laughter of a frantick man There is no greater misery then false joy Non dolere quòd peccaveras magis offendit Deum quà m quod antè peccaveras Chrysost Not grieving that thou hast sinned offends God more then that thou hadst sinned before 6. Doct. Many love to have others take notice of their sins Absolon went in unto his Fathers Concubines in the sight of all Israel 2 Sam. 16.22 Reason 1. Because they think their sinfull courses to be a credit to them shewing that they dare do that which others dare not 2. Because they would have others know that they fear no punishment from God or man like the unrighteous Judge Which feared not God neither regarded man Luk. 18.4 Vse Of all men in the world take heed of those Trust not them that will betray themselves to eternall wrath They will not be afraid to ruine you to eternity Vers 15. Whose wayes are crooked and they froward in their paths It is no wonder that wicked men goe in crooked wayes Where else can they go that leave the right way which turnes not aside to the right hand nor to the left It is as if the wiseman should have said Let no man think that he may converse with them and yet go aright in the wayes of uprightnesse It cannot be wisdome only will free thee from hurt by wicked men and from walking in their crooked wayes The last mark of a wicked man is set down here in the text which is obstinacy in evill paths Here is a gradation Every step exceeds the other Ill words are naught v. 12. Ill deeds are worse v. 13. Boasting of sin worse v. 14. Obstinacy worst of all v. 15. Such are desperately incorrigible For the words Whose wayes See on ch 1.19 Are crooked Swarve from the right rules of Gods word and being compared with it are found not to be strait And they froward The word signifies going backward or out of the way In their paths See on v. 9. Figures A metaphor from travellers who obstinately go on and persist in wrong wayes Note 1. The wickednesse of their wayes 2. Their obstinacy in them In the former note 1. The subject Whose wayes 2. The adjunct Are crooked In the latter observe 1. The adjunct And they froward 2. The subject In their paths 1. Doct. The Scripture delights much in metaphors Cains sin is like a dog lying at his door watching for his going out to devour him Gen 4.7 Jotham sets out the unkindnesse of the Israelites to his father Gideon in preferring Abimelec a bastard before his lawfull sons by the trees setting a bramble to rule over them Judg. 9.14 15. Jehoash compares Amaziahs proud desire to a thistles desire to marry his son to the Cedars daughter 2 King 14.9 The progresse and profit of the Gospell preached is by Christ compared to seed sown in a good ground corn among tears fishes taken in the net bread leavened treasure hid in a field a pearl of price Mat. 13. The difference betwixt Gods people under the law and under the Gospell is set out by Allegories of Sarah Hagar Sinai Sion Gal. 4.14 c. The flying and killing of Kings and great persons under the similitude of Islands and mountains vanishing away Rev. 16.20 Reason 1. Because this is a great help to the understanding as spectacles to the eyes By worldly things which we know we are taught heavenly things which we know not 2. It is a great help to the memory Things that we forget as we are very ready to forget things belonging to the soules good are brought to our mind upon the fight and hearing of those metaphors 3. It works much upon the affections Many outward things are very pleasing to us By comparing spirituall things to those things we love and take comfort in in the world our affections are drawn higher Therefore God is called a Father and an husband 4. It workes upon the conscience I am Gods servant child wife When I see the carefulnesse of mine to do duty to me my conscience smites me and tels me I am not so carefull to do duty to God Vse 1. It condemnes the Papists who in many points to confirme their erroneous opinions turn metaphors into a literall sense As to prove that children who die unbaptized cannot be saved they interpret that Joh. 3.5 of outward water in Baptisme which is spoken of the Spirit washing away the filth of sin like water To prove the corporall presence of Christs body in the Lords Supper they quote This is my body overthrowing the nature of the Sacrament taking the figne quite away and destroying the nature of Christs body by making it to be in many places at once So that there is neither Sacrament nor Christs body To establish their feigned Purgatory they interpret 1 Cor. 3.13 of naturall fire which is spoken of the tryall of mens works by the judgement of Christ at the last day when all mens works shall be revealed as gold is tryed by passing the fire and when their Purgatory will be at an end as themselves confesse To establish prayer to Saints they urge the custome of Kings Courts wherein men come to Kings by Nobles not considering that Kings are ignorant and in danger and soon wearied by many addresses and therefore must be informed protected eased by them that are about them but God need not Yea they drive men from reading Scriptures because of these metaphors taken from humane affaires which God put in of purpose to draw men to it So Mr. Fox in Latimers life mentions a Priour in Cambridge that disswaded men from reading the Scriptures lest reading Luk. 9.26 and 1 Cor. 5.6 Plow-men looking back and Bakers leavening the bread too little should despair To which Latimer answers If a painter should picture a Fox in a Pulpit in a Fryers coul no Clown that should see it would imagine that the Painter thought a Fox could preach but intended to signifie Fryers did preach like Foxes 2. Let us labour to apply Metaphors aright and then we shall profit by them When we read Joh. 15. see what sap we receive from Christ the spirituall vine and whether we be his sheep And so in other parables 2. Doct. The same thing is set out by divers similitudes in Scripture As the progresse of the Gospel Matth. 13. Our union with Christ by a Vine Joh. 15. a Graffe Rom. 11. a Body 1 Cor. 12. Reason 1. Because variety is very pleasing Many different strings make good musick 2. It is very profitable A fisher had need of many baits If one take not another may 3. Man hath many affections and some outward objects work more upon love and joy others upon sorrow and hatred others upon fear others upon confidence Vse In every thing that concerns thy soul make use of such similitudes in Scripture as may most affect thee As of the love of Mothers when thou doubtest of Gods favour The store of sap the vine gives
Grammaticall sense or translation and originall force and various significations of the words 2. The Rhetorical sense or interpretation shewing what is literally and what figuratively spoken 3. The Logicall sense holding out the coherence of one verse or word with another and the strength of arguments couched in the words 4. The Theologicall sense in some short observations out of the words not without sutable applications I shall sometimes parallel these Proverbs with other like Scriptures and sometimes with sentences of other authors and rob the Egyptians to enrich the Israelites I begin with the first part and am retiring to my text as fast as I can It is part of Solomons Preface contained in the three first chapters for as for the six next from chap. 4. to chap. 10. they are Davids words For Solomon fathers them upon him chap. 4.4 and dischargeth him not till chap. 10.1 and then challengeth the rest following or many chapters to himself and sets his stamp upon them afresh The Proverbs of Solomon Which had been needlesse if Solomon had spoken before since he brought in David spaking He sets out his Fathers goodnesse in teaching him so abundantly and his own in learning so plentifully To return to Solomons words note 1. The inscription of the Book to the 7 verse of this chapter 2. His counsell to his son to the end of the 3 chapter In the inscription note 1. The penman vers 1. 2. The profit and scope of the book in the five verses following I am now arrived at the haven and come to my Text. And first for the Grammaticall sense or translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Proverbs Vox gravida A woâ—d great with childe as Salazar cals it It contains much more under it then we ordinarily conceive it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 1. To rule Dan. 11.4 Which he ruled And that for divers reasons 1. Because Proverbs are most eminent ornaments of discourse and excell in speech as Kings in a kingdome They are of most account and like stars do illustrate our speech 2. Because other speeches are deduced from them as from undoubted principles and receive all their credit and authority from them These are like Axioms in all Arts worthy of credit in themselves and from them other sentences are derived by consequence and therefore they rule over these latter like Kings and other sentences must stand or fall by their doome 3. Because most of them are sentences coming from Kings and Princes or others eminent for wisdome as princes in the Schooles whose sentences are Chronicled when other meaner mens words lie dead and buried So Davids Solomons Bathshebas are here mentioned and all Histories are full of such 4. Because they are so certain that they have a throne in all mens mindes and no man dare contradict them but all that hear them are convinced of the truth of them Thus Christs sentences had weight in them He spake as one that had authority and not as the Scribes Mar. 1.22 His words were weighty like the words of Kings and rulers The Greek word for a Proverb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word used by the way Things commonly talked of by passengers in the way as generally beleeved Or because they were written upon pillars in the highwayes that travellers reading them might have occasion of meditation and discourse for their instruction and correction Athen. Synops l. 14. The Latin word Proverbium or Proverb is Proverbo That which is worthy to stand for a word 2. The word may import a similitude for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes to liken one thing to another Ezek. 16.44 Behold every one that useth Proverbs shall use this proverb against thee saying As is the mother so is the daughter And that 1. Because a multitude of Proverbs are similitudes wherein one thing is compared with another To this the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lay one thing by another And so Hierom on Matthew saith Parabola est rerum natura discrepantium sub aliqua similitudine facta collatio A parable is a comparison of things different in nature made under some similitude Parables compare things with things persons with persons state with state businesse with businesse 2. Because they are an Anatomy and character of good mens manners and expresse them as the seal doth a picture in wax A lively representation and likenesse of them and of their carriages in all conditions Under this word then are contained 1. Principles in Divinity commonly beleeved of all and used in common speech as Ezek. 18.2 What mean ye that ye use this Proverb concerning the land of Israel saying The fathers have eaten sowre grapes and the childrens teeth are set on edge 2. Witty sentences spoken by men of note for wisdome and learning as these Proverbs of Solomon 3. Riddles or hard sayings requiring labour for the understanding of them And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Proverb and a dark saying are used promiscuously I will incline mine ear to a Parable I will open my dark sayings upon the Harp Psal 49.4 See the like Psal 78.2 Such was Balaams proverb or parable Numb 24.15 4. Similitudes So the unjust carriage of the great Kings of Judah and Gods destroying of them is set out under the fimilitude of two Eagles and a Vine Ezek. 17.2 c. All of these kindes are to be found in this Book and so they may justly be called Proverbs Of Solomon He was the son of David by Bathsheba and appointed by God and him to be heir of the Kingdom though not the eldest son His name carries peace in it in the Original and such was his reign So was he called by God before he was born 1 Chron. 22.9 His name shall be Solomon and I will give peace and quietnesse unto Israel in his days This name was imposed on him by the Father as the Text runs 2 Sam. 12.24 But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or marginal reading attributes it to his Mother reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And she called his name Solomon God gave him another name there vers 25. the name of Jedidiah because he loved him Doubtlesse then was Solomon saved notwithstanding his errours for whom God loves he loves to the end Joh. 13.1 Solomon is observed to be the first of the writers of Scripture that set his name before his Book Moses did it not nor any other If Nehemiah be objected it is answered that he lived long after Solomon in the time of the captivity though his book be set before to continue the History of the Church and Doctrinal and Prophetical Books set after The Prophets that followed after imitated Solomon but not the Historians that went before David writes his
name indeed before some particular Psalmes but not before the Book of Psalmes The Son The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build A son is a better monument of a father especially a wise and good son then a stately Palace left behinde him In this language speaks Sarah Gen. 10.2 to Abraham perswading him to goe in unto her maid It may be that I may obtain children by her Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be builded up by her as in the margin of your Bibles So the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plant A better memorial then a curious Garden Of David His name is also taken from love for God loved him He was preferred to the Kingdome when Saul was rejected Solomon mentions his Father as some other Sacred Writers doe 1. To preserve his Fathers memory like a good child that would not have his Father forgotten so long as his own memory remains even to the worlds end 2. To shew how well he was bred and whence he had his instruction at the first 3. To shew that his Father was a Prophet as well as himself and instructed him from his youth in holy mysteries It is Quinchis Observation in his Preface before the twelve small Prophets It is the Tradition of the Elders saith he that every Prophet that sets his own name and his Fathers in the beginning of his Prophecy was certainly a Prophet and the Son of a Prophet He that sets only his own name was a Prophet but not the Son of a Prophet He that sets to his name and the name of his City was a Prophet of that City He that sets to his name and not the name of his City was a Prophet of Jerusalem 4. And lastly for his own honour though not to be proud of it For it might well be an honour to Solomon to have the title given afterwards to Jesus Christ Matth. 1.1 The Son of David I mention this last because though it may become me to name it for Solomons credit yet I believe it was the least reason of the rest in his eyes who preferred Gods honour and his fathers before his own King It may be understood either of David or of Solomon for both of them were Kings of Israel Of Israel Jacobs name but here signifying his posterity He got it by wrestling with God and it signifies a Prince with God Gen. 32.28 And he said thy name shall be called no mate Jacob but Israel for as a Prince hast thou power with God and with men and hast prevailed For the Rhetorical sense or interpretation All is literal but the first word and the last We have no proper English word to expresse the first and therefore we call them by a Latin name Proverbs And under that name by a figure of the part for the whole is comprehended not speeches commonly vented only but also similitudes riddles and wise mens sayings So the soul is put for the whole man Exod. 1.5 where seventy souls are said to come out of Jacobs loyns We may call them by a Periphrasis Excellent sentences as by the Greeks they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things worthy to be taken notice of For the last word Israel Jacobs name It is put for the Israelites his posterity by a figure of the cause for the effect So Judah for the Jews that came of him Though thou Israel play the harlot yet let not Judah offend Hos 4.15 Now for the Logical sense or arguments Here is 1. the effects a Book of Proverbs The Proverbs 2. The efficients Solomon set it out who is described 1. By an adjunct of his name Of Solomon 2. Of his pedegree The Son of David He was Davids son 3. Of his Office King of Israel He was no mean man but as the son of a famous King so was he himself King of Israel I must be brief in the Doctrinal Observations and leave you to chew them and gather more for my great work is Exposition that ye may understand Scripture aright and be kept from errours I beseech you bear with prolixity in Exposition It may be with me as I finde it with most Commenters who are like Horses free at the beginning and out of breath before they end And if you bear with me I will bear with you then and God will bear with us all The same words will come again and again which I shall refer to the former places to avoid Tautologies and that will be the mother of brevity I come now to the Theological sense or observations The 1. Doctrine shall be general 1. This book of the Proverbes is of excellent use 1. Because it consists of Proverbs ruling sentences full of wisdome and gravity more excellent then other sentences and more currant among men looked upon as Princes on earth or as the two great lights the Sun and Moon among the Stars in heaven More excellent then other Proverbs which are meerly humane whereas these are of divine authority as being parts of Canonical Scripture Solomon was wise but a greater then Solomon is here Gods Spirit directed him More excellent then many other parts of Scripture for not the pith only but the husk also is excellent Sense and expression are both admirable High matter and style I will speak of excellent things Heb. Princely or leading things chap. 8.6 And also because they are all Proverbs So are not ordinary writings nor other books of Scripture This book containeth nothing but illustrious sentences They need not be marked with a star or finger or N. B. Nota bene Mark well in the margin as in other books and as Seneca was fain to set marks in books on things he liked Epist 6. for all here are remarkable And after the nine first chapters ye need not study for light by reading many verses together to finde the sense of one but each contains its own light within it self like a Lanthorn They are like an heap of Corn wherein are many grains but no one mixed with another each hath its weight in it self They are brief sentences fit for learners for mans memory is short forgetful and confounded with prolixity They make the deeper impression for their brevity They contain matters of piety morality civility houshold affairs and are usefull for all men They contain also many parables and similitudes which are very fit to teach Christ taught often by them to perswade and delight Take away metaphors out of Scriptures and ye take away a great part of the choycest household stuffe out of the house God therein playes with us infants and as it were stutters to us and cures our eyes with clay He sets out things that men are desirous to understand and are too high for them by things more obvious and delightful If this will not work with men nothing will So much Christ himself testifies If I have told
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
well that ye may not wrong the writer as one writing on Job said that if Job were now alive he would be more weary of his Comment then he was of all his troubles and so he left writing as despairing of ever finding out Jobs true meaning He that will profit by these Proverbs must bring the words to the speakers intention and not force them to serve his own You must not make a Sermon first and then chuse a Text here but first chuse a Text and then gather points naturally out of it the words being well cleared first because oft they are more obscure then in some other books The second use is for the people that they should read this book often and hear it expounded willingly Many despise Books because written by mean men This is by a famous King King James his Basilicon Doron took much for the Authors sake Here the Sun stands still for your instruction as he did in Gibeon Woe to them who hear not Solomon Preaching within their gates when the Queen of Sheba went so far to her great cost to hear him And woe to those great Politicians that leave Solomon to follow Matchiavil How great a favour is it to confer daily with so great a King How great a fin is it to leave him to confer with humane works as if a young man should leave a choise Lady to wooe a nasty begger woman Here is a golden there a leaden pen. If Solomons Crown or Sword or Scepter were to be seen how would people flock after it His Books are his best reliques No danger of superstition in conversing with these Here is Solomons Crown and Jewels and treasure Attend then to the reading of them or hearing of them expounded to the ends mentioned in the five verses following and if thou attain to them thou wilt not lose thy labour For particular observations The Proverbs 2. Doct. All Scripture should be read with diligence but some places more carefully then other As the Proverbs Ecclesiastes Canticles Isaiah Johns Gospel Paul to the Romans the Revelation as written in an higher strain then others and containing high mysteries Vse Be sure to be awake and watchful in perusing these of all others yet be negligent in none Carry thy eyes about thee in these Books especially Of Solomon Peaceable A good name imposed by his Parents 3. Doct. It is was the use of good men to doe so and it is very laudable They had more Prophetical infight in this businesse and were more guided by Gods Spirit then we Hence Isaac had his name from laughter Jacob from supplanting Noah from rest Zedekiah the King and Jehozadac the high Priest before the captivity had Gods justice set forth in their names But after the captivity the great mens names set out Gods mercy as Ezra an helper Nehemiah bringing comfort from God Jehoshua the High Priest taught them by his name that God would save them We have not that gift yet may impose good names that may put our children in minde of good things unlesse they forget their own names So the Saxons in this Island gave their children good names though now through the alteration of the language men understand not their own names Edmund signifies a mouth of troth as Verstegan would have it or blessed peace as Camden renders it Like our Solomons name Edward keeper of his oath Frances free We say stil Frank and free Hugh Joy or comfort Humfry Home peace Ralph helping by counsel Richard a liberal minde Robert famous in counsel Roger a preserver of quietnesse Rouland the rest of the Country It were well if men would give good names to children now that might be monitours of good to them when their parents shall be dead More particularly 4. Doct. Solomons name Peaceable shews what the disposition of a King or Magistrate should be He should with Mordecai seek the wealth and peace of his people Esth 10.3 Apes iracundissimae atque pro captu corporis pugnacissimae aculeos cruentos effusos in vulnere relinquunt sed solus rex earum aculeo semper caret natura enim telum ei detraxit iram ejus inermem reliquit The Bees the most angry creatures and quarelsome for their bignesse leave cruel stings shot out in the wound but their King only alwayes wants a sting for nature hath taken away his weapon and left his anger without a dart Senec. de Clem. l. 1. It were good for the world if Kings had no stings Trajan was so merciful that he was angry that a Traitor was executed without his knowledge and commanded it should be no more saying He is a mad man that had rather pluck out his sore eyes then cure them He had more desire to root out wickednesse then wicked men If mens nails be sharp they pull them not off but pare them Musitians break not strings out of tune but put them in tune Yet sometimes though to the pain of the body a member desperately ill must be cut off lest it gangrene all the rest Ne pars sincera trahatur The Son Ye heard before the word comes from building 5. Doct. Men defire to leave memorials behinde them The best is a good childe like the Father as Solomon was like David Had Absalom had a son then alive he would never have built him a pillar to keep his name in remembrance 2 Sam. 18.18 Our children may honour God when we are dead An ancient Minister of good note in this Nation being unmarryed himself reasoning with a marryed Gentlewoman about the best estate of the two pleaded his great freedome he had from family cares and for his studies She cals a childe of hers and catechizes him before the Minister Now Sir said she you had need serve God well while you live for he shall get no glory by you in this world when you are dead This childe may honour God when I am gone and others that may come from him to the worlds end This may teach Parents 1. To be thankful to God for children If cattel be a blessing Deut. 28.4 what are children then The barren leave no remembrances behinde them When an old tree dies it is a comfort to see a young one come up in the roome 2. Endevour to make your children Gods children If God give Samuel to Hannah Hannah will give him back to God again 1 Sam. 1.11 Of David Beloved of God This was better then his Kingdome 6. Doct. Gods love is more worth then all the world Because he can doe more for us then all the world can both here and hereafter This is the Saints triumph Vnto him that loved us be glory and Dominion for ever and ever Rev. 1.5 6. And Pauls glory in particular I live by the faith of the Son of God who loved me David might be so called because his parents loved him but much more because God loved him Try then whether ye be Davids and Jedidiahs beloved of God ye need
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
would be loth to think they should answer for neglect of knowledge at the day of Judgement yet they must Else why sit ye at home and lose so many good Sermons your absence is a reall sleighting of wisdome Vers 8. My Son hear the instruction of thy Father and forsake not the Law of thy Mother In the rest of this Chapter and the two Chapters following Solomon's words consisting of many exhortations and promises do not well admit of any division but by the Chapters In the rest of this Chapter there is 1. A commendation of domesticall instruction v. 8 9. 2. A disswasion from hearkening to bad counsels from v. 10 to v. 20. 3. Wisdomes exhortation to men to follow her directions from vers 20. to the end of the Chapter In the first ye have 1. An exhortation in this vers 2. A promise in the next For the exhortation and first for the words My Son See on v. 1. Hear See on v. 5. Here it is taken for giving ear and heart to parents instructions beleeving or obeying them according to the nature of them Instruction The means to get learning See on vers 2. Of thy Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Father from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wish well for parents naturally bear good will to their children Amor descendit non ascendit Love descends but ascends not They are part of them and their care is great for them The word is not alwayes used for naturall Parents but sometimes for Mosters or elder persons or men in authority as Children for inferiors in the fist Commandement and elsewhere Solomon was a Father as a Ruler Teacher naturall Father And it may be that these Proverbs were written for instruction to his owne children and so to be communicated by other parents to their children as King James writ his Basilicon Doron for his Son Yet Solomon chooseth the name of a Father rather then of a King or Master to perswade them to be the more willing to receive instruction from him for Parents look to their childrens good when Masters and Kings having not that naturall band look to their owne ends Because Solomon took upon him principally to teach young men therefore he takes to him the name of a Father shewing withall that he desires nothing more then their spirituall good And forsake not Hearing and not forsaking must be applyed to the instruction of both Parents by the rule given in the last vers For as a Childe must not refuse to hear his Father at first so he must not be drawn away from the truth or good learned by his Father afterwards And as he must not be drawn from his Mothers counsels afterwards so he must not slight them at the first Hearing is to be given to the Father because Children are more ready to hearken to their Mothers though the Fathers be for the most part best able to advise And not forsaking looks to the Mothers Law because Children taken from the Mothers care and imployed by the Father are ready to slight her and to forget what she taught them in their childehood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not being drawn away by our owne corruption or other mens perswasion from what we have learned of our godly Mothers Others read pluck not up but that comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comes short of the other intending a mans owne seduction by himself and not so well forbidding seduction by others also Entisement is set down more plainly vers 10. The Law The teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shoot or rain or teach Precepts are dropt into young children by pious Mothers by little and little and as it were suckt in with their milk and fastned by often repeating Such teaching becomes Mothers and children It is translated Law rather then teaching because it bindes more and children think themselves lesse bound to Mothers then Fathers because Mothers are more tender over them and familiar with them Equals also may teach but not command Of thy Mother It is taken here for the naturall Mother for Solomon begins with houshold instruction Leave not the course of godlinesse wherein she bred thee Figures none Note 1. The Childes duty to his Father 2. To his Mother In the first note 1. The agent My Son 2. The act hear 3. The object the instruction 4. The subject of thy Father In the second note 1. The act and forsake not 2. The object the Law 3. The subject of thy Mother He had begun with Religion and duty to God vers 7. next he requires duty to Parents in this vers 1. Doct. Next after the care of Religion is the care of our duty to Parents Therefore God hath placed the fifth Commandement in the beginning of the second Table Philo thinks it was written in the border of both Tables Aben Ezra placeth it in the first Table but behinde Tindall conceives it was written in the first Table after the fourth Commandement so that the first Table should contain all duties to Superiours God and Magistrates and Parents c. and the second all duties to Equals Diis parentibus nunquam satis fit Aristotle God and Parents cannot be sufficiently requited The Heathen punished injuries to God and Parents alike Valer. l. 1. Qui dubitat utrum oporteat Deos revereri aut parentes non indiget ratione sed pari paena Aristot Topic. l. 8. He that doubts whether God or Parents be to be reverenced needs not be confuted by reason but by the same punishment All fatherhood is from God Men are fathers of some God of all in some sense or other Resisting them is in some sense resisting God as resisting a Constable is resisting the King or supreme Magistrate Parents are chosen in the fist Commandement to expresseall Superiors rather then Magistrates or Ministers these are comprehended under Parents The safety or ruine of Church and Common-wealth depends upon them for families are seminaries of both Divine right and naturall give Parents power over Children 1. Vse To inform us of what great weight this duty is both in the Text and Decalogue set next after our duty to God 2. To reprove disobedient Children This sin is next to impiety against God and before sins committed against equals Many have confessed at the Gallows that God justly brought them thither for disobedience to religious Parents And some have been troubled for their disobedience after their Parents death Object Our Parents are testy Answ Yet they must be born withall Multa ex quo fuerunt commoda ejus incommoda aequum est ferre Terent. We must bear with them by whom we get much Love thy Parent if he be kinde otherwise bear with him Ames parentem si aequus est aliter feras Mimus Servants must obey froward Masters 1. Pet. 2.18 Much more Children froward Parents 2. Doct. The beginning of Christian knowledge and piety ariseth for the most part from domesticall instruction
the beginning of the middle-watch Judg. 7.19 5. The chief part of any thing as the head is in the body Take thou also unto thee principall spices Exod. 30.23 6. The summe of things which is the head of number When thou hast taken the summe of the children of Israel Ex. 30.12 Here it is taken in the first sense for the head of the body And chains Wise men were wont to wear chains in signe of honour due to them for their wisdome Pharaoh put a gold chain about Josephs neck therefore Gen. 41.39 42. Hence the Giants and Anakims had their names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men samous for strength and either did or were accounted worthy to wear gold chains as men of note used to doe Or it may be Anak their Father wore a chain and they might have their name from him The Ishmaelites used to wear golden ear-rings in token of honor Judg. 8.24 And he saith chains in the plural number for the more gold chains men wear the greater is their honor About thy neck Heb. for thy neck as before or throat which is within the neck Heb. throats that is both sides of the neck or throat or because it consists of many roundels like rings one below another The summe of all is If for love to thy Father Mother and duty due to them thou wilt not hearken to their pious instructions yet let this motive prevail with thee taken from that reward of approbation and honor which good children attain unto that hearken to their Parents counsels That will make thee excellently adorned like a man that hath a crown on his head and chains on his neck Figures Two Metaphors One taken from a Garland or Crown on the head the other from a Chain on the neck signifying popular approbation and preferment Thou shalt be a man approved and honored Note 1. The coherence by way of motive For. 2. The sentence In it 1. The cause they shall be 2. The effect set out by two similitudes one from a crown on the head an ornament of grace on thy head The other from a chain on the neck and chains about thy neck Both signes of approbation and honour 1. Doct. Though God might alwayes command yet he often useth motives to perswade So in the preface to the Ten Commandements and in the second third fourth and fifth Commandements many motives are used from Gods power goodnesse and promises See the like Deut. 11. all over Reason 1. Because God dealeth with reasonable men and so presseth reasons Every thing is to be wrought upon in its owne way in ordinary course 2. Because their owne reason will condemne them if they hearken not to God but if God gave no reason as he need not then must he condemne men out of meer authority which though just would seem harsh 3. Because of Gods in finite goodnesse He useth all means for the good of men 1. Vse To shew the justice of the condemnation of wicked men they fin against the light of reason 2. To perswade us to hearken to God who deals with us in so low a way that might have stood upon high terms and given no reason for his command Princes use to say Sic volo sic jubeo stat pro ratione voluntas So I will so I command and for a Law my will shall stand Si regnas jube If thou be a King command Senec. Med. 2. Doct. Though we owe God more then we can do for him yet he woes us by rewards By temporall rewards Deut. 28.1 c. Delight thy self also in the Lord and he shall give thee the desires of thine heart Commit thy way unto the Lord and trust in him and he shall bring it to passe Psal 37.45 Psal 128. all over If ye be willing and obedient ye shall eat the good of the land Isa 1.19 Veluti pueris dant crustula blandi Doctores elementa velint ut discere prima Horat. Sat. 1. As kind Teachers give little cakes to boyes to make them willing to learn their A. B. C. Eternall rewards are promised Matth. 10.41 42. A crown of righteousnesse 2 Tim. 4.8 A crown of life Revel 2.10 A throne to sit on Rev. 3.21 The Spirit of God here accommodates himself to Childrens temper who love rewards So should men be taken with Gods promises Reason 1. To shew Gods freenesse who though he might require more duty out of debt then we can perform yet is pleased to reward our imperfect services as if a Creditor should give a thousand pound to one that owes him an hundred pound and paid but five pounds of it or a Master give to a Servant that failed in many things though he were honest treble his wages 2. To work upon our self-love He knows that we look at our selves naturally and he is willing to make use of this disposition of ours to encourage us to his service 1. Vse This shews how great a sin it is not to hearken to Gods voyce If he required all out of debt and gave no reward it were injustice to deny him How much more when he offers so liberally In so doing we justly deprive our selves of the good promised and perish eternally 2. Vse Let us willingly hearken to God who deals with us upon so fair terms as a City besieged yeelds gladly in extremity upon fair quarter much more upon great advantage and rewards offered Moses had respect to the recompense of reward Heb. 11.26 3. Doct. Hearkning to Parents instruction is a means to bring us to publick approbation So it fared with Solomon himself He got approbation by attending to his Parents precepts and adviseth his Son to seek it by attending to his Reason 1. Because the people observe the carriage of other mens children as well as of their owne and if they finde them respective of their Parents good counsels they expect much from them but little from disobedient ones Obedient children are comely in other mens eyes befide their Parents 2. Because wisdome is gotten by hearkening to Parents counsels and that makes men acceptable to others Keeping Parents precepts is grace unto the neck ch 3.21 22. Wisdome made David esteemed as an Angel of God 2 Sam. 14.20 A mans wisdome maketh his face to shine Eccl. 8.1 God who turns mens hearts whithersoever he will Prov. 21.1 makes wise men to be had in high esteem even of fools as if they were crowns and chains Vse Let not children think themselves too wise and despise their Parents counsel lest others set light by them Whereas if they hearken to it men will willingly cast their eyes upon them and have an high account of them as Joseph pleasing his Father had a parti-coloured coat that others might see his Fathers great affection to him 5. Doct. Hearkening to Parents instruction is a great means of preferment As in Joseph who was the best and best beloved Son of his Father In well ordered Cities all men may not wear crowns
or chains but Nobles and Magistrates and men preferred for wisdome Pharaoh put a gold chain about Josephs neck Gen. 41.42 Belshazzar caused a chain of gold to be put about Daniels neck Dan. 5.29 And this wisdome comes often by Parents instructions Men will not preferre such to rule others as would not be ruled by their Parents Wise men are Noble-men they have God to their Father Vse Behold the reward of hearkening to Parents instructions and be encouraged so to doe Great honor follows it many times in this world but sure a crown of glory in heaven Vers 10. My Son if sinners entice thee consent thou not The Wise man proceeds in a very fit method for having exhorted young men to hearken to their Parents now in the ten verses following he warns them to take heed of seducers whereof for want of experience and pronenesse to evill they are in great danger Such seek to extinguish the good counsels of Parents at home by drawing them abroad to wickednesse For mans naturall corruption is ready to break forth especially being solicited by others Therefore he warns young men to take heed of wicked mens company counsels and wayes Young men are more apt to hear other mens bad counsels then their Parents good by reason of ill disposition more powerfull in them then naturall affection Therefore he bids them cleave fast to the one resist the other For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son For this word see on vers 1. vers 8. Herein Solomon aimed principally at the good of his owne children yet gives this counsell to every young man that shall hear or read these Proverbs calling him his Son as if he spake to him in particular out of a paternall affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If. If such a thing shall happen If you meet with seducers as it may be ye may Or when as it is translated Amos 7.2 When they had made an end of eating the grasse of the land For there is no question but young men will meet with enticers one time or other Or seeing as it should be translated Est 6.13 Seeing Mordecai is of the seed of the Jews For it is sure he was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners Object All men are finners born and good men sin every day There is no man that sinneth not 1 King 8.46 Answ By finners here are meant grosse sinners as Luk. 7.37 39. such as live in a course of sin without repentance Such are forward to draw others to be like them but godly men seek to draw others to piety So the word is used Psal 1.1 Nor standeth in the way of sinners And Joh. 9.31 God heareth not sinners Such as make a trade of sin 1 Joh. 3.9 1 Sam. 15.18 The word signifies to misse the mark Every one could sting stones at an hairs breadth and nâ—t misse Judg. 20.16 And secondarily to misse the mark that God sets before us in his Word Not to act according to his Law But here it signifies not such as in some one act differ from the Law of God but in the course of their lives and that willingly wittingly and grossely and so misse the mark of eternall glory Phil. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Entice thee Seek to perswade thee with fair words and rich promises to take part with them in their wickednesse to the hurt of others Malus bonum vult malum esse ut sit sui similis Plaut A bad man would have a good man bad that he might be like him The word is used sometimes in a good sense to perswade men to good and for their good So some translate Gen. 9.27 God shall perswade Japhet And from this word Japhet had his name But it is taken most commonly in a bad sense as here Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple man easily drawn away vers 4. And hence comes Fatuus a fool in Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consent thou not A prohibition or charge not to hearken to enticing sinners The word signifies to bear good will Such as parents bear to their children Thence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Father See on vers 8. And because men are willing to hearken to such as they bear good will to it signifies also to consent Sometime to good counsell as vers 30. Sometime to bad as here Say I will not do what ye perswade me to Give a short answer give not the least ear or liking to their flattering perswasions Be not ready to hearken to them with thine ear much lesse with thine heart least of all to admit them into thine hand or act them Keep thine ears from hearkening to them at first as David kept hâ—s tongue Psal 39.1 and Job his eyes Job 31.1 Be so far from acting with them that thou give no consent to them nor keep no company with them Prov. 4.14 Be not won with their fair words and large offers but rather resist their solicitations A Meiosis as in the third Commandement not holding him guiltlesse that taketh Gods Name in vain is holding him very guilty and punishing him very severely The summe of all is as Solomon should have said Ye young men whom I love as children I know that wicked men will speak you fair and make you large promises to perswade you not to hearken to my good counsels here or such as your godly Parents shal give you and to draw you to their wicked wayes but trust not to their promises nor hearken ye to their counsels for in stead of making you rich and happy they will make you miserable Figures none Note 1. A generall prescription in this vers 2. Particular directions to vers 20. In the first note 1. The party spoken to My Son 2. The dehortation And in it 1. The danger 2. The way of preventing it In the danger 1. The agent if sinners 2. The effect entice 3. The object thee The remedy is consent thou not For the coherence He had perswaded the young man before to open his ear to his Parents good counsels now he perswades him to stop it against the bad counsels of finners 1. Doct. Parents good counsels should keep out the bad counsels of finners out of childrens hearts Compare ch 2. v. 1. with v. 12. v. 16. there and ye shall see that hiding Parents commandments within us is a means to keep us from being hurt by the bad words of evill men or women See the like ch 4.4 14 20 24. 5.1 3 7 8 9. 6.20 24. 7.1 5. Reason 1. Because their parents should be deerer to them then any other whatsoever And men are most ready to hearken to them that are deerest to them Men are more ready to take notice who speaks then what is spoken They who slight others speeches will regard friends words Vse Let children when they are tempted to fin by others recall their Parents good counsels to the contrary It wil be a great preservative Arms laid
theft and murder Vse It teaches us to bewail the wickednesse of our nature that are not onely naught our selves but also content to spoyl others at an easie rate Merchants will look for a joynt stock before they admit of partners Sinners admit nay invite men to come in for nothing 3. Doct. Much gain is gotten by unlawfull means Many men by covetousnesse set their nest on high Hab. 2.9 Riches are called Mammon of unrighteousnesse Luk. 16.9 Because most commonly gotten by ill means Reason 1. Because of Gods forbearance who suffers mens wits to work strangely and though by unlawfull means yet to raise a great estate Sometimes bastards prosper more then legitimate children as Jephthah did Judg. 11.1 So ill means thrive sometimes more then good 2. Out of Gods indulgence who is pleased to give to bad men who make no conscience of bad means a large portion as intending them no more Men of the world have their portion in this life Psal 17.14 The rich man in his life time received his good things Luk. 16.25 So Abraham dealt with the Sons of the Concubines Gen. 25.6 And the Father with his prodigall Son Luk. 15.12 13. Vse Take heed how ye get riches Trades-men use once a yeer to cast up their Books Would they would then consider how they get the overplus Theeves may be rich Little comfort in ill got goods Children will spend it as fast De malè quaesitis non gaudet tertius haeres Ill gotten goods joy not the third heir 4. Doct. There is sometimes not onely just but also liberall dealing in robbers among themselves Have they not sped Have they not divided the prey to every man a damoselor two Judg. 5.30 Though they be false to others they will be honest among themselves Reason 1. To allure others to their society Who might object We must venture life and blood What shall we get Answ As much as we I but how will you be true to me that are false to others They answer We are not so among our selves We will be just and free to thee Thou shalt fare as well as the best of us 2. To cover their sin Their smooth dealing among themselves is a fair Visard to cover their harsh dealing with others Vse To blame those that would be thought to be honest men and yet will cheat their neighbors friends and kindred Better dealing then this is to be found among theeves and robbers 5. Doct. They that draw others to sin speak the best and hide the worst Jeremiah's enemies tell others of hope to prevail against him by slander and reproaches but never tell how God will protect his Prophet Jerem. 18.18 David's enemies encourage one another to rejoyce in his ruine never telling that God would raise him up again Psal 41.8 Reason 1. Because this would spoyl all the plot Bad purposes prevail not where the issue is foretold 2. Because else they should bewray their owne folly that will do things themselves and perswade others to do them the inconvenience whereof their owne hearts know and their owne tongues witnesse Vse Take heed of those counsels guilded all over with fair pretences They that mean well will tell inconveniences as well as conveniences So doth Christ promise salvation to all beleevers Joh. 3.16 Yet requires taking up the crosse and following him with self-denial Matt. 16.24 Beleeve not them that talk much of wealth and nothing of hell Paena non separet quos crimen conjunxit Vna poena implicet quos unus amor in crimine ligat Bern. Medit. c. 3. Let not the punishment divide those whom the fault hath joyned together Let one punishment fold them up together whom one love knits together in a fault Vers 15. My Son walk not thou in the way with them refrain thy foot from their path Ye have the Robbers reasons to allure the young man to their course now follow Solomon's reasons to disswade him from joyning with them Herein note 1. A dehortation in this vers 2. The reasons to vers 20. For the first and first for the words My Son See on vers 1. v. 8. Walk not A counsel just opposed to theirs They say Walk with us v. 11. for it is the same word in the Original he saith Walk not with them Walking argues a continued action It is not taking a step or two So in the literal signification Laban went to shear his sheep Gen. 31.19 Ye shall go after the Ark Josh 3.3 So in the figurative sense it signifies going on in a wicked way Blessed is the man that walketh not in the counsel of the ungodly Psal 1.1 Walking then is continuing Have not converse with them Go not in the way of evill men Prov. 4.14 Accustome not thy self to do as they do Sometimes it signifies the course of livelesse things as of a ship There go the ships Psal 104.26 Here it is taken for joyning with them in their wicked courses In the way As the former word signifies a continuance so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a distinct course from others as the way to one Town differs from the way to another So in a literal sense We went up the way to Bashan Deut. 3.1 And in a figurative sense for a distinct course of life good or bad The Lord knoweth the way of the righteous but the way of the wicked shall perish Psal 1.6 Some take it here for not joyning with theeves and robbers in their unlawfull courses Others for not joyning with them in company or friendship for fear of infection though they be employed about lawfull things Not to delight in their company unlesse nature or our callings binde us or hope of doing them good Much lesse have one stock or common table with them as they would have thee do Here it is taken in the first sense as appeareth by the next vers Walk not in their evill wayes with them for they go to shed blood It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread because wayes that men commonly walk in are more trodden then other parts of the earth A foot-path or high-way is easily discerned With them With those robbers that seek to draw thee to ill courses of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refrain Set not a foot in their wicked wayes Be so far from continuing in them that thou do not so much as enter in t them Ch. 4.14 Enter not into the path of the wicked Or it may be the same with the former and the thing doubled to make the disswasion the more vehement It may be understood literally Go not with them to rob no not once But rather metaphorically Do not so much as try their courses Forbid thy foot to enter Suffer it by no means to do so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy foot It may be taken literally not to go in the way with them to rob Or metaphorically not to use their affections which are as the feet to carry the soul to any
where houses are neerer then in the Countrey that so all men may hear City and Countrey ring of her instruction Figures Wisdome either a Prosopopeia if it be meant of Wisdome it self or a Metonymie of the subject for the adjunct if spoken of Christ the fountain of wisdome Voyce Heb. Sound A Synecdoche of the generall for the speciall A sound for a voyce which is the best sound More is to be gotten by mens words then by lowing of oxen or bleating of sheep The beginning of Wisdomes speech in villages is in the beginning of this vers The progresse of it 1. In Streets Cities and Towns in the end of this vers 2. In other places there vers 21. In the beginning of the speech note 1. The Cryer Wisdome 2. The act cryeth 3. The subject place without In the Country Villages and unwalled Towns In her progresse in the streets note 1. The act she uttereth 2. The object her voyce 3. The subject place in the streets 1. Doct. Heavenly wisdome is worth the looking after As things publickly cryed and proclaimed are worth taking notice of Hence the search of it is so much pressed and the worth of it so much set out in this Book chap. 2.2 4.5 c. The hear heart voyce must be used as men do to get silver and hid treasures This wisdome must be gotten and not forgotten and kept as the principall thing Reason 1. In regard of the excellency of it It excells all humane arts and sciences more then gold doth iron 2. In regard of the lasting of it All objects of humane science perish but the object of heavenly Wisdome lasts for ever in another world Vse Choose these studies then Discamus ea in terris qua nobiscum maneant in caelis Hieron Let us on earth learn those things which may remain with us in heaven It is a fools part to look after bables and neglect serious things Wherefore is there a price in the hand of a fool to get wisdome seeing he hath no heart to it Prov. 17.16 2. Doct. This heavenly wisdome is to be found onely in Jesus Christ In whom are hid all the treasures of wisdome and knowledge Col. 2.3 The onely begotten which is in the bosome of the Father he hath declared him Joh. 1.18 Neither knoweth any man the Father save the Son and he to whom the Son will reveal him Matt. 11.27 Reason 1. Because as the Son of God he knew the Fathers will from eternity 2. Because God spake by him even before his incarnation as in the delivering of the Law Christs voyce then shook the earth Heb. 12.26 Therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word or Speech Joh. 1.1 3. Because God hath given him the Spirit beyond measure Joh. 3.34 He hath more wisdome and holinesse then any man or Angel He is the most lively image of God Heb. 1.3 And a principall part of Gods image is knowledge Col. 3.10 4. All wisdome that others have in heavenly things is from him Christ of God is made unto us wisdome 1 Cor. 1.30 No Philosophy can teach is They had good Morall precepts but wilde ones in Divinity Vse Go to the right shop for heavenly knowledge To Christs school Search not on earth for it is vain Neither man earth nor sea can afford it Neither gold silver nor precious stones can purchase it Job 28.12 Seek it then from the Lord Jesus Christ who is the wisdome of God 1 Cor. 1.24 3. Doct. God is very desirous men should get heavenly wisdome Therefore he cryes loudly earnestly affectionately Vnderstand O ye bruitish among the people when will ye be wise Psal 94.8 God hath written to the people the great things of his Law and will be angry if they be counted as a strange thing Hos 8.12 Reason 1. Because as he gives light naturall in creatures and arts so supernaturall in Scripture revelations 2. He gives sight of such things ordinarily by reason extraordinarily by illumination and common graces Vse To admire why men are poor in this heavenly knowledge seeing God is so willing men should have it Who would starve where a Prince keeps open Court to entertain all comers 4. Docâ—â— This heavenly knowledge is offered to the meanest It is preached in villages The poor have the Gospâ—l preached to them Mat. 11.5 God hath hid these things from the wise and prudent and hath revealed them unto babes Mat. 11.25 Bring in hither the poor and the maimed and the halt and the blinde Luk. 14.21 Reason 1. To shew that God respects no persons Act. 10.34 A thing that brings much hurt in the world 2. To binde them the more to God as a begger-woman without bloud or portion married to a King is the more engaged to him Vse To perswade mean ones to get this heavenly wisdome They cannot get Arts perhaps for want of means of breeding This is offered freely Ho every one that thirsteth come ye to the waters and he that hath no money Come ye buy and eat yea come buy wine and milk without money and without price Isa 55.1 5. Doct. The way to this heavenly knowledge is plain and easie It is cryed about the streets It is taught in all languages Knowledge is easie to him that understandeth Pro. 14.6 That is that gives his minde to understand it Parthians Medes c. We do hear them speak in our tongues the wonderfull works of God Act. 2.9 11. It is taught by earthly similitudes as in parables abundantly Matth. 13. Vse Seek earnestly for it then The way is easie and the end profitable 6. Doct. Means of salvation are offered to great Towns To Chorazin and Bethsaida Mat. 11.21 To Capernaum Mat. 11.23 To Corinth Act. 18.1 4. Reason 1. Because much good may be done there as much fish may be catcht in the Sea 2. God may have much work to do there Therefore Paul must preach boldly at Corinth because God hath much people there Act. 18.9 10. Vse Blesse God for the means here The Gospel is more plentifully preached then in other places Walk worthy of it Vers 21. She cryeth in the chief places of concourse in the â—â—â—â—ings of the gates in the City she uttereth her words saying The text is a part of the preface of Wisdomes speech Her beginning in the Countrey villages was set out in the beginning of the former vers And her progresse to the streets of walled Town in the end thereof Now follows her further progresse in this vers And that 1. To Market-Towns 2. To Shire-Towns or places of Judgement 3. To Cities or chief places in a Kingdome or Nation For the words Wisdome like some great Queen cryes out calling her Subjects from bad courses to good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a most fruitfull word having abundance of significations in the Scriptures 1. It signifies to cry or make a noyse Isa 58.1 Cry aloud spare not lift up thy voyce like a trumpet From the Hebrew word 〈◊〉
worth of it else would they love it and choose it v. 29. 4. Because it will not let them sin freely but raises whirlewinds in their consciences The evill doer comes not to the light lest his deeds should be reproved Joh. 3.20 Vse 1. Wonder not if some will not be won by long and powerfull preaching They hate knowledge 2. Take heed of the height of evill They shut reprovers out of dores as naughty boyes doe School-masters Glem Strom. l. 7. This damns many They have both seen and hated both me and my Father Joh. 15.24 Wisdome is accused by bad men but justified by her children Mat. 11.19 Vers 23. Turn you at my repreof behold I will pour out my spirit unto you I will make known my words unto you Wisdome having searched into their sores and discovered their diseases to them in the former vers doth now apply plaisters to them which may heal them After a short rebuke of their folly and contempt she administers good counsell in an exhortation Having shewed them that they were out of the way now she shews them how to get in again She had blamed them before for staying so long in wicked wayes Now she bids them turn speedily And this exhortation is backed afterwards with threats and promises For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn you or return The word signifies 1. To return to a place from which one went away before Abraham returned unto his place Gen. 18.33 2. To return from anger or to be friends with one Surely his anger shall turn from me Jer. 2.35 3. To repent or return to God from whom we are all naturally gone astray And shalt return unto the Lord thy God Deut. 30.2 4. To doe the same thing again Isaac digged again Heb. returned and digged the wells of water which they had digged in the dayes of Abraham his Father Genens ch 26. v. 18. 5. To make to return or bring back Then the Lord thy God will turn thy captivity Deut. 30.3 Here it is taken in the third sense for turning from the wayes of folly to the wayes of true wisdome from Satan to God A similitude taken from travellers that are gone out of their way or from children servants souldiers or scholars that run away from their governours and undoe themselves So Hagar fled from Sarah and is bidden to returne Gen. 16.6 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my reproof The word signifies 1. Verball reproving in words Thus she was reproved Gen. 20.16 2. Reall reproving that is correcting Oh Lord rebuke me not in thine anger that is as follows chasten me not in thy hot displeasure Psal 6.1 Here it is used in the first sense for the words of wisdome in the former versi or such like Seeing yeers have not brought you to discretion nor ye have wit enough to return from your evill wayes of your selves do it at my reproof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold She puts a note of admiration before the promise because abundance of grace especially in them who have lived long in wick ednesse is a thing worthy to be wondred at by all as it is for a Virgin to bear a Son Isa 7.14 Behold a virgin shall conceive and bear a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will poure out It signifies abundance of grace to be given as a fountain poures out plenty of water It notes great fulnesse in wisdome and great affection to others I will willingly poure it out of a full heart as water out of a fountain So abundance of folly and evill is poured out of a wicked heart The mouth of fooles poureth out folly Prov. 15.2 The mouth of the wicked poureth out evill things Prov. 15.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My spirit It signifies 1. The wind There came a great wind from the wildernesse Job 1.19 2. Vanity a thing of no substance empty like the wind What profit hath he that hath laboured for the wind Eccles 5.16 3. A corner or place or quarter of the earth where the wind may blow In four quarters were the porters 1 Chron. 9.24 4. The breath of a living creature which is kinde of wind Neither is there any breath in their mouths Psal 135.17 5. A Spirit or Angel Then a spirit passed before my face Job 4.15 6. The soul of a man The spirit of Jacob their Father revived Gen. 45.27 7. The life Thou hast granted me life Job 10.12 8. The Holy Ghost the third Person in Trinity The Spirit of God moved upon the face of the waters Gen. 1.2 9. The gifts of the Holy Ghost I will pour out my Spirit upon all flesh Joel 2.28 So it is taken here for spirituall graces All three Persons are closely mentioned in this ch The Father called the Lord vers 7. The Son called Wisdome v. 20. The holy Ghost called the Spirit in this vers Some take it for illumination onely and gifts of knowledge So it agrees well with the words that follow I will make known my words unto you If ye hearken to my reproof I will tell you more of my minde Ye shal know more of heavenly truths So that pouring out of the Spirit is emptying of the soul declaring what Wisdome thinks which is worth the knowing And I will declare it as fully as if it flowed out of a fountain Others take it for sanctifying gifts of the Spirit The former agrees best with the words following Vnto you By making my minde known unto you By my words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make known By pouring out my spir it and declaring my whole minde unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My words It signifies 1. A word Hear the word of the Lord Isa 1.10 2. A thing For things are revealed by words The thing proceedeth from the Lord Gen. 24.50 Here it is taken in the first sense Vnto you Heb. I will make you to know my words The summe of all is If ye will turn from your foolish wayes to hearken to me I will fill you with true wisdome Not that men have power to repent of themselves but these exhortations of Gods Ministers set home by Gods Spirit are means to bring sinners to repentance Figures Turn A Metaphor from men out of the way that must return or never come to their journeys end Poure out A Metaphor from a fountain that poures out water abundantly My Spirit A figure of the cause for the effect The gifts of my Spirit or meaning of it Note 1. An exhortation 2. A promise to encourage them He begins with a promise here and ends with another v. 33. and fills the middle with threatnings In the exhortation note 1. An act Turn you 2. The motive to it at my reproof The promise is double 1. Of the Spirit 2. Of knowledge In the first note 1. The word of admiration Behold 2. The agent I. 3. The act will poure out 4. The object my Spirit 5. The subject unto you In the second promise note 1.
cut off and confesseth As I have done so God hath requited me Judg. 1.7 So Shallum and Pekah Kings of Israel flew their predecessors and were slain by their Successors 2 King 15. As David defiled Vriah's Wife so Absalom defiles his Concubines 2 Sam. 12.10 11. Reason 1. That God may cleerly declare his own justice before all men 2. That men may cleerly see their owne fin written as it were in their punishment 3. That men in greatnesse and power may take heed of wronging others lest God should set up others to pull down them 4. To set a pattern of doing justice before Magistrates as God did in his Law Who so sheddeth mans blood by man shall his blood be shed Gen. 9.6 Eye for eye tooth for tooth hand for hand foot for foot c. Exod. 21.24 Vse It serves to teach men that complain of hard dealing from others to look back and see if they have not dealt ill with others in the like kinde Ministers complain of peoples not hearkening to them Have they hearkened to God Magistrates complain of Subjects breaking their laws Have they not broken Gods law Parents complain of Children slighting their words Have not they slighted Gods Word Masters cry out of the falshood of Servants Have not they been false to God Let such as are guilty give glory to God who hath paid them in kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. Orest Should not they that act heavy things suffer heavy things Non est injuria pati quod prior feceris Sen. de ira l. 2. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is fit a man should suffer what he doth Pindar Nom. 4. See Isa 33.1 Qui praedam vult esse meritò fit praeda He that will eat the prey deserves to be made a prey Aug. in Ps 38. 2. Doct. God himself will shew himself an enemy to ungodly men His anger will consume obstinate sinners Deut. 29.19 20. Vpon the wicked he shall rain snates fire and brimstome and a horrible tempest this shall be the portion of their cup Psal 11.6 Reason 1. Because God hates wicked men and that heartily also The wicked and him that loveth violence his soul hateth Psal 11.5 2. He denounceth a perpetuall war against them The Lord hath sworn that the Lord will have war with Amalek from generation to generation Exod. 17.16 3. Nothing will sat is fi◠him but their utter destruction I will utterly put out the remembrance of Amalek from under heaven Exod. 17.14 4. After their death he will never be reconciled to one wicked man no not to eternity Who shall be punished with everlasting destruction 2 Thess 1.7 Vse To reprove such as flatter themselves in their wicked wayes under hope of mercy from God while they continue in those wayes that God hates Who would have so wise and powerfull an enemy Nothing can follow but nertain destruction For our God is a consuming fire Heb. 12.29 3 Doct. God will take no more pity of wicked men in their sorrows then men that laugh at other mens miseries I will dash them one against another even the Fathers and the Sons together saith the Lord. I will not pity nor spare nor have mercy but destroy them Jer. 13.14 He bids his servant lay load on Babylon Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double Rev. 18.6 Reason 1. Because God is immutable He hates wicked men and cannot affect them if they live and die so It is against his nature 2. His decrees concerning the end of wicked men are for eternity He hath preordained all their misery and cannot alter Vse It shews the vilenesse and venemous nature of sin and abominablenesse of it that provoken the great God that hath more pity in him then all Angels and men so to be displeased that when the creature shall be in misery he will let it abide so for ever and shew it no more pity in hell then they that laugh at men in their miseries Quod Deus loquitur cum risu tu legas cum fletu If God laugh thou hast good cause to cry August It makes God merry at his creatures misery who otherwise delights in mercy Mic. 7.18 Trap. 4. Doct. God will cast wicked mens sins in their teeth in their miseries Ye have forsaken me and served other gods wherefore I will deliver you no more Go and cry unto the gods which ye have chosen let them deliver you in the time of your tribulation Judg. 10.13 14. Whosoever shall deny me before men him will I also deny before my Father which is in heaven Matth. 10.33 Reason 1. Not that God will vouchsafe to speak to them in hell but will cause all their sins to come into their memory which is as much as if he from heaven told them of them Psal 50.25 2. Not onely their memories shall bring them to their remembrance whether they will or no but God will also sit in their consciences and check them to eternity The conscience shall never lose his force Excuse it cannot in hell therefore it will accuse for ever Vse Think of this ye that live in sinfull courses your fins will never be obliterated God will upbraid you to eternity Men are ashamed to be mocked a few dayes how much more for ever 5. Doct. Wicked men live in fear Through the fear of death they are all their life time subject to bondage Heb. 2.15 I will send a faintnesse into their hearts and the sound of a shaken leaf shall chase them Lev. 26.36 A dreadfull sound is in his ears Job 15.21 Reason 1. Because they think every thing threatens death to them which besides the pain of it is the Iosse of all good had and hoped for 2. Their conscience tells them of and makes them fear evill after death even hell it self Vse See now if many wicked men be not grosse hypocrites They speak stoutly and brag as if they were the most fearlesse men in the world yet God that knows their hearts pronounces them timorous creatures Tuliius Hostilius worshipped Fear and Palenesse Lact. Institut Cataline was afraid at any sudden noyse Salust Richard the third after the murder of his Nephews could never sleep in quiet Daniel Chron. Nor Charles the nineth after the Paris Massacre Thuan. These Tyrants became more terrible to themselves then ever they were to others Trap. 6. Doct. That which wicked men fear will certainly come upon them The Romans did come and destroy Jerusalem as the Jews feared Joh. 11.48 The fear of the wicked it shall come upon him Prov. 10.24 I will bring their fears upon them Isa 66.4 Reason 1. Death will certainly come which is most terrible to wicked men 2. Hell will certainly come with which their conscience frighteth them here Vse It shews the grosse self-flattery that is in ungodly men They make us beleeve they fear not evils and are confident
instruction of the Chaldeans but Gods grace which made the young men wise Theodor. in Dan. 1.17 2. Take notice that our wisdome is not from our selves but from God It is not in our power to get it Be not then proud of thy wisdome as if God were a debtor to thee for using thy wisdome to his glory He hath paid thee beforehand he gave thee thy wisdome and if thou use it to his glory he will pay thee again with eternall glory Proud persons then must be dumb unlesse they make Solomon a liar who saith The Lord giveth wisdome What wisdome then soever we have we must not praise our selves for it as if we were something more then others which are voyd thereof but without advancing our selves we must confesse with St. James that every good and every perfect gift is from above and cometh down from the Father of lights Jam. 1.17 Otherwise we should well deserve to hear Who maketh thee to differ from another And what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory as if thou hadst not received it 1 Cor. 4 7. 4. Doct. All manner of heavenly knowledge is from God God who at sundry times and in divers manners spake to our Fathers by the Prophets hath in these last dayes spoken to us by his Son Heb. 1.1 2. Flesh and blood hath not revealed it unto thee but my Father which is in heaven Mat. 16.17 Reason 1. Because none can teach us to know God but God himself Who can consider of the highest cause but by influence from the highest cause Who can see the Sun but by influence from the Sun 2. We cannot know heaven but by Gods revelation As we know not what is in the Indies but by relation of such as dwell or have been there 3. We know not the way to heaven but by Gods direction Mens brains may make a ladder to climbe to Kingdomes but Jacob's ladder where God stands at the top can onely reach to heaven Vse Try your wisdome whether heavenly or no in divine things by the originall of it The conscience is troubled with the guilt of sin God sets Christs blood alone before thee Papists set merits works of supererogation Popes pardons to help clense it Gods way is the best The soul is oppressed with filth of sin God offers his Spirit to clense this soul stable Papists talk of whippings abstinence from flesh yet are many of their votaries homines quos si vel foeno pasceres lascivirent Erasmi vita Men that would be wanton if they eat nothing but hay 5. Doct. Gods Word and Ministers must be regarded in the search of wisdome To the Law and to the Testimony if they speak not according to this Word it is because there is no light in them Isa 8.20 Search the Scriptures for in them ye think ye have eternall life and they are they which testifie of me Joh. 5.39 Quench not the Spirit Despise not prophesyings 1 Thess 5.19 20. Reason 1. Because the Scriptures are the fountains of heavenly wisdome 2. They are the touch-stone of divine truths Spirits must submit to be tryed by them 1 Joh. 4.1 2. 3. The Ministers are the conduit-pipes through which God ordinarily sends forth the waters of heavenly knowledge 4. They are Goldsmiths that know best how to use the touchstone of the Word to try truths It is their study and their trade Vse 1. To shew us the vanity of those men who trust to revelations and their owne Spirits in stead of Gods and slight the Scriptures and despise the Ministers Certainly they are far from true wisdome 2. To exhort us to read the Scriptures diligently and to hearken to Gods Ministers reverently For though men must use their owne endevours to get true wisdome else praying to God for it is but mocking of God yet they cannot by any labour of their owne attain it Therefore must our ears and hearts be enclined to our Teachers v. 2. By them doth God open his mouth to give us wisdome We should then resort to the preaching of the Word not slackly or for custome sake as hypocrites superstitious persons and Idolaters do but to the end that we may receive and learn wisdome of God through his grace and goodnesse whereby we knowing him may walk in his fear It is promised as a blessing Thine eyes shall see thy Teachers Isa 30.20 6. Doct. Inward capacity and outward discovery come both from God He gave Solomon wisdome to comprelâ—end many things which others could not understand He gave Mâ—ses knowledge of the Creation of the world Reason He gave man eyes to seâ— withall else he could not have had any comfortable view of the excellency of the creatures He placed the Sun and Moon in the firmament else eyes would have done no good Much more is there need of Christs help for spirituall light and sight Quod lux est videntibus visis id Deus est intelligentibus intellectis Thalasstus in Hecatontade That which light is to them that see and to things seen the same is God to understanding men and things understood Vse Seek both of God by his revelation of the truth in his Word and illumination to conceive it in the preaching of it by his Spirit Else no sound wisdome is to be gotten nor no spiritual light nor sight Vers 7. He layeth up sound wisdome for the righteous he is a buckler to them that walk uprightly The two next reasons follow why right searchers shall obtain true wisdome The one from Gods plentifull provision The other from his protection from errors For the words He layeth up Heb. he hideth He had said before that wisdome must be sought like an hidden treasure now he shews where it is hidden not with men nor in the bowels of the earth but with God Men lay up treasure God layes up wisdome and that in Christ in whom are all the treasures hid of wisdome and knowledge Col. 2.3 And who is the wisdome of God 1 Cor. 1.24 Now God doth not hide it to deprive men of it but that as a treasure he may keep it safe and bring it out to give to his children as they need it And it shews withall that God hath abundance of wisdome enough to serve himself and all creatures because he layes it up as men do riches who have much more then they have present use of And he layes it up for the good of his as he doth goodnesse O how great is thy goodnesse which thou hast laid up for them that fear thee Psal 31.19 So it is ready and at hand for them upon all occasions So we keep things carefully that we lay up for our children As the men of China do hide matter to make China dishes in the earth to make portions for their children Sound wisdome The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. Essence or being or substance of a thing Hence may come the
of the sentence So shall thy judgement be 1 King 20.40 6. Justice which ought to be in every sentence Which executeth judgement for the oppressed Psal 146.7 7. The instruments of executing the sentence or judgement When I send my four fore judgements upon Jerusalem Ezek. 14.21 8. The Judiciall Law of God Remember the Law of Moses with the statutes and judgements Mal. 4.4 9. Wisdome and discretion which are very needfull in judgement The Lord is a God of judgement Isa 30.18 10. Moderation which is very requisite in judgement Else Summum jus summa injuria The highest Law the highest injury O Lord correct me but with judgement not in thine anger lest thou bring me to nothing Jer. 10.24 11. Righteous promises Quicken me according to thy judgements Psal 119.156 12. The rite custome or manner of doing a thing which should be done with judgement How shall we order the childe Heb. What shall be the manner of the childe Judg. 13.12 that is How must the childe be bred 13. The form or shew of a person or thing What manner of man was he Hebr. What was the manner of the man 2 King 1.7 14. Right or title to a thing This shall be the Priests due from the people Dent. 18.3 15. A pattern according to which a thing is to be made And thou shalt rear up the Tabernaele according to the fashion thereof which was shewed thee in the Mount Exod. 26.30 Here it is taken in the first sense God keeps his in paths of truth agreeable to his Word And preserveth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To preserve by keeping out of sin or trouble Keep me from the snare which they have laid for me and the grins of the workers of iniquity Psal 141.9 Thy visitation hath preserved my life Job 10.12 2. To keep in prison Am I a Sea or a Whale that thou settest a watch over me Job 7.12 Keep this man 1 King 20.39 3. To watch exactly what is done by our selves or others I will keep my mouth with a bridle Psal 39.1 All my familiars watched for my halting Jer. 20.10 Here it is taken in the first sense to keep from sin or danger The way See on ch 1.15 Here is meant the businesse or undertaking or practicall course of Gods Saints Of his Saints It comes from a word that signifies mercy in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some gives this reason because men come to be Saints by Gods mercy not by their owne merits Which is most true But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying actively such an one as shews mercy as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as do justly it may rather be that they are so called because they are mercifull like God Be ye therefore mercifull as your Father also is mercifull Luk. 6.36 Hence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Storke a bird kinde to her aged parents Figures Paths Way Metaphors from Travellers Note 1. Gods direction 2. His preservation Note in the former 1. The person He. 2. The act keepeth 3. The subject the paths 4. The adjunct of judgement In the latter note 1. The act And preserveth 2. The object the way 3. The subject of his Saint 1. Doct. There is a certain path of truth This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent Joh. 17.3 This path in Scripture is more sure then if God should speak from heaven There was a voyce from heaven But there was a more sure word of prophesie 2 Pet. 1.17 19. Written statutes are more sure directions then words of Princes Reason 1. Because else there is a necessity that all the world may be deceived If there be no certain knowledge in seeing or hearing where there is no obstacle then no man can tell whether another man be a man or a beast 2. There is no comfortable converse with God if we know not what to beleeve of his Mercy Justice and other attributes He that cometh to God must beleeve that he is and that he is a rewarder of them that diligently seek him Heb. 11.6 There is no pleasing a man without knowing his qualities 3. There is no escaping hell without a certain rule of truth for our nature being corrupt and there being many wayes of error leading to hell no man can escape damnation 4. No more getting heaven then getting a Port at Sea if there be no certainty in the Compasse Vse It shews the wildnesse of those that plead for liberty of conscience for all errors As if a man should inform the State that there were no certain way to London and petition that all men might go at all adventures and no man be tied to go the ordinary way but every one go what way he thinks to be neerest over hedges and ditches and over mens grounds and gardens Ye will say this were injurious to men But are not heresies and blasphemies more injurious to God Are not mens consciences as corrupt as their wils and affections Why then should not others petition for liberty of will and affections to love whom they will and hate whom they will The best is that the Text tells us that God keeps his in the way of judgement If men will not keep theirs within their bounds God will keep his However there is a right way and men ought to labour to keep themselves and theirs in it 2. Doct. Good men must keep in the sure way of truth We have also a more sure word of prophesie whereunto ye do well that ye take heed 2 Pet. 1.19 Beware lest ye be led away with the error of the wicked and fall from your owne stedfastnesse 2 Pet. 3.17 Reason 1. Because of divine illumination God shews the wayes of error that we may avoyd them as Mariners take notice of rocks at Sea 2. Because of divine direct on He guides them in the right way like a tender Father As many as are led by the Spirit of God are the Sons of God Rom. 8.14 God gave the Sun that men should see to avoyd wrong wayes and follow right Vse It reproves all Gallio's followers that look after right and wrong but not after truth and error after the world not after heaven Sure if God give light he looks that men should make use of it 3. Doct. Heavenly wisdome is given to men by God to that end that men may keep in the way of truth To this end the Comforter which is the holy Ghost shall teach you all things Joh. 14.26 He is therefore called the Spirit of truth Joh. 15.26 Reason So it is in all the senses Eyes are given to distinguish colours Ears to distinguish sounds Nose to distinguish smells Palates to distinguish tastes Hands to distinguish hard things from soft Much more is heavenly wisdome given us to direct in the way of truth Vse To reprove such as boast of heavenly wisdome illumination
the land by death or exile they shall live quietly and prosperously in it An opposition to v. 18. 22. Figures none Note 1. A comfortable dwelling promised to the righteous 2. A constant abiding even when others are cut off In the former note 1. The word of coherence For. 2. The persons the upright 3. The act shall dwell 4. The object in the Land In the latter observe 1. The persons And the perfect 2. The act shall remain 3. The object in it 1. Doct. The Scripture gives many encouragements to men to walk in good wayes As 1. Precepts All the ten Commandements the most exact rule of a godly life that ever was 2. Exhortations I beseech you therefore Brethren by the mercies of God Rom. 12.1 Who would not be perswaded when God himself exhorts by his Ministers that might command 3. Examples of the excellentest men that ever lived on the face of the earth See store of them recorded and commended who lived before Christs incarnation Heb. 11. Apostles afterwards Yea Christ himself the example of examples Be ye followers of me as I also am of Christ 1 Cor. 11.1 4. Rich promises If ye be willing and obedient ye shall eat the good of the Land Isa 1.19 Blessed are the meek for they shall inherit the earth Mar. 5.5 4. The Gospel which shews us a second and greater ground of of godly life then the Law or Creation did The grace of God that bringeth salvatien hath appeared to all men teaching us that denying ungodlinesse c. Titus 2.11 12. 6. It sets out the help of the Spirit Some walk after the Spirit and are led by the Spirit Rom 8.1 14. Without this help we might utterly despair of walking in good wayes We could no more do it then a man could choose or walk in a fair way in the world that had not a soul or spirit in him to direct him 7. Gods acceptation is there set out Our best actions are sinfull God likes not such And if they may not be accepted who would lose his labour to do them Cornelius his prayers and almes-deeds were come up for a memoriall before God Act. 10.4 8. Gods commendation This is more then acceptation When a Father proclaims to others what a good Son he hath it shews abundance of love in him and encourages the childe to please him So God doth animate us I know thy works Rev. 2.2 9 13 19. 9. Gods preservation of us in good wayes when our hearts are set upon them and we are ignorantly in danger So he kept Abimelech from touching Sarah Gen. 20.6 Vse It should encourage Christians to be more carefull of their wayes then all the world besides We should be brighter then others as the stars are brighter then the firmament Heathen have few encouragements in comparison of us Turks have not much more Jews want the New Testament Papists may not read the Scriptures We have all encouragements to good wayes Let us therefore say with the Psalmist I will run the way of thy commandements when thou shalt enlarge my heart Psal 119.32 6. Doct. When wicked men are cut off God sometimes spares the good The truth will appear if you compare this v. with the next And also in Noah's deliverance from the Flood and Lot's in Sodom When the wicked are cut off thou shall see it Psal 37.34 Reason 1. To shew Gods special care and providence over them Joseph's parti-coloured coat and Benjamin's large messe were signes of speciall love 2. To draw men to piety We are in part carnall Abraham hath Canaan and a numerous posterity promised him to encourage him in piety Vse 1. If we be preserved when others perish let us acknowledge Gods favour to be the cause of it We had sins as well as they and deserved to be cut off as well as they 2. Let us be encouraged to piety If there be any way in the world to escape judgements this is it Landlords do not use to turn their tenants out of dores while they keep covenants Good men are said to inherit the earth bad men onely to possesse it 3. Doct. Uprightnesse is expected of those that expect Gods blessing Mark the perfect man and behold the upright for the end of that man is peace Psal 37.37 Light is sown for the righteous and joy for the upright in heart Psal 97.11 Reason 1. Because God hates hypocrifie It is most contrary to the God of truth 2. He hates evill ends 3. He hates self-ends in men who should all serve his ends 4. He hates by-ends when men aim at any thing that tends not to his glory Vse Try if ye be sincere Else your hopes are like spiders webs Job 8.13 14. Try it by these notes An upright man is he 1. To whom nothing is displeasing that God hath done 2. To whom God is pleasing in all the good the man himself doth 3. To whom God is not displeasing in any evill that he suffers 4. That doth not resist God his Father when he goes about to mend him 5. That baleeves God his Father in all he promises 6. That layes all his sins upon himself 7. He that attributes all his good deeds to God 8. He that directs his will by Gods will as the Clock is ordered by the Sun-dial 9. He that doth all good from the heart 4. Doct. Perfection is expected of them that look for Gods blessing Be ye therefore perfect even as your Father which is in heaven is perfect Mat. 5.48 I will behave my self wisely in a perfect way O when wilt thou come unso me I will walk within my house with a perfect heart Psal 101.2 Reason Because all perfections are required of such as expect happinesse As 1. Perfection of sincerity This was proved in the former point A fincere man is a perfect man An hypocrite is but a picture of a man 2. Perfection of parts Every saving grace must be had and used So a childe is a perfect man A defective monster is not 3. Perfection of integrity When our obedience is universall to all Gods commandements 4. Perfection of degrees That is required intentionally and shall be given us actually before we come to heaven So a childe is not a perfect man till he come to his full growth Vse Be like good trees sound within and without in root body branches and grow higher toward heaven still Else look for no blessing from God 5. Doct. God often gives good men a comfortable and quiet continuance in their habitations As to David after his troubles from Saul and Absolon To Solomon for a long time Reason 1. That they may have the more time to serve God and do good A breathing time that the Churchet having rest may beâ—ed fied and walking in the fear of the Lord and in the comfort of the holy Ghost may be multiplyed Act. 9.31 2. That they may have the more encouragement to do it Mens spirits are down in trouble and have enough
he hates Ye that love the Lord hate evill Psal 97.10 6. Doct. If men will not for their owne sakes forsake sin they should do it for their childrens sake God promises good to children if their parents be obedient O that there were such an heart in them that they would fear me and keep my commandements alwayes that it might be well with them and with their children for ever Deut. 5.29 Therefore they must take heed they bring not evill on their children by disobedience Manasseh brings destruction on Jerusalem after his death though he repented in his life Surely at the commandement of the Lord came this upon Judah to remove them out of his sight for the sins of Manasseh according to all that he did 2 King 24.3 And Ahab brought Gods judgement on his posterity though he humbled himself Seest thou how Ahab humbleth himself before me Because he humbleth himself before me I will not bring the evill in his dayes but in his Sons dayes will I bring the evill upon his house 1 King 21.29 Reason 1. Because much evill may come on our posterity for our sins as hereditary diseases poverty losses crosses 2. Our affection is great to our children We prefer them before friends and many times before our selves Why then should we doe any thing to hurt them Vse It teacheth us to bewail the madnesse of those parents that are so fond of their children that they love the ground the better they tread on and yet live in those sins that shorten their childrens dayes and lay them under ground before their time by nature They give them bad examples and no correction for their sins and so are accessary to their ruine Let us be wiser and give good example and correction to our children and then may we look to see much good of them Which God grant to all godly parents through Jesus Christ our onely Lord and Saviour Amen CHAP. III. VER 1. My Son forget not my law but let thine heart keep my commandments THe order of Solomon is to be observed he had formerly exhorted the young man to seek after Wisdome and shewed him what evils it would preserve him from now he gives him some directions how to practise what he should be taught and shews what good he should get by it He had disswaded him from cruelty in the first Chapter and from adultery in the second now he perswades him to piety and equity in this Chapter and lest the keeping of so many precepts imposed upon the young man should trouble him he promiseth in general and afterwards interlaceth in particulars divers promises of good and sure rewards to allure him to audience and obedience Solomon had a floud or a wood of words a Sylva Synonymorum and therefore urges the same things with elegant variation of phrase as a Father often inculcats the same things daily in other words to affect his child the more that so what works not upon him at first may at last The two first verses are a general preface to the rest of the Chapter wherein is 1. an exhortation in the first verse 2 ly a promise to set it on Verse 2. For the words My Son see on Chap. 1.18 He often useth the amiable name of a Son intimating that he speaks not as an Enemy nor a Neighbour or Friend or Master or King but as a loving Father to his beloved child And wel might he call the hearer or reader his Son on whom he had bestowed so many godly instructions and whom he goes on to instruct stil like a Father Forget not See on Chap. 2.17 Let my law stick fast in thy memory whatsoever thou forget either children businesse or whatever els is deer unto thee be sure thou forget not my Law sooner forget musick and singing as the godly Jews would rather forget them then Jerusalem Psal 137.5.6 My Law See on Chap. 1.8 Here it is taken for those good instructions Solomon gave and which are written in this book therefore he calls it his Law which being agreeable to Gods Law his children were tyed to observe So Gods law is called Moses Law Mal. 4.4 This book is a Law how to guide our life containing many excellent practical instructions But. See on Chap. 1.25.2.22 an opposition between keeping and forgetting Let thine heart See on Chap. 2.2 The heart here may be taken for the memory which is the chest of the soul or rather for the wil which is King in the Soul and to which the understanding is councellor and the affections are servants Keep See on Chap. 2.11 Keep them both in memory and life He speaks not of a bare remembring but of a practical keeping also shewing that it is not profitable for us to have them in our heart unlesse we also exercise them in our conversation The sum is that we must remember these precepts to keep and do them Deut. 7.12 For remembring the law in the heart without practising it in the life will not bring the blessing annexed Ver. 2. Length of daies c. Thou must remember them so that thou hearcily practise them and that thy heart not only have the knowledge of them ready upon all occasions but also be ever studying for occasions and how to do them My commandments See on Chap 2.1 Thou must not only look to this book in general but have respect to every particular direction in it that concernes thee then shalt thou be like Zechariah and Elizabeth walking in all the commandments and ordinances of the Lord blamlesse Luke 1.6 And maist conclude with the Psalmist Then shal I not be ashamed when I have respect unto thy commandements Psalm 119.6 The sum is as if Solomon had said Thou hast heard O my Son that thou art not able by thine own pains and study to get Wisdome but thou must get teachers and accommodate the ears both of thy soul and body to their words yet is not this enough to make thee wise but thou must also retain those instructions in thy memory ready for practise when opportunity shal be offered Figures none Note 1. A prohibition 2. An Exhortation In the former note 1. The person spoken to Myson 2. The thing forbidden Forget not 3. The Object My Law In the latter observe 1 The opposition or rather augmentation But Or it may be read Yea See on Chap. 2.22 Be so far from forgetting that thou remember to practise my Commands on all occasions 2. The agent Let thine heart 3. The Act. Keep 4. The object My Commandments 1. Doct. Great affection ought to be in a teacher He must look upon his hearers as upon his Children This is Paulâ— tone My little Children Of whom I travail in birth again Gal. 4.19 Wherefore Because I love you not God knoweth 2 Cor. 11.11 I will gladâ—y spend and be spent for you though the more abundantly I love you the lesse I be loved 2 Cor. 12.15 Spoken as by an indulgent Father This is Iohns
tone My little Children these things write I unto you that ye sin not 1 Joh. 2.1 This is Christs own tone O Hierusalem Hierusalem how often would I have gathered thy children together even as an hen gathereth her chickens under her wings and ye would not Mat. 23.37 Like a tender Father complaining of an unthrifty son We were gentle among you even as a nurse cherisheth her children saith Paul 1. Thes 2.7 Reason 1. Because else his Ministery shall never doe any good His directions will be slighted his promises thought flatteries his reproves disgraces his threatnings fruit of malice 2. He doth else not imitate God who hath more reason to take state yet teacheth his with his abundance of sweetnesse Use 1. To reprove such teachers as seldome converse with those whom they take charge of and shew small affection to them It is fit Ministers should study They can never dispense the bread of life well if it be not well baked A Physitian must study Yet if the one visit not nor converse lovingly with his people nor the other with his patients they will do little good 2. It blames the criticall sort of the people who say if a Minister be familiar and cheerfull with those whom he teacheth he loseth repute discredits himself and his calling At indignus tu qui diceres tamen But yet it becomes not you to say so Would you have your teachers strange to you what comfort then can ye take in them or what good will ye get by them 2. Doct. Great respect in an hearer ought to be toward a teacher As in a son to a Father Solomon spake Proverbs as well as writ them and so had teachers as well as readers He spake three thousand Proverbs 1 King 4.32 That of Paul proves it cited out of the Prophets as being the Doctrine of the old and new Testament How beautifull are the feet of them that preach the Gospell of peace and bring glad tidings of good things Rom. 10.15 Such good respect Paul found from the Galathians Ye received me as an Angell of God even as Christ Jesus I bear you record that if it had been possible ye would have plucked out your own eyes and have given them to me Gal. 4.14 15. Note 1. The end why such respect should be shewed to our teachers 2. The manners how For the first The reasons are 1. For Gods cause because they are his Embassadors and for the time of teaching represent his person 2. For our sake we will else not regard nor get good by their words 3. For their sake that they may not be discouraged in their office 4. For others sake that our example may draw them to learn of them For the second The manner how we must respect them 1. By due respect to their persons by reverencing them and esteeming them very highly in love for their works sake 1 Thes 5.13 2 To their preceps by obedience Obey them that have the rule over you for they watch for your soules Heb. 13.17 3. By speaking well of them I ought to have been commended of you 2 Cor. 12.11 4. By dealing kindly with them Let him that is taught in the word communicate unto him that teacheth in all good things Gal. 6.6 Use 1. For complaint of neglect of teachers by their hearers An heathen Prince seeing Gods Ministers set at the bottom of the Table by a Christian Emperor said He would never be of that Religion where the teachers were contemned 2. Let men shew all due respect to their teachers especially in stâ—nding fast to truth taught by them that they may be encouraged to teach Gods truth still Doct. 3. Precepts of Parents and Teachers agreeable to Gods Law ought to be regarded Solomon spake and wrote both as a Father and as a teacher and he did regard his fathers instruction Chap. 4.4 his Mothers Chap. 31.1 and Agurs Chap. 30.1 It seems he regarded them well that left them in writing for us Reas 1. Because Parents should be teachers and not breed their children like brute beasts 2. Because teachers supply the defect of Parents taking upon them to instruct us when our parents cannot for want of time or abilitie Use 1. It reproves ungracious children that sleight the wholesome counsels of their own Parents sure they will never regard any others instruction 2. It blames unprofitable scholars that make their parents cost and teachers labour in vain Doct. 4. Such precepts ought never to be forgotten Let thine heart retain my words decline not from the words of my mouth Chap. 4.4 5. Remember the Law of Moses my servant Mal. 4.4 Res 1. Because Oblivio Mater aut proles ingratitudints Senec. de beneficiis Oblivion is the mother or child of unthank fulnesse Men remember what they think worthy of thanks and forget other things and thankfulnesse wil cause them to remember benefits 2. It is the stepmother or hinderer of spiritual profit No good is gotten by things forgotten Sicut in unoquâ— que operê mater est constantia ita universae doctrinae invenitur oblivio noverca Boet. do disciplin Scholar Use Think it not enough to learn good things unlesse you remember them It availes little to hear good instructions except ye keep them in memory it is not sufficient to talk of Gods word with the mouth unlesse we remember it in the heart Who among you wil give eare to this who wil hearken and hear for the time to come Isa 42.23 Say as Cenis to her Lady Antonia Frustrà Domina jussisti haec enim atque caetera â—mnia quae mihi imperas it a semper in memoria habco ut ex ca deleri non possint You need not Madam bid me do your businesse for these things and all other which you command me I have them alwaies so in my memory that they cannot be blotted out of it Deo or as another Jussa mihi tam velle sequi quà m posse necesse est It is as necessary for me to be willing as to be able to keep your commands As the Ark kept the two Tables and the Pot the hidden Manna so should we keep godly precepts in our hearts els are we like many cunning Artists that get much yet live poorly because they can keep nothing Doct 5. Such precepts ought to be put in practise All the commandments which I command thee this day shall ye observe to do Deut. 8.1 The words of Jonadab the son of Rechab that he commanded his sons are performed Jer. 35.14 Reas 1. Because they are good seed for a spiritual crop and men will be carefull to preserve seed corn else they may starve 2. Because they are lights to direct our steps not only to see the way but how to walk in it Thy word is a lamp unto my feet and a light unto my path Psal 119.105 Men go not in the dark without a lanthorn Use Draw out into practise what ye have learned by your parents and teachers If
shewes mercy to men shall find mercy with God And he that deales truly with men shall have understanding how to manage his affairs wisely in the world or to joyn them together Hee that deals mercifully and truly shall be loved of God and esteemed wise among men These are two spurs to the former two duties For the word So. Heb. And. See on Chap. 2.9 and on ver 22. there on the word But. Shalt thou find Heb. Find thou The imperative for the future The commanding phrase for the promising So Keep my Commandments and live Chap. 4.4 That is And thou shalt live For where God promises mercy there he commands a blessing Psal 133.3 And all creatures must help to bring it Thus the Poets speak also Si faetura gregem suppleverit aureus esto Virgil. If thy flock bring forth abundantly be thou a golden or rich man That is thou shalt be so So on the contrary the future or promising tense is put for the Imperative or commanding Thou shalt have no other Gods That is Have not For Gods command ties us as much as mans promise ties him For Find See on Chap. 1.13 Some read it And find favour As if wisdom did admonish men to seek for favour by those vertues Favour See on Chap. 1.9 on the word Grace Thou shalt find comfort kindnesse liking good acceptation As men by their comely personage or wise carriage or good offices find savour with Princes And good understanding Thou shalt be esteemed a wise man The Nations shall say surely this great Nation is a wise and understanding people Deut. 4.6 For Good See on Chap. 2.9 For understanding See on Chap. 13. on the word Wisdom In the sight Heb. In the eyes See on Chap. 11.17 Of God See Chap. 2.5 And man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies 1. A man in generall Man that is born of a woman Iob. 14.1 2. It was the name of the first man that ever was Adam knew his wife Gen. 4.1 Here it is taken in the first sense yet collectively man for men as often else where The last words admit of a threefold sense Some understand them thus Thou shalt know how to carry thy self well in all offices to bee done to God or man But that is onely toward God and man In the sight of them is more As in the first Commandement Thou shalt have no other Gods in my sight It is a greater fault for a woman to lie with an adulterer in her husbands sight then else where Others thus God and man will favour thee and acknowledge that thou hast carried thy selfe wisely Others thus Thou shalt have good successe For that the word will also bear God will be so gracious to thee and men so friendly that thou shalt thrive wonderfully and men shall take notice and bear witnesse of it The second way is best and most agreeable to the common use of the original word The sum is if thou exercise mercy and truth toward men God and men will favour thee and approve and bear witnesse of thy great understanding Figures A metaphor in Find Thou shalt obtain it as men get things they find Another metaphor in the eyes or sight of God For God hath no eyes yet wil he take notice of it as men do of what they see In the eyes of men that is in their sight for men take notice of those things that come within the reach of their eyes The meaning is they wil look upon thee with delight a metonymie of the cause for the effect Note 1. The things promised which are two 1. So shalt thou find favour 2. And good understanding 2. The large extent of them in the sight of God and man Some things please men that offend God other things please God that offend men thy waies shal please both This is a great but a rare blessing Doct. 1. Good things cannot be too often inculcated This is familiar with Solomon in this book of the Proverbs to urge the same things though with some variety of words My son hear the instruction of thy father Chap. 1.8 My son if thou wilt receive my words and hide my commandements with thee Chap. 2.1 My son forget not my Law but let thine heart keep my commandments Chap. 1.3 This course is approved by Saint Paul To write the same things to you to me indeed is not grievous but for you it is safe Phil. 3.1 Reas 1. Because of the dulnesse of our apprehension matters of truth and holinesse may be spoken often before we understand them 2. Because of the deadnesse of our affections that have no love to either naturally 3. Because we are more forgetfull of good things then of other Use It condemnes the nicenesse of men that cannot endure to hear old fundamental truths often pressed but are so pleased with new things that they run into old errors a Minister must bring forth old things for matter new for manner Every Scribe which is instructed unto the Kingdome of Heaven is like unto a man that is an house-holder which bringeth forth out of his treasure things new and old Mat. 13.52 Brethren I write no new commandament unto you but an old commandment which ye had from the beginning the old commandment is the word which ye have heard from the beginning Again a new commandement I write unto you which thing is true in him and in you because the darknesse is past and the true light now shineth 1 John 2.7.8 Doct. 2. God gives fit rewards For good carriage to men he gives favour with men For Nebuchadnezzars service in taking Tirus God gives him the land of Aegypt Son of man Nebuchadnezar King of Babylon caused his army to serve a great service against Tyrus Every head was made bald and every shoulder was peeled yet he had no wages nor his Army for Tyrus for the service that he had served against it Therefore thus saith the Lord God behold I wil give the land of Aegypt unto Nebuchadnezar King of Babylon and he shal take her multitude and take her spoile and take her prey and it shal be the wages of his army I have given him the land of Aegypt for his labour wherewith he served against it because they wrought for me saith the Lord God Ezek. 29.18 19.20 Those that honour God with their encrease God wil give to them a greater increase Honour the Lord with thy substance and with the first fruits of all thine increase so shal thy barnes be filled with plenty and thy presses shal burst out with new wine verse 9 10. of 〈◊〉 Chap. Reas 1. To allure men the more to do good offices suitable wages makes a servant diligent 2. To shew Gods great approbation of them by the likenesse of the rewards to the duties Use Observe the proportion of your rewards to your duties see Gods mercy and wisdome in it and give him glory Doct. 3. Mercy and truth find favour with God So did Joseph
good we are corrected Doct. 6. We must not be weary of afflictions though they be great and frequent Consider him that endured such contradiction of sinners lest ye be weary and faint in your minds ye have not yet resisted unto blood striving against sin Heb. 3.4 Thou hast born and hast patience and for my names-sake hast laboured and hast not fainted Rev. 2.3 Reas 1. Because we are Gods creatures He hath supream and absolute power over us and therefore may lay on us what he will Say with the Jews We are the clay and thou our potter Isa 64.8 2. Fainting makes us unfit for all good duties either of religion or of our callings we can do nothing truly good or acceptable to God without cheerfulnesse A weary man cannot walk or work with comfort his spirits are spent already Use 1. To reprove such as are weary and faint under afflictions some bear little ones or great ones a while and then give over some utterly despair of help and conclude they are quite undone others mur mur against God others seek freedome by unlawfull meanes as Saul by a Witch All these faint under Gods hand and sin against him This is the other extream we heard before that some made light of afflictions and sleighted them now we see that others despair sink under them Non quia dura sed quia molles patimur Not because the things are hard but because we that suffer are tender Seneca Though it be profitable for us to be arflicted yet our flesh is impatient and desires nothing but pleasure and ease and so discourages us under affliction as if God intended to destroy us the Devill tells us as much and we are ready to believe him But we should not forget the exhortation which speaketh unto us as unto children My son despise not thou the chastning of the Lord nor faint when thou art rebuked of him Heb. 12.5 2. Resolve still to bear while God afflicts remember it is for correction not for confusion And that we are naturally impatient and had need of patience which as Nazianzen calls it is Nervus animae the sinew of the soul Say with Tertullian Totus mundus mihi pereat dum modo patientiam lueis faciam Let me lose all the world so I may get patience Lib. de patientia If that shrinks all failes if afflictions like waves of the sea come rouling one in the neck of another expostulate not with God but pray and wait for deliverance be such as the Apostle bids you to be Rejoycing in hope patient in tribulation continuing instant in prayer Rom. 12.12 VER 12. For whom the Lord loveth he correcteth even as a father the son in whum he delighteth BEcause as it is a hard thing to part with our substance for God so it is as hard if not harder to endure Gods correcting hand which we are alwaies ready to suspect to come out of hatred therefore Solomon takes away that thought and assures us that such corrections come from Gods love and tend to our good For the words For. See on Chap. 1.9 Whom the Lord. See on Chap. 1.7 Loveth See on Chap. 1.22 He correcteth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To reason a case by arguments and answers How forcible are right words But what doth your arguing reprove Job 6.25 Should he reason with unprofitable talk Job 15.3 2. To convince confute or reprove such as are in the wrong Do ye imagine to reprove words Job 6.26 3. To correct or scourge one for sin O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure Psal 6.1 And in that sense it is taken here See more on Chap. 9.7 Even as a father See on Chap. 1.8 The son See on Chap. 1.1.8 In whom he delighteth With whom he is wel pleased The sum of the verse is as if Solomon had said Thou must not despise nor be weary of Gods correction because it comes not out of anger but from abundance of love For as a godly Father seeks by correction to amend his child or a wise Physitian to cure his patient by bitter potions so doth God use by afflictions to keep every one in order whom hee loves or to call him back if he have sinned lest he grow worse and lose the comfortable sense of Gods favour For as Parents according to the flesh use to correct their children according to their offence when they neglect their duty or do evill so doth God exercise his children with crosses that they may not be proud or live loosely but more warily and wisely for time to come Figures none Note 1. The truth nakedly set down 2. By Smilitude In the former note 1. The word of coherence For. 2. The Agent The Lord. 3. The Act. Correcteth 4. The Patient Whom he loveth In the latter note 1. The Note of similitude Even as 2. The Corrector The Father 3. The corrected set out 1. By his relation The Son Not the servant onely 2. By his Fathers affection In whom he delighteth Abraham must offer Isaac whom he loves Gen. 22.2 God offers up his Son Christ in whom he is well pleased Math. 3.17 Though God chastise his children sorely yet he takes pleasure in them 1. Doct. God gives reasons of his proceedings that need not give any at all So in the preface to the commandemens Exod. 20.1 c. Ye must obey for I am Jehovah that gave you your being I am your God in convenant with you and I shewed my love to you in bringing you out of Aegypt In the second Commandment God reasons from his jealousie to idolaters and his kindnesse to true worshippers and their posterity long after them For I the Lord thy God am a jealous God visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me And she wing mercy unto thousands of them that love me and keep my Commandments In the third Commandement hee argues from his judgements on such as abuse his name For the Lord will not hold him guiltlesse that taketh his name in vain In the fourth from his liberall allowance of six daies to us for our own occasions who may well therefore afford him one in seven Six daies maist thou labour do all thy work For so indeed it should be translated being a permission not a command for labour in our callings belongs to the eighth Commandement And from his own example who after six daies worke rested one day For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day Wherefore the Lord blessed the seventh day and hallowed it In the fifth Commandment from the good that comes by honouring Parents A long and comfortable life which all men desire That thy daies may be long in the land which the Lord thy God giveth thee There are no reasons given for the rest because mans reason can
tell him that his own life the comfort of his marriage his estate his credit his content are wrapt up in them Reason 1. That God may work upon mans judgement that so if his command will not work upon mans will as it should reason may convince their judgement 2. That he may work upon their affections Upon their love by recording former benefits and promising more as to David I annointed thee King over Israel and I delivered thee out of the hand of Saul And I gave thee thy Masters house and thy Masters wives into thy bosome and gave thee the house of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandement of the Lord. 2 Sam. 12.7 c. Kindnesse breeds love God works upon fear by judgements and threatning more Upon hatred by seting out the ugliness of sin and the hurt it brings on all the World and in particular on our selves Upon confidence by setting out his great power and infinite mercy which are the two main Pillars of confidence Use To lament our wretched sinfull disposition that have by nature so far cast off Gods soveraignty that he is as it were forced to use reasons to perswade us to obey his Commands which we should do without any reason given Yea which is more that we will not be perswaded by a world of reasons laid down in scripture but remain disobedient who would keep a servant that neither of himself nor by perswasion would be obedient God keeps thousands of such in the World Yea the best of men are guilty of disobedience to the Commands of God against duty and known reasons David knew that though he were a King yet he might not commit adultery nor murder and therefore is said not to be ignorant of but to despise Gods Commandement 2 Sam. 12.9 And it cost him dear Hee paid for it in both kinds by the sword and the abuse of his own Concubines Let every one of us lay it to his own heart and mourne for his own known disobedience 2. Doct. Teachers should not onely informe but perswade also So Paul exhorts wives to do their duty from their subjection to the husband as to the head and from the Churches examplâ— Wives submit your selves unto your own husbands as unto the Lord. For the husband is the head of the wife even as Christ is the head of the Church and he is the Saviour of his body Therefore as the Church is subject unto Christ so let the wives be unto their own husbands in every thing Eph. 5.22 23 24. Husbands are prest to their duty from Christs example Husbands love your wives even as Christ also loved the Church Eph. 5.25 From marriage union So ought men to love their wives as their own bodies Eph. 5.28 From leaving Parents for a wife For this cause shall a man leave his Father and Mother and shall be joyned to his wife and they two shall be one flesh Eph. 5.31 Children are urged to their duty from right and Gods promise Children obey your Parents in the Lord for this is right Honour thy Father and Mother which is the first Commandement with promise That it may be well with thee and that thou maist live long on the earth Eph. 6.1.2.3 Servants from reward Servants be obedient to them that are your Masters c. Knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free Eph. 6.5 8. Masters from their account to God And ye masters doe the same things unto them forbearing threatning knowing that your Master also is in heaven neither is there respect of persons with him Eph. 6.9 See the like duties pressed with reasons Col. 3.18 and 4.1 Reas 1. That the hearers may be brought to believe what is taught which bare information will not do 2. That they may be brought to obey it perswasive arguments are weights to draw to obedience Use Think not much that Ministers do not coldly deliver divine truths but earnestly presse them it were easier for them to do otherwise but ye have need of it and it is for your good Doct. 3. Correction comes from Gods love Thou shalt also consider in thine heart that as a man chastneth his son so the Lord thy God chastneth thee Deut. 8.5 As many as I love I rebuke and chasten Rev. 3.9 You only have I known of all the families of the earth therefore will I punish you for all your iniquities Ames 3.2 Reas 1. God doth it to prevent much evill that might otherwise befall them and that is a sign of love as not correcting is of hatred I will not punish your daughters when they commit whoredom nor your spouses when they commit adultery therefore the people that do not understand shall fall Hos 4.14 So a tender father by timely correction keeps his children from untimely ends A Physician keeps his patient from death by putting him to pain Gregory the great afflicted with the gout and other bodily infirmities cries out In hoc miâ—i placent quod nihil in hoâ— mundo placere permittunt Herein they please me in that they suffer nothing in this world to please me By correction God keeps his children from many sins or brings them to repentance Est in eo qui corripitur à Domius aliquid quod displicet id sc propter quod eum castigat et quod emendatum cupit Jansen in Text. There is in him that is chastned by the Lord something that displeaseth God to wit that for which he corrects him and which he would have amended God also by correction keeps his from eternall perdition Afflietions are a bridle that keeps the horse from falling and the rider from breaking his neck So doth God by them keep his children from many sins that might bring on them speedy destruction The child of God may say to God with Augustine in Psal 98. Et cum blandiris pater es cum caedis pater es Blandiris ne deficiam caedis ne peream Both when thou strokest and when thou strskest thou art afather Thou strokest that I should not faint thou strikest that I should not perish And on the same Psalm Illi Deus irasciter quem peccantem non flagellat Nam cui verè propitius est non solum donat peccata ne noceant ad futurum seculum sed etiam castigat ne semper peccare delectet God is angry with him whom he doth not scourge for sin For whom he favours indeed to him he not only forgives sins that they may not hurt him in the world to come but also chastens him that he may not delight to be alwaies sinning 2. God corrects his children to do them Good hereby he exerciseth and increaseth many graces in them as faith and patience he also fits them for glory hereafter as souldiers by pains and perills are fitted
for spoiles and trophies and Merchants passing through many stormes get riches to live on in their old daies For our light affliction which is but for a moment worketh for us a far more exceeding and eternall weight of glory 2 Cor. 4.17 3. That God may take more delight in them when the drosse of their corruption is purged away by the fire of affliction and they made wiser purer and better So a tender father sends his son beyond Sea that he may come home better bred and be deerer to him 4. It appears by Gods loving expression of himselfe to them and smiles afterwards like a kind father shewing that his heart was with them before though he frowned and smote them he makes them to know that he is the health of their countenance and their God Psal 43.5 That he hath dea't bountifully with them what ever they thought of him in their afflictions Psal 116.7 Use 1. To reprove many good people who as they take too much liberty in prosperity so are too much dejected in adversitie as if God had quite forsaken them Duos habet filies pater alter peccat et non caeditur alter simulac movet ad peccandum caeditur caeso haeredit as servatur alter exhaeredatus dimittitur videt pater eum non habere spem et dimittit eum facere quod vult Augustin in Psal 93. A father hath two sons the one sins and is not smitten the other assoon as he moves to any sin is smitten the inheritance is kept for him that is smitten the other is sent away disinherited the father sees him hopelesse and lets him loose to do what he list Servus offendens dominum non flagellatur sed dome ejicitur Filius autem patrem offendens flagellatur sed è domo non pellitur Augustin contempl l. 2. c. 21. The servant offending his Master is not scourged but cast out of dooâ—s but the son offending his father is scourged but not turned out of doores Use 2. Let us look upon afflictions as tokens of Gods fatherly love and then we shall bear them comfortably and get much good by them This meditation will be oile to mollifie the pain of our afflictions think with thy selfe God corrects me for my sins but le ts others perish in their sins What a mercy is this Gods love is sweet to his children even when they suffer the bitternesse of his chastning the most tender father smites sometimes David confesses that God had afflicted him in faithfulnesse Psal 119.75 The lesse reason we have to murmur at Gods correcting us the more certainly we know that corrections are a pledge of his fatherly love toward us for he corrects the son quem unicè diligit whom he loves above the rest Qui excipitur à numero flagellatorum excipitur à numero filiorum He that escapes affliction may well suspect his adoption Theophylact. So saith the Apostle If ye be without chastisement whereof all are partakers then are ye bastards and not sons Heb. 12.8 Doct. 4. Gods proceedings may be seen in ours he deals with us as we do with our children Hence comes it that the names of men in office are given to God he is called a Judge Judges right such as are wronged and punish such as do wrong He is called an husband I husbands love their wives yet be angry with them for their miscarriage He is called a father fathers correct their children for their faults yet are tender over them when they are sick He is called a Master Masters employ their servants and provide for them Use Let the world be our looking glass to see Gods way in the commendable courses of our superiors for our direction in prosperity and consolation in adversity Doct. 5. Pacâ—â—â—â— cerrect their deerest children else they love them not He that spareth his rod hateth his son but he that loveth him chastneth him betimes Chap. 13.24 They can do it though they love them yea they do it because they love them So they force them to take bitter pills for their health and regard not their tears Use Children must not think their parents love them not because they strike them but commend their wise love that strike them for their good Doct. 6. Correction and dilection may go together See the place quoted for the proof of the last Doctrine Reas Because both are for the childs good Vse To reprove fond Parents who think it want of love to strike offending children VER 13. Happy is the man that findeth wisdome and the man that getteth understanding THough this book of the Proverbs afford not every where a fit coherence of several verses yet where it may conveniently be had it is not to be neglected Solomon had before perswaded to patience under Gods afflicting hand now to perswade the more to it he tells us it is one way to get both wisdome and happinesse as if he had said faint not under affliction for it is not an happinesse to be free from affliction but to get wisdome What though thou suffer chastisment and that be bitter unto thee if thou get wisdome by it thou art happy yet it must not be restrained to that way alone for there are other waies by which wisdome may be gotten besides afflictions as prayer reading hearing meditation conference consideration of Gods works which way soever a man get true wisdome he is happy and not unhappy though it be by afflictions he hath not only made a saving but a gaining bargain Solomon had before given some particular precepts of wisdome and now to stir up our soules to seek earnestly after it he sets out the praises of it as being able to bring men to true happinesse which they most desire and no worldly wealth or greatnesse can bestow upon them How blessed wisdome makes a man may appear by many promises going before and many following after The worth of wisdomes gain is largely set out comparatively in the verses following it is better then silver Object Thereare more pretious things then silver in the world Ans It is better then fine gold Object Yet Jewels and pearls may be better then that Ans She is more pretious then Rubies Object There may be better things then Rubies though we know them not Ans Desire what thou canst thou canst desire nothing so good as wisdome Then he sets out the praise of wisdome simply without comparison it brings long life Object what is a long poor life worth Ans She brings riches withall Obj. Many a rich man is sordid and despised Ans She brings honour also Object Many have all these yet live sadly by reason of sicknesse and pain Ans Her waies are pleasant Object war spoiles all comfort Ans All her paths are peace Object yet death will take away all these Ans She is a tree of life Therefore I conclude as I began with the happinesse of the man that finds wisdome only I add this qualification if he retain her when
a Coach or by water where they sit still and others work but it is harder and more wearisom to go on foot 2. Because it is a profitable way for many things may be gotten by indirect waies that cannot by lawfull means There may be cousenage in Wares Weights Titles and many other waies that few can prevent for â—o man is exercised in all trades And it is an easie thing for a skilfull seller to cosen an unskilfull buyer It is the ones trade not the others And trades are called mysteries as having many secrets in them concealed from others Use Marvail not that so many complain of injuries and wrongs Where there are many suits there is much injury And where there are many oppressours there are many oppressed There are many worshippers of Mammon in the World and all his worship is false worship 2. Doct. Men may grow rich by oppression They covet fields and take them by violence and houses and take them away so they oppresse a man and his house even a man and his heritage Mic. 2.2 Some remove the land-marks they violently take away flocks and feed thereof Job 24.2 c. Reason 1. Because they quickly get away a great part of other mens estates A poor man may labour long to get a little An oppressour sweeps a way much at once 2. They get all away from others and great heirs are oftentimes wiped by them of all they have That which is true of poor oppressours is also true of many rich ones who never think themselves rich enough Like a sweeping rain they leave no food Chap. 28.3 Use Take heed of oppression If there were no bait no bird nor fish would meddle with an hook If no gain no man would oppresse 3. Doct. Such as grow rich by oppression must not be envied by us David the Father and Solomon the Son joyn in this instruction Solomon here in the text David in the Psalmes Fret not thy self because of evill doer neither be thou envious against the workers of iniquity Psal 37.1 Asaph confesses his fault I was envious at the foolish when I saw the prosperity of the wicked Psal 73.3 Reason 1. Because hereby we shall wrong God and censure his proceedings as dealing better with bad men then with good whereas wee should acknowledge Gods wisdome in it who gives the best things as the graces of his spirit to good men and riches which will perish hee gives often to bad men Heaven he gives to godly men and the world to ungodly Fathers make them fare harder then strangers for whom they provide an inheritance Hereby he shews that grace is good sin evill and riches of a middle condition good or bad as they are used Haec bona ne putentur mala dantur bonis ac rursus ne putentur summa dantur malis Item auferuntur ista bonis ut probentur malis ut crucientur August Epist 7. These good things that they may not be thought evill are given to good men also and that they may not be thought the chiefest good things are given to evill men also Again these things are taken away from good men that they may be proved and from bad men that they may be vexed And what art thou that by thy envy and discontent censurest the deep wisdom of God 2. We shall condemn the generation of the righteous and think wicknesse better then goodnesse Psal 73.15 3. We do not consider the end of these men that God doth set them in slippery places and will cast them down into destruction Psal 73.17.18 Gods curse will eat out all their substance Malè parta malè dilabuntur Ill gotten goods are ill spent De malé quaesitis non gaudet tertius haeres Of ill gotten goods the third heir never joyes If they that get them spend them not their children will The world runs upon wheeles A covetous Father begets a prodigall Son He that knows not with what pains it was got knows with what ease it may be spent Hadst thou rather have riches that will end in poverty or poverty that will end in riches No great witneedfull to chuse yet envious persons shew themselves fooles in chusing the worst 4. We look not at the great account they have to give for getting their goods by oppression for deteining relief from the poor or for prodigall spending what they have gotten by oppression Use Let this pull down our spirits that they rise not up against rich oppressours Nature thrusts us forward to envy Do ye think the Scripture saith in vain The spirit that dwelleth in us lusteth to envy Jam. 4.5 Wee think we are as good as they and why should we not fare as well The Heathen man could see this fault in morall men Socrates being asked what was most troublesome to good men answered The prosperity of wicked men And grace cannot keep this envy alwaies out of good men as was shewed before out of Asaphs case in Psal 73. who shews by his own experience what force there is in bad mens prosperity to trouble good mens minds and how perilous this trouble is to pervert their waies as appears in that Psalm at large It is no easie thing then for good men to behold the prosperity of bad men without vexation Take heed therefore of this envy wilt thou envy a Porter or an Asse that carries heavy burdens of gold and silver but is never the better for it in the end wilt thou envy a viper or a serpent that is full of poyson So riches prove to wicked men through their corruption Chrysost in Rom. Hom. 7.44 4. Doct. The Devill hath more waies then one to undo us If he cannot get good men to envy at the prosperity of rich men he will get bad men to follow their evill waies Hee had three temptations for Christ Math. 4. Many snares of persecution for Paul 2 Cor. 11. Reason 1. Because he works according to mens predominant affections He draws proud men to envy others covetous men to imitate the waies of rich worldlings angry men to revenge loose men to wantonnesse So hee puts fuell to the fire which quickly takes 2. Because of his long experience in temptation for five thousand years If a souldier could live so long hee would be very skilfull Use Be alwaies suspicious and watchfull Hee that goes where many blocks are or snares had need look to his feet A snake may bee among roses A snare amongst the best things 5. Doct. Men are ready naturally to follow bad examples So bad men do From the sins of Jeroboam the Son of Nebat who made Israel to sin Jehu departed not 2 King 10.29 So good men do Peters dissimulation carries away the other Jews and Barnabas also Gal. 2.13 Reason 1. Because of the corruption of nature which remains in the best Many dispositions not so bad as others are ruined by following others 2. Because in those waies there is gain pleasure or safety And all men