerem. 5.3 Evill men and seducets shall wax worse and worse deceiving and being deceived 2 Tim. 3.13 Custome in sin hardens them How hard a thing it is for men to do good that are accustomed to do evill see Jerem. 13.23 No words will alter them Some take Gods covenant in their mouth that hate instruction Psal 50.16 17. No blows will mend them When they are stricken they will revolt more and more Isa 1.5 No kindnesse will reduce them God used all loving means to reclaim the Israelites but they refused to return Hos 11.4 5. No marvell then that Gods Ministers lose many exhortations bestowed on many of their people It is not because they exhort not aright but because the people are refractary resolving not to amend though their courses be damnable and they like resty Jades go backward when they are spurred precepts examples do no good Ministers and friends are disheartened from dealing with them as finding them incurable So men thrust through the heart discourage Physicians and Chirurgeons Men had need have no society with backsliders unlesse nature or their vocation require it and then also they had need beware of hurt by them for they are desperate 4. Doct. Obstinacy in sin is a great height of wickednesse So God accounts it I knew that thou art obstinate and thy neck is an iron sinew and thy brow brasse Isa 48.4 So he punisheth it If ye will not for all this hearken unto me then I will punish you seaven times more for your sins Lev. 26.18 Vse Repent of sin quickly lest ye grow obstinate Wounds not healed at first grow incurable Obstinacy in sin breeds hardnesse of heart and that leads to eternall destruction Be warned beware and be saved Vers 16. To deliver thee from the strange woman even from the stranger which flattereth with her words The deliverance from evill men was described before now follows the deliverance from evill women which are as dangerous to him if not more in regard of their crafty allurements Men presented unlawfull gain ch 1.11 Women offer unlawfull pleasure here Note 1. The deliverance v. 16 17 18 19. 2. A generall application of good that may come when counsels of evill men and women are forsaken v. 20 21 22. In the deliverance there is 1. A description of the party that endangers the young man v. 16 17. 2. Of the danger if they be overcome v. 18 19. The party is described 1. By her condition v. 16. She was a strange woman and a stranger 2. By her conversation 1. In her flattery v. 16. 2. In her falshood to her Husband v. 17. For the first and first for the words To deliver thee The coherence stands thus When wisdome entreth into thine heart v. 10. understanding shall keep thee v. 11. To deliver thee from the strange woman c. To snatch thee out as out of the hand of an enemy or the paws of a Lion as David was delivered 1 Sam. 17.37 or as a brand out of the fire as Joshua was Zec. 3.2 For the word see on v. 12. From the strange woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a woman from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man She shall be called woman because she was taken out of man Gen. 2.23 Because she had her body out of his and therefore should be an helper to him in piety and not an hinderer By a strange woman here is meant the adulteresse which being another mans Wife God hath forbidden thee to touch or use as a Wife and in that kinde should be a stranger to thee So
yeers of age But it is put for the time when they are first marriageable and married young And the Husband is called the guide of her youth because she chooseth him to guide her and promiseth to be guided by him which guidance she hath most need of in her younger yeers and he is set over by Gods appointment as a guide and therefore she ought to be guided by him Here is meant the first Husband to whom she is first married and first love useth to be strongest And she that will be false to him to whom she first gave her heart will make no scruple to be so to any succeeding Husband So a Husband loves the first Wife best commonly being taught to rejoyce with the wife of his youth ch 5.18 Affection is hottest in youth Virgins use to be more ready to preserve faithful love as Virgin-wax is purest Yet this unchaste young woman leaving her guide and Husband to whom she was married being a young Virgin follows the adulterer Magnum impudicitiae impudentiae argumentum Bain A great argument of impudicity and impudence And forgetteth Negligently as the word imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The covenant It comes from a word which signifies to choose It is an agreement between two choosing one another and tying themselves by covenant one to another upon such tearms as both parties like Of her God Whom she professeth to worship For Solomon writes to the people of God For the word see on v. 5. It is called the covenant of God 1. Because God instituted marriage 2. Because God is a witnesse of the mutuall promise of fidelity which is made in marriage and takes especial notice of the breach of it to punish it although the husband know it not The Lord hath been witnesse between thee and the wife of thy youth against whom thou hast dealt treacherously yet is she thy companion and the wife of thy covenant Mal. 2.14 The sin of the adulteresse is aggravated by every word She not onely fails in her duty to her Husband but forsakes him and deals falsly with him She forsakes her guide that took care of her and that in her youth when she had most need of a guide She quite forgets not onely a promise but a covenans and that solemnly made not onely in the sight of men but of the great God the instituter of marriage witnesse of the contract whereby she bound her self to cleave to him onely so long as they lived together the judge and the avenger of the breach But now without regard of the love and benefit past or of the strong binding covenant of God she breaks thus shamefully out not onely to the endangering of her own soul but of them also that are allured by her The young man also is here by strong reasons moved to take heed of her for though she might flatter him and professe much love to him yet questionlesse she that had been false to her Husband her first Love and durst violate the covenant of her God would never be true to him but make use of him till she had wasted his body and estate and then leave him Figures none Note 1. Her sin 2. The aggravation of it In the former note 1. The act Which forsaketh 2. The object the guide 3. The adjunct of her youth In the latter observe 1. The act And forgetteth 2. The object the covenant 3. The adjunct of her God 1. Doct. There is no trusting of them that will fail God and their neer friends If Absolon abuse his God and in duty fail his Father 2 Sam. 15. the people that follow him perish So in Adonijah What got Joab and Abiathar by following him 1 King 2. Naboth is condemned by two false witnesses that dealt unjustly with God and him 1 King 21.10 Reason Because they that have broken the greater bands will not stick at the lesser If they fail God they will fail men for their advantage If they sail friends much more strangers or enemies Qui semel verecundiae limites transilierit gravitèr fit impudens He that once is gone beyond the bound of shamefastnesse becomes very impudent Tully If Samson can carry away the gates of Gaza he will make no bones of the beam and web Judg. 16. Vse 1. It reproves such as keep company with those who are notoriously false to God and their parents or neerest friends 2. Those who imploy such in businesses of weight What good can they expect from them They will be left in the lurch 3. Those that marry such persons If they knew their falshood to God or their Parents before it is in vain to complain afterwards of their falshood to them Who will pity them 2. Doct. No bridle will keep in wantonnesse where it reigns Neither fear of God nor loving Husband in this vers None will serve Tamar but Judah her Father in Law Gen. 38. None will serve Amnon but his Sister Tamar 1 Sam. 13. None will serve Herâ—d but Heredâ—as his Brother Philip's Wife Matth. 14. Neither Fathers counsell chap. 5. nor Mothers chap. 31. will keep Solomon from strange women 1 King 11. The incestuous person must have his Fathers Wife 1 Cor. 5. Reason Because where lust reigns it over-rules all civill and naturall bands as a great river overflowing hides all the neighbouring streams Such to satisfie their lusts regard not friends kindred parents children See Pope Alexander's strumpets Epitaph Conditur hoc tumulo Lucretia nomine sed re Thais Alexandri filia sponsa nurus Within this Tombe Luerece by name Thais indeed here lies Pope Alexander's Daughter Wife Daughter in law likewise Vse We need not marvell then to hear of Adulteries Incests Sodomies in the world where lust is let loose it breaks all bands 3. Doct. Many arguments may be given against Adultery Two out of the text Unkindnesse to her Husband and falshood towwards God which shall be handled severally Add the breach of the Marriage-band which should be a strong band to chastity She should go to no mans bed but to her Husbands But Adulterium quasi ad alterum or ad alterius torum Beeman To another man or to another mans bed The wanton never wants one though her Husband be never so near Add also the defiling of her owne body which is a great infamy the diseases that follow that sin the wants when all is consumed upon lust death by partners rage or others violence the disgracefull name of Bastards stamped upon children and Hell it self in the verses following Vse Let these things scare men and women from Adultery and bring such to hearty sorrow and repentance in time who are guilty of it lest they eternally destroy themselves and others Many think adultery to be but a small sin but they forget these many arguments against it Let us remember the dangers and take heed 4. Doct. Adultery in a Wife is a great wrong to the Husband Every one neighed after his neighbours wife Jer. 58. The
and tremble 3. Doct. Wantonnesse shortens mens dayer Give not thy strength unto women nor thy wayes to that which destroyeth Kings Prov. 31.3 The adulteresse will hunt for the precious life ch 6.26 Reason 1. Because it wasts a mans strength and when strength fails life will fail If fuell decay the fire goes out And thou mourn at the last when thy flesh and thy body are consumed ch 5.11 2. It breeds noysome diseases which oft-times prove incurable 3. It hath gluttony and drunkennesse for companions which alone can shorten mens lives much more accompanyed with wantonnesse Plures gulà quà m gladio periisse certum est It is an undoubted truth that more perish by the throat then by the sword 4. Strumpets kill men in private either for their money which they have about them or for want of money when all is spent lest they should be a burden to them on whom they have spent it Vse Let us quench lust with this water If our life be gone all is gone Men are at great cost to preserve life by physick They forbear many pleasing meats and keep a diet But no physick nor diet will keep an adulterer long alive Strumpets will waste more then those helps can do good If they do not yet may the Magistrates sword or Gods judgement do it The King of Babylon caused Ahab and Zedekiah to be rosted in the fire because they have committed villany in Israel and have committed adultery with their neighbors wives Jer. 29.22 23. 4. Doct. He that will scape an Harlot must keep out of her house Had not Joseph been in Potiphar's house he had not been in his Mistrisses danger Gen. 39. Joseph scapes by getting him out of the house The young man Prov. 7. is undone by going into the Harlots house Reason 1. Because her house is full of baits ch 7.16 17. Fine fare and ornaments 2. It hath locks and keyes and private opportunities of sinning Vse If ye know such houses keep out of them Strumpets like Cocks crow on their owne dunghills They count all their owne that comes within their dores Keep out then and be safe 5. Doct. The house of uncleannesse is the gatehouse of death Come not neer the dore of her house lest thou give thy yeers unto the cruel ch 5.8 9. Her house goes down to the chambers of death ch 7.27 Reason 1. In respect of spirituall death For what life of grace can be expected in a stews 2. In respect of corporal death and that many wayes as ye heard before The Strumpets house is the Devils armory wherein are weapons of all sorts to destroy men for the devill was a murderer from the beginning Joh. 8.44 3. In respect of eternal death both of soul and body Her house is like Sodom If Lot go not out of it he must be burned with fire and brimstone His condition that converses there grows still worse and worse His soul is dead his body will be soon dead and then no space for repentance and so he dies eternally Vse Pity those gallants that pity not themselves that go from their own houses into naughty houses and from thence to the grave and hell Out of a lesser and temporary fire into a greater and eternall 6. Doct. Adulterers go downward Her feet go down to death ch 5.5 And questionlesse her adulterer goes down with her Let not thine heart decline to her wayes for she hath cast down many wounded ch 7.25 26. Reason 1. Because they go downward in their strength as was shewed before 2. In their estates For much is spent upon strumpets to the impoverishing of themselves and theirs Vse Let such repent quickly lest they go so low that they never get up again Vers 19. None that go unto her return again neither take they hold on the paths of life The wounds gotten in the Harlots house which are deadly were set out in the former v. The ordinary neglect of them and irrecoverablenesse is set out in this v. For the words None Not onely her self but also all her customers are in danger of perishing Hebr. not all which in Scripture language is none As Psal 143.2 In thy sight shall no man living be justified Heb. not every one living See more on ch 1.24 on No man Some of the ancientest have hence concluded that adultery is an unpardonable sin But they forget that all manner of sin and blasphemy shall be forgiven unto men save onely the sin against the holy Ghost Mat. 12.31 Not none of any condition or none of all simply though the word be used both these wayes in severall places but none in comparison or very few So few return from adulterous courses that in respect of them which do not return they are as none So None calleth for justice Isa 59.4 There is none that calleth upon thy name Isa 64.7 That is very few do so He compareth them which are given to adultery to Souldiers that go into the war and there place and thrust themselves so forward that they are slain We say All the City went to see such a sight that is the most of them It may be some could not and others would not We know that David did repent of adultery but we read of few more that did it Some understand it that none do or can return by their owne wit or strength have they never so good naturall parts but by Gods extraordinary grace some may and do return But the former interpretation is better That go unto her That go in unto her to commit adultery with her A modest expression of a secret or foul action frequent in Scripture Jacob went in unto Leah Gen. 29.23 David had gone in unto Bathshebab Psal 51. in the title Or that go into her house to converse familiarly with him Or that go into an untimely death by wantonnesse Or figuratively that fall into her sinful wayes and so are spiritually dead She that liveth in pleasure is dead while she liveth 1 Tim. 5.6 That interpretation of few returners from adultery is best because he had spoken before of the sinful and deadly courses used in her house v. 18. And now he intimates that her snares are like lime-twigs they hold fast all that converse with her in her house and so fast that very few or none think of returning So that this vers is an explication men because they are so bewitched with the unlawful pleasure ◠of her house that they scarce ever think of leaving those finful wayes while they live For the word Goe see on ch 1.26 on the word Cometh Return again Some understand it of returning to prosperity Gods judgement follows them for the most part and wastes them and their estate to the consumption of both But it is rather meant of returning by repentance leaving those sinful paths of death to walk in the good wayes of life as follows in this v. For the word see on ch 1.23 on the word Turn Neither take
restlesse in evill The wicked are like the troubled sea when it cannot rest whose waters cast up mire and dirt Isa 57. â—0 He deviseth mischief upon his bed he setteth himselfe in a way that is not good he abhorreth not evill Psal 36.4 Reason 1. Because they have a body of sin in them which hath many active members upon earth fornication uncleannesse c. Col. 3.5 A fountain will run and fire will burn 2. They have objects of sin in the world in abundance in all places to feed their eyes ears and all their senses A fountain will run if it find a river Fire will burn if it meet with fuel 3. God hath not healed wicked men by his sanctifying Spirit Bad humours will work in mens bodies till they be purged away And the more purged away the lesse they work 4. God is pleased sometimes not to restrain wicked men but to let them run on to their own perdition and the hurt of many others So an unruly horse with the bridle out of his mouth runs furiously till he overthrow himself and his rider Vse 1. Marvell not that men are never weary of sinning The drunkard is never weary of the Alehouse The adulterer of places of wantonnesse Is it marvell that birds fly or fishes swim why else have they wings or fins 2. Let us be provoked to be restlesse in good Else wicked men the children of this generation restlesse in their wayes to give themselves content are wiser then we that professe our selves to be the children of light Luk. 16.8 And the Queen of Sheba who came so far to hear Solomon's wisdome will condemne us at the day of judgement Matt. 12.42 3. Doct. Wicked men lives are often cut short by their wicked courses Bloudy and deceitfull men shall not live out half their dayes Psal 55.23 Reason 1. Drunkennesse breeds dropsies gluttony breeds feavers wantonnesse foul diseases all murderers and shorten mens lives as the floud drowned many young men in the world When the strength of the body is worne by drinking and whoring men must die All the Physicians in the world cannot put in new marrow into dead bones 2. Trouble of conscience sometimes ends their dayes Sin of betraying his Master made Judas hang himself Spira would have killed himself and did waste his body to death for his Apostasie Some in our times have ended their dayes in pangs of conscience for sin 3. By Gods just judgements who like a Gardiner pulls up weeds roots out unfruitfull trees and like a wind blows out the candle or like a storm lodges the corn before it be ripe 4. By enemies and those often of their owne stamp One drunkard kills another in his drink even his neerest friend as Alexander murdered Clitus One adulterer kills another because the strumpet loves him better Vse 1. Gaze not too much at the prosperity of sinners lest thou be tempted to do like them The common people are like boyes who when they see knaves upon the stage gorgeously apparelled and acting Kings think them happy and could wish to be like them but they consider not the poverty and misery that may befall them when they are stript of their gay clothes So the common people are bewitcht with the riches of sinners not confidering they may die or lose all before their age 2. Grudge not at their prosperity They may die sooner then meaner men Every plant saith our blessed Saviour which my heavenly Father hath not planted shall be rooted up Mat. 15.13 Who would be a flourishing tree to be rooted out or an oxe fatted to be killed A brutish man knows not neither doth a fool understand this When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever Psal 92.7 They shall be cut off certainly suddenly utterly Tum ferè auferuntur à terra cum maximè velint vivere Then are they for the most part taken away from the earth when they are most desirous to live in it Baine When they have feathered their nest and reckon upon long life as the fool in the Gospel Luk. 12. God will destroy them when they least look for it Therefore Fret not thy self because of evill doers neither be thou envyous against the workers of iniquity For they shall soon be cut down like the grasse and wither as the green herb Psal 37.2 4. Doct. Transgressors deal treacherously with God The treacherous dealer dealeth treacherously Isa 21.2 The treacherous dealers have dealt treacherously yea the treacherous dealers have dealt very treacherously Isa 24.16 They are all adulterers and an assembly of treacherous men Jer. 9.2 Reason 1. Because they fail in the trust committed to them as a Servant or Steward deceiving his Master is treacherous So was he that had received one talent though he had not spent it because he did not improve it Thou wicked and slothfull servant c. Mat. 25.26 2. Because they act against their trust which is an higher degree of treachery As if a Servant or Steward should rise up against his Master in stead of obedience So Judas is called the traitor Luk. 6.16 3. Because they betray Gods honour as much as in them lies An Embassador is treacherous that dishonors his Prince in stead of honoring him 4. Because they labour to undoe Gods Church Is not a servant treacherous that should go about to poyson all the family So are wicked men endevouring to ruine the Church by bad counsel and example Vse Let us hate all sinfull courses Treason is odious Men that love the Treason hate the Traitor God hates both it and them Many fair promises are made by men to Traitors but an Halter or an Axe is their end So Satan promises much to sinners but will bring them to hell 5. Doct. Sin roots out the posterity of wicked men He shall neither have Son nor Nephew among his people nor any remaining in his dwelling Job 18.19 So it did Jeroboam's His posterity must lose the Kingdome and his good Son must die 1 King 13.34 14.10 c. So Ahab's numerous posterity must die for his Idolatry 2 King 10.7 c. Reason 1. Because sin goes by propagation and no wonder then if the Serpents brood be cut off We kill young Snakes for the poyson they have from the old ones 2. Sin goes by imitation If children of godly parents will imitate other men in evill rather then their parents in good no wonder if children of ungodly parents be evill like their parents and perish with them We read not of one good among all the Kings of the ten Tribes All were idolatrous like their predecessors Vse Hate sinfull courses which God so much hates that he will punish them in children to the fourth generation as in the second Commandement And no wonder if God hate finfull courses as being contrary both to his nature and will Let us therefore shew our love to God in hating what
of wisdome saith a learned writer Reas 1. Because they were written by an infallible spirit and therefore the writers could not erre in giving their own meaning or the meaning of one another 2. None have an infallible spirit now and therefore the best may erre in interpreting some place of Scripture Quest How can we interpret Scripture by Scripture Ans 1. By consulting with the originall As if children differ about their fathers legacy Non itur ad tumulum sed curritur ad Testamentum They go not to the Tomb but run to the Testament Optat. 2. By observing the coherence with what goes before and what followes as we pick out the meaning of a friends letter by the Scope of it and by the rest of the words 3. By paralell places as by comparing divers letters to one purpose 4. By plain places or grounds of religion to interpret the rest that are built thereupon as we do in Logick and other Arts. Use 1. To blame the Papists who submit the sense of the Scriptures to Fathers Councels and to the Pope singly 2. To teach us to use this help in difficult places and not to allow of any sense of any place of Scripture not agreeing with other Scriptures So about Baptisme Go teach all nations The originall is Make Disciples of all nations Mat. 28.19 And that by Baptizing as followes in the words and Teaching followes afterwards verse 20. So that this place makes nothing against Infants baptisme So about the resurrection 1 Cor. 15.50 is pleaded against it yet all the Chapter before and after pleads for it The Apostle saith there Flesh and blood cannot inherit the Kingdome of God His meaning is mortall and corruptible flesh and blood cannot come to heaven till it be changed so he expounds himselfe in the end of that Verse and the Verse following Neither doth corruption inherit incorruption And We shall all be changed Thus John 14.28 is brought to disprove Christs divine Nature Christ saith My father is greater then I This must be understood of his human nature for in regard of his divine the Apostle saith He thought it no robbery to be equall with God Phil. 2.6 The Jews understood this that He made himselfe equall with God John 5.18 which had been blasphemy indeed had not he been true God So for excluding bread out of the Lords Supper Mat. 26.26 This is my body is cited by the Papists but it must be understood figuratively not literally The meaning is this is the sign of my body for Paul calls it bread when it is eaten 1 Cor. 11.26 God cannot contradict himselfe Doct. 2. Wisdome affords true nourishment Not for a time as fruits of trees do but for ever therefore it is compared to milk for babes and strong meat for men Heb. 5.12 13 14. And to milk again 1 Pet. 2.2 Reas 1. Because it shews how to get and dresse food for the body 2. How moderately to exercise the body without which food will not disgest 3. How to keep a cheerfull mind without which food will not be profitable to the body nor nourish it 4. It shews how the soul may be nourished by justification through the blood of Christ without which it pines away under the sense and of guilt of sin and of the wrath of God 5. How it may be nourished by sanctification that so all sins which are as obstructions being killed all the graces of Gods Spirit may be encreased in us 6. How it may be fullfed to glorification where it shall need no more food Use Labour for this true wisdome as men doe for food to nourish them This is to be found in the word of God Let others despise the scripture as Aenaeas Silvius speaks of councills so may we say of Gods word call bread stones if you will so you give it me to nourish me Acts and Monuments in the end of the raign of Henry the sixth All the labour of man is for his mouth Eccles 6.7 Men plow sow plant work for bodily food why should we not labour more for wisdome that will feed the body here and the soul to eternity Praeclarè Plato beatum ait cui etiam in senectute contigerit ut sapientiam verasque opiniones assequi possit Cic. 5. de finibus Plato excellently saith He is happy that in his old age can attain wisdome and true opinions Doct. 3. Wisdome makes a perfect cure The leaves did heal the nations Rev. 22.2 The Scriptures are able to make us wise unto salvation 2 Tim. 3.15 Reas 1. Because it cures hereditary diseases which Physicians cannot as the darknesse of the mind perversnesse of the will crosnesse of the affections received from our Parents 2. It cures infectious diseases as sinfull courses received from others by bad counsell or example 3. It cures the thoughts of the heart which no law of man nor Physick can do 4. It cures the tongue and words and teaches how to speak wisely and profitably 5. It cures the life and teaches how to avoid temptations and provocations to sin 6. It cures the body too from some diseases here by Physick and other good means and perfectly at the Resurrection Then God shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying neither shall be any more pain for the former things are passed away Rev. 21.4 Use Praise God for communicating this wisdome to you in his word especially if ye have found good by this course of spirituall Physick already it is Gods work and he will finish it Doct. 4. Wisdom doth good to none but to those that get it fully and firmly As fruit of trees doth no good to them that seek it only or touch it so the fruit of wisdome to none but those that eat that is obtain it that seek it not sleightly or think a little enough but that take pains still for more not that look over the precepts as men look over an Almanack but as men seriously study good books John Baptists and Christs preaching did no good but to them that regarded it We have piped unto you but ye have not danced c. Mat. 11.17 Pauls Gospell is hid to them that are lost 2 Cor. 4.3 Reason 1. Because there must be a conjunction of things before there can be an operation of the one upon the other The soul must be infused into the body before it can work on the body to make the tongue to speak the foot to goe the hand to work A man must be married to a woman before hee can take care for her as for a wife So must wisdom be joyned to the heart before it can worke on heart soule or body 2. Because it is so in all other gifts of God A man cannot be liberal to whom God gives no riches nor fight stoutly to whom God gives no strength nor doe any good with wisdom or get any good by it to whom God gives it not Use See
our knowledge of God as the word is taken for our knowledge of Christ Isa 53.11 By his knowledge shall my righteous servant justifie many But by Gods own wisdom The words are varied to shew the plenty of scripture language Here is Gods wisdome understanding knowledge For the word see on Chap. 1.2.4 The depths Some understand this of the springs and rivers that break out of the earth continually and run into streams through many countries and those oftentimes are strangely brought out of rocky hills God wisely and wonderfully opening a passage for them being of themselves weak and unable to passe through such difficult places others understand it of the floud which indeed was not a work of nature but of God who cause all the fountaines of the great deep to be broken up Gen. 7.11 But it is best to understand it of the works of God at first Gen. 1.9 in making room for the Sea and for the rivers that men might live on the drie land for he speaks here of works of creation as founding the earth establishing the heavens making the sea rivers and clouds all this was done at the beginning of the world It is a description of the great channels made at first to hold all the waters and the waters of the sea and rivers are included So Gods wisdom is set out in stable and remaining things as the earth heaven waters clouds which abide and do not succeed one another as men beasts trees do whereof we may see the same that Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The whole inferiour globe of earth and water Darknesse was upon the face of the deep Gen. 1.2 2. The waters in the sea or sea it selfe The fountains of the great deep were broken up Gen. 7.11 3. Great misery and trouble which drownes men in despair as it were in the bottom of the sea Deep called unto deep Psal 42.7 4. A thing that cannot be found out no more then the bottom of the sea can be found out Thy judgments are a great deep Psal 42.7 Here it is taken in the second sense for the sea and channells of waters Are brokon up Heb. Cleft So that it seems at first the earth was circular and fully round under the water till God made as it were clefts for the sea and rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the clouds They have their name from thinnesse in the Originall because they are so and therefore Gods wisdome is the more seen in them in that they hold the rain till God send a commission to powre it down upon the earth Yet sometimes the word is put for the skies wherein the clouds are 2 Sam. 22.12 Drop down Or Which drop down See the like addition Psal 104. Bread which strengtheneth mans heart And the sense requires it for Gods wisdom is not here commended for causing the clouds to rain now but for making them at first which are still so usefull to us as well as heaven earth sea An act of creation not of providence The clouds supplie the driness of unwatered places vapours drawn up from the waters or moister places of the earth fall down in rain to moisten the drier parts of the ground and they are said to send it down by drops for the comfort of the earth and not to powre it down in streams to drown it as in the deluge So the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drop down like a still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dew It hath its name from covering because it covers the earth It is taken for moisture falling from heaven As the dew of Hermon and as the dew that descended upon the mountains of Zion Psal 133.3 It may comprehend moderate rain also and gentle showers that do good to the earth Figures Two figures of the part for the whole one in Depths for all waters below the other in Dew from all profitable moisture coming from above Note 1. The making of these 2. Of the clouds In the first note 1. The efficient By his knowledge 2. The effect The depths are broken up In the second observe 1. Another effect of Gods wisdom And the clouds Lest earthly moisture should be wanting God hath provided a store-house above to supplie the drinesse of the earth 2. The effect of these clouds which are yet profitable in dropping down the rain gently for the grouth of herbs trees c. Which drop down the dew for so it should be read as was observed before Doct. 1. The scripture often presseth the same things by various expressions At Christs Incarnation God was manifested in the flesh 1 Tim. 3.16 The word was made flesh John 1.14 Of whom concerning the flesh Christ came who is God over all blessed for ever Rom. 9.5 In him dwelleth all the fulnesse of the Godhead bodily Col. 2.9 So in the sacrament of the Lords supper Take eat this is my body Mat. 26.26 The bread which we eat is it not the communion of the body of Christ 1 Cor. 10.16 As often as ye eat this bread ye shew the Lords death untill he come 1 Cor. 11.26 Reas 1. To shew the plenty of wisdome and great variety of words which are in the scripture we much commend Oratours that can expresse themselves variously to the same purpose 2. To shew the truth of Scripture-principals not only in their concord but also because they who understand not one expression may understand another 3. To work upon mens affections we are so dull that once speaking will not raise them up neither will often speaking in the same words do it but rather dull us more as meat often dressed the same way pleaseth not the palat but in different waies and divers sauces it pleaseth well so do divers expressions for somewhat more may be perceived in the one then in the other Against 1 Tim. 3.16 God manifested in the flesh it may be objected so it may be though Christ were not incarnate The answer may be out of John 1.14 The word was made flesh Ob. So it may be though Christ be not God Ans Rom. 9.15 He is God over all blessed for ever Ob. It may be he is not essentially God for all this Ans Col. 2.9 In him dwells all the fulnesse of the Godhead bodily So for the Sacrament Ob. 1 Cor. 11.26 it is called bread and bread will do our souls little good Ans Mat. 26.26 It is Christs body spiritually Ob. Then belike the bread is turned into Christs body Ans No it is but a remembrance of it 1 Cor. 11.26 Ob. A remembrance of a thing past doth little good Ans It is a communication of his body and the benefits thereof 1 Cor. 10.16 4. To affect severall men which have severall tasts that dressing of meat pleaseth one man which pleaseth not another that bait takes one fish which takes not another that expression prevailes with one man which prevailes not with another Use Let us read the Scriptures
them up that they may be ready in time of need Keep by meditation what is got by study VER 22. So shall they be life unto thy Soul and grace to thy neck UNto the former exhortation are added many gratious promises of life and honour in this Verse and of safety Verse 23.24 He shews hereby what good wisdome brings to the soul body and estate it brings life honour security He had said as much before verse 18. but in a similitude She is a tree of life here he speaks more plainly she is life it selfe and that to the Soul also For the words So shall they To wit wisdome and discretion well kept and followed Verse 21. Be life Be the means to bring spirituall life into thy soul and to keep it there For life see on verse 2. Vnto thy Soul See on Chap. 1.18 on the word lives And grace to thy neck See on Chap. 1.9 Only take notice of the strange note of the Popish English Doway Bible which reads Grace to thy jaws and in the margin thus Merit for the words of thy mouth So willing are Popish writers every where to take a sleight occasion to set up mans merit and pull down Gods grace forgetting that these two are contrary If the reward be of grace then not of works if of works then not of grace Rom. 11.6 So if of grace as in the Text then not of merit as in the Popish note However it is very strange to call grace merit Figures Life The cause or means of life unto the soul the cause for the effect Note 1. What they bring to the soul 2. What to the body In the former observe 1. The cause So shall they To wit Wisdome and discretion 2. The effect Be life 3. The object Unto thy Soul In the latter note 1. The gift And grace 2. The subject of it Vnto thy neck Doct. 1. A foolish Soul is a dead Soul Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Eph. 4.18 Reas 1. Because there is no life in the Soul till knowledge come into it There was no living creature in the world till light was made God clears the understanding before he rectifie the will and affections he keeps the same method in the little world that he did in the great world We are no better by nature then the Ephesians of whom the Apostle speaks in the place newly cited As the body is dead without the soul so the Soul is dead without wisdome which is the soul of the soul Though the Soul be the life of the body yet it selfe is dead if without knowledge and such a man differs not from a beast unlesse it be in being subject to eternall miserie That a man then may live spiritually and not sensually like a beast it is the gift of heavenly wisdom and thy soul hath life with God if thou keep wisdomes precepts although thy flesh be pressed down under the discipline of correction or of the fear of death it selfe 2. Because as the foolish soul hath no life being without justification so it can have no health nor strength being without sanctification Health is a second life without which the first is a burden Better not to live then to live in pain or weaknesse 3. It hath no spirituall breath and without breath no life It cannot breath out prayers nor praises to God 4 It hath no spirituall motion and all living things move in one way or another dead things do not No motion to any spirituall duty till wisdome take possession of the soul Use 1. Pitty those thousands of poor souls that walk in the world yet are spiritually dead Ignorant men think dead bodies walk but we know dead souls walk Many are like scpulchers that have only the names of living men written on them 2. See if thy soul be not one of these dead souls If thou have not true wisdome thou hast a name that thou livest and art dead Rev. 3.1 It is not thy great birth wealth nor strength that can make thee alive it must be wisdome Doct. 2. Wisdome makes the soul live Keep my commandements and live Chap. 7.2 Hear and your soul shal live Isa 55.3 Reas 1. From the confession of the heathen Is proprie vereque homo est cujus omnis in anima rationali substantia existit Qua propter quicquid extra hunc hominem sit id ad se minimè pertinet Plato in Alcibiade He is properly and truly a man all whose substance is in the reasonable soule wherefore whatsoever is out of this man that belongs not to him in his own account 2. From the contrary Folly is the death of the soul sin that kills it is commonly called folly in Scripture 3. From the beginning of life Wisdom is as it were the seed of spirituall life 4. From the Progresse it maintaines the life of the soul as meat doth the life of the body Use 1. Take pains to get true and heavenly wisdome What pains doth the Husbandman take to get his seed into the ground he plows and sows What pains do poor men take for food they work hard early and late and all or almost all for the belly So do thou for wisdome And as the merchant runs through pain and perill for wealth so do thou for understanding 2. Spare for no cost to get it The husbandman Tradseman Merchant drive on their trades with great cost wisdoms trade is better It concerns eternity Spare then no cost to get and keep it 3. Doct. Wisdom is a great grace to any man The wise shall inherit glory ver 35. of this Chap. They shall be an ornament of grace unto thy head and chaines about thy neck Chap. 1.9 Reason 1. Because it is a sign of worth and dignity in a man Men nobly born or in great place wear gold chains and jewells Wise men are Gods children of the highest birth and more honoured with spirituall graces and holy behaviour then any other can be with gold and silver though never so rich costly They need not fear coming into Gods presence nor disgrace from men for good men will reverence them though they be never so mean and none will contemn them but wicked men which are themselves the most contemptible of all the creatures 2. Because it doth adorn men as gold-chains do Such as are beautifull themselves are more beautifull in costly dressings A wise man is more worthy to be looked at then Agrippa with all his pompous train that was but a fancy as the Greek text calls it He came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much fancy Act. 25.23 A wise mans honour is reall Use It discovers the blindnesse of worldlings who cannot see this heavenly wisdom as moles and earthworms see not the Sunshine Let us then account those most honourable that have most of this heavenly wisdom though they want worldly