would be loth to think they should answer for neglect of knowledge at the day of Judgement yet they must Else why sit ye at home and lose so many good Sermons your absence is a reall sleighting of wisdome Vers 8. My Son hear the instruction of thy Father and forsake not the Law of thy Mother In the rest of this Chapter and the two Chapters following Solomon's words consisting of many exhortations and promises do not well admit of any division but by the Chapters In the rest of this Chapter there is 1. A commendation of domesticall instruction v. 8 9. 2. A disswasion from hearkening to bad counsels from v. 10 to v. 20. 3. Wisdomes exhortation to men to follow her directions from vers 20. to the end of the Chapter In the first ye have 1. An exhortation in this vers 2. A promise in the next For the exhortation and first for the words My Son See on v. 1. Hear See on v. 5. Here it is taken for giving ear and heart to parents instructions beleeving or obeying them according to the nature of them Instruction The means to get learning See on vers 2. Of thy Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Father from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wish well for parents naturally bear good will to their children Amor descendit non ascendit Love descends but ascends not They are part of them and their care is great for them The word is not alwayes used for naturall Parents but sometimes for Mosters or elder persons or men in authority as Children for inferiors in the fist Commandement and elsewhere Solomon was a Father as a Ruler Teacher naturall Father And it may be that these Proverbs were written for instruction to his owne children and so to be communicated by other parents to their children as King James writ his Basilicon Doron for his Son Yet Solomon chooseth the name of a Father rather then of a King or Master to perswade them to be the more willing to receive instruction from him for Parents look to their childrens good when Masters and Kings having not that naturall band look to their owne ends Because Solomon took upon him principally to teach young men therefore he takes to him the name of a Father shewing withall that he desires nothing more then their spirituall good And forsake not Hearing and not forsaking must be applyed to the instruction of both Parents by the rule given in the last vers For as a Childe must not refuse to hear his Father at first so he must not be drawn away from the truth or good learned by his Father afterwards And as he must not be drawn from his Mothers counsels afterwards so he must not slight them at the first Hearing is to be given to the Father because Children are more ready to hearken to their Mothers though the Fathers be for the most part best able to advise And not forsaking looks to the Mothers Law because Children taken from the Mothers care and imployed by the Father are ready to slight her and to forget what she taught them in their childehood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not being drawn away by our owne corruption or other mens perswasion from what we have learned of our godly Mothers Others read pluck not up but that comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comes short of the other intending a mans owne seduction by himself and not so well forbidding seduction by others also Entisement is set down more plainly vers 10. The Law The teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shoot or rain or teach Precepts are dropt into young children by pious Mothers by little and little and as it were suckt in with their milk and fastned by often repeating Such teaching becomes Mothers and children It is translated Law rather then teaching because it bindes more and children think themselves lesse bound to Mothers then Fathers because Mothers are more tender over them and familiar with them Equals also may teach but not command Of thy Mother It is taken here for the naturall Mother for Solomon begins with houshold instruction Leave not the course of godlinesse wherein she bred thee Figures none Note 1. The Childes duty to his Father 2. To his Mother In the first note 1. The agent My Son 2. The act hear 3. The object the instruction 4. The subject of thy Father In the second note 1. The act and forsake not 2. The object the Law 3. The subject of thy Mother He had begun with Religion and duty to God vers 7. next he requires duty to Parents in this vers 1. Doct. Next after the care of Religion is the care of our duty to Parents Therefore God hath placed the fifth Commandement in the beginning of the second Table Philo thinks it was written in the border of both Tables Aben Ezra placeth it in the first Table but behinde Tindall conceives it was written in the first Table after the fourth Commandement so that the first Table should contain all duties to Superiours God and Magistrates and Parents c. and the second all duties to Equals Diis parentibus nunquam satis fit Aristotle God and Parents cannot be sufficiently requited The Heathen punished injuries to God and Parents alike Valer. l. 1. Qui dubitat utrum oporteat Deos revereri aut parentes non indiget ratione sed pari paena Aristot Topic. l. 8. He that doubts whether God or Parents be to be reverenced needs not be confuted by reason but by the same punishment All fatherhood is from God Men are fathers of some God of all in some sense or other Resisting them is in some sense resisting God as resisting a Constable is resisting the King or supreme Magistrate Parents are chosen in the fist Commandement to expresseall Superiors rather then Magistrates or Ministers these are comprehended under Parents The safety or ruine of Church and Common-wealth depends upon them for families are seminaries of both Divine right and naturall give Parents power over Children 1. Vse To inform us of what great weight this duty is both in the Text and Decalogue set next after our duty to God 2. To reprove disobedient Children This sin is next to impiety against God and before sins committed against equals Many have confessed at the Gallows that God justly brought them thither for disobedience to religious Parents And some have been troubled for their disobedience after their Parents death Object Our Parents are testy Answ Yet they must be born withall Multa ex quo fuerunt commoda ejus incommoda aequum est ferre Terent. We must bear with them by whom we get much Love thy Parent if he be kinde otherwise bear with him Ames parentem si aequus est aliter feras Mimus Servants must obey froward Masters 1. Pet. 2.18 Much more Children froward Parents 2. Doct. The beginning of Christian knowledge and piety ariseth for the most part from domesticall instruction
either male or female Whether it be beast or man Exod. 19.13 2. A male or a man opposed to a woman There was a man in the Land of Vz Job 1.1 3. An Husband opposed to a Wife She gave also to her Husband Gen. 3.6 4. A great man or a valiant man Art not thou a valiant man 1 Sam. 26.15 Here it is taken in the third sense for a man opposed to a woman v. 16. That speaketh That is so full of wickednesse that he cannot keep it in but it breaks out in his words Froward things Contrary to what he should speak Crosse things to truth holinesse or righteousnesse That gives such untoward counsel as is mentioned ch 1.11 Come with us let us lay wait for blood c. Whereby men are seduced to evil Words tending to the subversion of Gods honour and mans good temporall and eternall whereby men are perverted Such as speak distorted words as if the upper lip stood where the neather lip should The summe is as if Solomon should have said Unlesse wisdome enter into thy heart as a keeper how canst thou conversing amongst men who for the most part walk in an evill way be freed from the grossest errors or most corrupt manners of them that speak perverse things seeking to infect others by their subverting perswasions Thus some do in matters of opinion Also of your owne selves shall mâ—n arise speaking perverse things to draw away disciples after them Act. 20.30 Others doe the like in matters of practise Let us eat and drink for to morrow we die 1 Cor. 15.32 Discretion then and understanding deliver us from evill mens wayes and words of perverse men not by taking us out of the world but by not suffering us to beleeve their evill words or to follow their lewd courses Figures none Note 1. The deliverance 2. The description of the person from whom he is delivered In the former observe 1. The act To deliver 2. The object thee In the description of the person from whom he is delivered note 1. The danger from the way 2. The cause of the evill man 3. The effect from the man that speaketh 4. The object froward things 1. Doct. Young men are in danger of bad company This lost Rehoboam his Kingdome 1 King 12.8 He consulted with the young men that were grown up with him and which stood before him This was the undoing of the prodigall Son He wasted his substance with riotous living Luk. 15.13 Reason 1. In respect of the sociablenesse of their nature which puts them forth to seek for company as soon as they are fit for action Adam could not be alone Man loves to give and to receive Homo est animal politicum Man is a sociable creature Arist Now most are bad and that makes men for the most part to light on bad company 2. In respect of the necessity of their callings He must buy sell trade with others His owne calling cannot furnish him with all things needful Now many are bad in all callings and the skilfullest workmen oftentimes most given to drinking by which others are spoyled that trade with them 3. In respect of the band of their relations Husbands Wives Parents Children Kindred may be naught and with them they must keep company because they owe duty to them and so may more easily be corrupted by them then by strangers whom they lesse love Jezebel Aâ—ab's wife stirved him up to work wickednesse 1 King 21.25 4. In respect of the corruption of mans nature The young man is corrupt himself by nature Therefore David calls on a young man to cleanse his wayes Psal 119.9 So are all others And like will to like Vse 1. Choose good company at first So did David To the Saints that are in the earth and to the excellent in whom is all my delight Psal 16.3 I am a companion of all them that fear thee and of them that keep thy precepts Psal 119.63 Much good may be gotten by the company of such for soul body estate and credit 2. Refuse all bad company as far as thy calling and relations will permit else thou wilt burden them in their sins and learn to be like them Constantius the Arrian Emperor desired the orthodox Christians to joyn with the Arrians not onely in worship but also in society They answered Arriani sunt mortui in delictis non possumus vivi cum mortuis conjungi The Arrians are dead in sins and we that are alive may not be joyned with the dead Scultet in Lucif Caral p. 376. Nazianzen perswades his Brother Cesarius to come out of Julian's Court where he had an office lest he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smell of the smoak if not be burnt with the fire He might be tainted though not perverted 3. In conversing with such evill men as thou art tyed to by calling or relation go not beyond thy bounds Take heed of their sins Be more ready to do them good then to get hurt by them 2. Doct. Young men are in danger of bad example Joseph not old had learned in Aegypt to swear by the life of Pharaoh Gen. 42.15 Therefore old women must be a pattern to young and Titus in all things must shew himself a pattern of good works Tit. 4.7 Reason 1. Because there is a multitude of bad examples in the world in young men like them in grown men in old men Among many snares one may take 2. They are more ready to be won by examples especiall of great ones then by precepts prohibitions promises threats The other Jews dissembled likewise with Peter insomuch that Barnabas was also carried away with their dissimulation Gal. 2.13 3. Young men are more ready to be led by example then others because they know their owne want of experience and presume upon the knowledge of the ancient I said Dayes should speak and multitude of yeers should teach wisdome Job 32.7 Vse 1. Be wary whom ye imitate Do not imitate wicked men nor civil men but men truely godly 2. Be wary how ye imitate them Not in their infirmities but take St. Paul's counsel Be ye followers of me even as I also am of Jesus Christ 1 Cor. 11.1 Follow them no further then the rule of Gods Word leads them 3. Doct. Young men are in danger of bad counsell Thus Amnon was drawn to execute his wantonnesse by the counsell of Jonadab 2 Sam. 13.3 5. Therefore Solomon advises his Son to take heed of bad counsel My Son if sinners entice thee consent thou not ch 1.10 Reason 1. Because evill men will be continually provoking them to evill for they desire to make others like unto themselves as some say that infected persons desire to infect others 2. Wicked men are subtil and can allure young men by flattering words and crafty speeches which like sugar go down quickly 3. Evill men can take all advantage of time place disposition occasions to seduce young men and therefore are the more likely to prevail
good we are corrected Doct. 6. We must not be weary of afflictions though they be great and frequent Consider him that endured such contradiction of sinners lest ye be weary and faint in your minds ye have not yet resisted unto blood striving against sin Heb. 3.4 Thou hast born and hast patience and for my names-sake hast laboured and hast not fainted Rev. 2.3 Reas 1. Because we are Gods creatures He hath supream and absolute power over us and therefore may lay on us what he will Say with the Jews We are the clay and thou our potter Isa 64.8 2. Fainting makes us unfit for all good duties either of religion or of our callings we can do nothing truly good or acceptable to God without cheerfulnesse A weary man cannot walk or work with comfort his spirits are spent already Use 1. To reprove such as are weary and faint under afflictions some bear little ones or great ones a while and then give over some utterly despair of help and conclude they are quite undone others mur mur against God others seek freedome by unlawfull meanes as Saul by a Witch All these faint under Gods hand and sin against him This is the other extream we heard before that some made light of afflictions and sleighted them now we see that others despair sink under them Non quia dura sed quia molles patimur Not because the things are hard but because we that suffer are tender Seneca Though it be profitable for us to be arflicted yet our flesh is impatient and desires nothing but pleasure and ease and so discourages us under affliction as if God intended to destroy us the Devill tells us as much and we are ready to believe him But we should not forget the exhortation which speaketh unto us as unto children My son despise not thou the chastning of the Lord nor faint when thou art rebuked of him Heb. 12.5 2. Resolve still to bear while God afflicts remember it is for correction not for confusion And that we are naturally impatient and had need of patience which as Nazianzen calls it is Nervus animae the sinew of the soul Say with Tertullian Totus mundus mihi pereat dum modo patientiam lueis faciam Let me lose all the world so I may get patience Lib. de patientia If that shrinks all failes if afflictions like waves of the sea come rouling one in the neck of another expostulate not with God but pray and wait for deliverance be such as the Apostle bids you to be Rejoycing in hope patient in tribulation continuing instant in prayer Rom. 12.12 VER 12. For whom the Lord loveth he correcteth even as a father the son in whum he delighteth BEcause as it is a hard thing to part with our substance for God so it is as hard if not harder to endure Gods correcting hand which we are alwaies ready to suspect to come out of hatred therefore Solomon takes away that thought and assures us that such corrections come from Gods love and tend to our good For the words For. See on Chap. 1.9 Whom the Lord. See on Chap. 1.7 Loveth See on Chap. 1.22 He correcteth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To reason a case by arguments and answers How forcible are right words But what doth your arguing reprove Job 6.25 Should he reason with unprofitable talk Job 15.3 2. To convince confute or reprove such as are in the wrong Do ye imagine to reprove words Job 6.26 3. To correct or scourge one for sin O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure Psal 6.1 And in that sense it is taken here See more on Chap. 9.7 Even as a father See on Chap. 1.8 The son See on Chap. 1.1.8 In whom he delighteth With whom he is wel pleased The sum of the verse is as if Solomon had said Thou must not despise nor be weary of Gods correction because it comes not out of anger but from abundance of love For as a godly Father seeks by correction to amend his child or a wise Physitian to cure his patient by bitter potions so doth God use by afflictions to keep every one in order whom hee loves or to call him back if he have sinned lest he grow worse and lose the comfortable sense of Gods favour For as Parents according to the flesh use to correct their children according to their offence when they neglect their duty or do evill so doth God exercise his children with crosses that they may not be proud or live loosely but more warily and wisely for time to come Figures none Note 1. The truth nakedly set down 2. By Smilitude In the former note 1. The word of coherence For. 2. The Agent The Lord. 3. The Act. Correcteth 4. The Patient Whom he loveth In the latter note 1. The Note of similitude Even as 2. The Corrector The Father 3. The corrected set out 1. By his relation The Son Not the servant onely 2. By his Fathers affection In whom he delighteth Abraham must offer Isaac whom he loves Gen. 22.2 God offers up his Son Christ in whom he is well pleased Math. 3.17 Though God chastise his children sorely yet he takes pleasure in them 1. Doct. God gives reasons of his proceedings that need not give any at all So in the preface to the commandemens Exod. 20.1 c. Ye must obey for I am Jehovah that gave you your being I am your God in convenant with you and I shewed my love to you in bringing you out of Aegypt In the second Commandment God reasons from his jealousie to idolaters and his kindnesse to true worshippers and their posterity long after them For I the Lord thy God am a jealous God visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me And she wing mercy unto thousands of them that love me and keep my Commandments In the third Commandement hee argues from his judgements on such as abuse his name For the Lord will not hold him guiltlesse that taketh his name in vain In the fourth from his liberall allowance of six daies to us for our own occasions who may well therefore afford him one in seven Six daies maist thou labour do all thy work For so indeed it should be translated being a permission not a command for labour in our callings belongs to the eighth Commandement And from his own example who after six daies worke rested one day For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day Wherefore the Lord blessed the seventh day and hallowed it In the fifth Commandment from the good that comes by honouring Parents A long and comfortable life which all men desire That thy daies may be long in the land which the Lord thy God giveth thee There are no reasons given for the rest because mans reason can
tell him that his own life the comfort of his marriage his estate his credit his content are wrapt up in them Reason 1. That God may work upon mans judgement that so if his command will not work upon mans will as it should reason may convince their judgement 2. That he may work upon their affections Upon their love by recording former benefits and promising more as to David I annointed thee King over Israel and I delivered thee out of the hand of Saul And I gave thee thy Masters house and thy Masters wives into thy bosome and gave thee the house of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandement of the Lord. 2 Sam. 12.7 c. Kindnesse breeds love God works upon fear by judgements and threatning more Upon hatred by seting out the ugliness of sin and the hurt it brings on all the World and in particular on our selves Upon confidence by setting out his great power and infinite mercy which are the two main Pillars of confidence Use To lament our wretched sinfull disposition that have by nature so far cast off Gods soveraignty that he is as it were forced to use reasons to perswade us to obey his Commands which we should do without any reason given Yea which is more that we will not be perswaded by a world of reasons laid down in scripture but remain disobedient who would keep a servant that neither of himself nor by perswasion would be obedient God keeps thousands of such in the World Yea the best of men are guilty of disobedience to the Commands of God against duty and known reasons David knew that though he were a King yet he might not commit adultery nor murder and therefore is said not to be ignorant of but to despise Gods Commandement 2 Sam. 12.9 And it cost him dear Hee paid for it in both kinds by the sword and the abuse of his own Concubines Let every one of us lay it to his own heart and mourne for his own known disobedience 2. Doct. Teachers should not onely informe but perswade also So Paul exhorts wives to do their duty from their subjection to the husband as to the head and from the Churches examplâ— Wives submit your selves unto your own husbands as unto the Lord. For the husband is the head of the wife even as Christ is the head of the Church and he is the Saviour of his body Therefore as the Church is subject unto Christ so let the wives be unto their own husbands in every thing Eph. 5.22 23 24. Husbands are prest to their duty from Christs example Husbands love your wives even as Christ also loved the Church Eph. 5.25 From marriage union So ought men to love their wives as their own bodies Eph. 5.28 From leaving Parents for a wife For this cause shall a man leave his Father and Mother and shall be joyned to his wife and they two shall be one flesh Eph. 5.31 Children are urged to their duty from right and Gods promise Children obey your Parents in the Lord for this is right Honour thy Father and Mother which is the first Commandement with promise That it may be well with thee and that thou maist live long on the earth Eph. 6.1.2.3 Servants from reward Servants be obedient to them that are your Masters c. Knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free Eph. 6.5 8. Masters from their account to God And ye masters doe the same things unto them forbearing threatning knowing that your Master also is in heaven neither is there respect of persons with him Eph. 6.9 See the like duties pressed with reasons Col. 3.18 and 4.1 Reas 1. That the hearers may be brought to believe what is taught which bare information will not do 2. That they may be brought to obey it perswasive arguments are weights to draw to obedience Use Think not much that Ministers do not coldly deliver divine truths but earnestly presse them it were easier for them to do otherwise but ye have need of it and it is for your good Doct. 3. Correction comes from Gods love Thou shalt also consider in thine heart that as a man chastneth his son so the Lord thy God chastneth thee Deut. 8.5 As many as I love I rebuke and chasten Rev. 3.9 You only have I known of all the families of the earth therefore will I punish you for all your iniquities Ames 3.2 Reas 1. God doth it to prevent much evill that might otherwise befall them and that is a sign of love as not correcting is of hatred I will not punish your daughters when they commit whoredom nor your spouses when they commit adultery therefore the people that do not understand shall fall Hos 4.14 So a tender father by timely correction keeps his children from untimely ends A Physician keeps his patient from death by putting him to pain Gregory the great afflicted with the gout and other bodily infirmities cries out In hoc miâ—i placent quod nihil in hoâ— mundo placere permittunt Herein they please me in that they suffer nothing in this world to please me By correction God keeps his children from many sins or brings them to repentance Est in eo qui corripitur à Domius aliquid quod displicet id sc propter quod eum castigat et quod emendatum cupit Jansen in Text. There is in him that is chastned by the Lord something that displeaseth God to wit that for which he corrects him and which he would have amended God also by correction keeps his from eternall perdition Afflietions are a bridle that keeps the horse from falling and the rider from breaking his neck So doth God by them keep his children from many sins that might bring on them speedy destruction The child of God may say to God with Augustine in Psal 98. Et cum blandiris pater es cum caedis pater es Blandiris ne deficiam caedis ne peream Both when thou strokest and when thou strskest thou art afather Thou strokest that I should not faint thou strikest that I should not perish And on the same Psalm Illi Deus irasciter quem peccantem non flagellat Nam cui verè propitius est non solum donat peccata ne noceant ad futurum seculum sed etiam castigat ne semper peccare delectet God is angry with him whom he doth not scourge for sin For whom he favours indeed to him he not only forgives sins that they may not hurt him in the world to come but also chastens him that he may not delight to be alwaies sinning 2. God corrects his children to do them Good hereby he exerciseth and increaseth many graces in them as faith and patience he also fits them for glory hereafter as souldiers by pains and perills are fitted
laughter of a frantick man There is no greater misery then false joy Non dolere quòd peccaveras magis offendit Deum quà m quod antè peccaveras Chrysost Not grieving that thou hast sinned offends God more then that thou hadst sinned before 6. Doct. Many love to have others take notice of their sins Absolon went in unto his Fathers Concubines in the sight of all Israel 2 Sam. 16.22 Reason 1. Because they think their sinfull courses to be a credit to them shewing that they dare do that which others dare not 2. Because they would have others know that they fear no punishment from God or man like the unrighteous Judge Which feared not God neither regarded man Luk. 18.4 Vse Of all men in the world take heed of those Trust not them that will betray themselves to eternall wrath They will not be afraid to ruine you to eternity Vers 15. Whose wayes are crooked and they froward in their paths It is no wonder that wicked men goe in crooked wayes Where else can they go that leave the right way which turnes not aside to the right hand nor to the left It is as if the wiseman should have said Let no man think that he may converse with them and yet go aright in the wayes of uprightnesse It cannot be wisdome only will free thee from hurt by wicked men and from walking in their crooked wayes The last mark of a wicked man is set down here in the text which is obstinacy in evill paths Here is a gradation Every step exceeds the other Ill words are naught v. 12. Ill deeds are worse v. 13. Boasting of sin worse v. 14. Obstinacy worst of all v. 15. Such are desperately incorrigible For the words Whose wayes See on ch 1.19 Are crooked Swarve from the right rules of Gods word and being compared with it are found not to be strait And they froward The word signifies going backward or out of the way In their paths See on v. 9. Figures A metaphor from travellers who obstinately go on and persist in wrong wayes Note 1. The wickednesse of their wayes 2. Their obstinacy in them In the former note 1. The subject Whose wayes 2. The adjunct Are crooked In the latter observe 1. The adjunct And they froward 2. The subject In their paths 1. Doct. The Scripture delights much in metaphors Cains sin is like a dog lying at his door watching for his going out to devour him Gen 4.7 Jotham sets out the unkindnesse of the Israelites to his father Gideon in preferring Abimelec a bastard before his lawfull sons by the trees setting a bramble to rule over them Judg. 9.14 15. Jehoash compares Amaziahs proud desire to a thistles desire to marry his son to the Cedars daughter 2 King 14.9 The progresse and profit of the Gospell preached is by Christ compared to seed sown in a good ground corn among tears fishes taken in the net bread leavened treasure hid in a field a pearl of price Mat. 13. The difference betwixt Gods people under the law and under the Gospell is set out by Allegories of Sarah Hagar Sinai Sion Gal. 4.14 c. The flying and killing of Kings and great persons under the similitude of Islands and mountains vanishing away Rev. 16.20 Reason 1. Because this is a great help to the understanding as spectacles to the eyes By worldly things which we know we are taught heavenly things which we know not 2. It is a great help to the memory Things that we forget as we are very ready to forget things belonging to the soules good are brought to our mind upon the fight and hearing of those metaphors 3. It works much upon the affections Many outward things are very pleasing to us By comparing spirituall things to those things we love and take comfort in in the world our affections are drawn higher Therefore God is called a Father and an husband 4. It workes upon the conscience I am Gods servant child wife When I see the carefulnesse of mine to do duty to me my conscience smites me and tels me I am not so carefull to do duty to God Vse 1. It condemnes the Papists who in many points to confirme their erroneous opinions turn metaphors into a literall sense As to prove that children who die unbaptized cannot be saved they interpret that Joh. 3.5 of outward water in Baptisme which is spoken of the Spirit washing away the filth of sin like water To prove the corporall presence of Christs body in the Lords Supper they quote This is my body overthrowing the nature of the Sacrament taking the figne quite away and destroying the nature of Christs body by making it to be in many places at once So that there is neither Sacrament nor Christs body To establish their feigned Purgatory they interpret 1 Cor. 3.13 of naturall fire which is spoken of the tryall of mens works by the judgement of Christ at the last day when all mens works shall be revealed as gold is tryed by passing the fire and when their Purgatory will be at an end as themselves confesse To establish prayer to Saints they urge the custome of Kings Courts wherein men come to Kings by Nobles not considering that Kings are ignorant and in danger and soon wearied by many addresses and therefore must be informed protected eased by them that are about them but God need not Yea they drive men from reading Scriptures because of these metaphors taken from humane affaires which God put in of purpose to draw men to it So Mr. Fox in Latimers life mentions a Priour in Cambridge that disswaded men from reading the Scriptures lest reading Luk. 9.26 and 1 Cor. 5.6 Plow-men looking back and Bakers leavening the bread too little should despair To which Latimer answers If a painter should picture a Fox in a Pulpit in a Fryers coul no Clown that should see it would imagine that the Painter thought a Fox could preach but intended to signifie Fryers did preach like Foxes 2. Let us labour to apply Metaphors aright and then we shall profit by them When we read Joh. 15. see what sap we receive from Christ the spirituall vine and whether we be his sheep And so in other parables 2. Doct. The same thing is set out by divers similitudes in Scripture As the progresse of the Gospel Matth. 13. Our union with Christ by a Vine Joh. 15. a Graffe Rom. 11. a Body 1 Cor. 12. Reason 1. Because variety is very pleasing Many different strings make good musick 2. It is very profitable A fisher had need of many baits If one take not another may 3. Man hath many affections and some outward objects work more upon love and joy others upon sorrow and hatred others upon fear others upon confidence Vse In every thing that concerns thy soul make use of such similitudes in Scripture as may most affect thee As of the love of Mothers when thou doubtest of Gods favour The store of sap the vine gives
50.9 c. And if God did need how should we supply his wants that cannot supply our own for soul or body He that cannot keep his own Family cannot relieve others 3. Because God is absolute Lord over all and may command what hee list without rewarding any creature in Heaven or in Earth For the second that yet he will give a full reward appears 1. Because he is mercifull and stands upon his honor And where justice will give no reward mercy will So Fathers promise many things to their children to encourage them to do their dutie Here is long and healthful years and prosperitie and what needs a man more in this life 2ly Because God is faithful and hath promised a full reward to every good action so that mercy and truth appear in it though justice require it not Vse 1. To acknowledge that if God blesse us in soul or bodie it is of his free grace not of the merit of our obedience He might by his right over us require service without pay yet he is so merciful that he wil not So a father may look for duty freely from a child yet he provides for him and gives him an inheritance 2ly Let this encourage us to dutie we owe it to God therefore doe it we shal have a ful reward therefore do it cheerfully this is a double band kindnesse useth to work more upon mens spirits then dutie so let it do with us toward God This encouraged Moses he knew he deserved nothing yet had respect unto the recompence of reward Heb. 11.26 Doct. 2. Gods rewards are such as men like wel ordinarily He gives his people a land of brooks fountains wheat barley wines fig-trees c. Deut. 8.7 A land that had goodly houses many herds of greater cattel many flocks of lesser much silver and gold c. Deut. 8 c. Reas It appears 1. in the particulars in the Text God promises long life peace and plenty what would man have more for his body who loves not all these Men love long life for that end they are choice in meat drink apparel baths physick they spare for no cost so do worldly men dote on peace and plenty These God promises 2ly it appears by the prayers of men no doubt they pray for what they love best and God often gives it as he gave wisdome to Solomon to guide a great Kingdome when he prayed for it 3ly By Gods aditional gifts to Solomon as honour and riches which he asked not yet could not but like wel when God gave them So he gives a comfortable earthly passage to them that seek for heaven seeke ye first the Kingdome of God and his righteousnesse and all these things shal he added unto you Mat. 6 33. Who likes not a good way to a good end It is a double mercy Use Be careful to please God and trust him for rewards he will give such as thou likest and canst no where else get Gods precepts well kept wil be in stead of Diet Physick Guard and other means of preserving life If other means fail God wil preserve by these Doct. 3. Long life is a blessing God gave Abraham a good old age Gen. 25.8 The hoary head is a crown of glory c. Chap. 16.31 It is a sweet mercy and generally desired What man is he that desireth life and loveth many daies that he may see good Psal 34.12 As if he had said every man naturally doth desire it Men love life and abhor death With long life wil I satisfie him Psal 91.16 Reas 1. Because life it selfe is a blessing therefore the continuance of it is so 2ly Because God promiseth it to his servants as in the fift commandement and God useth to promise good things and threaten bad And this promise Wisdom useth as conceiving it wil much work upon the spirits of men for by me thy daies shal be multiplyed and the years of thy life shal be incrcased Chap. 9.11 3. It is a type of heaven which had it all the perfections of joy it hath yet were it not lasting it could not afford full happinesse 4. It is a resemblance of Gods eternity who is called The antient of daies Dan. 7.13 5. Short life is accounted a curse God theatens Eli that there should not be an old man in his house 1 Sam. 2.31 Sure then the contrary is a blessing 1. Obj. How is it a blessing when wicked men often live long Ans It is a blessing in it selfe and to good men who have the more time to serve God though it may be none yea a curse to wicked men who may sin the more and have the more pain in hel 2. Obj. Good men often have it not but die soon as Josiah 1. Ans It is in perilous times when it is better to die then to live From henceforth blessed are the dead which die in the Lord Rev. 14.13 It might have been a blessing to live long before in the time of the Churches prosperitie but not then in the time of her persecution then the righteous are taken away from the evil to come Isa 57.1 2. If in other times God take them away they lose not but get by it they get by death a longer and an happier yea an eternal life 3. Obj. Men may live long in miserie and that is a curse rather then a blessing Ans God wil give his servants prosperity with their long life if he see it fit for them if not he wil turn their afflictions to their good We know that all things worke together for good to them that love God Rom. 8.28 A Physician can make an healing medicine out of poison so can God make afflictions profitable to his Use 1. It shewes the folly of many men who would have long life yet look not after heavenly wisdome the means of continuing life Such shew themselves to be fooles as by adultery drunkennesse quarrels kill themselves or are killed by others because they follow not wisdome and holy directions they might live longer if they lived wisely and godlily Such complain in vain of shortnesse of life which they bring on themselves 2. It teaches us not to complain for the troubles of old age but to blesse God for the comforts we have seen more then others in the length of our daies Remember that God hath set the one over against the other Eccles 7.14 Sicut nun hirunde non facit ver nec una linea Geometram sic nec una dies vel breve tempus reddit hominem foelicem Recuperus As one swallow makes not a spring nor one line a Geometrician so neether one day nor a short time makes a man happy Doct. 4. Health in our daies is a great blessing also So it is promised It shal be health to thy navil and marrow to thy bones verse 8. They are life unto those that find them and health to all their flesh Chap. 4.22 Reas 1. Because it gives a man much comfort in
the beginning of the middle-watch Judg. 7.19 5. The chief part of any thing as the head is in the body Take thou also unto thee principall spices Exod. 30.23 6. The summe of things which is the head of number When thou hast taken the summe of the children of Israel Ex. 30.12 Here it is taken in the first sense for the head of the body And chains Wise men were wont to wear chains in signe of honour due to them for their wisdome Pharaoh put a gold chain about Josephs neck therefore Gen. 41.39 42. Hence the Giants and Anakims had their names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men samous for strength and either did or were accounted worthy to wear gold chains as men of note used to doe Or it may be Anak their Father wore a chain and they might have their name from him The Ishmaelites used to wear golden ear-rings in token of honor Judg. 8.24 And he saith chains in the plural number for the more gold chains men wear the greater is their honor About thy neck Heb. for thy neck as before or throat which is within the neck Heb. throats that is both sides of the neck or throat or because it consists of many roundels like rings one below another The summe of all is If for love to thy Father Mother and duty due to them thou wilt not hearken to their pious instructions yet let this motive prevail with thee taken from that reward of approbation and honor which good children attain unto that hearken to their Parents counsels That will make thee excellently adorned like a man that hath a crown on his head and chains on his neck Figures Two Metaphors One taken from a Garland or Crown on the head the other from a Chain on the neck signifying popular approbation and preferment Thou shalt be a man approved and honored Note 1. The coherence by way of motive For. 2. The sentence In it 1. The cause they shall be 2. The effect set out by two similitudes one from a crown on the head an ornament of grace on thy head The other from a chain on the neck and chains about thy neck Both signes of approbation and honour 1. Doct. Though God might alwayes command yet he often useth motives to perswade So in the preface to the Ten Commandements and in the second third fourth and fifth Commandements many motives are used from Gods power goodnesse and promises See the like Deut. 11. all over Reason 1. Because God dealeth with reasonable men and so presseth reasons Every thing is to be wrought upon in its owne way in ordinary course 2. Because their owne reason will condemne them if they hearken not to God but if God gave no reason as he need not then must he condemne men out of meer authority which though just would seem harsh 3. Because of Gods in finite goodnesse He useth all means for the good of men 1. Vse To shew the justice of the condemnation of wicked men they fin against the light of reason 2. To perswade us to hearken to God who deals with us in so low a way that might have stood upon high terms and given no reason for his command Princes use to say Sic volo sic jubeo stat pro ratione voluntas So I will so I command and for a Law my will shall stand Si regnas jube If thou be a King command Senec. Med. 2. Doct. Though we owe God more then we can do for him yet he woes us by rewards By temporall rewards Deut. 28.1 c. Delight thy self also in the Lord and he shall give thee the desires of thine heart Commit thy way unto the Lord and trust in him and he shall bring it to passe Psal 37.45 Psal 128. all over If ye be willing and obedient ye shall eat the good of the land Isa 1.19 Veluti pueris dant crustula blandi Doctores elementa velint ut discere prima Horat. Sat. 1. As kind Teachers give little cakes to boyes to make them willing to learn their A. B. C. Eternall rewards are promised Matth. 10.41 42. A crown of righteousnesse 2 Tim. 4.8 A crown of life Revel 2.10 A throne to sit on Rev. 3.21 The Spirit of God here accommodates himself to Childrens temper who love rewards So should men be taken with Gods promises Reason 1. To shew Gods freenesse who though he might require more duty out of debt then we can perform yet is pleased to reward our imperfect services as if a Creditor should give a thousand pound to one that owes him an hundred pound and paid but five pounds of it or a Master give to a Servant that failed in many things though he were honest treble his wages 2. To work upon our self-love He knows that we look at our selves naturally and he is willing to make use of this disposition of ours to encourage us to his service 1. Vse This shews how great a sin it is not to hearken to Gods voyce If he required all out of debt and gave no reward it were injustice to deny him How much more when he offers so liberally In so doing we justly deprive our selves of the good promised and perish eternally 2. Vse Let us willingly hearken to God who deals with us upon so fair terms as a City besieged yeelds gladly in extremity upon fair quarter much more upon great advantage and rewards offered Moses had respect to the recompense of reward Heb. 11.26 3. Doct. Hearkning to Parents instruction is a means to bring us to publick approbation So it fared with Solomon himself He got approbation by attending to his Parents precepts and adviseth his Son to seek it by attending to his Reason 1. Because the people observe the carriage of other mens children as well as of their owne and if they finde them respective of their Parents good counsels they expect much from them but little from disobedient ones Obedient children are comely in other mens eyes befide their Parents 2. Because wisdome is gotten by hearkening to Parents counsels and that makes men acceptable to others Keeping Parents precepts is grace unto the neck ch 3.21 22. Wisdome made David esteemed as an Angel of God 2 Sam. 14.20 A mans wisdome maketh his face to shine Eccl. 8.1 God who turns mens hearts whithersoever he will Prov. 21.1 makes wise men to be had in high esteem even of fools as if they were crowns and chains Vse Let not children think themselves too wise and despise their Parents counsel lest others set light by them Whereas if they hearken to it men will willingly cast their eyes upon them and have an high account of them as Joseph pleasing his Father had a parti-coloured coat that others might see his Fathers great affection to him 5. Doct. Hearkening to Parents instruction is a great means of preferment As in Joseph who was the best and best beloved Son of his Father In well ordered Cities all men may not wear crowns
revelation and yet maintain grosse errors contrary to Scripture that set Gods Word and his Spirit together by the ears Woe be to those eyes that pronounce light darknesse and call darknesse light and to those palates that call bitter sweet and sweet bitter Isa 5.20 4. Doct. There is a right way for the Saints to walk in That thou mayst walk in the way of good men and keep the paths of the righteous Vers 20. I have led thee in right paths ch 4.11 Reason 1. Because else it were worse living in Gods Kingdome then in any other Kingdome For all Kingdomes have rules of safety and of living 2. God should be in a worse condition then the meanest Master of a family He should have no certain service Vse Let us keep in the right way of the Saints All other wayes though never so specious lead to hell Therefore a cloud of witnesses that have walked in this way to heaven is set before us Heb. 11.1 c. 12.1 5. Doct. God onely can keep us in the right way He will keep the feet of his Saints 1 Sam. 2.9 Hold up my goings in thy paths that my footsteps slip not Psal 17.5 Reason 1. Because he onely can give light in his Word to discover the right way 2. He onely can give sight to discern it by his Spirit 3. He onely can give might to walk in it and to keep our feet from stumbling otherwise Gods people would soon go aside on the right hand or on the left and soon fall into the way of sinners Vse 2. When we are at a stand in the way for want of any of these pray to God for direction and help When all our strength and friends fail us God will direct us He sent food to Elijah because the journey else would have been too great for him 1 King 19.7 2. Comfort your selves that have so good a guide and so strong a keeper to guide and keep you in the right way Well may they walk uprightly that are so strongly supported Gods hand is ever under his they cannot fall beneath it 6. Doct. Gods Saints are mercifull people So was Cornelius one that feared God and gave much alms to the people Act. 10.2 So was Zacheus when he was converted The half of my goods I give to the poor Luk. 19.8 A strange alteration from covetousnesse to liberality as well as from wickednesse to holinesse Reason 1. Because of our renewed nature that takes away hardnesse of heart in part and makes us pitifull as the heaven is that drops showers on the earth and looks for nothing back again 2. They love to be like their God who maketh his Sun to rise on the evill and on the good and sendeth rain on the just and on the unjust Mat. 5.45 Vse I would make an use of tryal but I scarse dare I am afraid if every one that hears me now should faithfully try his estate which he knows laying it in one ballance and his good deeds in another and God should hold the scales as one day he will do we should finde but a few Saints Many would be found in Belshazzar's condition too light when they are weighed Dan. 5.27 Our abundance and finenesse in food and apparell compared with the wants of the poor would condemne us In the Law the Ministers had the tenth of mens profits Now Ministers Schooles Poor Churches Education of our owne children in learning have it not Our note of Saints now is to rail upon carnall men and do duties outwardly and hold fast our purses God amend it They are hypocrites and no Saints what shew of holinesse soever they make that are not mercifull Pure religion and undefiled is to visit the fatherlesse and widows in their affliction Jam. 1.27 The sentence at the last Judgement is according to mens mercifull or unmercifull carriage Matth. 25. and they that shew no mercy now must look for none then Jam. 2.13 Vers 9. Then shalt thou understand righteousnesse and judgement and equity yea every good path In this vers the second benefit of Wisdome is set down to teach us how to carry our selses wisely towards men Having spoken largely concerning the former and backed it with reasons now he briefly propounds the latter it being more easie to know how to carry our selves towards men then towards God For the words Then See on ch 1.28 These words must depend upon the first 4 verses as the former Then v. 5. did The summe of all is When thou hast used all the former means then thou shalt know how to carry thy selfe towards men as well as towards God Others knit it to the words following Then shalt thou understand c. when wisdome entreth c. But that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 useth to follow as ch 1.28 not to go before and there is another reddition to that v. 10. understood v. 11. Then discretion shall preserve thee Also the mark in the beginning of v. 10. in our Translation shews that the Interpreters conceived the sentence began there and these words v. 9. depended on the words before Shalt thou understand See on ch 1.6 Righteousnesse and judgement and equity For these words see on chap. 1.3 and for judgement see on vers 8. of this cha We must do things lawfully discreetly and equally Yea every good path A genus to the rest and summe of all delivered in the conclusion or an c. as if he had said In a word if there be any good path that comes not within the compasse of these yet thou shalt understand it That I may comprehend much in few words thou shalt not onely know the former particulars but all honest wayes how to carry thy self towards men For wise carriage to God was promised before v. 5. Thou shalt increase in knowledge and grow from the knowledge of those good things to know all else needfull of that kinde For the word Every see on chap. 1.13 on the word All. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good It signifies 1. That which is right and just See thy matters are good and right 2 Sam. 15.3 2. That which is profitable Houses full of all good things Deut. 6.11 3. That which is pleasing Do what is good in thine eyes 2 Sam. 19.27 4. That which is full and compleat Thou shalt be buried in a good old age Gen. 15.15 5. That which is joyfull and delightfull A festivall We come in a good day 1 Sam. 25.8 Here it is taken in the first sense for right and just wayes Path 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies properly a Wheel-track and because such are found in paths or wayes therefore it signifies so too In a Common the way is discerned by wheel-tracks Thou shalt see the tracks wherein godly men have gone before thee as a man may see the track of a Cart-wheel It may be read every path of good Figures Path or Wheel track A Metaphor Note 1. The adjunct of time Then 2. The
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
body businesse and societie of friends yea and in Soul also for the Soul hath a fellow-feeling of the bodies joy or sorrow in regard of the neer conjunction of them 2. From the contrary because sicknesses and diseases are threatned as crosses and sometimes as curses See Deut. 28.29 c. The leprosie of Naeman shall sleave unto thee and unto thy seed for evers 2 Kings 5.27 3. Because health fits us for duty to God and men sicknesse makes us unserviceable to both Use To inform us that we may lawfully pray for health because in it self it is a blessing Spirituall blessings are best worth asking yet temporall not to be despised 5. Doct. Prosperity also is a blessing in it self the Devill confesses it to be so to Iob. Thou hast blessed the work of his hands his substance is encreased in the land Job 1.10 Abraham's servant confesses it in his Master The Lord hath blessed my Master greatly and he is become great and he hath given him flocks and heards and silver and gold and men-servants and maid-servants and Camells and Asses Gen 24.35 Reason 1. Because it is a gift of God I will give thee riches and wealth and honor 2 Chron. 1.12 2. He hath given it to some of his choisest servants as to Abraham Joseph David Solomon Use Abuse it not to luxury or oppression To be naught thy self more freely or to hurt others more powerfully Remember outward prosperity is Gods gift use it then to Gods honor and bless him for it Take heed it proves not as Tertullian calls it Campus quo ambitio decurrat A field in which ambition may run his course 6. Doct. Long life health prosperity are sometimes the rewards of well doing and obedience If ye be willing and obedient ye shall eat the good of the Land Isa 1.19 O that thou hadst hearkened to my Commandments then had thy peace been as a river Isa 48.18 That is thy prosperity as was shewed in the exposition of the Text. Reason 1. Because of Gods bounty who besides Heaven often gives comforts to his here 2. Because of mans frailty who is by prosperity much encouraged to obedience and discouraged by the contrary 1. Object Godly men oftentimes live but a while and in much pain and and poverty Answ Besides what was said before on the third Doctrine I answer 1. That their obedience is but in part and the reward is answerable 2. Promises of outward things are but conditionall And God by short life or sorrows keeps them from corruption or persecution and trouble 3. God gives them a longer and better life in Heaven So God verifies his promise with advantage As if a man should promise twenty shilling a week for a year and at the first months end void the bargain and give the party a thousand pound What cause had the receiver to complain either of falshood in the promiser or of losse to himself 4. Their short life have more sun-shiny daies and true and spirituall comforts there then any wicked mans long life Summer fruit may be as ripe as winter fruit though gathered some months before Use 1. It blames those who think that the study of wisdom and piety shortens their childrens daies They say they are too wise or too good to live long Such bring up their children foolishly and impiously and so shorten their daies which they would prolong 2. It encourages us to get wisdom and obedience Ungodly men think there is no better way in the world to make them live long then to be merry and to put away sorrow by letting slip the bridle to all manner of concupiscence but let us remember that a long healthfull prosperous life is the reward of obedience and live accordingly VERSE 3. Let not mercy and truth forsake thee bind them about thy neck write them upon the Table of thine heart NOw follow particular duties to bee performed to God and Man enterlarded with many excellent promises and rewards for encouragement to obedience And first the wise man begins with two duties to men setting the Exhortation to mercy and truth in this Verse and the encouraging promise in the next For the words Let not mercy and truth These two are oft enjoyned together in Scripture and it is pitty that they being so nearly joyned in themselves should ever be separated Sometimes they are jointly attributed to God His mercy is everlasting and his truth endureth to all generations Psal 100.5 His merciful kindness is great towards us and the truth of the Lord eudureth for ever 117.2 Sometimes to man Mercy and truth preserve the King Chap. 20.28 When they are attributed to God then Gods mercy is shewed in promising or giving man any good that deserves nothing but ill of him His truh is shewed in performance of his promises When they are spoken of man then is mercy seen in giving freely to the poor who deserve nothing of us yea to enemies who deserve ill of us Truth is manifested in doing what we owe by promise or debt to men Misericordia est gratia qua ex nostro libero animo benefacimus alteri non ex debito non ex passione Veritas quâ exclusa omni fictione adaequamus facta dictis verba cordi cordebitis Gratia qua gratuita veritas qua debita exhibemus Cajeetan Mercy is favour whereby out of our own free mind we doe good to another man not out of debt not out of passion Truth is that vertue whereby shutting out all feigning we do equall our deeds to our words our words to our haart our heart to our debts Grace or mercy is whereby we give free things Truth whereby we pay or restore things due to others Some interpret the Text here of Gods mercy and truth and that two waies 1. So carry thy self that God may deal mercifully and truly with thee But this cannot be the sense For though a man may so carry himself that God will not deal mercifully with him yet he cannot carry himself so badly that God will not deal truly with him for that were a blemish to God If he be upright God will perform his promises to him if not God will execute his threatnings upon him whichsoever God doth he shewes forth his truth 2. By way of promise not of exhortation And they read it Mercy and truth shall not forsake thee And they tie it to the former words if thou forget not my Law c. then God wil deal mercifully with thee and perform all his promises to thee But 1. This crosses the ordinary sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a prohibition and that without need 2. The words following are imperative 3. In the first and second Verses ye have a prohibition and promise This method is also observed in the verses following and most likly so here in this Verse and the next The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. Mercy or favour All the paths of the Lord are mercy and truth Psal
shewes mercy to men shall find mercy with God And he that deales truly with men shall have understanding how to manage his affairs wisely in the world or to joyn them together Hee that deals mercifully and truly shall be loved of God and esteemed wise among men These are two spurs to the former two duties For the word So. Heb. And. See on Chap. 2.9 and on ver 22. there on the word But. Shalt thou find Heb. Find thou The imperative for the future The commanding phrase for the promising So Keep my Commandments and live Chap. 4.4 That is And thou shalt live For where God promises mercy there he commands a blessing Psal 133.3 And all creatures must help to bring it Thus the Poets speak also Si faetura gregem suppleverit aureus esto Virgil. If thy flock bring forth abundantly be thou a golden or rich man That is thou shalt be so So on the contrary the future or promising tense is put for the Imperative or commanding Thou shalt have no other Gods That is Have not For Gods command ties us as much as mans promise ties him For Find See on Chap. 1.13 Some read it And find favour As if wisdom did admonish men to seek for favour by those vertues Favour See on Chap. 1.9 on the word Grace Thou shalt find comfort kindnesse liking good acceptation As men by their comely personage or wise carriage or good offices find savour with Princes And good understanding Thou shalt be esteemed a wise man The Nations shall say surely this great Nation is a wise and understanding people Deut. 4.6 For Good See on Chap. 2.9 For understanding See on Chap. 13. on the word Wisdom In the sight Heb. In the eyes See on Chap. 11.17 Of God See Chap. 2.5 And man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies 1. A man in generall Man that is born of a woman Iob. 14.1 2. It was the name of the first man that ever was Adam knew his wife Gen. 4.1 Here it is taken in the first sense yet collectively man for men as often else where The last words admit of a threefold sense Some understand them thus Thou shalt know how to carry thy self well in all offices to bee done to God or man But that is onely toward God and man In the sight of them is more As in the first Commandement Thou shalt have no other Gods in my sight It is a greater fault for a woman to lie with an adulterer in her husbands sight then else where Others thus God and man will favour thee and acknowledge that thou hast carried thy selfe wisely Others thus Thou shalt have good successe For that the word will also bear God will be so gracious to thee and men so friendly that thou shalt thrive wonderfully and men shall take notice and bear witnesse of it The second way is best and most agreeable to the common use of the original word The sum is if thou exercise mercy and truth toward men God and men will favour thee and approve and bear witnesse of thy great understanding Figures A metaphor in Find Thou shalt obtain it as men get things they find Another metaphor in the eyes or sight of God For God hath no eyes yet wil he take notice of it as men do of what they see In the eyes of men that is in their sight for men take notice of those things that come within the reach of their eyes The meaning is they wil look upon thee with delight a metonymie of the cause for the effect Note 1. The things promised which are two 1. So shalt thou find favour 2. And good understanding 2. The large extent of them in the sight of God and man Some things please men that offend God other things please God that offend men thy waies shal please both This is a great but a rare blessing Doct. 1. Good things cannot be too often inculcated This is familiar with Solomon in this book of the Proverbs to urge the same things though with some variety of words My son hear the instruction of thy father Chap. 1.8 My son if thou wilt receive my words and hide my commandements with thee Chap. 2.1 My son forget not my Law but let thine heart keep my commandments Chap. 1.3 This course is approved by Saint Paul To write the same things to you to me indeed is not grievous but for you it is safe Phil. 3.1 Reas 1. Because of the dulnesse of our apprehension matters of truth and holinesse may be spoken often before we understand them 2. Because of the deadnesse of our affections that have no love to either naturally 3. Because we are more forgetfull of good things then of other Use It condemnes the nicenesse of men that cannot endure to hear old fundamental truths often pressed but are so pleased with new things that they run into old errors a Minister must bring forth old things for matter new for manner Every Scribe which is instructed unto the Kingdome of Heaven is like unto a man that is an house-holder which bringeth forth out of his treasure things new and old Mat. 13.52 Brethren I write no new commandament unto you but an old commandment which ye had from the beginning the old commandment is the word which ye have heard from the beginning Again a new commandement I write unto you which thing is true in him and in you because the darknesse is past and the true light now shineth 1 John 2.7.8 Doct. 2. God gives fit rewards For good carriage to men he gives favour with men For Nebuchadnezzars service in taking Tirus God gives him the land of Aegypt Son of man Nebuchadnezar King of Babylon caused his army to serve a great service against Tyrus Every head was made bald and every shoulder was peeled yet he had no wages nor his Army for Tyrus for the service that he had served against it Therefore thus saith the Lord God behold I wil give the land of Aegypt unto Nebuchadnezar King of Babylon and he shal take her multitude and take her spoile and take her prey and it shal be the wages of his army I have given him the land of Aegypt for his labour wherewith he served against it because they wrought for me saith the Lord God Ezek. 29.18 19.20 Those that honour God with their encrease God wil give to them a greater increase Honour the Lord with thy substance and with the first fruits of all thine increase so shal thy barnes be filled with plenty and thy presses shal burst out with new wine verse 9 10. of 〈◊〉 Chap. Reas 1. To allure men the more to do good offices suitable wages makes a servant diligent 2. To shew Gods great approbation of them by the likenesse of the rewards to the duties Use Observe the proportion of your rewards to your duties see Gods mercy and wisdome in it and give him glory Doct. 3. Mercy and truth find favour with God So did Joseph
honour to God immediately for it is an act of homage or acknowledging his power over all things in the world 2. Mediately by maintaining Gods Worship and Ministers by which he is daily praised and honoured Use 1. To reprove such as are niggardly towards pious uses they not only hinder religion but also dishonour God He can get no good if we be never so liberal in this kind honour is all he lookes for from us and if that be denyed him he gets nothing by us 2. To teach us in all our cost for Gods service to look at Gods honour not at our own his glory should be our principal intention To encourage us hereunto consider that God takes it as an honour when we are at cost for his service though it be out of his own and wil reward it as if it were ours and as if he got much by it who indeed gets nothing at all Doct. 3. Our cost for Gods service must be out of our own goods that God hath given us David saith to Ornan I will not take that which is thine for the Lord nor offer burnt offerings without cost 1 Chron. 21.24 Thou shalt not bring the hire of an where into the house of the Lord thy God for any vow Deut. 23.18 Gods service must be maintained out of goods lawfully gotten Reason 1. Because else we doe not maintain Gods service our selves but force others to do it 2. Because it is not thank-worthy to give of another mans no more then to be patient in deserved troubles 1 Pet. 2.19.20 Use It condemnes the cost of many bestowed on Churches and Lectures when they die out of goods gotten by oppression all their life long Men cannot buy out cosenage by giving part to God I the Lord hate robbery for burnt offering Isa 61.8 When the Athenians demanded mony for sacrifices Phoâ—ion pointed to an usurer to whom he ought mony and said Puderet me si vâ—â—is accessiones cedeâ—em huic autem sua non readerem Recuperus I should be ashamed to adde to your offerings and not pay this man his own De substantia aliorum tollere Deo indè afferre non crit utique offerre sed more latronum Patrocinium alterius quaerere velle Deum violentiae socium facere Chrysoft Hom. 43. To take out of other mens substance and offer thereof to God is not at all to offer but as theeves doe to seek the Patronage of another and to be willing to make God a partner in our violence Eleemosâ—nam Deus detestatur quae de Lachrymâ—s alienis praestatur Quid enim praestat si unus benedicat ubi plures maledicunt August L. de verb. Dom. God hates an almes which is given out of other mens tears For what gain is it if one blesse where many curse 4. Doct. The cost bestowed on Gods worship must be out of all our profit Abraham gave Melchizedec tithes of all Gen. 14.20 Let him that as taught in the word communicate unto him that teacheth in all good things Gal. 6.6 Reason Because all the good things wee have come from God and therefore his service should fare the better for all Use It reproves those that care not how little they give for pious uses living or dying They have forgotten above half their lesson They should honour God not with some but with all their substance Such as can spend all on Haukes Hounds and Harlots leave nothing to maintaine Gods worship 5. Doct. God must not lose his part of our first profit Whatsoever is first ripe in the land which they shall bring unto the Lord shall be thine Numb 18.13 So saith God to Aaron his Priest Reason Because it is good to remember God in the youth of our gain Use It condemnes those that will give nothing to good uses till they die They are like swine that never do good alive and dying give every one a pudding 6. Doct. The cost bestowed on Gods service must be out of the best of our good All the best of the Oyle and all the best of the wine and of the wheat the first fruits of them which the shall offer unto the Lord have I given thee Numb 18.12 Abeâ— brought the firstlings of his flock and of the fat thereof and the Lord had respect unto Abel and to his offering Gen. 4.4 First fruits were most dear and precious as the first born Reason 1. Because that God that gives the best is worthy of the best 2. To shew our willingnesse in giving to God Men that willingly send presents to their friends send of the best Use To reprove such as think the worst good enough for God and good uses Ye brought that which was torne and the lame and the sick Mal. 1.13 God requires the best the world is ungratefull and hardly affords him the worst to maintaine his worship They think Gods Ministers are indebted to them for meanes when God saith it is his and men owe it to him and he requires it for his Ministers and worship The Apostle makes the people the greater debters If we have sown unto you spirituall things is it a great matter if we shall reap your carnall things 1 Cor. 9.11 VERSE 10. So shall thy barnes be filled with plenty and thy presses shall burst out with new wine IN this Verse is the suitable yea exceeding reward of those that to their cost maintain Gods worship It containes an answer to a secret objection Many men are timerous and fear lest by this liberality they should hinder themselves and theirs and not have enough left to maintain them in a comfortable fashion and so may be much hindred yea it may bee want necessaries for themselves and after much hard labour for posterity leave little to their children The text answers by adding a sweet promise suitable to the duty It shall bee so farre from diminishing your estate that God will fill your barnes and Winepresses so that ye shall receive far more then ye give away Fear not what shall become of you your Wives and Children God will give you much more to leave them Thou needst not suspect that thy pious liberality will bring thee to want it wil rather increase thy wealth and fill thee with all things needfull and comfortable Seeing God cannot well be honoured in the way that he hath appointed without cost and no charge goes so neare a carnall heart as that which is spent to maintain Gods worship by reason of that naturall strangenesse and emnity that is between God us God gives us encouragement to bear this cost by a promise of a greater reward hyperbolically set out intimating that wee shall be so far from being impoverished by it that we shall grow richer and have as much corn as our barnes can hold and so much wine that oue Winepresses and Vessells cannot hold it and other comforts answerable and this is the sum of this Verse Now for the words So. Heb. And. Te meaning is
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
to it and power over it to dispose of it Most interpreters understand it of giving to the poor and trouble themselves much to know how the poor are owners of other mens goods An hard phrase and not to be found in Scripture in this sense which usually calls it giving freely and Almes and poor men are taught to ask for mercy not to demand it as due And they who make them owners of other mens goods open a great gap to them to take it by foul means if they cannot have it by intreaty and to say May I not take mine own goods where I find them what should hinder Some say poor men have an interest in other mens goods because of their goods because of their wants others that they have it by nature being men as we are others because God bids us relieve them But these titles will hardly make them to be masters of what is not theirs The interpreters run this way because the next Verse mentions giving to the poor But as this interpretation answers not well to the Hebrew words so it confounds two duties paying debts in this verse and giving to the poor in the next Neither will it serve to say This Verse requires giving and the next doing it speedily for the word of not withholding in this Verse requires speedy payment especially joyned to the words following when it is in the power of thine hand to do it I conclude therfore that paying of debts to creditors or labourers is here meant who ought to have what others injuriously keep from them And this is a work of justice not of mercy For the word see on Chap. 1.17 on the word Bird. Heb. Master of a wing When it is in the power of thine hand to do it When thou art able to pay it For if God lay losses and poverty on a man hee cannot pay his debts then neither is it his sin if his losses came not by his own negligence Others understand it when thou hast power to keep it away from him Do not cosen thy creditour though thou couldst do it by force or fraud The hand in the Heb. is used 1. For the member of the body so called The one put out his hand Gen. 38.28 2. For power and strength for the hand is used in strong actions Whom God had delivered from under the hand of the Egyptians Exod. 18.9 3. Help and assistance which is often afforded by the hand Their hand also is with David 1 Sam. 22.17 4. A blow or plague inflicted by the hand My stroke Heb. hand is heavier then my groning Job 23.2 5. A place Thou shalt have a place also without the camp Deut. 23.12 6. The man himself whose hand it is He leaneth on my hand 2 King 5.18 So here In the power of thine hand that is in thy power To do it The word signifies 1. To do a thing What hast thoudone 2. To make a thing God saw every thing that he had made Gen. 1.31 3. To bring forth The Earth brought forth by handfulls Gen. 41.47 4. To prepare or dresse Hee hasted to dresse it Gen. 18.7 5. To advance or make great It is the Lord that advanced Moses 1 Sam. 12.6 6. To Get. The soules that they had gotten in Haran Gen. 12. 5. Here it is is taken in the first sense for doing Figures Hand For the man A figure of the part for the whole Note 1. An Act forbidden Withhold not 2. The Object Good 3. The subject From them to whom it is due 4. The Adjunct of time When it it in the power of thine hand to do it 1. Doct. Outward comforts are good in themselves It is reckoned as a great favour for man to have dominion over the creatures Thou madst him to have dominion over the works of thine hands Psal 8.6 Sure it is then a blessing And Psalns 104. begins and ends with praising God for outward provisions This is best proved by particulars Aske a hungry man if meat be a blessing He will tell you it is otherwise he must die Ask a thirsty man if drink be a blessing He will say he must choak else So for clothing cattle fruits of the earth and of trees Use To blame those that by abuse of these comforts turn blessings into curses so doth the glutton and the drunkard It is a sad thing for a man to go to hell for those comforts which he may have and go to heaven 2. These outward comforts may be lent and convayed from one man to another lending is a Christian dutie as well as giving The righteous man is ever mercifull and lendeth Psal 37.26 Do good and lend Luke 6.35 So is trading exchange buying and selling lawfull Abraham bought a field and the trees of it Gen. 23.17 The father of the faithfull thought it lawfull and knew how to drive a bargain Reas 1. Because we may have something to spare that other 〈◊〉 may need and they may have somewhat we may need which may be communicated from one to another without losse And then both humanity and communion of Saints teach us to communicate to others 2. Men may want that at present which afterwards they may repay or requite and need not to receive of gift Use It teacheth us a willingnesse to lend to others and to trade with others the time may come we may need to borrow of them or trade with them so we may help both them and our selves Doct. 3. Conscience is to be made of paying debts and restoring things to the right owners If a man borrow ought of his neighbour and it be hurt or die the owner thereof being not with it he shall surely make it good Exod. 22.14 Render to all their dues Owe nothing to any man but to love one another Rom. 13.7.8 Reas 1. Because nature teacheth that debts must be paid Why do we look for dutie from children or servants but because it is a debt 2. Because else we prejudice others with whom we have to doe and expose them to want who have by trading or lending relieved our wants which is to doe evill for good Use It serves to ery out against unconscionable men that make no conscience of paying debts it will stick as a spot upon our religion many among the Turks are said to be more just in this particular I have heard a Turky merchant of good Note say that when he was to come away from Constantinople some of the Turks came to him not sent for to pay their debts And a Morocco Merchant affiming that when the King died there who traded much with the English Merchants the Queen sent for them to Court and paid them every penny But especially this should trouble their consciences who though rich and able yet detain poor labourers wages they would be loth to be so dealt withall themselves if they were in want Behold the cry of the labourers which have reapâ—d down your fields which is of you kept back by