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
hear thee 2 Sam. 15.3 And in Israel in Samuel's old dayes His Sons turned aside after lucre and took bribes and perverted judgement 1 Sam. 8.3 Samuel could say Whose oxe have I taken or whose asse have I taken c. 1 Sam. 12.3 But his Sons could not say so Reason 1. Because men have different humours and affections some spleenful some fearfull some covetous some ambitious 2. They have divers degrees Some are great and think they may do what they will with mean ones Some low and do wrong for need They are poor and steal Prov. 30.3 Some of a middle rank who envy superiours slight inferiours and wrong both Vse Let us be just in the midst of an unjust generation as Noah was Gen. 6.9 and as Paul would have the Philippians to be Phil. 3.15 and as the middle region of the air is cold being between the upper region hot as being neerer the Sun and the lower hot by reflexion The net is spread Fowlers have nets and spread them to take innocent birds that they may be sure they may not escape 4. Doct. Wicked men have cunning devices to doe mischief As Absalom to get away the hearts of his Fathers Subjects by flattery 1 Sam. 15.3 And Ishmael by tears to call them to Gedaliah whom he had slain before and so to kill them Jer. 41.2 6 7. Reason 1. To expedite the businesse the sooner that they may quickly effect their desires They long to be rid of their mischievous designes as a woman with-childe of her burden Behold he travaileth with iniquity Psal 7.14 As the Mathematician that made an Engine to convey a Ship into the Sea with one hand which others could not do with much help was a cunning man So have wicked men curious fetches to hurt others 2. To remove all impediments which requires much skill Vse Take heed of ungodly mens plots Use the Doves innocency but with the Serpents subtilty Matth. 10.16 5. Doct. God hath put some visible distinction between visible creatures Birds are distinguished from Beasts by wings He made birds to fly in the air fishes to swim in the sea beasts to go on the earth Gen. 1. Reason To shew Gods wisdome that hath set a several mark on all creatures in their several kindes Vse Let us in beholding the variety of the creatures give God the glory of his wisdome Rom. 1.20 21. 6. Doct. Creatures have a lawfull power over their members A bird is Master of a wing Reason God gives them this power Vse Honor God then with your members Yeeld your members servants to righteousnesse unto holinesse Rom. 6.19 Vers 18. And they lay wait for their owne blood they lurk privily for their owne lives Here the Wise-man proceeds to a third argument to disswade the young man from joyning with these robbers The first was from their cruelty v. 16. The second from their injustice v. 17. The third in this vers from their craft and indirect dealing to bring their wicked ends to passe For the words And or So. For thus this word is translated Pro. 25.23 The North-wind driveth away rain so doth an angry countenance at back biting tongue It sets forth a reddition to a similitude So it may do here As the Fowlers without provocation lay wait to kill the harmlesse birds that they may devoure them so robbers without provocation lurk privily to kill men that they may deprive them of their riches They lay wait See on v. 11. For their own It may be translated their or their own And therefore the word owne is in a little letter as not necessarily included in the Originall word They that take it for their owne understand it thus These robbers that are so solicitous to draw thee into their society think to undoe others but indeed undoe themselves in the end They come to the gallows They doe as it were hold a pistoll with a dark lantern in their hand and when they think to kill others shoot themselves to death Quae rapinâ sublata funt raptorem rapiunt Ab Ezr. Things unjustly snatcht away snatch away the snateher Some hold on the comparison and read it their not their owne and understand it of the birds which the fowlers are not content to take but kill them also And they make the reddition v. 19. But the best way is to read it their and apply it to the rich men whom the theeves would rob And so it is a part of the application As Fowlers lay wait to kill birds so theeves to kill men The reasons to inforce this interpretation are these 1. They that are to be killed are those whose blood they laid wait for v. 11. which was not their owne but such as they would rob And swallow up alive v. 12. And finde riches in their houses v. 13. 2. Because the other interpretation agrees not with the similitude v. 17. for fowlers run no danger themselves in catching or killing birds No law layes hold on their lives So it should be a dissimilitude rather then a similitude Though fowlers get no harm by killing birds yet thou shalt perish with murdering theeves if thou joyn with them But this agrees not with the words 3. Because it agrees not with v. 19. They seek the life of the owners of those riches and not their owne lives To conclude the dehortation is not taken from the hurt that might befall the young man if he joyn with them but that might betide others by his joyning with them in their crafty wayes which will not onely be the losse of their estates but of their lives also sometimes which the young man not used to blood and fraud would startle at in likelyhood though the seducers used to it could shed blood without remorse Bloud See on v. 11. They lurk privily See on v. 11. For their owne Rather for their That is for to kill those whom they rob See before in this vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their lives Heb. Their souls The word signifies 1. The breath His breath kindleth coals Job 41.21 2. The life which cannot be without breathing But flesh with the life thereof shall ye not eat Gen. 9.4 3. The soul the cause and fountain of life Man became a living soul Gen. 2.7 4. A living body Let the earth bring forth the living creature Gen. 1.24 5. A man The souls that came out of the loynes of Jacob Exod. 1.5 That is the men 6. The body of a man He was laid in iron Psal 105.18 Heb. His soul came into iron As in the marg of your Bibles Yet it was the body of Joseph onely for his soul could not be bound in iron 7. A dead carâ—ase that had once a soul in it Whoso toucheth any thing that is unclean by the dead Lev. 22.4 Heb. by a soul 8. The heart minde or desire of a man Ye know the heart of a stranger Exod. 23.9 Heb. the sul 9. For God himself as the soul of man was taken for
set out 1. Comparatively by preferring it before the best trading and commodities in the word ver 14 15. 2. By the effects of true wisdom ver 16 17 18. In the former it is preferred 1. Before silver and gold ver 14. 2. Before rubies ard all desirable things ver 15. The men of the world think their happinesse to consist in store of gold and silver But God accounts it to bee in wisdom to which merchandise being compared whereby pure silver and shining gold is gotten ought to be had in no account For the words For. See on Chap. 1.9 The merchandise of it The profit that is gotten by it or with it as Merchants lay out their mony to get gain by it and by the commodities purchased with it Merchandise is one of the most profitable trades in the World and the dearer the commodities in which Merchants trade the greater is the gain Therefore the gain gotten by wisdom here is compared to the richest merchandise yea preferred before it to draw mens affections to pursue more eagerly after spirituall and heavenly wisdom Ths word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fignifiâ—s a going about or compassing of Sea or Land to get wisdom as Merchants do for gain So the Pharisaicall Merchants did to get a Proselyte Math. 23.15 Is better See on Chap. 2.9 on the word Good Then the Merchandise See before in this Verse Of Silver See on on Chap. 2.4 And the gain thereof It is translated Increase ver 9. For Merchandise brings greater income or increase or benefit then husbandry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then fine gold The word comes from cutting in the Originall either because gold is as it were cut out of the Earth at first or else because after it is purified by the fire it is cut to make rings or Coin Figures Two Metaphors One in Marchandise The other in gain Merchants lay out their mony for gain so may wisdom be improved to singular benefit Note 1. The Trade 2. The gain of it Both set out by a comparison from precious things A silver trade is very profitable a trade of wisdom is more profitable Gold is excellent yet more is gotten by wisdom 1. Doct. Men naturally seek still for encrease of what good things they have So it is intimated in the text that they who are wise having obtained some wisdom desire to increase it as he that hath gotten some worldly wealth by Merchandise desires the same way to increase it God shews it by Parables taken from men as of the Vineyard Isa 5.1.1 c Good fruit was lookt for from it Of the talents Luk 19.11 Gain was expected thence Reason 1. Because God hath put into all living creatures a naturall principle of desire of increase and growth as in trees and beasts 2. Man hath more help to put this principle in practise by the benefit of reason Use It condemns those that care not for increase in heavenly wisdom It is an ill signe that nature is strong in them and grace weak We would grow in the world but not toward Heaven We crosse Solomons scope here which is to perswade us to labour for increase in true wisdom 2. Doct. Wisdome drives the greatest trade in the world More to be desired are wisdoms precepts then gold yea then much fine gold Ps 19.10 Wisdom is better then rubies and all the things that may be desired are not to be compared unto it Prov. 8.11 Reason 1. Because it trades in greater commodities then any Merchant In soules of men the last and greatest commodity mentioned Rev. 18.12 13. one whereof is more worth then a world and the losse of it not to be recovered by the gain of the whole world Math. 16.26 when the quintessence and spirits are drawn out of herbs and flowers what are they good for and how comfortable and profitable are those extracted spirits So mens souls are immortall their bodies without them are but dead carkasses 2. This trade extends it self further then any trade in the world Silver will passe in all Countries Trades Professions Merchants can trade with it by sea and land and all the world over But wisdom trades in Heaven and Earth We by it trade with God by prayer he with us by heavenly inspiration Use To perswade all to become wisdoms scholars If any man could tell you of a trade that would in time put down all other trades every man would be for it This trade will do it Jesus Christ will put down the four great Empires of the world and wisdome will put down all worldly affaires in the end Doct 3. Wisdome brings more profit then any worldly riches My fruit is better then gold saith wisdome yea then fine gold and my revenues then choice siluer Chap. 8.19 Reas Because it brings better things then riches can We esteem the goodnesse of things by their own worth or our esteem or desire or their effects The profit of wisdome is better then of riches 1. In its own value Nil aliud sunt aurum et argentum quà m terra rubra alba Gold and siluer are nothing else but red and white earth Bern. Wisdome is as much better then these things for which men fight so stoutely and which they seek to obtain with such huge labour as the good things of the soul are better then outward things 2. In mens esteem and account it is better if they be wise A dunghill Cock may prefer a barly corn before a pearl a Jeweller will not 3. In regard of desire it is more desireable and should be more desired then any thing in the world 4. In regard of the effects of it 1. It can quiet a mans mind which no wealth can do Rich men have many cares and griefs Crownes are crownes of thorâ—â—s nothing but wisdome can give tranquillity of spirit and poize the ship of the soule in all tempests 2. It affords a ladder to climbe to eternall things like Jacobs ladder that did reach from Bethel on earth to Bethel Gods house in heaven Men with their money may perish Act. 8. so may houses stuffe fields friends but unperishable things may be gotten by wisdome no possession then how large soever no store of gold or silver is comparable to wisdome Vse To engage us yet further in the search of true wisdom We shall be rich in God Et quem ille divitem fecerit nemo pauperem faciet Cyprian Epist ad Donatum And whom God makes rich no man shal make poor Si aliqua amisistis gaâ—dia negotiatio est aliquid amittere ut majora lucremini Tertul. ad Martyres cap. 2. If ye have lost some joyes it is a good trading to lose somewhat that ye may get greater matters If men undergo so many labours griefs wants dangers of life for seeming riches gilded pearles what should we do for true riches Si tanti vitrum quanti verum margaritum Tertul. in Scorpiac cap. 4. If glass be so dear what is the true
it subsists of it selfe remains unmovable and upholds the rest of the world It is like the rock upholding the house Mat. 7.24 25. The earth is the lowest of all the elements the center of the rest upholding them all without any thing under it to uphold it Thus men and beasts have room where they may live and breath though it have no foundation yet it stands as fast as if it had a strong foundation answerable to the greatnesse of it The words may admit a double sense either that God did at first by his infinite wisdome so justly poise the earth that it should be upheld by its own equall weight and have no inclination to move upward downward or aside or else that Gods power immediately still without any thing wrought in the earth at first upholds it as a sure foundation and makes it a lasting foundation to uphold all the visible world God by his infinite wisdome so placed the earth as a foundation that should never remove out of his place lest the foundation failing the rest of the building should fall and perish The earth Not only the body of the earth but also all the creatures that are or live in it for it is opposed to the heavens He mentions the earth first because it is the center of the heavens and therefore saith he hath founded it But he is said to stablish the heavens above which have the earth for a foundation beneath For the word see on Chap. 2.22 By understanding God useth divers words to the same purpose to shew that all kind of wisdom is in God and his Christ For the word see on Chap. 2.2 Hath he established So fitted all the parts of heaven that they continue fast together and each observe their severall motions as Planets fixed Starres first mover in their places Orbes or Sphears This must be understood of the visible Heavens the beauty whereof we see and admire at Gods wisdome in it For unto us The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated fashioning Did not one fashion us in the womb Job 31.15 To wit by fitting and framing all the members of the body in the womb He covered the earth as it were with a roof the heavens he adorned with many Starres He hath not made the heavens unmovable like the earth but unweariable in their motion and not subject to diminution or dissolution This shews Gods infinite wisdom for palaces built by men fail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heavens The starry heavens so it is used Gen. 1.14 Let there be lights in the firmament of the heaven Though sometimes it be put for the Aire for there are fouls of heaven mentioned as well as starres of heaven Gen. 1.20 I find not the Hebrew word used at any time in the old Testament for the invisible heaven which was not then so plainly made known although the Greek word in the new Testament be so used Our conversation is in heaven Phil. 3.20 That is heavenly like the carriage of Saints and Angells there It hath its name in Hebrew from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are waters And it intimats two kinds of waters one in the heavens above the other in the earth beneath which also may be intimated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the duall number and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the duall number also two visible heavens Starry and Airy Figures Founded A metaphor for the earth hath no foundation under it but God hath made it as fast as if it had a strong foundation to uphold it Earth For the earth and all things in or on it The part for the whole So likewise in the word Heaven The part put for the whole comprehending stars and all Note 1. The foundation of the earth 2. The establishment of the heavens In the first observe 1. The Agent The Lord. 2. The instrument By wisdom 3. The Act. Hath founded 4. The Object The Earth In the second note 1. The Agent He. 2. The Instrument By understanding 3. The Act. Hath established 4. The Object The Heavens 1. Doct. The world had a beginning In the beginning God created the Heaven and the Earth Gen. 1.1 Through faith we understand that the worlds were framed by the word of God Heb. 11.3 Reason 1. Because the world could not make it selfe and the refore the maker must needs be before it Causa prior causato The cause is before the thing caused A builder must needs bee before a house in time 2. Because it is compounded of Heaven Air Earth Sea Stones Trees Beasts Men Angells Bodies are compounded of the Elements Souls of faculties Empires of divers people A garment sewed together had a beginning 3. Because the world is mutable in all parts of it Sometimes the Sun shines in Heaven sometimes the Moon sometimes the starrs sometimes none of them are seen The air is sometimes clear sometimes stormy The Sea sometimes calm sometimes tempestuous The Earth sometimes dry sometimes wet Kingdomes one while in peace another while in war Living creatures one while well another while sick All mutable things had a beginning Who can change that which is eternall 4. Because it will have an end as appears in the parts of it Fishes Birds Men die Sea eats up Earth Beasts Earth expells Sea by mans art and labour Some things had a beginning which by the mercy wisdom and power of the Creator shall be kept from having an end who gives to all Creatures durance long or shorter as he please To men for their generations To stars to the worlds end to Angells soules of men and their bodies also after the resurrection for eternity But nothing that hath an end was without a beginning It could not be at first without him that can take the being of it away when he please If it were from eternity it can keep it selfe to eternity Use 1. It confutes those who think the world to have been from eternity Their owne bodies may teach them the contrary 2. It confutes those that think not the world formally but materially to be from eternity I say with Tertullian Quod non lego non credo What I read nâ—t I believe not Of it self it could not be so being a dead thing By God it could not be made so For every thing hath his being before it produce any other thing It were dishonourable to God to have any thing eternall beside himself It would take away from him the credit of making the world or at least of making it out of nothing which is a divine priviledge Singular priviledges are chiefest ornaments It is some derogation that others can do what we can The Magicians were put to filence by lice and confessed This is the finger of God Exod. 8.19 And this opinion wil help to bring in the form from eternity too For some forme it
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
They will disswade them from fearing God or trusting on him and then all fear and hope being gone young men may be easily drawn to any evill Vse 1. Let young men labour to get heavenly wisdome that they may be able to distinguish good counsel from evil Else they cannot be safe 2. Let them take heed of being familiar with bad men What can be looked for from them but bad counsel What from a bad tree but bad fruit A corrupt tree bringeth forth evil fruit Mat. 7.17 4. Doct. It is a great blessing to be kept out of evil wayes I withheld thee from sinning against me saith God to Abimelech therefore suffered I thee not to touch her Gen. 20.6 Blessed is the man that walketh not in the counsell of the ungodly nor standeth in the way of sinners Psal 1.1 Reason 1. Because it keeps us from all the danger of the way as he that scapes a theevish way scapes robbing 2. It prevents the danger in the end of the way In the world a man may have a foul way to a profitable Market In the sea he may have a stormy passage to a gainful Mart. Here the end is alwayes like the way good or bad Vse Praise God that ye scape errors and sins that others fall into So ye scape way-dangers and end-dangers that are eternall 5. Doct. God sets characters on men whose wayes should be avoyded by us Two notes are set out in the text evill Livers and evill Teachers Such as walk in evill wayes and such as speak froward things So bad men are described They are all gone aside they are altogether become filthy there is none that doth good no not one Psal 14.3 And so bad women are set out She is loud and stubborn her feet abide not in her house Now she is without now in the streets and lieth in wait in every corner ch 7.11 12. Reason God doth this 1. For the good of his people that they may not be deceived by them whereof they are in great danger If it were possible they would deceive the very elect Mat. 24.24 2. To make wicked men inexcusable They might have known those that mislead them and have avoyded them For God gave them plaine characters of such in his Word Vse Let us study the characters of ungodly men set out in Gods Word not to imitate them but to take heed of them as Sea-men seek to know rocks and quick-sands 6. Doct. Some are so shamelesse that they will give most lewd counsell So do theeves Come with us let us lay wait for innocent blood ch 1.11 So do oppressors Come and let us cut them off from being a Nation Psal 83.4 Reason 1. Out of naturall inclination to undoâ— others as Pirates are said to hang out false lights on rocks and sands to draw ships thither that they may have the spoyl of them 2. Out of pride of their owne wit that they may brag they have misled others Vse Take heed of such counsellours count them wicked men and hearken not to their words Take Solomon's counsell Crase my Son to hear the instruction that causeth to erre from the words of knowledge Prov. 19.27 Old men have been drawn away by bad counsell as Solomon by his Wives 1 King 11.4 Joash was drawn to Idolatry after Jehojadah's death 2 Chron. 24.17 18. Julian is said to be drawn to Apostaâ—â—e by Libanius Young men then and unsetled had most need to take heed of bad counsell Thoughts are not mentioned in this description because we know them not We must judge of men by their words and deeds and embrace or shun them accordingly Vers 13. Who leave the paths of uprightnesse to walk in the wayes of darknesse The Wiseman now comes to the second note of wicked men whose wayes are to be avoyded and that is wickednesse of life Neither doth he set them out by any one kinde of sin but by such generall symptomes as are common to all wicked men that all wicked wayes may be discovered He shews his great care of our salvation in continuing still to shew from what persons and from what dangers God doth deliver the children of wisdome For the words Who leave He changes the number and puts it into the plurall to shew that there are many such wanderers in the world The word imports an utter forsaking of good wayes and having nothing to do with them as a Whore that forsakes her Husbands house and sets up a Stewes v. 17. The paths See on ch 1.19 Of uprightnesse The known and beaten wayes of equity agreeable to divine Laws and the Law of Nature For the word see on v. 7. To walk See on ch 1.11 on the word Come In the wayes See on ch 1.15 Of darknesse Wayes of uprightnesse are well opposed to wayes of darknesse because they are in the light and wayes of darknesse are crooked By wayes of darknesse here are meant wayes disagreeable to Gods Laws and Nature whether errors of judgement or wickednesse of life as appears by what was said before of the contrary wayes of uprighenesse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. Darknesse of the night opposed to the light of the day When it was dark Josh 2.5 2. The grave the dark habitation of dead bodies A land of darknesse Job 10.21 3. A secret place where men cannot see what is done no more then in the night In a dark place of the earth Isa 45.19 4. Afflictions which make men sad and fearfull and ignorant how to get out as in a dark night He beleeveth not that he shall come out of darknesse and he is waited for of the sword Job 15.22 5. Ignorance and sin which is the night and darknesse of the soul The people that walked in darknesse Isa 9.2 So it it is taken here as appears by the opposition to the paths of righteousnesse Figures A Metaphor from Travellers in the whole vers who leave the high-wayes that are light some and right to go through dark and crooked wayes Now because many men are so cunning to hide their fins with fair colours therefore Solomon gives further marks by which these Imposters may be known that men may avoyd them Note 1. The high-way forsaken 2. The by-way entertained In the former note 1. The act Who leave 2. The object the paths 3. The adjunct of uprightnesse In the latter observe 1. The act To walk 2. The object in the wayes 3. The adjunct of darknesse 1. Doct. Many are out of the right way Some have not the knowledge of God 1 Cor. 15.34 The Apostle saith more elsewhere They are all gone out of the way Rom. 3.12 Reason 1. Because naturall ignorance and corruption misleads many Fire will burn if it meet with fuel 2. Worldly pleasures mislead them Baits take the fish though there be hooks to catch them 3. Profits will carry men away Piracy thrives at a cheaper rate then Merchandise Pleasures last but our lives Profits last to childrens children
restlesse in evill The wicked are like the troubled sea when it cannot rest whose waters cast up mire and dirt Isa 57. â—0 He deviseth mischief upon his bed he setteth himselfe in a way that is not good he abhorreth not evill Psal 36.4 Reason 1. Because they have a body of sin in them which hath many active members upon earth fornication uncleannesse c. Col. 3.5 A fountain will run and fire will burn 2. They have objects of sin in the world in abundance in all places to feed their eyes ears and all their senses A fountain will run if it find a river Fire will burn if it meet with fuel 3. God hath not healed wicked men by his sanctifying Spirit Bad humours will work in mens bodies till they be purged away And the more purged away the lesse they work 4. God is pleased sometimes not to restrain wicked men but to let them run on to their own perdition and the hurt of many others So an unruly horse with the bridle out of his mouth runs furiously till he overthrow himself and his rider Vse 1. Marvell not that men are never weary of sinning The drunkard is never weary of the Alehouse The adulterer of places of wantonnesse Is it marvell that birds fly or fishes swim why else have they wings or fins 2. Let us be provoked to be restlesse in good Else wicked men the children of this generation restlesse in their wayes to give themselves content are wiser then we that professe our selves to be the children of light Luk. 16.8 And the Queen of Sheba who came so far to hear Solomon's wisdome will condemne us at the day of judgement Matt. 12.42 3. Doct. Wicked men lives are often cut short by their wicked courses Bloudy and deceitfull men shall not live out half their dayes Psal 55.23 Reason 1. Drunkennesse breeds dropsies gluttony breeds feavers wantonnesse foul diseases all murderers and shorten mens lives as the floud drowned many young men in the world When the strength of the body is worne by drinking and whoring men must die All the Physicians in the world cannot put in new marrow into dead bones 2. Trouble of conscience sometimes ends their dayes Sin of betraying his Master made Judas hang himself Spira would have killed himself and did waste his body to death for his Apostasie Some in our times have ended their dayes in pangs of conscience for sin 3. By Gods just judgements who like a Gardiner pulls up weeds roots out unfruitfull trees and like a wind blows out the candle or like a storm lodges the corn before it be ripe 4. By enemies and those often of their owne stamp One drunkard kills another in his drink even his neerest friend as Alexander murdered Clitus One adulterer kills another because the strumpet loves him better Vse 1. Gaze not too much at the prosperity of sinners lest thou be tempted to do like them The common people are like boyes who when they see knaves upon the stage gorgeously apparelled and acting Kings think them happy and could wish to be like them but they consider not the poverty and misery that may befall them when they are stript of their gay clothes So the common people are bewitcht with the riches of sinners not confidering they may die or lose all before their age 2. Grudge not at their prosperity They may die sooner then meaner men Every plant saith our blessed Saviour which my heavenly Father hath not planted shall be rooted up Mat. 15.13 Who would be a flourishing tree to be rooted out or an oxe fatted to be killed A brutish man knows not neither doth a fool understand this When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever Psal 92.7 They shall be cut off certainly suddenly utterly Tum ferè auferuntur à terra cum maximè velint vivere Then are they for the most part taken away from the earth when they are most desirous to live in it Baine When they have feathered their nest and reckon upon long life as the fool in the Gospel Luk. 12. God will destroy them when they least look for it Therefore Fret not thy self because of evill doers neither be thou envyous against the workers of iniquity For they shall soon be cut down like the grasse and wither as the green herb Psal 37.2 4. Doct. Transgressors deal treacherously with God The treacherous dealer dealeth treacherously Isa 21.2 The treacherous dealers have dealt treacherously yea the treacherous dealers have dealt very treacherously Isa 24.16 They are all adulterers and an assembly of treacherous men Jer. 9.2 Reason 1. Because they fail in the trust committed to them as a Servant or Steward deceiving his Master is treacherous So was he that had received one talent though he had not spent it because he did not improve it Thou wicked and slothfull servant c. Mat. 25.26 2. Because they act against their trust which is an higher degree of treachery As if a Servant or Steward should rise up against his Master in stead of obedience So Judas is called the traitor Luk. 6.16 3. Because they betray Gods honour as much as in them lies An Embassador is treacherous that dishonors his Prince in stead of honoring him 4. Because they labour to undoe Gods Church Is not a servant treacherous that should go about to poyson all the family So are wicked men endevouring to ruine the Church by bad counsel and example Vse Let us hate all sinfull courses Treason is odious Men that love the Treason hate the Traitor God hates both it and them Many fair promises are made by men to Traitors but an Halter or an Axe is their end So Satan promises much to sinners but will bring them to hell 5. Doct. Sin roots out the posterity of wicked men He shall neither have Son nor Nephew among his people nor any remaining in his dwelling Job 18.19 So it did Jeroboam's His posterity must lose the Kingdome and his good Son must die 1 King 13.34 14.10 c. So Ahab's numerous posterity must die for his Idolatry 2 King 10.7 c. Reason 1. Because sin goes by propagation and no wonder then if the Serpents brood be cut off We kill young Snakes for the poyson they have from the old ones 2. Sin goes by imitation If children of godly parents will imitate other men in evill rather then their parents in good no wonder if children of ungodly parents be evill like their parents and perish with them We read not of one good among all the Kings of the ten Tribes All were idolatrous like their predecessors Vse Hate sinfull courses which God so much hates that he will punish them in children to the fourth generation as in the second Commandement And no wonder if God hate finfull courses as being contrary both to his nature and will Let us therefore shew our love to God in hating what
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
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
with delight in which is so much consent in truth with so many various expressions Divers men at divers times and in divers places writing in divers expressions yet delivering the same truths Here is utile dulci profit mixt with pleasure to alure the understanding reader 2. Doct. God parted the Earth and the water at the beginning The one was within the other till God separated them Let the waters under the Heaven be gathered together into one place and let the dry laud appear and it was so Gen. 1.9 Thou coveredst the Earth with the deep as with a garment the waters stood above the Mountains At thy rebuke they fled c. Psal 104.6 7. Reason 1. Because Earth and Water being dead things could not part themselves so as to bee confounded no more 2. There was none else living then to make that separation Light onely was created and that might drive away darkness but could not drive away waters Neither had it heat sufficient to drie it away that cannot now drie up the Sea though gathered into the body of the Sun 3. Had there been Angells or men then created they had not had strength sufficient to drive away the waters from off the face of the Earth 4. Neither had they had wisdom enough to know where to imprison them and keep them from returning Use Let us acknowledge Gods goodnesse in this separation It is long since it was done but we enjoy the benefit of it this day As may appear by villages drowned in the Sea 3. Doct. Gods great wisdom appear'd in this separation of the waters from the Earth O Lord how manifold are thy works In wisdom hast thou made them all Psal 104.24 When God had divided the waters from the earth God saw that it was good Gen. 1.10 There is a particular acknowledgement of the goodnesse of that separation there Reason 1. Because God shews great wisdom in all he doth yea when men think he worketh foolishly The foolishnesse of God is wiser then men 1 Cor. 1.25 2. Because thereby he provided a subsistence for men and beasts which cannot walk upon the waters without a miracle as Christ did on the Sea Math. 14.25 3. He provided for their breathing in the air which they could not do in the water 4. For their continuance of life which the water would soon have taken away Use Let us admire at Gods wisdom that could find a way to do that which neither men nor Angells could do to disperse such huge waters and to make places to receive them and keep them in that they turn not again to cover the Earth Ps 104.9 The Philosophers themselves were forced to confesse this to be a work of Divine wisdom Much more should we cry out with the Apostle O the depth of the riches both of the wisdom and knowledge of God! Rom. 11.33 4. Doct. God made the clouds to be receptacles for ascending vapours They are Gods clouds as an house is his that builds it He bindeth up the waters in his thick clouds Iob 26.8 They are the bottles of Heaven that hold the rain there Job 38.37 Reason 1. Because God made all other parts of Heaven and who then should make the clouds but he So hee that builds the walls of the house lates the crosse beams to beare up chambers 2. Because we see the clouds dark and full before rain like a woman with child and after it a clear Heaven like a woman delivered Use Blesse God that befides the waters below hath provided another storehouse above that may supply the earth when moisture fails it Else were it a great labour to water the earth with our feet as they were forced to do in Aegypt Deut. 11.10 Else must the corn and herbs perish 5. Doct. God makes the clouds to send down rain Who canseth it to rain on the Earth where no man is Iob 38.27 Thou visitest the Earth and waterest it Thou makst it soft with showers Ps 65.9 10. Reason 1. Because he provides it and lodges the afeending vapours in the clouds as in the former doctrine 2. Because he onely hath the key to open the clouds as well as to shut them Optatus finding fault with the Donatists for swearing by men bids them to call upon those men by whom they swear to bring rain Hereby it might appear whether they were Gods or no and might be sworne by or no. Use Blesse God that unlocks his storehouse and gives rain in time of need and doth not keep his treasure to the hurt of others as covetous men do 6. Doct. God shews his wisdom in sending seasonable raine He giveth both the former and the later rain in his season Ier. 5.24 I caused it to rain upon one City and caused it not to rain upon another City Am. 4 7. Reason 1. In the regard of the thing it self Hee knows the Earth to be dry and cold and therefore he causeth the Sun to warm it and the rain to moisten it Math. 5.45 Therefore is God said by his knowledge or fore-knowledge to send the rain or make the clouds that send it as knowing what need the earth hath of it 2. In regard of the time Hee sendeth it when the Earth most needs it Former rain to bring forth the corn out of the Earth and latter rain to bring forth the latter crop hay or grasse An hermit being asked why his little ground thrived more then anothers greater who prayed for rain and faire weather when he thought it needfull answered because I pray to God who is wiser then I to send such weather as he please 3. In regard of the manner That it should drop down softly like water out of a still For if it should come violently it would not refresh but destroy the fruits of the Earth as sometimes at Sea it hath faln so violently that it hath sunk ships 4. In regard of the measure of it in sending what is needful Else lasting rain is a judgement and causes dearth Use Pray to God for rain when ye need it and praise him when ye have it in convenient time As the key of the womb of the grave of the earth is his so is also the key of the clouds He gives rain wisely Trace his wisdom by steps in the former Verse and this See how stedfastly the earth is setled so that it upholdeth great buildings and high Mountains without removing See how the heavenly bodies keep their course without shaking or wearinesse See how the sea keeps her bounds without drowning the land See how the clouds drop down raine yeerly and make fruitfull seasons Then say with the Psalmist again O Lord how manifold are thy works in wisdom hast thou made them all Psal 104.24 VER 21 My son let not them depart from thine eyes keep found wisdom and discretion SOlomon having before mentioned the great effects of wisdom now renews his exhortation to remember all her precepts Hee would not have men to have a low
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