our graces if wee did well and speed ill Under these heads come the many interpretations of commenters It is hard to say precisely which is intended I conceive Not the first because he speaks not of the preparations for our journey but of the journey it self Nor the last for that is the end of the way not the way it self Nor the first part of the second interpretation taking God as an overseer But the second part of it looking to him for all strength which is a greater acknowledgment of him as it is more to enable one to doe the work then to look on while he doth it Also it agrees well with what went before Trust in him onely and no way to thy self and so acknowledge all strength to be in him and seek to him for it It agrees well with what followes And. That is Then when thou hast so done thou maiest boldly expect a good issue from him of all thou doest according to his will So this particle is translated Then he is gracious unto him Iob 33.24 He shall direst thy paths For paths see on Chap. 1.19 on the word waies Some understand this of informing men what they may lawfully doe and what not But it is better interpreted of relation to the end He will make thy waies to prosper and give a comfortable successe So that here is not a bare reward but a suitable one Acknowledge thou all thy strength to come from God and pray to him to assist thee and he will blesse thy labours that thou shalt effect more then thou couldst expect Figures Direct thy paths A metaphor from a guide that leads an ignorant man in a right way to the place to which he would go but knows not how to get thither Note 1. A precept 2. A promise In the precept observe 1. The Act. Acknowledge 2. The Object Him The Lord mentioned ver 5. 3. The Adjuncts 1. Of quality In thy waies 2. Of quantity In them all In the promise note 1. The blessing Gods direction And he shall direct 2 The objects Mans waies Thy paths 1. Doct. A good mans life is a journey It appears by Peters charge Dearly beloved I beseech you as strangers and Pilgrims abstain from fleshly lusts which war against the soul 1 Pet 2.11 It appears also by Pauls profession Brethren I count not my selfe to have apprehended but this one thing I doe forgetting those things which are behind and reaching forth unto those things which are before I presse toward the mark for the price of the high calling of God in Christ Jesus Phil. 3.13 14. Reason 1. In regard of the beginning of it It begins as soon as grace is wrought in the heart Then comes the first step of our spirituall journey Paul converted went immediately about this journey and conferred not with flesh and blood to delay him In respect of motion He is ever moving from one good duty to another as a traveller from one Town to another 3. In regard of progresse Hee grows in knowledge and grace as a traveller daily shortens his journey 4. In respect of strangenesse Men marvell at a strangers habit and carriage and he at theirs So in piety Wicked men think it strange that godly men run not with them into the same excesse of riot 1 Pet. 4.4 And godly men marvell as much at the extravagant courses of wicked men Paul and Barnabas seeing the indolatry of the Lystrians rent their cloths and cry out saying Sirs why do ye these things Act. 14.14 15. 5. In regard of perill Strangers are exposed to dangers every where So are godly men The Lystrians that would have worshipped Paul as a God presently after at the perswasion of the Antiochians and Iconians stone him Act. 14.19 He might well then by experience say We must through much tribulation enter into the Kingdom of God Act. 14.22 6. In respect of the aimed-at end which is some rich faire or mart by the traveller Heaven by the godly man Use 1. Let us resolve to bear all the inconveniences of the way wants and affronts The end will pay for all 2. Let us mind our end and be diligent in our way that we may be at rest and in happinesse So a merchant labours and travells in his youth to have rest and wealth in his ' age 2. Doct. A good man hath many good actions of severall good kinds to do So a traveller hath fair paths and foule green stony waies and good store of each to travell over Rem 12. All over contains severall duties The Gospell teacheth us to live soberly righteously and godlily in this present world Tit. 2.11.12 Reason 1. Many duties to God are to be done as praying hearing Gods word c. 2. Many to our selves as ruling our appetite and anger 3. Many to our fellow-travellers the Saints by the use of our spirituall and temporall talents 4. Many to strangers as worldly men through whose Country we travell We must observe the rules of equity and charity Use 1. Make no account of an idle life on earth Many actions admit little rest as in Governours in War and peace An husbandman plows harrows sows gathers corn threshes it finds somewhat to do all the year long 2. Please thy self with variety of imployments Go from private duties to publick from common to holy Thou shalt have rest enough in Heaven 3. Doct. A good man must look up to God for strength in his actions Make me to go in the path of thy Commandments Incline my heart unto thy testimonies Psal 119.35 36. Set a watch O Lord before my mouth keep the door of my lips Psa 141.3 Reason 1. Because the Fountain of all strength is with God We are too weak to think of a good work much more to effect it This is to acknowledge God in al our waies when we confesse we can do nothing without him and therefore must in all things depend upon him pray to him and trust in him Iansenius 2. Because then we may look for good successe and not else for God being neglected will crosse and blast our strongest endeavours Use 1. Be frequent in prayer to God for a blessing though thy businesses be never so well contrived Else thou wilt not thrive If God drive not the Chariot of the soul the horses the affections will be too unruly for any man to guide 2. If any thing succeed well upon thy hearty prayer and faithfull endeavours acknowledge help found from God So Paul when he looks upon any good done by him straitway cries out Not I but the grace of God which was with me 1 Cor. 15.10 Let such thoughts bee the ballast of the ship to humble thee in great atchievments So the Bee carries what she gathers or else little stones upon her wings that the wind blow her not away So Paul and Barnabas call men off from worshipping them to worship God Act. 14.15 Ambros Gregory on Revel 3.10 sets out well the humility
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
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
4. The Devils sleights mislead thousands Swords may be kept off with bucklers bullets with mud-walls No keeping off Miners Satan works all under ground Countermining is uncertain unlesse we could see where Satan digs Vse Take heed whom ye follow Major pars meliorem vineit The greater part overcomes the better part Most are bad if ye look on Persons Families Towns Nations Thou shalt not follow a multitude to do evil Exod. 23.2 2. Doct. Some are so quite out of the right way that they have clean lest it Rehoboam forsook the Law of the Lord and all Israel with him 2 Chro. 12.1 Demas hath forsaken me having loved this present world 2 Tim. 4.10 Reason 1. To begin where we ended in the reasons of the last point The Proverb is He must needs go whom the devill drives Satan like a skilfull Generall in the War if he once scale the walls plunders the City layes siege to the Castle gives not over till he take it that so he may command City and Countrey 2. Because God hath forsaken them when they leave the wayes of righteousnesse He was wont to chastise them while they kept the way because they slipped sometimes but if they once go out of the way quite then he will chastise them no more but let them have a joviall journey to hell So he saith by his Prophet I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery the people that doth not understand shall fall Hos 4.14 Why should ye be stricken any more ye will revolt more and more Isa 1.5 Nulla poena maxima poena No punishment is the greatest punishment Greg. Magn. Vse Take heed of giving over the wayes of piety It is likely thou wilt never return God will forsake thee and the Devil drive thee If the sheep go out of the fold ten to one he never returns Wolves will devour him or ditches drown him 3. Doct. Gods wayes are right wayes in which men may walk safely I have led thee in the right paths ch 4.11 The opening of my lips shall be right things ch 8.6 Therefore Gods way is called the way Rom. 3.12 And the way of peace Rom. 3.17 Intimating that there is no other safe way nay none worthy of the name of a way Reason 1. There is no way leading to the right end but this to Gods glory and mans eternall salvation Mens inventions lead to hell not to heaven All such are lying wayes Psal 119.163 2. It brings joy and comfort when other wayes bring sorrow and trouble The children of Israel said unto the Lord We have sinned Judg. 10.15 This confession came from them when God had delivered them into the hands of their enemies for their Idolatry v. 6 7. there 3. Gods servants have prayed to be directed in it and they know best of all the world which is the best way Teach me O Lord she way of thy statutes Psal 119.33 Vse Let us keep in Gods way else we lose much labour and in the end are disappointed of our hope which is a double vexation 4. Doct. Many prefer bad wayes before good They hated knowledge and did not choose the fear of the Lord ch 1.29 Brethren be ye followers of me for many walk as the enemies of the crosse of Christ Phil. 3.17 18. Reason 1. It appears in particulars Let us anatomize the world Substract Heathen Turks Jews Papists and among Protestants Atheists Hereticks Blasphemers Ignorant ones Worldly profane ones Hypocrited All these prefer bad wayes before good Tell me then what is lest 2. It appears by the ground of it All are naturally foolish none wise but those few that are enlightened from heaven Turn a company of fools to seek a way they know not the most will take the worst wayes for they look at the breadth and pleasure of the way not at the end They consider not that broad is the way that leadeth to destruction and many there be that go in it but narrow is the way which leadeth unto life and few there be that find it Mat. 7.13 14. 3. Because there are more bad wayes then good and it is hard to distinguish them 4. Because bad wayes are more pleasing to our naturall corruption then good As on the contrary Gods wayes are irksome to our corrupt nature wherein a man must as Hierom speaks interficere in se radicem suam and mortifie his own root in himself Vse Judge of your wayes ye should walk in not by your company but by the goodnesse of them Keep not company with others in foul and sinfull wayes Men will not walk with their friends in the dirt but in fair wayes 5. Doct. Wicked men do continue obstinate in evil doing They walk in the counsel of the ungodly and stand in the way of sinners and fit in the seat of the scornfull Psal 1.1 So did Pharaoh till he was drowned in the sea I knew that thou art obstinate and thy neck is an iron sinew and thy brow brasse Isa 48.4 That cannot cease from sin 2 Pet. 2.14 They wax worse and worse 2 Tim. 3.13 So did Ahaz 2 Chr. 28.22 Reason 1. Because they are naturall to them and come out of internall corrupt and fleshly principles as folly is to a fool which makes him constant in foolish actions Though thou shouldst bray a fool in a mortar among wheat with a pestil yet will not his foolishnesse depart from him ch 27.22 2. Because custome which is another nature hardens him in it As many men cannot sleep without a pipe of Tobacco at their mouths so wicked men take no rest till they do mischief ch 4.16 Yea some care not for sleep but are so constant in their evil that they fit up all night to game and drink See the power of custome Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil Jer. 13.23 Vse 1. To call upon us to beware of lying long in any known sin It will harden the heart recover thy self speedily by repentance Shall they fall and not arise shall he turn away and not return Jer. 8.4 Peccatum quod per poenitentiam non deletur suo pondere trahit aliud Sin not repented of draws on other sin Greg. Mag. 2. To teach us constancy in good duties It is a shame that wicked men should continue in sinning and we be inconstant in well-doing We know that their work is in vain yea hurtfull but ours profitable 1 Cor. 15.58 Other creatures are constant in their wayes Sun Moon Stars keep their course Fishes swim in the water Birds fly in the air Fire burns Wicked men sin Should we onely be inconstant in good wayes 6. Doct. Wayes of sin are wayes of darknesse The fool walketh in darknesse Eccl. 2.14 They are called the unfruitfull works of darknesse Eph. 5.11 Reason 1. Because men choose the night wherein to commit adultery and to be drunk
man 2. God made laws to that purpose as good rulers make laws not for their own honour only but for their subjects peace and wealth also 3. God appointed Magistrates to execute those laws to be custodes utriusque tabulae keepers of both tables And he gave to them more honour and power then to other men for that purpose 4. He himselfe wil punish those wrongs done to men at the day of judgment which his deputies do not punish here and wil punish them also for not doing it Use To condemn hypocrites who professe religion but want humanity of such the beloved Apostle saith If a man say I love God and hateth his brother he is a liar And this commandment have we from him that he who loveth God love his brother also 1 John 4.20.21 Doct. 2. Mercy and Truth should alwaies go together If ye wil deal kindly and truly with my Master tell me Gen. 24.49 Lie not one to another Put on bowels of mercies Col. 3.9.12 Reas 1. Because both are ornaments to us Men wear lace on good clothes so doth mercy adorn truth 2. both are profitable to others sometimes truth alone ties us to do good to other men when we are by dutie or promise engaged to them but certainly mercy will supply others wants where no particular engagment is 3. The want of the one buries the commendation of the other such an one is a merciful man to the poor but there is no truth in him no man can build upon his word such a man is very just in all his dealings but as hard as flint he hath a good estate but the poor fare never the better for it 4. Both are together in God else could we look for no favour from him nor expect the performance of any promise made by him for we daily give him cause to break them all Use 1. To blame such as brag of one of these but want the other one brags of his charity to the poor and thinks at his death he must needs go to heaven for it though he got all his wealth by fraudulent dealing Another boasts of his just dealing no man can say black is his eye though no poor man ever tasted of his cup One is no sign of salvation when the other leads to hel In Logick Conclusio semper sequitur partem debiliorem The conclusion alwaies followes the weaker part So here hel claim her own Use 2. Be not content with one of these alone make a marriage of them in your heart and life Those whom God hath joyned together let no man put assunder then may you say with David I wil sing of mercy and judgment unto thee O Lord wil I sing Psal 101.1 Doct. 3. Good must be done to them to whom we owe nothing This is to be a true neighbour in Christs judgment and mens Which now of these three thinkest thou saith our Saviour to the Lawyer was neighbour unto him that fel among the Thâ—eves And he said he that shewed mercy on him Then said Jesus unto him go thou and do likewise Luk. 30.36.37 Give to him that asketh thee and from him that would borrow of thee turn not thou amay Mat. 5.42 This must be done 1. For the creatures sake we are Gods creature so are they God would not have us neglect them we should not do it 2. For mans sake they are not beasts but men as well as we and while we are men we may need others no man can stand wholly on his own bottom 3. For Gods sake who requires it and to whom we can shew no other real requital for he needs not us nor ours but enjoynes us to do good to others freely for his sake 4. For pitties sake every facultie of the soul must be exercised else it is in vain placed there Use To condemn hard hearted persons who say to the poor What do I owe you These are Cains generation who taught them their lesson long since Am I my Brothers Keeper Gen. 4.9 And they may expect Cains reward A fugitive and a vagabond shalt thou be in the earth Gen. 4.12 4. Doct. Truth is required in all our dealings Abimelech expects it from Abraham Swear unto me here by God that thou wilt not deal falsly with me Gen. 21.23 God likes it and abhors the contrary Lying lips are abomination to the Lord but they that deal truly are his delight Chap. 12.22 Reason 1. Because then wee shall bee like God who never breaks his word though those he deales withall deal falsly with him as the best of men do This is his glory let us imitate him and it will be our credit 2. All men will be willing to deal with us if they finde truth in our words and deeds Else they will more willingly deal with poorer men Use This serves to cry up the forgotten trade of truth when men seek evasions to avoid contracts and if themselves see but a finger of gain care not for a handfull of truth 5. Doct. We should have outward mementoes of our duties to men This heap be witnesse and this pillar be witnesse that I will not passe over this heap to thee and that thou shalt not passe over this heap and this Pillar to me for harme Gen. 31.52 Pauls chain put him in mind of Onesiphorus his kindnesse Hee was not ashamed of my chain 2. Tim. 1.16 Reason 1. The creatures may put us in mind of it See how kind Heaven iâ—to Earth that affords it shine and showers to ripen the fruits of it yet gets nothing by it Grasse feeds beasts beasts feed us 2. Mens faces and habits put us in mind of true and mercifull dealing with them The poores ragges and pittifull words other mens kind lookes and carriage mind us of both Use Make use of such glasses as these How can ye look up to the Heaven or down to the Earth or the ragges of the poor or faces of the rich and yet deal falsly or harshly with others 6. Doct. We must be hearty in duties to men Is thine heart right as my heart is with thy heart 2 King 10.15 The soul of Jonathan was knit with the soul of David 1 Sam. 18.1 Reason 1. We would have men deal so with us we care not for their outsides 2. We can then give a good account not to men onely with whom we deal but also to God who knows how wee dealt with them Use To blame such as doe good offices but unwillingly grudgingly and as it were by constraint These are dead and heartlesse kindnesses Such forget that God loveth a chearfull giver 2 Cor. 9.7 And therefore must not look for any reward from him VER IV. So shalt thou find favour and good understanding in the sight of God and man THE wise man having pressed two duties that go against the hair in our corrupted nature mercy and truth now he urges them with promises of rewards often inculcated elsewhere and suitable to the things required Hee that
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
Moses David Christ Reas 1. Because they are a part of Gods image and that he likes where ever he finds it God doth good to all he keeps his word and likes them that do so 2. Though God get no good by them in us yet his Church doth sometimes his people need mercy from men sometimes truth in performances and upright dealing in those with whom they have to doe This God counts as done to himselfe In asmuch as ye have done it unto one of the least of these my brethren ye have done it unto me Mat. 25.40 Use Let us be encouraged to deal mercifully and truly with all men If others or they with whom we deal regard it not God will we shal have great need of his favour in death and judgment if we will not see what need we have of it now Doct. 4. Mercy and truth will find favour with Men. The former examples prove it Reas 1. In regard of men they love to be dealt mercifully and truly with all themselves even they that deal not so with others and therefore they commend it in others and think well of them and wish well to them out of selfe-love as many an Adulterer likes a chast Wife And as other men so especially they that get good by our merciful and just dealing wil favour us and speak well of us 2. God will encline mens hearts to favour such as deal mercifully and truly yea oftentimes God who gives credit and fashioneth mens opinions and enclines mens hearts as he please makes strangers heathens yea enemies that use to hate all religion and goodnesse by nature and have particular quarrels with the persons of godly men makes them I say to commend godly men for their mercy and truth and sometimes to do them much good Thus Sauâ—â— â—lents and confesses David's innocency Thou art more rightâ—ous then I for thou hast rewarded me good whereas I have rewarded thee evill 1 Sam. 24.17 This Ezra blesses God for Blessed be the Lord God of our fathers which hath put such a thing as this into the Kings heart and bath extended mercy unto me before the King and his councellors and before all the Kings mighty Princes Ezr. 7.27.28 Vse Behold a second motive to merciful and true dealing O say they men wil not do so to us We answer they should do so and if God see it fit he wil make them to deal so with you Doct. 5. Mercy and truth teach a man how to direct his waies before God It is seen in the Centurion He loveth our Nation and hath built us a Synagogue Then Jesus went with him Luk. 7.5.6 And in Cornebus who was a devout man and one that feared God which gave much almes to the people and prayed to God alwaies Acts 10.1 2. Reas 1. Because these things are pleasing to God though done to men and therefore he teacheth such how to carry themselves wisely before himselfe also 2. Because there is a chain of graces and they love to go together Like will to like Use Lo a third motive to be merciful and true dealing wise carriage before God is to be got as a reward of it And that is a great mercy such an one as all people may wonder at and and say Surely this great Nation is a wise and understanding people Deut. 4.6 Doct. 6. Mercy and truth teach a man how to direct his waies before men also So they taught David They taught him to behave himself wisely so that He was accepted in the sight of all the people and also in the sight of Sauls servants 2 Sam. 18.5 So it taught Joseph When they heard that Josephs brethren were come it pleased Pharaoh well and his servants Gen. 45.16 His good carriage got this respect to himselfe and his So did Abrahams among the Canaanites Thou art a mighty Prince among us in the choice of our Sepulchres bury thy dead Gen. 236. Reason 1. Because they conduce much to direct us in our carriage in the world 2. The want of either makes men noted for folly in their affairs Use See a fourth argument to mercifull and true dealing They that care not for obeying God yet would with Saul be honoured before the people Mercy and truth will be a good means to bring this honour from men as giving us the serpents subtlety with the doves innocency VERSE 5. Trust in the Lord with all thine heart and lean not unto thine own understanding HEre follow certain precepts concerning our carriage to God with promises annexed to some of them In this Verse trusting in God is commended to us and self-confidence the contrary to it is forbidden For the words Trust. Put confidence in God and rest on him and repose thy self on this fatherly providence for deliverance from all evill and the fruition of all good here and hereafter Trust may be opposed to doubting and fear and so may intimate not onely relying on God but waiting with assurance of a good event especially if we wait upon the right person and that upon good grounds Some writers make a coherence here Some of them tie it to the first verse as if it had respect to the keeping of the Law thus Do not be affraid that by reason of thy weaknesse thou canst not keep Gods commandments neither think on the other side that thou canst know them by thy naturall wit or do them by thy natural strength but trust in the commander and hee will make thee able in some good measure to do what he enjoines others knit these words to the third Verse Because thou art not able to keep mercy and truth trust in God and he will make thee able others tie it to the fourth verse Shew that thou hast good understanding indeed by trusting in God and not in thine owne wisdom Others to the words following If thou trust in God and not to thine own wit thou wilt wisely and readily perform all the duties following to God and man But it is better to take the words without any coherence according to the former interpretation Believe that God will not fail thee in any necessity but thy own wit may and act accordingly Some restrain this trusting in God to matters of salvation but that is too strait for we must trust in God for earth as well as for Heaven In the Lord. Heb. on the Lord. Not in any creature Faith and confidence shoud have no meaner object then God For the word see on Chap. 1.7 With all See on Chap. 1.13 Thine heart Not in word onely but in truth not in part but wholy Not partly on Gods care and partly on thine own wit but altogether on him For Heart see on Chap. 2.2 And lean not As a man leans upon a staffe to support him from falling Presume not upon thine own wit Trust not to it Unto thine own understanding Think not thy self so wise that thou knowest all means of providing good things or freeing from evill Some
Eph. 4.17.19 We our selves also were sometimes foolish disobedient c. Tit. 3.3 Reason 1. Because we have no better light to guide us then corrupted reason which is but moonshine at the most and cannot serve well for curious works becomming the day 2. Because even then also our corrupt affections oversway our judgements and lead us to many evills which the light of nature condemnes Use Let us bee alwaies suspicious of our selves in all our waies Naturam expellas furcâ licet usque recurret Nature will return though driven out with a pitchfork Quo semel est imbut a recens servabit odorem Testa diu What savour the Vessell receives at first it will keep long Corruption will strive with grace and sometime overcome it Therefore take heed of sinfull waies betimes lest ye repent too late VERSE 8. It shall be health to thy Navell and Marrow to thy bones THE promise follows to encourage us to the performance of the duties in the last Verse before Some conceive it to be meant of spirituall health and strength that under bodily health should be covered and signified a right disposition of the soul Others think prosperity of a mans estate to be shadowed out by it I take it plainly for a promise of bodily health for such did God give to his people plentifully in those younger times of the Law whereas the Gospell is more full of promises of spirituall things Some joyn this promise to Verse 5 6 7. as if God should promise those that acknowledge him in all their waies not onely to direct them in right paths but also to give them health and strength to walk wisely in those paths But they must remember that this promise is made to other good duties Verse 7. The sum is humility fear of God and avoiding evil will bring bodily health For the words It shal be or So there shal be The former directions observed shal bring health and strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Health A recovery or preservation from all sicknesses and infirmities which the want of those former duties had or might bring upon thy body So the word signifies coming from another word that signifies to heal as health doth in English It shal be healthful to thee To thy navil The child is nourished by the navil in the womb and it knits the upper and lower parts together and plaisters laid to it cure many maladies especially in little children By the navil here may be meant all the internall soft parts of the body as the heart liver lungs if these be wel the body is likely to be in health and strength else it is sickly and weak And marrow Heb. Watering and moistning For dry bones without marrow argue weaknesse ful ones argue strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thy bones The bones are the supporters of the body if they fail all falles as the house falls with the pillars And as the bones grow bigger or longer so doth the body Albert l. 16. de anima libus especially if those bones be ful of marrow as in great fat Oxen. Aristot lib. 4. de animal But when the bones are ful of wind not of marrow then they break in pieces Avicen So sicknesse comes By the bones here may be meant all the harder and firmer parts of the body The bones have their names from strength for indeed they are the strongest parts of the body or by the navil may be meant the external part the flesh of the body which is knit together by the navil as with a button and by the bones the internal parts unseen and by health in the navil the health of the whole body by marrow in the bones the strength of it The sum then is that the former vertues mentioned verse 7. will keep the whole body in perfect health for when both these parts are wel all is well For our health depends upon the tender parts which are vital and the bones which are the pillars of the body So the strength of Behemoth is in his navil and in his bones His force is in the navil of his belly his bones are as strong pieces of brass his bones are like bars of Iron Job 40.16.18 Figures It shal be health and marrow It shal procure health and strength A metonymie of the effect for the cause Navil and Bones for all the tender and hard parts of the body Synech Membri or for the whole body of the outward parts whereof the navill is the center and of the inward whereof the bones are the circumference Note 1. A promise of health 2. Of strength In the first Note 1. The gift It shal be health 2. The object To thy navil In the second Note 1. The gift and marrow that is strength for without it the strongest bones consume 2. The object to thy bones Doct. 1. A godly life is the best Physick to preserve the body in health and strength Alas ficknesse came after his distrusting God and sending the gold of the Temple to Benhadad and imprisoning the Seer 2 Chron. 16. How should one chase a thousand and two put ten thousand to flight except their Rock had sold them and the Lord had shut them up Deut. 32.30 If thou wilt give ear to the commandements of the Lord I wil put none of those diseases upon thee which I have brought upon the Egyptians for I am the Lord that healeth thee Exod. 15.26 Reas 1. Because it is the safest Physick to prescribe there may be danger in purges and vomits they may kill in stead of healing But there is no danger in a godly life no such man ever miscaried 2. It is the easiest to take by them that are godly My yoke is easy and my burden is light Mat. 11.30 To some natures pills go so hardly down they will rather adventure a dying then take them But to good men Gods Physick is very pleasing 3. It works kindliest some physick works so strongly it makes men deadly sick before it heale them this pleases a good man in the working he likes the very motions and endeavours of good 4. It is the surest in operation Sinne hinders bodily Physick and many a poor man fearing God recovers of dangerous Sicknesses without it 5. It is the best Physick Some things are good Antidots that are not good recoverers Some things good cordials that are not good purges and so contrary This is all Antidotes Purges Cordials Cure and all it supplies all to the body to many a poor godly man that cannot go to the cost of Physick yet through Gods mercy this heals them 6. It makes the most lasting cure it may be bodily Physick may work more speedily but the party may fall into a relaps and die but this cure lasts longest and in the end cures for good and all Job marvailes at the fat and strength of the wicked Job 21.7.8 Wherefore do the wicked live become old yea are mighty in power c. So doth Asaph Their
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
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
3.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.12 FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Table of the Doctrines arising from the words A. ABle men are often unwilling to give to the poor Chap. 3.28 Doct. 1. They are ready to excuse their unwillingnesse Doct. 1. Adulterers go downward Chap. 2.18 Doct. 6. Hard for them to repent Chap. 2.19 Doct. 1. Few do it Doct. 2. Their destruction certain without repentance Doct. 3. It is general also Doct. 4. Adultery condemned by many arguments Chap. 2.17 Doct. 3. In a wife it is a great wrong to the husband Doct. 4. A sin against God as well as against husbands Doct. 6. It brings many miseries Chap. 2.18 Doct. 2. Afflictions make men seek to God who slighted him before Chap. 1.28 Doct. 1. They make men earnest in prayer Doct. 4. They come from God Chap. 8.11 Doct. 2. They are ordinarily chastisements for sin Doct. 3. They must not bee slighted Doct. 4. They are for our correction and good Doct. 5. Wee must not be weary of them Do. 6. Allurements to sin are no excuse for sin Chap. 1.15 Doct. 3. Arguments or titles of love should often be repeated Chap. 3.11 Doct. 1. B. Bad examples are very prevalent by nature Chap. 3.11 Doct. 5. Bad wayes preferred by some before good Chap. 2.13 Doct. 4. Being of all creatures is from God Chap. 1.7 Doct. 2. Benefit great of living under wise rulers Chap. 1.1 Doct. 9. Boldnesse in all his affairs becomes a wise man Chap. 3.23 Doct. 2. Book of Proverbs of excellent use Chap. 1.1 Doct. 1. ver 2. In the beginning C. Carriage towards men requires many things Chap. 2.9 Doct. 6. Causelesse contention is not approved by God or wise men Ch. 3.30 Doct. 2. It is a great sinne Doct. 3. Characters of wicked in Scripture Chap. 2.12 Doct. 5. Children must obey and believe Parents good counsells Chap. 1.8 Doct. 4. They must never be drawn from them Doct. 5. They must not sleight mothers counsels Doct. 7. They must respect them as a law Doct. This will bring them publick approbation Chap. 1.9 Doct. 3. It will also bring them preferment Doct. 4. childdren godly best memorâ—all of Parents Chap. 1.1 Doct. 5. They should hearken to Parents good counsell rather then to other bad Chap. 1.15 Doct. 1. Communion of wicked men Ch. 1.14 Doct. 1.4 Company in sin excuses no man man Chap. 1.15 Doct. 4. Condition of a good man differs much from a bad mans Chap. 3.32 Doct. 1. Confidence of good men is safely placed on God Ch. 3.26 Doct. 2. Conscience must be made of paying debts and restoring things lost Chap. 3.17 Doct. 3. As also of other duties to men Chap. 3.3 Doct. 1. Continuance in sin is dangerous Chap. 1.15 Doct. 5. Corrections come from Gods love Chap. 3.12 Doct. 3. Correction and dilection may go together Doct. 6. Cost for Gods service must be out of our own goods Chap. 3.9 Doct. 3. Out of all our profit Doct. 4. It enricheth men Ch. 2.10 Doct. 2. It brings abundance of good things Doct. 3. It brings provisions of all sorts Doct. 4. Covetousnesse makes men cruel Chap. 1.11 Doct. 4. Counsell must bee backt with reasons Chap. 1.16 Doct. 1. If good it is profitable to men in it self Chap. 1.25 Doct. 1. Some will not take it Doct. 2. Their condition dangerous Doct. 3. It doth such no good Chap. 2.1 Doct. 3. Creatures have a lawfull power over their members Chap. 1.17 Doct. 6. D. David Author of the fourth fifth sixth seventh eighth ninth Chapters of the Proverbs Ch. 1.1 Deceitfull and covetous men will kill for gain Chap. 1.19 Doct. 6. Delight in sin draws men from good waies to bad Chap. 2.14 Doct. 2. It is found in many Doct. 4. Dependance on others a great hinderance to teachers Chap. 1.1 Doct. 10. Destruction of wicked men sudden and unexpected Chap. 1.27 Doct. 1. Irresistible Doct. 2. Totall and universall Doct. 3. Irrecoverable Doct. 4. Miserable Doct. 5. Lamentable Doct. 6. Destruction comes on such as hearken not to good counsell Ch. 1.32 Doct. 3. Devills have more waies then one to undoe us Chap. 3.31 Doct. 4. Difference great between a wise mans course and a fooles Ch. 1.5 Doct. 7. Discretion must be laboured for Chap 1.4 Doct. 6. Discretion and knowledge free meâ— from many enormities Ch. 1.2 Doct. 3. Divine truths must bee enquired into Chap. 1.2 Doct. 5. Docible minds needfull Chap. 2.1 Doct. 2. Doing paying or giving what God appoints enricheth men Ch. 3.10 Doct. 1 Duties to men must be performed heartily Chap. 3.3 Doct. 6. E. Ears must be first imployed in hearing Chap. 2.2 Doct. 1. Without the heart they do no good Doct. 2. Earth strangely upheld by God Chap. 3.19 Doct. 4. Earth and water parted by God Chap. 3.20 Doct. 2. End of reading Scriptures should be alwaies before our eyes Chap. 1.2 Doct. 1. Entisers will set on men well bred Chap. 1.10 Doct. 6. They cannot hurt us if we consent not Doct. 7. Entrance into sinfull waies dangerous Ch. 1.15 Doct. 6. Envying rich oppressours a sin Chap. 3.31 Doct. 3. Evill men intend to go through with their plots Chap. 1.2 Doct. 3. They will invite others to their society Chap. 1.14 Doct. 2. Evill waâ—es avoided a great blessing Chap. 2.12 Doct. 4. Evill women dangerous Chap. 2.16 Doct. 2. Very dangerous Doct. 4. Conversing with them doth much hurt Chap. 2.18 Doct. 1. The way to escape them is to keep out of their houses Doct. 4. Examples of piety may draw others Chap. 2.20 Doct. 6. F. Families may fare better or worse for Governours Chap. 3.33 Doct. 3. Fear of God cannot be without knowledge Chap. 1.29 Doct. 3. Foolish soules are dead souls Chap. 3.22
of God sleighted by many Chap. 1.29 Doct. 4. Knowledge should be the guide of our choice Doct. 5. It is very necessary Chap. 2.1 Doct. 4. Knowledge of God is worth the finding Chap. 2.5 Doct. 5. Knowledge of good duties must be increased daily Chap. 2.9 Doct. 5. Knowledge of things dangerous to the Soul is needful Chap. 2.16 Doct. 3. L Long life how a blessing Chap. 2.21 In the exposition it is a blessing Chap. 3. Doct. 2.3 Long life health prosperity are sometimes the rewards of well doing Doct. 6. Long life is better then riches or honour Chap. 3.16 Doct. 5. M Magistrats must be kind to their subjects Chap. 1.1 Doct. 4. Many love to have others take notice of their sins Chap. 2.14 Doct. 2. Meanes of salvation are offered to great Townes Chap. 1.20 Doct. 6. Members of the body even the meanest may be instruments of sin Chap. 1.16 Doct. 2. Men regard not signes calling to repentance Chap. 1.24 Doct. 6. They are not all in a safe condition Chap. 1.33 Doct. 1. Men soonest hearken to counsels that come out of good will Chap. 2.1 Doct. 1. They cannot walk in good waies unlesse they leave bad Chap. 2.20 Doct. 1. They must be at cost to maintain Gods service Chap. 2.9 Doct. 1. They should often think of their base beginning Chap. 3.13 Doct. 4. Mercy and truth should alwaies go together Chap. 3.3 Doct. 2. They find favour with God ch 3.4 â—oct 2. And with men Doct. 4. They teach a man how to direct his waies before God Doct. 5. And before men Doct. 6. Ministers must shew the cure of spirituall diseases Chap. 1.23 Doct. 1. Moderation in justice requisit Chap. 1.3 Doct. 6. Mothers must teach their children Chap. 1.8 Doct. 6. N Nat rall life depends upon the presence of the Soul chap. 1.18 Doct. 6. Naturall parts well used help much in religion chap. 1.5 Doct. 5. Naturally men are simple and easily led into error chap. 1.4 Doct. 3. We are far out of Gods way chap. 1.24 Doct. 5. We chuse sinfull waies chap. 2.7 Doct. 6. Naturally wisdome is hid from us chap. 3.13 Doct. 5. Men seek still for increase of good things gotten chap. 3.14 Doct. 1. We are apt to contend causelesly chap. 3.30 Doct. 1. None of the oppressours waies must be imitated chap. 3.31 Doct. 6. Nothing is better then wisedomâ— chap. 2.9 Doct. 3. Nothing can hinder a godly wiseman from good successe chap. 3.23 Doct. 3. O Obstinacy in sin is a great height of wickednesse chap. 2.15 Doct. 4. Opportunities of doing good must be taken Ch. 1.28 Doct. 6. Oppression of others is many mens livelihood chap. 3.31 Doct. 1. Hereby men grow rich Doct. 2. Outward comforts are good in themselves chap. 3.27 Doct. 1. They may be lent or conveyed from one man to another Doct. 2. Outward mementoes of duties to men needfull Chap. 3.3 Doct. 5. P. Paines must be taken to distinguish reall truths from apparent chap. 1.2 Doct. 6. And to know how to carry our selves towards men chap. 2.9 Doct. 1. Parents should give good names to children chap. 1.1 Doct. 2. They should be respected next after God ch 1.8 Doct. 1. Their instruction oftentimes begins piety in children Doct. 2. Their good counsells should keep others bad counsells out of childrens hearts chap. 1.10 Doct. 1. They correct their dearest children chap. â— 12 Doct. 5. Perfection is expected of such as would be blessed chap. 2.21 Doct. 4. Places all fit to do do good in chap. 1.21 Doct. 3. Pleasure of wisdom should kill pleasure of sin ch 2.14 Doct. 3. Plenty desired by ill men not caring how they get it chap. 1.13 Doct. 3. Plotting to hurt others is a great sin chap. 3.29 Doct. 1. Greater against a neighbour Doct. 2. Greater yet against a friend Doct. 3. Practicall matters must be received chap. 1.3 Doct. 1. Prayer is an invocation or calling upon God chap. 1.28 Doct. 2. It is a seeking of God Doct. 5. Precepts of Parents and teachers agreeable to Gods word to be respected chap. 2.1 Doct. 3. Never to be forgotten Doct. 4. Are to be put in practise Doct. 5. To be practised heartily Doct. 6. Preservation from sinfull waies is a great benefit Chap. 2.11 Doct. 5. Profit nor pleasure should not draw to sin chap. 2.14 Doct. 1. Propriety of goods chap. 1.19 Doct. 4. By wicked men violated chap. 1.19 Doct. 5. Propriety of husbands and wives chap. 2.16 Doct. 5. Prosperity hinders hearkning to good counsell chap. 1.32 Doct. 4. It is often joyned with folly Doct. 5. It is the ruine of many Doct. 6. It is a blessing in it self chap. 2.2 Doct. 5. Q. Quietnesse is the portion of Gods servants chap. 1.33 Doct. 4. And that in all conditions chap. 3.23 Doct. 1. R. Reasons many needfull to disswade from evill chap. 1.17 Doct. 1. Reasons brought to confirm truth must be solâ—d ones chap. 1.17 Doct. 2. Refusers of Knowledge must damned chap. 1.29 Doct. 6. Relief must be given to others speedily according to their wants and our abilities chap. 3.28 Doct. 3. Repenting sinners shall not want Gods help chap. 1.23 Doct. 5. Repetitions in Scripture useful chap. 1.62 Doct. 1. Reproofes common should be publick chap. 1.21 Doct. 1. They must not be sharp at first chap. 1.21 Doct. 1. They must be sharpe after if slighted Doct. 2. They may turn some that meant it not chap. 1.23 Doct. 4. Yet not regarded by many Doct. 5. Great danger in the rejecting them Doct. 6. Resolutions against sollicitations to evill necessary chap. 1.10 Doct. 8. Rest after labour afforded by God chap. 3.24 Doct. 1. Resting in hea ing will keep us from compleat wisdom chap. 2.2 Doct. 3. Rich men innocent are in danger Chap. 1.11 Doct. 8. Riches and honour are blessings in themselves chap. 3.16 Doct. 6. Right must be preserved to every one chap. 1.3 Doct. 4. Right way missed by many ch 2.13 Doct. 1. Quite left by some Doct. 2. Gods waies right waies Doct. 3. Robbers sometimes deal justly and liberally among themselves chap. 1.14 Doct. 4. S. Safety constant is prepared for good men chap. 1.33 Doct. 3. Safety of Gods people is not in their power or care chap. 3.26 Doct. 1. Saints have a right way to walk in chap. 2.8 Doct. 4. God will keep them in that way Doct. 5. They are mercifull people Doct. 6 Scripture books some should be more carefully read then other chap. 1.1 Doct. 2. It containes store of good matter sufficient to inform simple ones chap. 1.4 Doct. 1. It best teaches subtlety to prevent dangers Doct. 2. Rightly understood it will keep from errours Doct. 4. It brings increase of knowledge chap. 1.5 Doct. 3. Scripture learning the best learning Doct. 4. Brings no good not understood chap. 1.6 Doct. 2. Affords a man knowledge enough to teach others Doct. 3. Hardest things in it may be understood by labour Doct. 4. Difficulties in it need exposition Doct 6. It cannot be