an act To receive 2. The instrumental cause The instruction 3. The object Of wisdome or prudence The particulars are three 1. Justice 2. Judgement 3. Equity 1. Doct. Matters of practice must not be perceived only but also received There is a piercing of truth into the understanding and a receiving of it into the judgement The natural man cannot receive the things of God because he cannot perceive them 1 Cor. 2.14 So in matters of practice there must first be a knowledge of them in the understanding and then a receiving them in the will and affections before they can be brought into action The seed on good ground are they which in an honest and good heart having heard the Word keep it and bring forth fruit with patience Luk. 8.15 Reason 1. Because they doe a man no good if they only swim in his brain What good doth a Physitians Lawyers Seamans knowledge without a will to practise it for his own good and others 2. They attain not to their end else but are like fruit falling before it be ripe or a ship cast away 3. As the proper Element of truth is the judgement so the will and affections of holinesse and righteousnesse Elements out of their place doe hurt A man knows that there is a God if he would be this God himself like Alexander and challenge divine worship he might ruine himself and others So a man knows what is to be done and believes it yet if he have a minde to doe otherwise much mischief may follow Air in the earth breeds earthquakes Fire out of the chimney burns houses Earth falling in mines kils men Water overflowing drowns cattell Vse It reproves such as have good heads but not good hearts illumination without sanctification whose knowledge appears in their tongues not in their lives and serves to guide others but not themselves If ye know these things happy are ye if ye doe them Joh. 13.17 ye are not happy for knowing but unhappy for not doing and shall be beaten with many stripes Luk. 12.47 Brag not of your knowledge then that have no will to doe good with it A cunning Papist and Protestant may reason the case of religion yet both goe to hell the one for idolatry the other for want of piety A Moralist and an Epicure may both dispute of the chiefest good yet both meet in hell the one for lack of faith in Christ the other for a vicious life Subdue your will then or look to perish by your wit 2. Doct. Knowledge is ordinarily received from others Theophilus had his knowledge from instructors Luk. 1.4 Apollos from Aquila and Priscilla Act. 18.26 Abrahams family from their Mâ—ster Gen. 18.19 Solomon from David his Father Prov. 4.4 and some from his mother Prov. 31.1 Therefore are parents set up in their family to teach children Schoolmasters for boys Masters of families for youth Ministers for men Vse 1. It cals on us to praise God for teaching us by men like our selves for putting heavenly treasure in earthly vessels for us 2 Cor. 4.7 The treasure must not be contemned for the vessels but regarded for their own worthinesse 2. It shews us that teaching is not enough without learning What good will the running of the Fountain doe where is no mouth to drink What good will an alms doe not taken Giving is but offering if not received and who ever thrived by offers 3. Let parents especially be careful to teach their children piety and justice who brought them into the world ignorant Else it will be an eternal grief to breed a childe for hell and not seek to save him 4. Let children learn and as willingly receive instruction from parents as they doe inheritances This they may do and not be tempted to desire to be rid of their parents yea they may be saved with their parents 3. Doct. A spiritual wisdome is required to guide all our actions A wise man shews out of a good conversation his works with meeknesse of wisdome Jam. 3.13 See the like there vers 17. Wisdome is profitable to direct Eccles 10.10 With the well advised is wisdome Prov. 13.10 Through wisdome is an house builded and by understanding it is established Prov. 24.3 Reason 1. Because it is hard to know what is to be done upon all occurrents 2. If we want this spiritual wisdome our passions will quickly blinde us and lead us on to our own and others ruine 3. Because of variety of means some fit some unfit and some fitter then other A wise choyse of instruments and matter wonderly furthers a building or any other work 4. Divers ends present themselves and if the right end be not chosen all means are in vain though never so good in themselves Though they could effect other things as good yet not that As meat may feed yet not keep us warm and fire may hear but not cool Vse Let us bewail the want of this spiritual wisdome both in good men and bad Our actions doe not smell of it By our indiscretion we oft give occasion to be ill spoken of and make our Religion to be reproached 2. Think it not enough to know things to be beleeved but learn out of Gods precepts how to carry thy self in all things That is it which must win others to love thee and serve God 1 Pet. 2.12.3.1 4. Doct. Every ones right must be preserved Render unto Caesar the things which are Caesars Matth. 22.21 Render to all their dues Rom. 13.7 Reason 1. There are distinct rights God hath his right Superiours have their right equals have theirs inferiours have theirs we have ours and beasts have theirs 2. This right is by the law of Nature or Scripture or laws and customes of Nations 3. This right must be preserved And that 1. because the division is originally from God 2. The preservation is commanded by God in all the Commandements 3. Much mischief comes to our selves and others by violating it It breeds confusion in the greater world among the elements and in the lesser world among our selves If it were in heaven neither God nor Angels nor Saints should have their right On earth much wrong would be found in family State and Church Vse It condemns those who take away others right unjustly by fraud or violence So are they unthankful to God discontented with their own condition injurious to others 5. Doct. Men must study to know how to judge of interests This is the study of Divines of Lawyers of private persons It concerns every man that he may not doe or suffer wrong Vse Study this point It is very comfortable for soul body credit and estate Labour to know every ones right with a will to preserve it in thy calling and then all will be happy if every one doe it Wars and contentions will be prevented and a quiet state recovered Psal 85.10 11. Glory will dwell in that land where mercy truth and righteousnesse meet and abide together 6. Doct. Extremity of justice
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
piety excels a dirty way of licentiousnesse 2. Their end is better Heaven is far better then hell Remember There is no condemnation to them that are in Christ Jesus who walke not after the flesh but after the spirit Rom. 8.1 Vse 1. To condemne those that follow the worst persons where they live If but one drunkard or strumpet in a parish others will follow them not regarding such as live better whose conversation is in heaven Phil. 3.20 2. Shew that ye have the same spirit by following godly men and walking in their wayes that so ye may come to the same blessed end the salvation of your souls And why shouldest thou not rather follow the example of Abraham Job Joseph David then of Ishmael Esau and other profane persons Sheep will not follow wolves but they will follow one another So do thou follow good men to heaven rather then bad men to hell 6. Doct. Good example sometimes prevailes to draw others to piety The people served the Lord all the dayes of Joshua and all the dayes of the Elders that outlived Joshua Judg. 2.7 Reason 1. Because shame is taken away by good examples going before 2. Fear is taken away If a man see another go over a frozen river he dares go over the ice Vse Set the best examples before you to imitate Prudentis viri est magnâ mensurâse metiri atque ad excellentium virorum imitationem se componere Nazianzen Epist ad Nicobul It is the part of a wiseman to measure himself by a great measure and to compose himselfe to the imitation of excellent men Ignari locorum cum solertibus viarum iter adoriri gestiunt Ambros Offic. l. 4. c. 47. They that know not the places desire to travell with such as are skilfull in the ways Columbam avolantem sequuntur omnes equum generosum totum armentum ovem totus grex Chrysoft de continent Josephi All the doves follow one that flies away all the drove followes a generous horse all the flock followes one sheep So should we follow the choisest examples for goodnesse Vers 21. For the upright shall dwell in the land and the perfect shall remain in it The Chapter is concluded with the reward of good and bad men In this verse is set out a gracious promise to encourage men to walke in upright wayes In the next a threatning to discourage them from bad wayes For the first Here is a motive to follow the righteous and not the wicked by an argument taken from that which men naturally most desire long life upon earth together with an establishment in our possessions and not through Gods judgements to be wasted and decay in our estates and so come to poverty or to die ignominiously and not to live out half our dayes Withall he shews that we are not good and righteous except we walk uprightly and sincerely For the words For. See on ch 1.9 The upright See on v. 7. Shall dwell in the Land Solomon speaks after the custome of the Old Testament wherein God purposing not so fully to reveal spirituall and heavenly things and blessings to his people as now did secretly shadow them under earthly comforts and encourage his people to obedience by such promises As in the fist Commandement long life is promised to those that honour parents So many temporall blessings are promised to such as obey Gods Law Deut. 11. 28. By dwelling in the land is meant long life and health and strength and plenty of all good things in that Land of Canaan that flowed with milk and honey It is not bare dwelling there that is promised but accompanyed with all things fit commodious comfortable and profitable This is that safe dwelling promised ch 1.33 And this God performed to the Jews while they worshipped him aright and when they fell to Idolatry he sent them captives to Babylon So that this v. shews who shall be kept from evil to wit just and upright men Yet some enlarge this promise to fignifie grace here and glory in heaven shadowed under the type of the Land of Canaan Others take it more largely then for that Land intimating that ordinarily in any parts of the earth where godly men live God usually blesses them unlesse he please to correct his people for their fins or to try their graces or to call them out to bear witnesse to his truth If it be objected that godly men suffer hardship and hunger here it may be answered that in that estate they enjoy great tranquillity content and felicity as seeing God in all and depending upon him for help It is well with them for the present and it will be better hereafter Heaven will make amends for all If it be further objected that good men sometimes live lesse while on earth then others it may be said that God makes them abundant amends in heaven in the land of the living If it be further urged that this is no encouragement to godlinesse because wicked men have as much and oftentimes more in the earth then godly men have I answer that these may have more comfort in what they have as having not onely a civill title but a spirituall one also and so shall never be indited as usurpers at the day of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The land or earth Which laft word may well come from it the letters are so like It signifies 1. That part of the world which is opposed to heaven containing Sea and Land wherein men dwell and beasts and fishes lodge The earth is given into the hand of the wicked Job 9.24 The earth is the Lords and the fulnesse thereof the world and they that dwell therein Psal 24.1 2. The dry part of the world opposed to sea and rivers The earth is full of thy riches so is this great Sea Psal 104.24 25. 3. Some particular Land or Countrey In the Land of Vz Job 1.1 4. For the inhabitants of the earth or of some Land or Countrey in it The earth also was corrupt before God and the earth also was filled with violence Gen. 6.11 For the transgression of a Land many are the Princes thereof Prov. 28.2 Here it is taken in the third sense for the dry land or more particularly for the Land of Canaan wherein Solomon dwelt and of which he spake the plenty and comfort whereof they well knew to whom he spake and might be much encouraged thereby to obedience The perfect See on ch 1.12 on the word whole Hereby is meant such as are perfect in heart and sincere and also perfect in parts having all needfull graces in them as a childe hath all members that a man hath though not so large For as for perfection of degrees none on earth hath attained to it Shall remain in it They shall not onely finde an abiding place there but also when adulterers and other wicked livers shall waste their estates and shotten their dayes by their sinfull courses and so be gone out of
the cause why many get no good by the word of wisdom so long preached to them Because they lay not fast hold on it They hear many sermons but regard them not The word preached did not profit them not being mixed with faith in them that heard it Heb. 4.2 Seed grows not if the ground receive it not Rain doth no good till the earth bee softned 5. Doct. Wisdom must not onely be received into the heart but retained there as seed in the ground till it bring forth fruit They are the good ground who having heard the word keep it and bring forth fruit with patience Lu. 15. Many showers and sun-shines must come before the Corn bee ripe The word must abide like a graft in a tree Jam. 1.21 1. Reason Because things work not at first Trees must grow before they bring fruit Meat must be digested before it nourish So must wisdom be reteined and gotten to a habit before it can work well 2. Because when it is left it leaves working as meat when it is â—â—st out upward or downward Use To blame those that entertain wisdom but retain it not give it a good countenance and reject it use it as a stranger afford it a good meale and turn it out of doors So do the Hereticks Apostates Worldlings men above ordinances for sure Gods ordinances are full of wisdom 6. Doct. Such as not onely receive wisdom but retaine it are happy indeed Blessed is the man that heareth me watching daily at my gates waiting at the posts of my doors For who so findeth me findeth life and shall obtain favour of the Lord. Chap. 8.34 35. Happy are thy men happy are these thy servants which stand continually before thee and hear thy wisdom 1 King 10.8 Wisdome doth good to them that will not let her go till they find out the depth of her treasure Reason 1. Because true wisdom and happinesse are inseparable They are so in God They are so in the Creature Adam while he was wise was happy His folly did undo himselfe and the world Solomon was happy till he dealt unwisely and was gulled by silly women When Solomon was old his wives turned away his heart after other Gods 1 King 11.4 Therefore God rent his Kingdome from his Son verse 11 12. there 2 Because such are Gods instruments to make others happy and that not by accident but out of an earnest desire in themselves And God will reward them 3. They have Gods word for it They that be wise shall shine as the brightnesse of the Firmament Dan. 12.3 That Word that made a world of nothing and all the comforts wise men have in it can make wise men happy 4. They have God himself for their portion who is the Fountain of all happinesse How can he want water that hath a perpetuall fountain David was wise and claimed this portion O Lord I said Thou art my portion in the Lord of the living Psal 142.5 Use 1. To reprove such as lay a claim to happinesse but without a ground as they that despise wisdom or that brag of it but have it not or have cast it off They may bee rich they cannot be happy 2. To exhort us to take the right way to true happinesse Studiously to seek true wisdom and carefully to keep it as the richest jewell in the world Though thou be despised by the world as a poor snake or contemptible caitiffe yet God counts thee wise and will make thee happy VER 19. The Lord by wisdom hath founded the Earth by understanding hath he established the heavens IN this Verse and the next Solomon flies high and commends wisdom from working by it and from the things which he wrought As if he had said what need I say more in commendation of wisdom The whole world which yee see was made by it Here he shews how it comes to passe that wisdom makes men happy It was that whereby God made the World and therefore he can make men happy by it Great things were attributed to wisdom before but greater here As if Solomon had said O young man thou hast heard many things in commendation of wisdom now hear more and greater that thou maist bee the more inflamed with the love of it It is not a wisdom found out by men as the Philosophers imagined who thought all wisdom depended upon their precepts and might be gotten by humane industry The wisdom whereof I speak is far antienter then the world for the very foundations of the world were laid by it Think not then this wisdom a thing feigned in the braines of men and perishing with them and therefore to be despised but look upon her as upon Jesus Christ the eternall son of God and Creatour of the World together with God the Father Solomon doth not now set out wisdome by benefits to us as before but by the majesty thereof and the greatnesse of the workes that God doth by it Among which the making of Heaven and Earth and all things therein is exceeding commendable But it may be objected Solomon had before commended wisdom as it is in men why doth hee now sore so high from wisdom in men to wisdom in God there being so vast a difference The wisest man on Earth is but a fool to God and must never expect by his wisdom to do such great things as God hath done I answer 1. Because Solomons intention was to commend wisdom in generall bee it in the Creator or in the Creature 2. Because wisdome in man hath some resemblance of that wisdom that is in God though it be farre short of it 3. Because it is a little stream coming from that infinite fountain of wisdome that is in God yet not materially for God hath never the lesse but effectively as wrought in us by it When a man hath commended the stream and shewed the vertues of it it addes to the credit of it to shew the fountain whence it comes and the admirable effects thereof So it is a commendation to mans exquisit wisdom to shew that it comes from the infinite wisdom of God by which heaven and earth were made 4. To prove it may well guide a man in all his affairs in the world and make him happy as Verse 18. seeing it comes from that wisdom by which God made all things the setling of solid things as heaven and earth are set down in this verse and of liquid things as waters and rain Verse 20. For the words The Lord. See on Chap. 1.7 By wisdome See on Chap. 1.7 Wisdome may be understood as of an attribute of God for his infinite wisdome was used in the creation of the world But it is better to understand it of Jesus Christ the wisdom of the father By whom all things were made without whom was not any thing made that was made Joh. 1.3 Hath founded Hath laid the foundations of the earth so sure that though it hang in the midst of heaven yet
had if it had a being and who can alter the form of that which is eternall And so by consequence God made not the world And scoffers will grow more bold and say All things continne not as they were from the beginning of the Creation 2 Pet. 3.3 4. But as they were before the Creation from eternity 2. Doct. The wolrd was made by God Where wast thou when I laid the foundations of the Earth Job 38.4 By the word of the Lord were the Heavens made and all the host of them by the breath of his mouth Ps 33.6 Reason 1. Because it was not from eternity as appears by the changes in it 2. It made not iâ— self That were a contradiction It could not be in fieri facto made and to be made both at one time It must then work before it be 3. There was none else before the world was to make it but God onely If an house be found in an Island wherein never any man but one was hee must needs build that house 4. None else had wisdom enough to do such a work if there had been men or Angells before the world As no beast could build the foresaid house if there had been many in the Island Use Give God the glory of it and of all the comforts ye enjoy here or shall in heaven 3. Doct. God sheweth wonderfull wisdom in making the world O Lord how manifold are thy workes in wisdom hast thou made them all Psal 104.24 To him that by wisdom made the Heaven Ps 136.5 Reason 1. Because he made this spacious world out of nothing The wisest man in the world or Angell in Heaven cannot work without matter But God made the whole world of nothing Onely his infinite wisdome could doe such a work 2. That excellency that is in the world shews the Makers infinite wisdom What is the most curious picture of a man beast tree star to the thing it self Like a dark shadow to the shining Sun So low do mens best works lie below Gods This shews that the foolishnesse of God is wiser then men 1 Cor. 1.25 For that work of God in which he shews least wisdom argues more then that wherein the wisest man in the world shews most 3. Because of the variety of these excellent workes both of severall kinds and of severall dispositions in each kind Stars Rivers Trees Beasts Men Angells Hills Vallies what thosands of each No created wisdom can number them much lesse make them How many thousands of men are in the world yet every face differs from one another 4. Because of their excellent order The stars are above our heads to give light the air about us to breath in the Earth under us to tread on Severall grounds for corn pasture gardens orchards What not Vse 1. Let us in the view of the creatures not onely take delight in the fight and use of them but also take notice of the wisdome of the Creatour and praise him for it The Earth is a Colledge built by God that in it we may study his wisdom The Heavens a Common-wealth or Kingdom established by him The Sun the King the Moon the Queen the Starrs the Nobility Clouds the commons Spheres the Provinces So we see a mans wisdom in his workes and books and God shews us his in the Heavens and in his Law Psal 19.1 7. Comparata omnia creata ad Deum sicut artificia ad artificem Recuperus All created things compared to God are as artificiall works to the cunning workman As they shew the workmans wisdom so do these Gods Yea much more For if we admire a watch made by the art of man for the rare workmanship and frame of the wheels and their motions how much more should we admire the wisdom of God in making the glorious lights of Heaven with their revolutions without which no watch could exactly measure time And in the variety of earthly creatures without which our lives could afford us no comfort 2. Use Take heed of finding any faults in the workes of God They were all made in wisdom though thy shallow brain cannot reach them 4. Doct. God upholds the Earth strangely The world is established that it cannot be moved Ps 93.1 No man can tell whereupon the Foundations of the Earth are fastned God poses Job with this question Iob 38.6 and may pose all the world They must answer with him God hangeth the Earth upon nothing Job 26.1 And that 1. Because there is nothing above it or under it to uphold it It is the lowest Element and the Heavens above cannot uphold it 2. Because it is above the power of nature to do it or to know how it is done Use When we tread on the earth let us take notice who upholds it and makes it able to uphold us No creature can do it The earth would sink under us if God did not strangely uphold it for us Give God the glory then of your sustentation 5. Doct. God preserves the heavens and heavenly creatures in their motion It is God that in them hath set a Tabernacle for the Sun to run a race Psal 19.4 5. Thou makest the outgoings of the morning and of the evening to rejoyce Psal 65.8 Reason 1. Because the Heavens and the Sun Moon and stars have no principle of life in them whereby to move themselves much lesse of reason to direct them in their various courses 2. Because no creature either man or angell hath wisdom or power enough to do it Use Take occasion from the daily motion of the heavenly bodies to blesse God our spirits are comforted and bodies directed by them they are watches to keep time for us God keeps them in their motion else would they deceive us and deprive us of their light and comfort Doct 6. All manner of wisdom is in God It is expressed by divers words in the Text Wisdome and Vnderstanding We may well cry out with the Apostle O the depth of the riches both of the wisdome and knowledge of God Rom. 11.33 Reas 1. His word shews it to us in which are the grounds of all arts and sciences and higher things then they 2. His works shew it none hath wisdom to do the like Use Be humble and see thine own folly be thou never so wise thou art but a fool in respect of God thou wantest some wisdome he hath all Thou mayest say of thy wisdom as David of his age Psal 39.5 My wisdome is nothing before thee Verily every man at his best state is altogether vanity Selah VER 20. By his knowledge the depths are broken up and the clouds drop down the dew GODS infinite wisdome was set out in the former verse by the higher parts of the world the heavens and by the lower the earth or as was mentioned in the former verse by setling solid substances there and liquid ones here and by ordering the two middle elements aire and water For the words By his knowledge Not by
our knowledge of God as the word is taken for our knowledge of Christ Isa 53.11 By his knowledge shall my righteous servant justifie many But by Gods own wisdom The words are varied to shew the plenty of scripture language Here is Gods wisdome understanding knowledge For the word see on Chap. 1.2.4 The depths Some understand this of the springs and rivers that break out of the earth continually and run into streams through many countries and those oftentimes are strangely brought out of rocky hills God wisely and wonderfully opening a passage for them being of themselves weak and unable to passe through such difficult places others understand it of the floud which indeed was not a work of nature but of God who cause all the fountaines of the great deep to be broken up Gen. 7.11 But it is best to understand it of the works of God at first Gen. 1.9 in making room for the Sea and for the rivers that men might live on the drie land for he speaks here of works of creation as founding the earth establishing the heavens making the sea rivers and clouds all this was done at the beginning of the world It is a description of the great channels made at first to hold all the waters and the waters of the sea and rivers are included So Gods wisdom is set out in stable and remaining things as the earth heaven waters clouds which abide and do not succeed one another as men beasts trees do whereof we may see the same that Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The whole inferiour globe of earth and water Darknesse was upon the face of the deep Gen. 1.2 2. The waters in the sea or sea it selfe The fountains of the great deep were broken up Gen. 7.11 3. Great misery and trouble which drownes men in despair as it were in the bottom of the sea Deep called unto deep Psal 42.7 4. A thing that cannot be found out no more then the bottom of the sea can be found out Thy judgments are a great deep Psal 42.7 Here it is taken in the second sense for the sea and channells of waters Are brokon up Heb. Cleft So that it seems at first the earth was circular and fully round under the water till God made as it were clefts for the sea and rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the clouds They have their name from thinnesse in the Originall because they are so and therefore Gods wisdome is the more seen in them in that they hold the rain till God send a commission to powre it down upon the earth Yet sometimes the word is put for the skies wherein the clouds are 2 Sam. 22.12 Drop down Or Which drop down See the like addition Psal 104. Bread which strengtheneth mans heart And the sense requires it for Gods wisdom is not here commended for causing the clouds to rain now but for making them at first which are still so usefull to us as well as heaven earth sea An act of creation not of providence The clouds supplie the driness of unwatered places vapours drawn up from the waters or moister places of the earth fall down in rain to moisten the drier parts of the ground and they are said to send it down by drops for the comfort of the earth and not to powre it down in streams to drown it as in the deluge So the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drop down like a still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dew It hath its name from covering because it covers the earth It is taken for moisture falling from heaven As the dew of Hermon and as the dew that descended upon the mountains of Zion Psal 133.3 It may comprehend moderate rain also and gentle showers that do good to the earth Figures Two figures of the part for the whole one in Depths for all waters below the other in Dew from all profitable moisture coming from above Note 1. The making of these 2. Of the clouds In the first note 1. The efficient By his knowledge 2. The effect The depths are broken up In the second observe 1. Another effect of Gods wisdom And the clouds Lest earthly moisture should be wanting God hath provided a store-house above to supplie the drinesse of the earth 2. The effect of these clouds which are yet profitable in dropping down the rain gently for the grouth of herbs trees c. Which drop down the dew for so it should be read as was observed before Doct. 1. The scripture often presseth the same things by various expressions At Christs Incarnation God was manifested in the flesh 1 Tim. 3.16 The word was made flesh John 1.14 Of whom concerning the flesh Christ came who is God over all blessed for ever Rom. 9.5 In him dwelleth all the fulnesse of the Godhead bodily Col. 2.9 So in the sacrament of the Lords supper Take eat this is my body Mat. 26.26 The bread which we eat is it not the communion of the body of Christ 1 Cor. 10.16 As often as ye eat this bread ye shew the Lords death untill he come 1 Cor. 11.26 Reas 1. To shew the plenty of wisdome and great variety of words which are in the scripture we much commend Oratours that can expresse themselves variously to the same purpose 2. To shew the truth of Scripture-principals not only in their concord but also because they who understand not one expression may understand another 3. To work upon mens affections we are so dull that once speaking will not raise them up neither will often speaking in the same words do it but rather dull us more as meat often dressed the same way pleaseth not the palat but in different waies and divers sauces it pleaseth well so do divers expressions for somewhat more may be perceived in the one then in the other Against 1 Tim. 3.16 God manifested in the flesh it may be objected so it may be though Christ were not incarnate The answer may be out of John 1.14 The word was made flesh Ob. So it may be though Christ be not God Ans Rom. 9.15 He is God over all blessed for ever Ob. It may be he is not essentially God for all this Ans Col. 2.9 In him dwells all the fulnesse of the Godhead bodily So for the Sacrament Ob. 1 Cor. 11.26 it is called bread and bread will do our souls little good Ans Mat. 26.26 It is Christs body spiritually Ob. Then belike the bread is turned into Christs body Ans No it is but a remembrance of it 1 Cor. 11.26 Ob. A remembrance of a thing past doth little good Ans It is a communication of his body and the benefits thereof 1 Cor. 10.16 4. To affect severall men which have severall tasts that dressing of meat pleaseth one man which pleaseth not another that bait takes one fish which takes not another that expression prevailes with one man which prevailes not with another Use Let us read the Scriptures
you earthly things and ye beleeve not how shall ye beleeve if I tell you of heavenly things Joh. 3.12 Etiam sine probationibus ipsius monetis autoritas adest quo modo jurisconsultorum valent responsa etiamsâ—ratio non reddatur Advocatum ista non quaerunt affectus ipsos tangunt naturd vim suam exercente proficiunt Even without any proofs mony hath authority in it self as Lawyers answers though no reason be given These seek no advocate they touch the affections themselves and prevail by their own nature exercising its strength Senec. Epist 94. And in the same Epistle Quis negaverit brevissimis quibusdam praeceptis feriri efficaciter etiam imperitissimos Haeo cum ictu quodam audimus n.c. ulli licet dubitare aut interrogare adeo etiam sine ratione ipsa veritas ducit Who can deny that some very short precepts strike effectually upon the most ignorant These things we hear with a certain stroke neither may any man doubt or ask so far even without reason doth the truth it self lead And in his 33. Epistle Stoicorum tot us contextus virilis est inaequalitatem scias esse ubi quae eminent notabilia sunt Non est admirationi una arbor ubi in eandem altitudimen tota sylva surrexit The whole context of the Stoicks is manly know that there is inequality when some things more eminent are observable One tree is not admired when the whole Wood is grown to one height And in the same place Quocunque emiseris oculum id tibi occurret quod eminere posset nisi inter paria legeretur Turn your eye which way you will that will come to your view that would be eminent if it were not read among equal sayings Lastly they contain many lively pictures of mens manners and carriages set out lively and to the eye Ye may see the sluggard folding his arms the drunkard reeling as the Lacedemonians shewed their drunken servants to their children that they might abhor drunkennesse the labourers working the good houswise spinning and imploying her maids and providing for all her household the King chasing away wicked counsellours with his eyes so that they dare not appear in his presence Pictures are very delightful to us and affect more then letters We hang them therefore in our sight Sight of shadows works often more then words of substance As musical sounds sometimes make men weep sometimes rejoyce being sutable to what is within so doe Parables Omnis imitatie est similis effectrix Every imitation brings forth the like Plato Dial. 2. de leg They breed good manners as well as resemble them Arist Politic. l. 8. c. 5. Imagines parabolas necessarias existimo ut imbecillitatis nostrae adminicula sint ut discentem audientem in rem praesentem adducant I judge Images and Parables to be necessary in speech that they may be helps to our infirmitie and that they may bring the learner and the reader into the thing as present Sence Epist 59. Praeclarae adinferendam rebus lucem repertae sunt similitudines Similitudes are found to be very excellent to bring light to things Quintil. Inst l. 1. 2. Because they are Solomons Proverbs to whom God gave more wisdome then to any other meer man since the fall living either in his time before or after it For he was wiser then all men then Ethan the Ezrahite and Heman and Chalcol and Darda the sons of Mahol and his fame was in all Nations round about 1 King 4.31 When God gives more excellent gists to some then to others he conveys more excellent things to us by them then by others Greater talents are put to greater use Paul laboured more then all the Apostles in preaching and writing and spreading the Word far and neer I laboured more aboundantly then they all 1 Cor. 15.10 From Jerusalem and round about to Illyricum I have fully preached the Gospel of Christ Rom. 15.19 For God had bestowed better breeding and greater gifts on him then on others I was brought up saith he in this City at the feet of Gamaliel and taught according to the perfect manner of the Law of the Fathers Act. 22.3 He was caught up into Paradise and heard unspeakable words which it is not lawfull for a man to utter 2 Cor. 12.4 He writ more highly then the other writers of the Epistles as John the beloved Apostle excelled among the Gospel writers to shew what learning could doe improved by grace though now too much contemned Augustine wished for three things To have seen Christ in the flesh Paul in the Pulpit and Rome in her glory So doubtlesse more excellent things are communicated to and by Solomon then some other holy writers for pipes filled with water or Wine run out accordingly Solomon was also the son of David His Father was a powerful King a wise Prophet and an holy man who bred his son accordingly Had he been meanly bred as Amos among the herdmen of Tekoa Amos 1.1.7.14 15. yet being so wise he had deserved audience much more coming of such a Father He was also a King not a subject nor a Tyrant but a wise and a good King Kings speeches though mean are Chronicled and greedily received as from those that in regard of their Office have Gods Image stampt upon them and are called Gods Psal 82.5 6. In that respect they are worthy of audience Neither was he King of a small Nation but of Israel a great people which he guided with much wisdome and made very prosperous and therefore may well guide us by his counsels He was King of all Israel of all the twelve Tribes before the Kingdome was lessened by division as afterwards It was much more populous in his time then in after dayes He was also King of Gods people and of his only people upon earth a great wise and understanding Nation Deut. 4.6 and best able to judge of these Proverbs of all the people in the world Having Gods Law to guide them they could best discern the solidity of Solomons Proverbs And fit it was that they should have a very wise King Therefore we may the better learn of him As this addes to Solomons honour to be King over the wisest people in the world so to our esteem of the Book written by the wisest man a great King and son of a great King and King of the wisest people The first use is for Ministers to study these Proverbs well that they may be able to crack the shell and give the kernel to the people So great is the fulnesse of these sentences that though many have written and preached on this book already yet they have left matter enough for others As in the silver and other rich mines men are dayly digging and yet still meet successively with more matter of like price that which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludes unto Joh. 5.39 So the treasures of divine wisdome in this Book cannot be drawn dry Study it
no greater portion All in heaven and earth is yours God hath dealt graciously with me saith Jacob and I have all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it should be translated whereas an Esau not beloved of God can say no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have much for so the words run in the Original Gen. 33.9 11. Another point may be observed from hence that 7 Doct. A wise son of a godly Father makes a sweet harmony He comforts his Father while he is alive A wise son maketh a glad father Prov. 10.1 See the like chap. 23.15 My son if thine heart be wise my heart shall rejoyce even mine or even I. Altogether Not my heart alone shall joy but my tongue also shall utter it He is no shame to his Father while he lives Prov. 27.11 My son be wise and make my heart glad that I may answer him that reproacheth me He will revive his memory with credit when he is dead No doubt but many in Solomons best dayes were ready to say This was Davids son Though he be dead yet he lives in him Let children then learn to be comforts to their Parents while they live and their life shall be long and comfortable in Gods land Exod. 20.12 Deut. 5.16 They shall also honour their parents memory when they are dead and have others to comfort and honour them according to Gods promise to the house of the Rechabites who kept their dead Fathers commands Therefore Jonadab the son of Rechab shall not want a man to stand before me for ever Jer. 35.19 King 8. Doct. If it be meant of David it shews what a great blessing to a State a good Governour is He will see that God be honoured and use his power as David did to settle the Ministery that his people may not only be quiet under him but live with him for ever in heaven where he shall be no Ruler nor they no subjects Pray then that our Governours may be such and we enjoy Gods Ordinances purely under them 9. Doct. If it be meant of Solomon it sets before us the benefit of living under wise Rulers who know how to protect their subjects against all perils and bring plenty unto a Nation as Solomon did This should make us to pray to God so to direct our Rulers that we may daily live more quietly and plentifully under them 10. Doct. Secondly it informs us that dependence on othere is a great hinderance to those that should teach others Solomon might speak freely and spare none being free from all servile dependences Hope of gain or fear of displeasure keeps back much that might be taught We learn hence then that our Teachers should not be almesmen but have a certain means be the Auditors pleased or displeased Else are they worse provided for in the Gospel then under the Law No man then could deny Tithes or Offerings Their Office is not arbitrary but necessary to the end of the world Ephes 4.11 12 13. God hath hath appointed Teachers to abide Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ And certainly all will never come to this height in this world As long therefore as this world remains they that have a certain work should have a certain maintenance Of Israel 11. Doct. Gods people have need of Government Ever since they outgrew a family they had publick Governours either foreiners as in Egypt or of their own as Moses Joshua Judges Kings For all men have not grace to guide themselves aright no not in the best Churches And such as have grace are imperfect and very subject to be partial in their own case and had therefore need of others to rule over them and judge in their affairs This reproves those that place all government promiscuously in all the people without respect of Officers and so by their creed utterly overthrow the fifth Commandement How would an Army be governed if there were no Officers in it This practice would subvert Kingdomes Common-wealths and Families for why should not children and servants help to govern there as well as private Subjects in a Common-wealth Lycurgus when one desired him to set up a popular government in the City bid him first set it up in his own house and if the other liked it there he would set it up in the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Sympos Salus populi supremâ—â— lex The safety of the people is the highest law carries another sense then the Levellers would give it Not that all people when they think themselves wronged may right themselves disorderly against authority for then the Christians when in former time they grew numerous needed not have been Martyrs and they in their Apologies give out that they could free themselves by multitudes but against lawful authority they knew no arms but prayers and tears They that cry All the Lords people is holy to pull down Magistrates and Ministers whom God hath set over his people are least holy themselves Witnesse Korah Dathan and Abiram and their company and Gods judgements on them The Proverb then rather shews that rulers should look more at the peoples good then their own and not that private men should revenge their own supposed wrongs against Magistrates or others Let us make this use of what hath been said so to plead our freedome in Christ that we resist not lawful authority Else we may look that others enemies or inferiours pull us down Avoid tumults see authority goe before you Else as ye bring confusion so ye may expect it Subiection to men set over you by God will bring an eternal blessing on you from God Vers 2. To know wisdome and instruction to perceive the words of understanding In the five verses following is set down the excellent use of the Book of The Proverbs and singular good that may come to us thereby Before he had by a fair title and large commendation of the Author sought to make the Reader attentive in reading it Now he seeks to make him flexible and willing to be taught and to give credit to what he should read by setting forth the excellent uses of this book 1. The general end is set down vers 2 3. shewing what it may bring to all men 2. The particular end what it may bring to young and simple ones vers 4. what to wise men vers 5 6. The general end is 1. Theological vers 2. 2. Practical v. 3. Both are called Wisdom and both are so To retire to this 2. v. And first for the words Many words here seem to be of the same signification or at least to differ but little We had therefore need to weigh the natural force and different significations of each word for variety of words is used to make us the more affected with the Book To know To convey to man the
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
12.3 If open opposing will not serve to rob and kill ambushes must 5. Doct. Many snares are laid for innocent men As for David by Saul that he might be killed by the Philistins or any other way So for Daniel by the Princes of the Kingdome by enquiring into all his wayes and by new projects Dan. 6.4 5. Reason 1. Because of the malice of ungodly men against them 2. Because of their subtilty If they were not malicious they would not lay snares for good men If not subtil they could not do it to prevail Vse Judge not them evill that have many snares laid for them Nets are not laid for Kites but for Pigeons For their souls that is for their lives For they cannot come at their souls to hurt them 6. Doct. The naturall life depends upon the presence of the soul 1 King 17.22 The soul of the childe came into him again and he revived Reason 1. Because there is no life in the infant in the wombe till the soul enter into it This we call quickening in the Mother a distinct act from conceiving 2. Life continues not if the soul depart 3. It ends then Souls departure from the body brings death 4. Continuance of life in the soul after the death of the body shews that the life of the body depends upon it 5. The souls returning at the resurrection brings life to the body 6. It brings eternall life to it also The soul continuing with the body to eternity that body then can never die Vse Be most careful of your souls Then your bodies wil live also Else both perish No life without the soul The body will live if the soul live And the body will live as the soul lives happily or miserably to eternity If the soul be damned say Farewell all bodily comfort for ever What is a man profited if he shall gain the whole world and lose his owne soul Matt. 16.26 Vers 19. So are the wayes of every one that is greedy of gain which laketh away the life of the owners thereof Solomon's three arguments being handled whereby he seeks to draw the young man from bad company and ill courses now he proceeds to raise a larger conclusion to keep him not onely from robberies but from covetousnesse the root of it He tells him that not these grosse sinners onely but all that are covetous will be drawn to shed blood rather then to lose gain Here in a patheticall conclusion all that hath been said before is shut up with a vehement acclamation and applyed to more then robbers and murderers even to all covetous persons See the like collections or conclusions with enlargements Psal 128.4 Behold thus shall the man be blessed that feareth the Lord. Not onely with precedent blessings of successe and children but with consequent also of the Churches peace and lasting posterity vers 5.6 And Psal 144.15 Happy is that people that is in such a case yea happy is that people whose God in Johovah For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So. The word signifies 1. The foot or lowest part of a thing The laver and his foot Exod. 30.28 1. A place or office Pharaoh shall restore thee unto thy place Gen. 40.13 Me he restored unto mine office Gen. 41. ver 13. 3. Right or true The daughters of Zelophehad speak right Numb 27.9 4. So. And that sometimes in the reddition of a fimilitude As the heavens are higher then the earth so are my wayes higher then your wayes Isa 55.9 And sometimes without a similitude And it was so Gen. 1.7 God effected what he spake Some take it here as a reddition to the similitude vers 17. but it is rather a conclusion of Solomon's disswasion of the young man from joyning with robbers and covetous persons not in regard of the unhappy event likely to befall themselves but in respect of their cruelty to others whom they deprive of goods and life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wages It signifies 1. A way or path in which men walk Dan shall be a serpent by the way an adder in the path Gen. 49.17 2. A company of traveller a going together in the way for safety as the Turkish Caravanâ— doe A company of Iskmaelites came from Gilead with their camels c. Gen. 37.25 3. A custome or manner of doing in which men are as constant as travellers in their way It ceased to be with Sarâ—h after the manner of women Gen. 18.11 Lest thou learn his wayes Prov. 22.15 And so it is taken in this place for the constant customes of covetous men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of every one He doth not say of some of them but of every covetous person Not a barrel better herring For the word see on v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is greedy of gain Heb. that gaineth gain That makes it his greatest employment to thrive and makes truth and equity to yeeld to gain The word signifies 1. To cut or wound Cut them in the head or wound them saith the marg Amos 9.1 2. To be covetous or greedy of gain for such will cut and wound others in their bodies sometimes as robbers do So the word is used He that is greedy of gain troubleth his owne house Prov. 15.27 3. To finish a thing When the Lord hath performed his whole work Isa 10.12 for covetous or greedy men are very defirous to finish their work Here it is taken in the second sense and it is observed that in that signification it is never taken in a good sense for a lawfull desire or lawfull gain but alwayes in an ill sense for being so greedy of gain that they use unlawfull means to get it Which This word is not in the originall It may be left out and read He taketh away the life of the owners thereof That is the covetous man doth it Some would read It. That is gain or riches for many lose their lives for their wealth But it is rather to be understood of the robber or covetous man who will not onely deceive or cousen but also kill men for their money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taketh away See on v. 3. on the word Receive The Hebrews have no compounds and therefore the word signifieth to take away as well as to take The life See on vers 18. Of the owners thereof See on v. 17. Some understand it of the theeves intimating that when they had gotten wealth they should be never the richer it would bring them to the gallows But it is rather to be interpreted of rich men whom they would cousen or rob and if they finde them too strong for them or likely to reveal them then they will kill them This agrees with all the former verses especially the eleventh The word sometimes signifieth an husband that hath right to his wife So here it signifies lawfull possessors that have right to their goods and have onely authority to dispose of them The summe of all is They take
judgement will follow Else God were not true neither would his threats be at all regarded 2. Doct. Gods judgements never come without a cause They never did so as appears 1. In Gods letting man lose his image who had so shamefully abused it So rebellious Citizens lose their priviledges 2. In laying the curse on man and his posterity The ground is cursed for Adam's fin Gen. 3.17 So traitors and their posterity are tainted in blood and their lands confiscated 3. In the destruction of the old world by the flood The cause was because the earth was filled with violence Gen. 6.13 4. In the destruction of Sodome by fire and brimstone from heaven because their sin was very grievous Gen. 18.20 5. In Jerusalems destruction by the Romans for killing the Prophets Luk. 13.34 35. 6. In the ruine of the seven Churches of Asia Rev. 2. 3. Neither will Gods judgements ever fall on any without just cause The fall of Babylon will be very just Rev. 18.24 For in her was found the blood of Prophets and of Saints and of all that were slain upon the earth So will the destruction of Antichrist and Popery be most just for deceiving many Rev. 19.20 The end of the world and losse of all worldly comforts Luk. 17.26 27. Hell it self will justly fall upon unmerciful men that relieve not the poor Mat. 25.41 42. Vse Let us give God the glory of his justice in all his judgements So doth the Psalmist sing Righteous art thou O Lord and upright are thy judgements Psal 119.137 So the Emperor Mauritius confessed in the same words when he saw his children murdered before his face and was himself after them to be slain by Phocas Many can do it in generall and for judgements on others that are loth to do it in their owne case in particular But Gods people stick not to shame themselves to honour God O Lord righteousnesse belongeth unto thee but unto us confusion of faces Dan. 9.7 The Lord is righteous for I have rebelled against his commandement Lam. 1.18 3. Doct. God calls us to repentance many wayes I. By verball wayes as 1. By admonitions shewing us we are out of the way Ye have not obeyed my voyce Why have ye done this Judg. 2.2 2. By reproofs chiding them for their finâ— He makes them worse then Oxen and Asses and calls them a sinful nation with other opprobrious names Isa 1.3 4. 3. By dehortations calling them from their finfull wayes Wash you make you clean put away the evill of your doings from before mine eyes cease to do evill Isa 1.16 4. By disswafions urging them by reasons to forsake their sins I have no pleasure in the death of him that dyeth saith the Lord God wherefore turne your selves and live ye Ezek. 18.31 5. By threats terrifying them I will not drive them out from before you but they shall be as thorns in your sides Judg. 2. v. 3. 6. By promises alluring them I should soon have subdued their enemies and turned my hand against their adversaries Psal 81.14 II. By spirituall wayes As 1. By checks of conscience Their conscience bearing witnesse and their thoughts accusing one another Rom. 2.15 2. By monitions of his Spirit Behold I stand at the dore and knock if any man hear my voyce and open the dore I will come in to him and will sup with him and he with me Rev. 3.20 III. By reall wayes As 1. By examples I â—btained mercy for a pattern to them which should hereafter beleeve 1 Tim. 1.16 2. By judgements on others Aholah is delivered into the hand of her enemies that Abolibah might be warned Eze. 23.9 10 11. So Gods judgements on the rebellious Israelites in the Wildernesse are examples to us upon whom the ends of the world are come 1 Cor. 10.11 Belshazzar must be slain because he knew what befell his Father yet repented not Dan. 5.22 3. By judgements on themselves I have diminished thine ordinary â—ood and have delivered thee unto the will of them that hate thee Ezek. 16.27 4. By mercies I drew them with cords of a man with bands of love and I was to them as they that take off the yoke on their jaws and I laid meat unto them Hos 11.4 Vse Let us bewail the desperatenesse of our natural condition whom none of those calls will draw to God 4. Doct. Many refuse Wisdomes call Three grounds to one are naught Matt. 13.4 c. The invitation to the heavenly Kings Sons wedding is slighted by those that were invited But they made light of it and went their wayes one to his farm another to his merchandise Matth. 22.5 Reason 1. Because some are in love with their owne inventions This evill people which refuse to hear my words which walk in the imagination of their heart Jer. 13.10 2. Because others are in love with worldly pleasures profits or preferments Vse Let us not follow the multitude in refusing Gods call Say not I will not be fingular Why should I regard it more then they I shall scape as well as my neighbours Consider who calls God who is great and good can and will prefer thee He may say more truly then Balak Did I not earnestly send unto thee to call thee Wherefore camest thou not unto me Am I not able indeed to promote thee to honour Numb 22.37 Consider to what he calls To holinesse which is most commendable to happinesse which is most profitable Follow holinesse without which no man shall see the Lord Heb. 12.14 5. Doct. We are by nature far out of Gods way A call will not be heard nor a beck regarded They are all gone aside Psal 14.3 They are all gone out of the way Rom. 3.12 The Ephesians were once without God in the world Eph. 2.12 Yea the Fathers of the Patriarchs were Idolaters Josh 24.2 Reason 1. Because we are gone clean out of hearing We regard not Gods Word 2. We are gone clean out of fight which is further out of the way for men cannot hear so far as they can see We regard not Gods works 3. We are gone far in the wayes of the world The further in a by-way the further out of the high-way 4. We are gone far in the wayes of Satan The further men go in a contrary way the further are they out of the right way Vse Let us blesse God the more for bringing us into the right way when we look upon other mens dangerous errors Such were some of you 1 Cor. 6.11 Yea all of us We our selves also were sometimes foolish disobedient c. Tit. 3.3 Such we should have been still if God had not wonderfully reclaimed us Insult not then over others but pity them and pray for them and thank God heartily for reducing you 6. Doct. The generality of men regard not the fignes whereby God calls them to repentance They regard not outward means as rain and fruitfull seasons Act. 14.17 Jer. 5.24 nor the sending of Christ to
drank they married wives they were given in marriage untill the day that Noe entred into the Ark and the flood came and destroyed them all Luk. 17.27 Nebuchadnezzar's casting down came suddenly Dan. 4. and Belshazzar's death Dan. 5. When they shal say Peace and safety then sudden destruction cometh upon them as travail upon a woman with childe and they shall not escape 1 Thess 5.3 Reason 1. Because their sins hinder them and blind them so that they cannot see the danger till it be upon them 2. Their businesses hinder them and leave them no time to think of danger 3. Their pleasures so content them that no fear of alteration can sink into them many times and then lightly danger comes 4. Their hearts will not let them think of danger but soon cast out such thoughts lest they make them melancholy Vse 1. Let not wicked men flatter themselves Danger may be neerest when they think it farthest off It is more terrible to perish suddenly then by degrees Trees houses ships that are strong are suddenly overthrown by a rising wind As the whirlewind passeth so is the wicked no more Prov. 10.25 Thou breakest the ships of Tarshish with an East wind Psal 48.7 2. Let them prepare for a better condition They know not how soon they may lose this Who would live a Tenant at will that may get a Lease of yeers or a Fee-simple Make sure of heaven quickly and then all will be well 2. Doct. The destruction of wicked men is irresistible Who can refist a strong invading enemy or a whirlewind And what will ye do in the day of visitation and in the desolation which shall come from far To whom will ye flee for help and where will ye leave your glory Isa 10.3 Therefore shall evill come upon thee thou shalt not know from whence it riseth and mischief shall fall upon thee thou shalt not be able to put it off and desolation shall come upon thee suddenly which thou shalt not know Isa 47.11 Reason 1. Because their destruction comes from God whose power and wisdome no man can resist 2. He can goe beyond all their power and wisdome though the greatest that is or can be in any or all the creatures 3. He can disappoint all their friends and all supplies 4. He can set all creatures against them And how can the strongest creature resist all other in heaven earth and hell Vse It shews the great misery of ungodly men they cannot resist destruction If an enemy come into a Land or besiege a City if there be force enough to resist destruction will not follow else all will be laid waste Wicked men cannot resist God therefore they must needs perish 3. Doct. The destruction of wicked men shall be totall or universall An enemy layes all waste Cities Houses Gardens A whirlewind or flood sweeps all away Reason 1. It appears in particulars Their credit will be gone Not onely their good name shall decay but their name it self shall be lost as a rotten thing stinks and wears away The name of the wicked shall rot Prov. 10.7 Their goods shall be gone Thou fool this night shall thy soul be required of thee then whose shall those things be which thou hast provided Luk. 12.20 Yea Cujus eris tu Whose shalt thou be saith Bernard Their life shall be lost Whosoever shall save his life by sinful wayes shall lose it Mat. 16.25 Yea their soul and all shal be lost What is a man profited if he shall gain the whole world and lose his own soul Mat. 16.26 2. By the causes of it Their fins are universall Their thoughts words deeds altogether sinfull Humours that run over all the body make all the body sick They sin against all Gods commandements and that wilfully and constantly and therefore must perish wholly Vse Let wicked men labour to get out of this condition A man would be loth to live in a trade wherein he should get nothing more loth to live in a calling wherein he were sure to lose all and spend his stock This is the wicked mans condition get out of it else ye perish totally 4. Doct. The destruction of wicked men will be irrecoverable Such was the destruction of those two rich fools Luk. ch 12. 16. Reason 1. Because they are carried clean out of the world Here a man may be poor one day and rich another after this life poor once and poor for ever 2. They are carried to hell immediately after death and out of hell is no redemption Vse Take heed of impenitency lest it bring you to irrecoverable punishment Bajazet the great Turk could say Resipiscentia sera nulli unquam profuit Too late repentance never did any man good Men inclining to a dropsie or consumption wil seek for cure before it grow incurable Repent in time lest ye perish for ever Ad Deum redeundum aut per Deum pereundum Return to God or perish by God 5. Doct. The destruction of wicked men will be miserable Such was the destruction of old Babylon Jerem. 49.25 c. A sword upon men and beasts Such of new Babylon Rev. 18.7 c. Torment death mourning famine c. Reason 1. Because it is helplesse condition Evill men cannot help others if they would for they are in the same danger and need help themselves Good men would not help them if they could because they are Gods enemies devoted by him to eternal destruction 2. It is a comfortlesse condition No ease or comfort will be afforded to them Not a drop of cold water to cool the tongue Luk. 16.24 Vse Let us blesse God that frees us from so great a destruction which we have deserved as much yea more then many that are in hell Should not we praise God for deliverance from so a great a destruction who are in the same condenmation Luk. 23.40 6. Doct. The destruction of ungodly men is lamentable Jeremy takes the destruction of the people so to heart that he wishes his head a fountain of waters and himself in a wildernesse to weep his belly full alone without interruption Jer. 9.1 c. Kings and Merchants must weep and lament for the downfall of Babylon Rev. 18.9 11. See the truth of it in two glasses one here the other hereafter The one in the Aegyptians who had dominatered over the Israelites yet at last the Israelites see them swimming dead on the Sea Ex. 14. The other in hell where their worm dieth not and the fire is not quenched Mar. 9.44 This causeth weeping and gnashing of teeth Mat. 8.12 Vse Remember the woe to them that laugh now their state shall be lamentable Luk. 6.25 Wicked mens joy terminates in this world Better weep for sin here then for punishment in hell Vers 28. There shall they call upon me but I will not answer they shal seek me early but they shall not finde me Wisdome having set out their misery before now removes all help from them in their
continually poring upon the former grounds that we may understand the words of Wisdome These are the means to attain true wisdome a docible mind instruction by others prayer to God and diligent study Where all these are joyned there is no doubt of good successe Use them all then and fare well one tool will never build an house Vers 5. Then shall thou understand the fear of the Lord and finde the knowledge of God The way to true wisdome hath been set down before now follow the benefits of it to allure us to take pains and observe the former directions to get it and those are set down 1. Pofitively to vers 10. 2. Privatively to the end of the chap. For the first It contains promises of good things to be gotten by searching for wisdome After the precepts and instructions followeth the promise of good successe to every one which is tractable and perswaded to observe the directions proposed Here is promised 1. Wisdome to direct us how to carry our selves toward God v. 5 6 7 8. 2. Towards men v. 9. In the first part note 1. The things promised vers 5. 2. The reasons why we may expect them 1. From Gods liberality v. 6. 2. From divine instruction v. 6. also 3. From his plentifull provision v. 7. 4. From his defence of them against errors and follies v. 7. also 5. From his direction in matters of truth v. 8. 6. From his preservation of them that are his in practicall duties of Religion v. 8. also The summe is They shall understand how to know and fear God aright because God will give them light and fight and store of it and power to avoyd errors in judgement and practise and to keep truth and piety For the things promised in this vers For the words Then When thou hast used all the former means But if thou go any other way to seek true wisdome then God hath appointed thou art sure to go without this heavenly treasure For the word see on ch 1.28 Thou shalt understand See on ch 1.6 The fear of the Lord. See on ch 1.7 And find See on ch 1.13 The knowledge See on ch 1.4 Of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a word that signifies power For all power is from God It is used 1. For the true God In the beginning God created the heaven and the earth Gen. 1.1 And it is the first name that is given to God in Scripture 2. It is attributed to Idole and false gods as the picture of a man is called a man So are they called gods because they seem so to men though they be utterly unworthy of that name and have no divine power in them at all All the gods of the Nations are idals Psa 96.3 They have cast their gods unto the fire for they were no gods Isa 37.19 3. It is put for the images of the true God These be thy Gods O Israel Exod. 32.8 The Galf was made for an image or representation of the true God as appears by what sollows which have brought thee up out of the Land of Aegypt Such were Jeroboam's Calves not Images of Bual but of the true God 1 King 12.28 4. For the Angels which are neerest to God in glory and power far excelling all earthly and bodily creatures in both Thou hast made him a little lower then the Angels Psa 8.5 5. For men that come neerest to God in state and power especially Magistrates and Judges I have said Ye are gods Ps 82.6 6. It is used to set out the greatnesse or excellency of a thing though unreasonable in that wherein it excells all other things of the same kinde and so comes neerer to God then they do Nineveh was an exceeding great City Hebr. a great City of God Here it is taken in the first sense for the true God for the knowledge of other gods will do us no good without the knowledge of him but hurt rather Their sorrows shall be multiplyed that hasten after another God Psa 16.4 The summe of all is That he which conscionably useth all the former means shall experimentally be acquainted with true piety and religion and soundly seasoned with an holy illumination and made judicious in Scripture truths and matters of faith so that he shall be well able to discern between light and darknesse between truth and errors in measure competent for his salvation Figures The fear of the Lord Syneed Speciei Hereby is meant true religion and piety which besides the fear of God requires many other graces but this is one of the principall and put for all the rest Finde A Metaphor from Seekers The benefits to be gotten are two 1. The fear of God 2. The knowledge of God In the first note 1. The time Then 2. The act thou shalt understand 3. The subject the fear 4. The object of the Lord. In the second note 1. The act And find 2. The subject the knowledge 3. The object of God Here the Ifs end and the sentence is compleated thus If thou do all the former things thou shalt have heavenly knowledge Then is to be taken 1. Inclusively when thou hast used all the former means thou mayst expect it 2. Exclusively Never look for it till thou have used them all 1. Doct. Men that conscionably use all means of getting true wisdome appointed by God may expect good successe from him So did Solomon speed who records his Fathers instructions from ch 4.4 to ch 9. end and his Mothers ch 31. He also used study and gave his heart to it Eccl. 1.13 He prayed for it 2 Chr. 1.10 and so got a great measure of it Meditate upon these things give thy self wholly to them that thy profiting may appear to all 1 Tim. 4.15 Reason 1. Because else Gods promise is voyd and then his truth will be questioned Men may fail of performing promises for want of wit to foresee inconveniences and power to effect what they say But God wants neither 2. The means appointed by God would be slighted Who would ever study Law or physick if after all his pains he could not attain to the profitable knowledge of them Vse Let this encourage you to study for true wisdome Here is a fair promise God will not fail us if we take pains to get wisdome Many of the people foolishly complain that they cannot know the way to true wisdome Great Scholars cannot agree upon it Sure if they sought as diligently by reading the Scriptures and Prayer and other good means as they and others labour for wealth they would find wisdome The rich young man came to Christ as defirous to learn yet preferring his wealth before true wisdome went without it When men see Merchants returne home rich and Husband-men have great crops they are encouraged to those Trades So should we be encouraged to seek wisdome by what others have got Try the means and let what you get encourage you to seek for more as men work
still and harder in their Trades when gain comes Salomon finding his Ophir trade for gold to thrive 1 King 9.28 sent thither every three yeers 1 King 10.22 So let us be encouraged by what we have got already to get more wisdome 2. Doct. There is no expectation of attaining true wisdome without a conscionable use of all good means The Kings of Israel could not obtain true wisdome nor the wicked Kings of Judah because they used not the means prescribed to them to cause the Law to be written out for them and to read therein all the dayes of their life Deut. 17.18 19 20. Reason 1. Because God will not blesse their labours that go not his way They may as well expect strength without food health without physick warmth without clothes or fire crops without plowing or sowing 2. God will crosse those that go their owne wayes to get wisdome For they ascribe to themselves a power above God and a wisdome sutable that pull down his way to set up another Vse It shews us a reason why many have not true wisdome because they seek it not in Gods way and God will not give it in theirs They have no mind to learn it hear seldome pray seldomer never study 3. Doct. Much wisdome is needfull to find out the true religion Timothy from a childe had learned the holy Scriptures which were able to make him wise to salvation 2 Tim. 3.15 The wisdome that is from above is first pure then peaceable c. Jam. 3.17 Reason 1. Because it is high above us sense nor reason cannot reach it 2. There are many shews of false religions to deceive us As voluntary humility and worshipping of Angels a shew of wisdome in will-worship c. Col. 2.18.23 All is not gold that glisters Vse Marvell not that men are so ready to imbrace false religions Popery Idolatry Herefie It is for want of true wisdome They think themselves wifer then they are Vainman would be wise though man be born like a wild Asses colt Job 11.12 The name here given to God is Jehovah which signifies being 4. Doct. We must look upon God as the fountain of all being In him we live and move and have our being Act. 17 28. Of him and through him and to him are all things Rom. 11.36 Reason 1. Because this will be glorious to God when we see him in all things 2. It will be pleasing to us as to men to read their genealogies and to children to see their parents love in their clothes victuals c. 3. It will be profitable to others and keep us from wronging others He who made them will right them Vse Let us as see God in our being so praise him while we have any being Psal 146.2 5. Doct. The knowledge of God is worth the finding Let him that gloryeth glory in this that he understandeth and knoweth me that I am the Lord Jer. 9.24 I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord Phil. 3.8 Reason 1. Because Acquaintance with good men brings much good much more with God who can do us more good then all the creatures can 2. Heaven is not to be had without it This is life eternal that they might know thee the onely true God Joh. 17.3 No admission to live in a palace without the owners acquaintance Heaven is Gods palace Vse Woe be to them that seek so much to get acquaintance on earth but never look after acquaintance with God They may seek it when it is too late When they come to die and would scrape acquaintance with God he will say I never knew you Depart from me Matt. 7.23 Therefore acquaint thy self now with him and he at peace thereby good shall come unto thee Job 22.21 6. Doct. We must look upon God as most powerfull God hath spoken once twice have I heard this that power belongeth unto God Psal 62.11 Reason Because we may have need of more then a created power which is not to be found but in God Vse When men over-power you look up to Gods power This may ease your spirits Vers 6. For the Lord giveth wisdome out of his mouth cometh knowledge and understanding Here are the two first reasons why they which conscionably use all the former means shall attain true knowledge And they are taken from Gods liberality in giving wisdome inwardly to make the soul see the truth and his outward instruction of things fit to be discerned by that wisdome wrought in the soul within God gives fight and light Both are necessary and both from God For the words For. See on ch 1.9 Some the these words to the third v. as giving a reason why we should pray to God for knowledge because he is ready to give it Others knit it to the sourth v. thus by way of qualification Though thou must use all diligence to get heavenly wisdome yet know that all thy wit and labour cannot reach it but God must give it to thee or thou wilt never have it But it is best to knit it to the vers immediately before If any man should say I despair of getting heavenly wisdome My pains cannot reach it and God will not hear my prayers Bolomon answers in the text Despair not for God is as ready to give as thou art to aâ—k it The Lord. See on chap. 1.7 God gives true wisdome inclusively He can do it And exclusively None else can do it Giveth Heb. will give to wit if thou pray and labour for it as before For the word see on ch 1.4 Wisdome See on ch 1.2 Out of his mouth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. That member which we call the mouth of the body They have months but they speak not Psal 115.5 2. The manifestation of ones mind by speech or words which come out of the mouth According to thy Word shall all my people be ruled Gen. 41.40 The word is in Hebr. thy mouth 3. The wound top of a well or garment or vessel which is like a mouth A great stone was upon the wells mouth Gen. 29.2 4. The edge of a sword which devours or destroys men as the mouth doth meat And they slew Hamor and Shethem his Son with the edge Heb the mouth of the sword Gen. 34.26 5. The end or corner of a place The house of Bael was full from one end to another Heb. mouth 2 King 10.21 6. A part or portion as the mouth is a part of the face By giving him a double portion Heb. mouth Deut. 21.17 Here it is taken in the second sense for the manifestation of truth by God in his Word or by his Ministers Cometh It is not in the Originall but added by the Interpreters fitly to make up the sense and therefore it is printed in smaller letters Knowledge See on ch 1.4 And understanding See on vers 2. of this chap. Some take wisdome knowledge and
Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they are double to that which is Job 11.6 How hast thou plentifully declared the thing as it is Job 26.3 Thou dissolvest my substance Job 30.22 And so it stands in opposition to that which is not So riches are described Wilt thou set thine eyes upon that which is not ch 23.5 Heaven onely hath a foundation earth hath none but is hanged upon nothing Abraham looked for a City which hath foundations Heb. 11.10 But God hangeth the earth upon nothing Job 26.7 Wisdome hath solid substance in it and true worth whereas opinion onely sets the price upon all outward things 2. The word signifies working or operation which is an effect of essence Things must be before they can work and are to small purpose if they work not God iâ— excellent in working Isa 28.29 3. Wisdome which is one of the most excellent things that have a being Keep sound wisdome ch 3.21 Other things passe away when it remains and supports many things besides Sapientia essentiae appellationem sortita est quòd sit atque ad omnem aeternitatem duret Ab. Ezr. Wisdome hath got the name of essence because it is and endures to all eternity It is also learned from things that have a being and is excellently seen in them Some take it in the first sense and interpret it of that glorious being which God reserves for the righteous in heaven But it is best to understand it of sound wisdome which is said to be Gods gift in the former verse God is not like a bad Father which wasteth his goods but like a provident one who layes up treasure for his children For the righteous He had shewed before what God gave namely Wisdome Now he shews to whom he gives it not to all but to the righteous He layes it up for them that will make a good use of it Rectus est qui suam voluntatem divinae conformat volens de omni re id quod Deus vult eum vâ—lle Ambros He is right who conforms his will to Gâ—ds willing in every thing that which God would have him to will It may be translated For the upright So gladnâ—sse for the upright in heart Psal 97.11 He is a buckler The Lord mentioned before vers 6. Others read which is a buckler To wit sound wisdome mentioned in the beginning of this vers The former is the better God as a shield sets himself between his and all dangers especially spirituall It might have been objected The godly are subject to many dangers and errors The text answers God will be their buckler to stand between them and what might hurt them The Hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a word that signifies to cover and defend A Buckler defends men against blows and weapons It signifies 1. A shield or buckler literally such as are used in wars Was there a shield seen Judg. 5.8 There the shield of the mighty iâ— vilely cast away 2 Sam. 1.21 2. By a Metaphor it signifies a protection or protector from dangers I am thy shield Gen. 15.1 3. Rulers who are the protectors of the people Her rulers Heb. her shields with shame do love Give ye Hos 4.18 The shields of the earth belong unto God Psal 47.9 Here it is taken in the second sense and so God protects his from innumerable dangers and so doth Wisdome also But it may better be understood according to the coherence that God wil be a buckler to defend them against all sophistry and errors that would wound their souls and rob them of that wisdome which God hath laid up for them There is no want with God neither is he sparing in giving wisdome to his As he layes it up plentifully for them so he will bring it out plentifully to them and make it a buckler to keep them safe from all hurt of errors especially such as might endanger their salvation To them that walk See on ch 1.15 Vprightly or aright Whose lives and actions are sincere and agreeable to Gods Word Figures He layeth up A Metaphor from parents laying up treasure or portions for children 2 Cor. 12.14 A buckler A Metaphor from War wherein Souldiers use bucklers to prevent wounding To them that walk A Metaphor from Travellers to set out a constant course of piety Note 1. Gods provision 2. Gods protection In the former note 1. The person He that is the Lord. 2. The act layeth up 3. The object sound wisdome 4. The subject for the righteous In the latter observe 1. The benefit He is a buckler 2. The persons to whom to them that walk uprightly 1. Doct. God hath store of wisdome His understanding is infinite Psal 147.5 O the depth of the riches both of the wisdome and knowledge of God Rom. 11.33 Men have store of gold that can spare it to treasure it up So hath God of wisdome Reason It appears 1. By Gods works Of Creation In wisdome hast thou made them all Psal 104.24 Of Providence in upholding the world wherein there are are so many contrary dispositions in all sorts of creatures that threaten ruine to it 2. In his Writings The Law and Gospel Old Testament and New the best books in the world if mens eyes were open to see the mysteries of them Open mine eyes that I may behold wondrous things out of thy Law Psal 119.18 3. In his Scholars Bezaleel and Aboliab filled by God with understanding in all manner of curious works Exod. 31.2 c. David by Gods Word made wiser then his enemies teachers ancients Psal 119.98 c. The Prophets Apostles We count them best Schoolmasters and wisest out of whose Schools come rare Physicians Lawyers Divines All learned men come out of Gods School His is the heavenly Academy Vse Let us admire at Gods infinite wisdome and seeing our owne small store let us submit our judgement to his in all things for he is wisest It seems strange to flesh and blood to be saved by the Crosse of Christ It seemed so to Jews and Greeks Christ crucified is unto the Jews a stumbling-block and unto the Greeks foolishnesse 1 Cor. 1.23 That is to all the wise men of the world For the rest of the world had little learning then and were counted Barbarians Let us look for salvation no way else but from the Crosse of Christ It seems strange to us that death should be destroyed by death yet it is eafie to God It seems no lesse strange that God should work by contraries Yet he doth so He brings light out of darknesse and leads many to heaven through an hell of conscience It seems strange to us that we should be fick or poor when others are well or rich but God in his wisdome sees some good in it to us which we see not Let us therefore be patient 2. Doct. God provides wisdome for others Parents as they provide food and apparell so also they lay up portions for their children God hath wisdome
revelation and yet maintain grosse errors contrary to Scripture that set Gods Word and his Spirit together by the ears Woe be to those eyes that pronounce light darknesse and call darknesse light and to those palates that call bitter sweet and sweet bitter Isa 5.20 4. Doct. There is a right way for the Saints to walk in That thou mayst walk in the way of good men and keep the paths of the righteous Vers 20. I have led thee in right paths ch 4.11 Reason 1. Because else it were worse living in Gods Kingdome then in any other Kingdome For all Kingdomes have rules of safety and of living 2. God should be in a worse condition then the meanest Master of a family He should have no certain service Vse Let us keep in the right way of the Saints All other wayes though never so specious lead to hell Therefore a cloud of witnesses that have walked in this way to heaven is set before us Heb. 11.1 c. 12.1 5. Doct. God onely can keep us in the right way He will keep the feet of his Saints 1 Sam. 2.9 Hold up my goings in thy paths that my footsteps slip not Psal 17.5 Reason 1. Because he onely can give light in his Word to discover the right way 2. He onely can give sight to discern it by his Spirit 3. He onely can give might to walk in it and to keep our feet from stumbling otherwise Gods people would soon go aside on the right hand or on the left and soon fall into the way of sinners Vse 2. When we are at a stand in the way for want of any of these pray to God for direction and help When all our strength and friends fail us God will direct us He sent food to Elijah because the journey else would have been too great for him 1 King 19.7 2. Comfort your selves that have so good a guide and so strong a keeper to guide and keep you in the right way Well may they walk uprightly that are so strongly supported Gods hand is ever under his they cannot fall beneath it 6. Doct. Gods Saints are mercifull people So was Cornelius one that feared God and gave much alms to the people Act. 10.2 So was Zacheus when he was converted The half of my goods I give to the poor Luk. 19.8 A strange alteration from covetousnesse to liberality as well as from wickednesse to holinesse Reason 1. Because of our renewed nature that takes away hardnesse of heart in part and makes us pitifull as the heaven is that drops showers on the earth and looks for nothing back again 2. They love to be like their God who maketh his Sun to rise on the evill and on the good and sendeth rain on the just and on the unjust Mat. 5.45 Vse I would make an use of tryal but I scarse dare I am afraid if every one that hears me now should faithfully try his estate which he knows laying it in one ballance and his good deeds in another and God should hold the scales as one day he will do we should finde but a few Saints Many would be found in Belshazzar's condition too light when they are weighed Dan. 5.27 Our abundance and finenesse in food and apparell compared with the wants of the poor would condemne us In the Law the Ministers had the tenth of mens profits Now Ministers Schooles Poor Churches Education of our owne children in learning have it not Our note of Saints now is to rail upon carnall men and do duties outwardly and hold fast our purses God amend it They are hypocrites and no Saints what shew of holinesse soever they make that are not mercifull Pure religion and undefiled is to visit the fatherlesse and widows in their affliction Jam. 1.27 The sentence at the last Judgement is according to mens mercifull or unmercifull carriage Matth. 25. and they that shew no mercy now must look for none then Jam. 2.13 Vers 9. Then shalt thou understand righteousnesse and judgement and equity yea every good path In this vers the second benefit of Wisdome is set down to teach us how to carry our selses wisely towards men Having spoken largely concerning the former and backed it with reasons now he briefly propounds the latter it being more easie to know how to carry our selves towards men then towards God For the words Then See on ch 1.28 These words must depend upon the first 4 verses as the former Then v. 5. did The summe of all is When thou hast used all the former means then thou shalt know how to carry thy selfe towards men as well as towards God Others knit it to the words following Then shalt thou understand c. when wisdome entreth c. But that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 useth to follow as ch 1.28 not to go before and there is another reddition to that v. 10. understood v. 11. Then discretion shall preserve thee Also the mark in the beginning of v. 10. in our Translation shews that the Interpreters conceived the sentence began there and these words v. 9. depended on the words before Shalt thou understand See on ch 1.6 Righteousnesse and judgement and equity For these words see on chap. 1.3 and for judgement see on vers 8. of this cha We must do things lawfully discreetly and equally Yea every good path A genus to the rest and summe of all delivered in the conclusion or an c. as if he had said In a word if there be any good path that comes not within the compasse of these yet thou shalt understand it That I may comprehend much in few words thou shalt not onely know the former particulars but all honest wayes how to carry thy self towards men For wise carriage to God was promised before v. 5. Thou shalt increase in knowledge and grow from the knowledge of those good things to know all else needfull of that kinde For the word Every see on chap. 1.13 on the word All. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good It signifies 1. That which is right and just See thy matters are good and right 2 Sam. 15.3 2. That which is profitable Houses full of all good things Deut. 6.11 3. That which is pleasing Do what is good in thine eyes 2 Sam. 19.27 4. That which is full and compleat Thou shalt be buried in a good old age Gen. 15.15 5. That which is joyfull and delightfull A festivall We come in a good day 1 Sam. 25.8 Here it is taken in the first sense for right and just wayes Path 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies properly a Wheel-track and because such are found in paths or wayes therefore it signifies so too In a Common the way is discerned by wheel-tracks Thou shalt see the tracks wherein godly men have gone before thee as a man may see the track of a Cart-wheel It may be read every path of good Figures Path or Wheel track A Metaphor Note 1. The adjunct of time Then 2. The
1 Thess 5 7. 2. Because sinners fall into dangers before they be aware In the day men can see stumbling-blocks and avoyd them in the night they cannot 3. Because they that walk in sinfull wayes erre and go out of the right way for want of spirituall light to direct them He that walketh in darknesse knoweth not whither he goeth Joh. 12.35 We would be angry with them that should lead us out of the right way more angry if they lead us into a Wood to be robbed by theeves So sin misseads us into woody shady perillous wayes 4. Because they lead men into eternall darknesse into outer darknesse where shall be weeping and gnashing of teeth Matth. 8.12 Vse 1. Take heed of sinfull wayes they may seem good but they are stark naught Wicked men Noctem babent in oculis Seneca They have night in their eyes They are like Owls flying in the dark whom all birds whoot at when they see them in the day So should we shew our dislike of ungodly men in their ungodly ways Men love not to walk abroad in the dark night then they lie in bed and sleep Sinfull wayes are worse then dark nights Therefore set not a foot out of dore toward them much lesse walk in them but bid them adieu for ever that ye may be partakers of the inheritance of the Saints in light Col. 1.12 Vers 14. Who rejoyce to do evill and delight in the frowardnesse of the wicked The third note of a wicked man follows which is the expression of his affections in the content he takes in doing evill and joy in sinfull courses The Wise-man counts them wicked who are grown to such an height of impiety that they take pleasure in the many and great sins they have committed or do commit and triumph in grosse sins done by them or by others at their perswasion or in their sight or hearing This disorder of affections much aggravates the naughtinesse of their words and actions They not onely do evill but come to it with much desire and practise it with much delight Men that have not onely a disposition to doe evil but an habit also and are hardned in sin This is the reason why they leave good wayes to walk in bad because they delight in doing evill In the former chap. vers 10 c. he disswades the young man from sinning for profit here he warns him to take heed of sinfull pleasures He had before set out the pleasure wisdome brings to keep us from the pleasures of sin It is not enough that they do any mischief but they rejoyce in doing those things that nature and reason forbid They are in the dark v. 13. and see not their danger Yet rejoyce they in their deeds of darknesse This aggravates their blindnesse as well as their wickednesse For the words Who rejoyce Heb. rejoycing They plot and practise sin with great delight and without controll of conscience To doe The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To work make or do a thing God saw every thing that he had made Gen. 1.31 2. To bring forth corne or fruit or buds or branches or the like In the seven plenteous years the earth brought forth by handfuls Gen. 41.47 3. To dresse or prepare He took the Calfe which he had dressed Gen. 18.8 Mâ—phibosheth had not dressed his feet nor trimmed his beard 2 Sam. 19.24 The Priest shall prepare his burnt-offering Ezek. 46.2 4. To keep or observe The children of Israel kept the Passeover Josh 5.10 5. To get or procure Of that which was of our fathers Jacob hath gotten all this glory Gen. 31.1 My power and the might of mine hand hath gotten me this wealth Deut. 8.17 Here it is taken in the first sense for Doing Evill See on ch 1.16 And delight With so great delight that they cannot keep it in but shew it externally in gestures by leaping dancing c. The former word rejoycing intimates the inward joy of the mind this word delighting sets out the declaration of it outwardly in the body Lira In the frowardnesse See on v. 12. Heb. Frowardnesse that is Froward actions Of the wicked Of the wicked man For it is singular in the Originall Figures none Note 1. Their internall joy in sin 2. Their externall triumph In the former note 1. The act rejoycing 2. The object to do evill In the latter observe 1. The act delighting 2. The object in the frowardnesse 3. The subject of the wicked man 1. Doct. Neither profit nor pleasure should draw us to sin Pleasure could not draw Joseph who slighted his Mistresse her temptation Gen. 39.9 10. Nor profit draw Peter who despised Simon Magus his mony Act. 8.19 20. Neither the pleasures nor treasures of Egypt could move Moses to forsake Gods people Heb. 11.25 26. Reason Because all the pleasures and profits of the world cannot countervalle the miseries that follow sin 1. In regard of measure The pleasures and profits of the earth are small not great short not full Never any man enjoyed all the world so as to make use of all pleasures and profits in it And if he had all and could use all it would not bring so much comfort as there is misery in hell What is a thousand pound to a thousand millions What is a river to the Sea What is a man profited if he shall gain the whole world and lose his own soul Mat. 16.26 2. In purity These profits and pleasures are mixed with losses and sorrowes Never any man found it otherwise But there is no mixture of profit or pleasure with hell torments Nothing but comfort for Lazarus in heaven nothing but torment for the rich man in hell Luk. 16 24.25 What is water intermixed with wine to pure wine or rather what is it to deadly poyson What is gold ore to gold purified by the fire or rather what is it to perpetuall fetters of iron 3. In durance These worldly comforts and gain last but for a time Finem habent autuum aut suum Augustin Either they have thy end or their end Hell torments have no end These shull go away into everlasting punishment Mat. 25.46 Who would live a King for a year to be in a cauldron of scalding Lead ever after What is a Lease to a fee simple What is time to eternity Vse 1. It condemnes such as are bewitched with the pleasures of the world and seek to glut themselves with them in sinfull wayes Sampson whom no force could overcome was overcome by a Dalilah This makes men carelesse of themselves and of all others Let their souls bodies states wives children neighbours sink or swim be saved or damned God be pleased or displeased all is one What care they so they may follow their pleasures We should remember that of Cyprian De bono pudicit Voluptatem vicisse volupt as est maxima Nec alla major est victoria quà m ea quae de'cuplditatious refertur To overcome pleasure is the
to doe to suffer patiently They are freer for action in quietnesse Where God looks for suffering he puts not to action Vse Blesse God for the quietnesse and comfort we have had in this City in all these dangerous times both for soul and body Other parts both beyond Sea and in this Land have not been dealt so bountifully withall He sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any Nation and as for his judgements they have not known them Praise ye the Lord Psal 147.19 20. We have also had so much agreement between godly men of different judgements as is scarce any where else to be found Let God have the praise as we have the comfort 6. Doct. God many times makes good men thrive upon earth As Abraham Isaac Jacob. Reason 1. That it may appear that God doth not grudge earth to those to whom he will give heaven He that spared not his owne Son but delivered him up for us all how shall he not with him also freely give us all things Rom. 8.32 Seek ye first the Kingdome of God and his righteousnesse and all these things shall be added unto you Mat. 6.33 2. That they may have the more means to glorifie God having the larger talents Vse If God give any good man wealth and prosperity let him use it well that he may give a good account of it He is but a factor He must honor his Master if he will enrich himself This Gods bounty requires and he that doth so may look for comfort from God Vers 22. But the wicked shall be cut off from the earth and the transgressors shall be rooted out of it If fair means will not serve foul must be used The Wiseman having given a promise to allure now concludes with a threatning to drive such as will not be drawn The Writer proceeds in a right method and having spoken many things of the differing wayes of godly and wicked men now he concludes with their different ends So he doth ch 1. onely he puts the end of wicked men first The turning away of the simple shall slay them and the prosperity of fools shall destroy them But who so hearkeneth unto me shall dwell safely and shall be quiet from fear of evill ch 1.32 33. For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Heb. And. It is used sometimes as a figne of connexion Righteousnesse and judgement and equity vers 9. Sometimes as a signe of opposition But ye have set at nought all my counsel ch 1.25 Sometimes of assimilation As a man pleadeth for his neighbor Job 16.21 Sometimes of augmentation I am their song yea I am their by word Job 30.9 A proverb or by-word is more and goes further then a song Here it is taken by way of opposition Good men shall flourish and bad men perish in the end The wicked Restlesse and unquiet people Such as are alwayes doing mischief The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a word that fignifies motion or unquietnesse Who then can make trouble Job 34.29 The wicked are like the troubled Sea Isa 57.20 Ahab and such like wicked men accuse Gods people for troublers of Israel 1 King 18.17 and of the City Act. 16.20 and of all the world Act. 17.6 But they may answer with Elijah that wicked men are indeed the troublers of themselves and of the world 1 King 18.18 Shall be cut off As a bough from a tree so that it shall grow no more Adulterers and such like evill doers shall be destroyed It signifies an untimely death as a bough cut off before it withers They shall be taken away in the midst of their prosperity and that suddenly From the earth Not onely out of that Land but out of all the world For the word see on v. 21. on the word Land And the transgressors The word signifies treacherous dealers They have dealt treacherously with thee Jer. 12.6 So it is also translated Isa 21.2 24.16 For transgressors that go beyond the bounds that God hath set them deal treacherously with God to whom they owe all subjection Shall be rooted of it If cutting them off will not serve to terrifie others God will root them out or pluck them quite out of the earth and destroy their posterity also Figures A Metaphor from a Tree in the words cutting off and rooting out If a wilde tree and offensive grow in a garden and the Gardner cut off the top of it if it send forth new sprouts as bad as the former he digs up the root it self So doth God deal with wicked men He takes them away and if their posterity follow their courses he proceeds to root out the whole name and family Cut off Rooted out Metaphors from Trees Note 1. Gods judgement on wicked men 2. On their memory and posterity In the former observe 1. The word of opposition But. 2. The subject the wicked 3. The adjunct shall be cut off 4. The object from the earth In the latter note 1. The subject And the transgressors 2. The adjunct shall be rooled out of it 1. Doct. God will sometimes in this world put a difference between good men and bad Then shall ye discern between righteous and the wicked Mal. 3.18 So God made a difference between the Israelites and the Aegyptians in the darkness and death of the first-born and at the Red sea Exod. 10. 12. 14. So did he distinguish between the Israelites and Canaanites in rooting out the one out of the Land and planting the other in it Josh 10 c. So he put a difference between Micaiah and Zedekiah when the one durst shew his face and the other hid his 1 King 22.24 25. Between Jeremiah and Pashur when one was a comfort to himselfe and his friends and the other a terror to both Jer. 20.4 Between Ahaz and Hezekiah the one made a prey to the enemy the other delivered from Senacharib 2 Chron. 28.5 32.21 Reason 1. That men may see that there is a God While they see no difference between good and bad men they think there is no over-ruling God The Heathen man confesses it Sollicitor nullos esse putare Deos I am sollicited to think there is no God Ovid. In a Common-wealth or in an Army where no difference is made between good and bad people and souldiers men think there is no Magistrate or Generall there So in the Church But when God puts a difference they cry out Verily he is a God that judgeth in the earth Psal 58.11 2. That men might see by this fore-running providence a pattern and proof of the generall judgement to come Vse When God shall do so with us let us acknowledge Gods mercy to us He might destroy us like wicked men Are there not with you even with you sins against the Lord your God 2 Chr. 28.10 See Gods distinguishing mercy in it and proclaim it 2. Doct. Wicked men are
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
a man had the Philosophers stone if he used it not he would have no gold A known medicine helps not if not taken keep then good precepts actually as wel as cordially in deed as wel as in heart they that do not so forget them or at least keep them not delight thy selfe with keeping them in thine heart and honour thy God with observing them in thy life Doct. 6. Such precepts must be practised heartily Thou Solomon my son know thou the God of thy father and serve him with a perfect heart and with a willing mind 1 Chron. 28.9 Servants obey in all things your Masters according to the flesh not with eye service as men-pleasers but in singlenesse of heart fearing God And whatsoever ye do do it heartily as to the Lord and not unto men Col. 2.22 23. Ye have obeyed from the heart the form of Doctrine which was delivered you Rom. 6.17 〈◊〉 Reason 1. Because the heart is the fountain of life Dead services please neither God nor men It is like the speaking of Parrots Acceptable service to God must be reasonable service Rom. 12.1 It is like the Fountain of joy and comfort and therefore where it is not men can have no comfort in any thing they do Use See where your hears are when ye do what Parents and Teachers advise you If ye do it unwillingly it is not thank-worthy VERSE 2. For length of daies and long life and peace shall they adde unto thee THe Exhortation was in the former Verse The promise to encourage us to obedience is in this That men might with more courage endeavour to obey Solomons wise directions God joynes the reward to the work and promises those things which all men but especially young men most of all desire and long for and are most dear to men of tender years to wit a long quiet and happy life Some distinguish the three things promised thus That by length of daies should be meant a life on earth as long as may be drawn out by any strength of nature By long life or years of life eternall life in another world By peace peace of conscience But they may rather be understood thus By length of daies may be understood a life that lasts long By long life or years of life an healthfull life By peace a prosperous life For the words For. See on Chap. 19. A reason of the former Exhortation Length of daies They bring a long life to a man not beyond the time appointed by God but as God hath determined so by his blessing he gives long life to those that obey him This is understood of bodily life here which the Law also promises in the first commandment The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Day in Scripture is used 1. For a naturall day confisting of 24 hours Neither eat nor drink three daies Est 4.16 2. For an artificiall day opposed to the night The greater light to rule the day and the lesser light to rule the night Gen. 1.16 In the plurall for a long day and circular till that day come again a full year This man went up out of his Citty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From daies to daies which ver 7 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 year by year 4. For a certain time especially to come In that day shall this song be sung in the land of Judah Isa 26.1 5. For a time of trouble Remember O Lord the children of Edom in the day of Jerusalem who said Rase it Rase it even to the foundation thereof Psal 137.7 Their day is come the time of their visitation Jer. 50.27 Here it is taken in the first sense for naturall daies And. See on Chap. 2.9.22 on the word But long life Heb. Years of life For life see on Chap. 2.19 Lest any man should think that long life may be miserable he saith not years of sicknesse or weaknesse which are but puttings off or rather years of death but years of life that is of health and strength Non est vivere sed valere vita It is not worthy the name of a life barely to live but to be in health and strength So a life in Heaven is called eternall life whereas a life in Hell which lasts as long is called the second death And peace Lest any thing should be wanting to a long and healthfull life peace is added And well too for the shortest life is best without peace By peace is meant prosperity riches liberty So the Hebrews use the word And he said unto them Is he well And they said He is well Heb. Is there peace to him There is peace Gen. 29.6 Go see if it be well with thy brethren Heb. See the peace of thy brethren Gen. 37.14 And indeed prosperity is the fruit of peace adversitie of war Shall they adde to thee They shall prolong the years of thy life health and wealth Not forgetting but observing Gods commands will do all this The sum is If thou slight not my commands but observe them thou shalt have a long healthfull and prosperous life Long life without health is troublesome and health without other comforts of life cannot give content Observe Figures none 1. The word of coherence For. 2. The benefits Length of daies and long life and peace A long healthfull and prosperous life 3. The means of procuring these is obedience Shall they adde unto thee 1. Doct. God might have required full obedience without rewards yet he promiseth large ones That he might require it without reward appears in the preface of the commandements Obey for I am Jehovah that gave thee thy being Thy God in covenant with thee That brought thee out of the Land of Aegypt A great benefit Out of the house of bondage A great deliverance That he will give full rewards appears in the end of the second and fifth Commandements Forsake Idolatry and worship me aright For I shew mercy to thousands of them that love me and keep my Commandements Honor thy Father and thy Mother that thy daies may be long in the land which the Lord thy God giveth thee So he promises Abraham to be his shield and exceeding great reward Gen. 15.1 For the first part That God may require obedience without any reward appears 1. Because hee is not any way indebted to us for our obedience He hath all of himself and nothing from us Nor gets no addition of happinesse by our obedience 2. We are indebted to him for all the good things we have as Life Health Food Goods World Heaven we have all from him and that of free grace And it is strange for a debtor to require mony of his creditor wee cannot then merit any thing from him that cannot adde any thing to him neither doth he need any thing Hee that merits of another must some way supply his wants Sacrifices could not do it And if they could do it he need not take them of us that owes all the cattell of the World Psal
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
restrain it to carnall wisdome which is corrupt and sinfull But it reaches also to naturall wit deepe reach and policy which though it may lawfully be used yeâ— must it not be rested upon so as to disparage Gods overruling providence He mentions onely wisdom or understanding because men are more ready to lean to that then to strength or riches Yet these are excluded all so figuratively here and expresly in other places of scripture from being objects of our confidence neither must a man rest on any of them any more then on understanding And lesse reason to trust on them for wit can do no more in war or peace then strength or riches For the word see on Chap. 1.2 The sum is Take heed thou be not high-minded because of mens favour nor arrogate too much to thy self because of thy subtil pate but think meanly of thy self and trust in God not faintly nor in part but with thy whole heart and soul Figures 1. A metaphor from an old or sick man leaning on his staffe who else must fall intimating that if all our trust bee not in God we are sure to perish Lean not c. 2. A figure of the part for the whole The understanding for all things that men use to relie on besides God Note 1. An injunction 2. An inhibition In the injunction observe 1. An act Trust 2. An object In the Lord. 3. The manner With all thine heart In the inhibition note 1. The act prohibited And lean not 2. The Obiect To thine own understanding 1. Doct. Our happinesse is not from our selves but from God Else needed we not trust in him O Israel thou hast destroyed thy self but in me is thy help Hos 13.9 So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 Reason 1. It is not from our selves 1. Because our unhappinesse is from our selves therefore our happinesse is not No Foun tain can both yield falt water and sweet Iam. 3.12 A bad husband that wasts all cannot make himselfe rich 2. We irrecoverably undoe our own selves in regard of our own help We are not like a man that makes himself lame or sick and may heal himselfe again but like a man that puts out his eyes or kills himselfe who cannot recover his sight or life It is from God 1. Because no earthly creature can give happinesse Nil dat quod non habâ—t Nothing can give what it hath not If the conduit pipe hath no water it can give no water 2. No heavenly creature can give it for they are like standing pooles top-ful of water not like well-springs running over Therefore God must give it or we can never have it Vse 1. Seek not for happinesse in any thing in your power as in honour wealth pleasure this is but to wash a black Moor. 2. Seek to God for it if you desire it you must mount above earth and heaven and sue to the throne of Grace for it or never have happinesse Doct. 2. God is the only object of safe confidence O Lord of hosts blessed is the man that trusteth in thee Psal 84.12 Put not your trust in Princes nor in the son of man in whom there is no help Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God Psal 146.3 5. Reas 1. Because all other confidence may fail us in some cases as in deliverance from sin pangs of conscience hour of death and hel put men or angels to it they are at a stand they can go no-further then natural strength fense or reason wil reach and all these are infinitely short in the former cases if they had power yet would fail sometimes they might be so provoked they would not do what they could nor what they promised 2. There is no case in which God cannot or will not help his He need not fail his because he is omniscient and omnipotent He will not because he is merciful and true we are certain that God will not nor cannot go against his promises of provision and protection and deliverance made to his for he is the infallible truth and no power can let him to keep promise He is the Almightie who saith My counsel shal stand and I wil do all my pleasure Isa 40.10 Use 1. Let us not trust in wit wealth strength friends good intantions merits all these will fail us in things that concern this life or a better As no man can passe the Sea without a light ship that can sail over the waters for if he walk on them he will be drowned so no man can escape perils of soul and body by his strength he must have Gods spirit to make him light that he may walk on these waters Macar Hom. 44. 2. Let us take notice that all our strength is in God in whom we may securely trust and not in our own prudence or ought else Among the first precepts of wisdome humilitie is commended and confidence in God whom to have alwaies before our eyes and to call for his help is the highest wisdome as on the contrary to lean to our own prudence is the greatest folly For what hast thou that thou didst not receive 1 Cor. 4.7 Let us use means but place all our trust in God when all means in heaven and earth fail us he wil supply us If a man had a ship with sailes mariners all provisions needful yet if the wind fail he cannot go on in his voyage If that serve worse tackling wil serve So nothing can do good without Gods blessing any thing wil do good with it Basil Hom. de spirit Sanct. Deo dante nil potest livor eo negante nil potest labor Greg. Naz. If God give envy cannot hinder if he deny labour cannot further Elinandus Lib. 4. mentions a tree which protected creatures from Dragons while they were under the shadow of it but when they went out they were devoured An emblem of Gods providence He that dwelleth in the most secret place of the most high shal abide under the shadow of the Almighty Psal 91.1 Valerius Maximus lib. 3. c. de fiducia reports that one telling a souldier going to war against the Persians that they would hide the Sun with their Arrowes he answered We shall fight bast in the shade Trust God for deliverance from troubles and supply of help when all means fail he never fails his confidence is the least and yet the best we can render to the Lord for hereby we acknowledge his soveraignty and as it were set the crown upon his head if we put trust in his shadow Judg. 9.15 Remember then that of the Prophet In quietnesse and in confidence shal be your strength Isa 30.15 And that of the Psalmist They that trust in the Lord shal be as mount Sion which cannot be removed but abideth for ever Psal 125.1 Doct. 3. God must be rested on heartily My heart trusted in
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
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
pearle Sure that is worth much more We should think it no labour to take pains for wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a Father while we gain we feel no pain Sing a song of profit and men will hearken The Jassians in Strabo delighted with the musick of an excellent harper ran all away assoon as the marken bell rang save a deaf old man and he went away also assoon as he heard of it What is gold and silver but the guts and garbage of the earth And what is all the pomp and glory of the world but dung and dogs meat Phil. 3.7 8 labour then more for wisdome then for the choicest silver or for the finest gold and be rich to eternity VER 15. She is more pretious then Rubies and all the things thou canst desire are not to be compared unto her THe wiseman in the former verse had preferred wisdome before silver and gold But some man might object pretious stones may be better then wisdome No saith Solomon wisdome is of greater price then they It might be further objected there may be more desirable things in the world then Rubies though we know them not and they may be better then wisdome He answers nothing can be more desirable then wisdome of all things that can be imagined For the words She is more pretious Of greater valew For the word see on Chap. 1.13 Then Rubies A pretious stone of great price and account of a ruddy collour It is likely our english word Ruby comes from rubedo rednesse in Latine Her Nazarites were more ruddy in body then Rubies Lam. 4.7 If the mountaines were pearl the huge rocks rubies and the whole globe a shining chrysolite yet all this were not to be named the same day with wisdome And all the things thou canst desire Heb. And all thy desires That is all that thou canst desire or any thing that thou canst desire be it the choisest thing in the world So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used without a negative particle added to it though not observed by any Grammarian or dictionary that I have met withall Surely in vain the net is spread in the sight of any bird Prov. 1.17 It withereth before any herb Job 8.12 So that it is a climax from one particular thing desirable to another still better and better but not a generall sum of all things desireable By desire here is not meant the act of desiring but the thing desired as the translation intimates So faith is put for the thing believed and hope for the thing hoped for What is the faith once delivered to the Saints Jude ver 3. But the Doctrine of the Gospell the Object of faith And what is the hope laid up for us in Heaven Col. 1.5 but the glory of Heaven the object of hope Are not to be compared unto her They are not equall to her much lesse of greater value The value of things is best known by comparing them together Wisdom will appear to be better then whatsoever is laid against it Figures Desires Things desired A figure of the adjunct for the object Wisdome is preferred 1. Before jewells 2. Before all other desirable things in the world if there be any thing better then jewells 1. Doct. Jewells and pearls are of great account among men One may be better then a merchants estate The merchant sold all he had to buy one pearle of great price Mat. 13.44 46. Therefore are they called pretious stones Rev. 18.12 Reas 1. Because of their beauty They are of divers colours and very specious 2. Because of their vertue They are good to stench blood and heal diseases 3. Because of their price A little silver is worth more then much coyn A little Gold then much silver A pretious stone then much Gold Use Let us see and admire Gods power and wisdom that hath put so much beauty vertue value into a little stone A fly is more wonderfull then an Elephant It hath eyes wings body feet in a little compasse In artificiall things many faces in a cherry stone are most admired and such like other small things It is a wonder to see so much vertue within a little glasse of strong waters Give the great God all the glory 2. Doct. The best things in the world are not comparable unto wisdom How much better is it to get wisdom then gold and to get understanding rather to be chosen then silver Chap. 16.16 See Job 28.15 16 17 18 19. verses Reason 1. Because wise men have really so esteemed wisdom and parted with all for it as in the parables of the treasure and pearle Math. 13.44 45 56. and in Pauls account and practise who had suffered the losse of all things for it Phil. 3.7 8. They would not cast away outward comforts if they looked not for better in so doing Ye took joyfully the spoiling of your goods knowing in your selves that ye have in heaven a better and an enduring substance Heb. 10.34 2. Because it loseth nothing by communicating to others The more mony we give the lesse we have but it is not so in communicating wisdom It is like the Sun that hath given light to all men since the world began and is as bright still as ever it was Hence comes the Arabian Proverb Get Wealth in measure but wisdom without measure Get as much wealth as may serve for this life but get wisdom in infinitum 3. Because it cannot be taken away from us as wealth honour pleasures may and therefore while we have it wee are both rich and happy Omnia mea mecum porto All mine I carry with me said Bias giving a reason why hee carried none of his goods out of his Country as counting nothing his own but his wisdom which the Enemies could not take from him 4. It alone can satisfie the soul Wealth and all worldly comforts cannot give content He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase This is also vanity Eccl. 5.10 Wisdom containes all treasures virtually in it self Rich men have not all good things Concupiscentia plùs longè stimulatur ab his quas nondum peperit quam partes expletur Salazar Concupiscence is more stung with the things it hath not gotten then satisfied with what it hath But men may say with David I have rejoyced in the way of thy testimonies as much as in all riches Psal 119.14 Use To condemn the folly of those men who endanger life and soul for transitory wealth and neglect that which is far more precious then any riches This argues blindnesse and blockishnesse For such men see not that wisdom is more worth seeking then all sublunary comforts Delights and riches are perishing comforts and nothing in comparison of heavenly wisdome Doct. 3. Nothing can be imagined that is comparable to wisdom So Solomon thought who being put to his choice desired nothing else of God 2 Chron. 1.7 c. So Paul thought who desired
tryed at the day of judgment by any one act but by the course of his life so good men judge of mens estates here An Hospitall built cannot save a murderer from the gallows 2. Many foolish actions outweigh one wise one a fool may speak or do wisely sometimes yet is not therefore deemed wise Use Here is a second tryall of true wisdom if it appears not sometimes but in the course of our lives not in some one action but in all or in the most one Swallow makes not a Summer nor one good Apple a good Apple-tree Doct. 4. There is much true delight in wisdomes waies My yoke is easie and my burden is light Mat. 11.30 More to be desired are they then gold yea then much fine gold sweeter also then honey and the honey comb Psal 19 10. Some waies are pleasant in the passage but bitter in the end others foul in the passage but comfortable in the end wisdomes waies are pleasant in both 1. In the way and that 1. Spiritually And therein 1. Because they are wrought in God and by Gods strength all along John 3.21 Principium vector dux semita terminus idem God is the beginning carier on guide way and end of good mens actions No marvell then if he give them comfort in them 2. They are lovely in themselves and have in them all things that may afford true delight but nothing lothsome to raise dislike sinfull foolish courses on the contrary have much in them to affright nothing to delight 3. They have nothing truly difficult in them though they may seem to men to have Smooth waies have nothing in them to make men stumble yet men may slip by carelesnesse in the smoothest way Here is no offering up of children in Gods waies which the heathen did to false Gods yea it is now smoother then the Jews way was in the old Testament no painfull Circumcision nor extream costly Sacrifices no thousands of Rams nor ten thousand rivers of Oile Mic. 6.7 4. They have pramium ante praemium a reward before-hand Much comfort in wise actions while they are in doing them as in praying singing giving c. some degree of comfort followes every good action as heat followes fire as beams of light and influences come from the shining Sun The heathen found some comfort in morall actions Christians may find more in spirituall imployments In keeping of them there is great reward Psal 19.11 2. As in spirituall so in temporall things wise men find much comfort in their waies when fooles bring sorrow upon themselves Likewise in the end as well as in the way wise men find comfort yea more in the end then in the way the hope of heaven makes the way comfortable although it should be tedious in it selfe and meet with many rubs Use This should encourage us not only to seek to know wisdomes waies but also to walk cheerfully in them in despight of all discouragements If any object it is difficult to get the knowledge of those waies and much more difficult to walk in them The answer is there is pleasure in them as well as profit and that will make them easie and delightfull Omne tulit punctum quimiscit utile dulci. Joyn profit and pleasure together and men will never talk of difficulty Now wisdom makes a marriage of profit with pleasure her waies may seem difficult at first by reason of the corruption of the flesh but when the first brunt is over they prove easie and pleasant whereas the waies of folly are pleasant at first and bitter at last Let us therefore admire at wisdomes waies get the knowledge of them practise them and rejoyce in them Doct. 5. Peace attends upon wisdomes waies Mark the perfect man and behold the a pright for the end of that man is peace Psal 37.37 Now none but men truly wise are perfect and upright Reas 1. They bring inward peace of mind and quietnesse Mens own follies do more distract them then other mens malice or plots against them God gives wisemen quietnesse of mind both in prosperity and adversity it is contrary with worldly men they have no rest in their minds nor are not pleased in any condition but godly wisemen are quiet in every estate 2. They bring outward peace wisdome teaches men how to avoid occasions of quarrells by which foolish men are ruined 3. They bring peace with God which is best of all for it brings men to the knowledge of Christ the onely reconciler of God and man and so affords that peace which the world cannot give Ioh. 7.27 and which passeth all understanding Phil. 4.7 and so drives all stormes out of the conscience assuring beleevers that they have peace with God Rom. 5.1 And that there is no condemnation to them Rom. 8.1 4. Peace with our neighbours For it teacheth us to give every one their own And what ground have they then to quarrell with us yea if they do us hurt it teacheth us to doe them good And this is the way to quench all fire of contention 5. It shews us the way to eternall peace by Christ our Saviour that wee may walk on quietly to Heaven while others contend for inheritances on Earth Thus it brings peace externall internall eternall and makes not onely the end pleasant but also the way And as travellers in their weary journeies comfort themselves not onely with thoughts of rest at night but also with comfortable objects in the way so do men truly wise joy here in the thought of Heaven hereafter 6. They are waies prescribed by God who is The God of peace Heb. 13.20 1. Object How can wise and godly men have externall peace when all that will live godly in Christ Jesus must suffer persecution 2 Tim. 3.12 Answ 1. They have not alwaies times of persecution but sometimes peace 2. God gives them such a valiant spirit that they overcome all opposition as the Martyrs did the fire 2. Object How can they have internall peace when as long as they live they have civill wars within The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would Gal. 5.17 Answ 1. These wars tend to peace yea they are a sure token of eternall peace in the end for there is no such combat in the soules of wicked fools 2. In the midst of these wars there is peace with God and then these conflicts may be counted as nothing as when a man hath peace with Giants and is at war with Pigmies 3. Ob. But how can they be sure of eternall peace in the end when God sometimes frowns upon them and they are forced to cry out Hath God fogotten to be gracious Psal 77.9 Answ This is but sometimes when God will correct or try them But he brings them back again and makes them to say This is mine infirmitie O the years of the right hand of
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
hominem gratiosum non solùm coram Deo sed etiam coram hominibus Meeknesse makes a man gratious not only before God but also before men Lyra. Use Banish all proud thoughts and labour for true humility such are pleasing both to God and good men and therefore though evill men scorn them they shall be no losers Humility is both a grace and a vessell to receive grace Men let the vessell down into the water to fill it in a river so must he that will find favour with God lie down in the dust and cry Non sum dignus at sum indigen◠I am not worthy but I am needy He shall then have cause to say I am poor and needy yet the Lord thinketh on me Psal 40.17 VER 35. The wise shall inherit glory but shame shall be the promotion of fooles HEre is the last motive to stir us up to get wisdome and forsake the waies of wickednesse because the one brings glory the other shame and it is fitly knit to the former for the humble who are the only wise ones go from grace to glory and the proud scorner who is the greatest fool shall fall from honour to shame Seeing humble men are counted simple and proud men wise and sin prefers many and grace makes many contemned in the world he therefore raises up the dejected heart of the one and casts down the proud spirit of the other by pronouncing the lowly wise and the scorners fooles and by promising honour to the one like to men in a rising condition and threatning disgrace to the other as to men going down the wind Glory followes fitly after grace and shame after scorning for men honour those they favour and put them to shame whom they scorn For the words The wise Godly men who are wise indeed For the word see on Chap. 1.5 Shall inherit Shall firmly injoy it for continuance as children enjoy their inheritance left them by their parents they shall not have glory for a moment of time but for ever by an hereditary right The Papists bring merit out of this word but it rather concludes the contrary for no child deserves his inheritance Glory They shall be honoured by God and men Lyra tells us that the commentator on the first book of the Ethicks I suppose he means Aristotles saith that reverence honour glory exceed one another I may reverence a man for any cause yea though it be but out of fear but if I reverence a man for his vertue then I give him honour though it be in secret and before a few But when I commend him or preferre him for vertue openly before many then I give him glory which is a cleer acknowledgment with praise He addes Wisdome makes a man honorable before a multitude not only in earth but also in his heavenly country For the word see on verse 16. on the word Honour But. See on Chap. 2.22 Shame Contempt from God and man which may make them hold down their heads for shame As the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies glory comes from a word that signifies weight So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies shame in the originall Text comes from a word that signifies lightnesse For as there is weight in true honour so nothing but emptinesse in disgrace Shall be the promotion of fooles Shall be the greatest honour wicked men can attain They look for great honour by their wicked devices but they shall end in infamy Others read Fooles carry away shame they bear it away for their portion And then it is a Noun plurall with a Verb singular intimating that it is the portion of every fool Others thus Shame taketh away fooles That is destroyeth them and all their hope of good Others thus The exaltation of fooles is shame That is their honour ruines them because they know not how to use it The filthinesse of their foolishnesse most appears when they are exalted as the deformity of the Apes buttocks appeares most when he climbs up on high For fooles see on Chap. 1.32 Figures Inherit A metaphor they shall have it as surely as children their inheritance Promotion An hard metaphor as sperare to hope for timere to fear Promotion for punishment Note 1. The wise mans portion 2. The fooles In the first observe 1. The heir The wise 2. The act Shall inherit 3. The object Glory In the second note 1. The portion But shame 2. The bestowing of it Shall be the promotion 3. The object Of fooles Doct. 1. God counts godly men wise and wicked men fools Fooles because of their transgression are afflicted Psal 107.17 The righteous shall see it and rejoyce Who so is wise and will observe those things c. Psal 107.42 43. A wise man will hear and will increase learning Chap 1.5 Fooles despise wisdome Chap. 1.7 Reas 1. Because good men walk in the right way which is a sign of wisdome and wicked men misse the way to happinesse which is a sign of folly 2. Because the former speed well in the end and that for ever whereas wicked men like fooles undoe themselves eternally Use Let not us think our selves wiser then God Let us esteem simple good men righteous or right wise men for so the Saxons write it and wicked men fooles as Christ doth though never so worldly wise Thou hast bid these things from the wise and prudent and hast revealed them unto babes Matth. 11.25 2. Doct. Honour is the wise mans inheritance They that be wise shall shine as the brightnesse of the Firmament Dan. 12.3 Reason 1. He hath a proper right to it as the heir hath to his inheritance Laws of men settle the one Gods word who can perform it against all the world settles the other The Scriptures are able to make thee wise unto salvation 2 Tim. 3.15 2. They have a perfect and unquestionable right given them by God who is possessor of Heaven and Earth Gen. 14.19 And Gods gift is a sure title No creature can question it with this argument Jepthtah pleads against the King of the Ammonites Wilt not thou possesse that which Chemosh thy God giveth thee to possesse so whomsoever the Lord our God shall drive out from before us them will we possesse Iudg. 11.24 3. They have it by perpetuall right not for term of life onely but for eternity in another world Wicked men may get honour here but they lose it for eternity when they die 4. They have a right to make use of all good respect from God and men both here and hereafter Use Which of you would not have glory both in this world and that which is to come Hee that would not let him live and die with shame like a fool He that would let him shew himself wise in knowing and coming to God and walking according to his will Then will eternall glory follow him as the shadow doth the Sun 3. Doct. Shame is the fooles preferment My servants who are