the man himself in the fift signification The Lord God hath sworn by himself Amos 6.8 Heb. by his soul Here it is taken in the second sense for the life because as the breath is the signe of life so the presence of the soul is the cause of life and the absence of it the cause of death Faulkeners if they catch birds in the net kill them If not they shoot them So do robbers with men They kill them with the sword or with the gun Thus the Adulteresse seeks a mans life ch 6.26 7.22 23. Figures Blood for life and soul for life The cause for the effect The same thing is doubled in divers words to shew the certainty of it that this is indeed the intention of robbers what ever they pretend to the young man So Pharaoh's dream was doubled to shew that the thing was established by God and God would shortly bring it to passe Gen. 41.32 And Kimchi on those words Isa 1.2 I have nourished and brought up children saith The doubling of the word is to confirm the thing in divers words though the matter be all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And such is the custome of the Scripture in many places For the division Note 1. The efficient They the robbers 2. The act lay wait lork privily 3. The object for their blood for their lives To murder such as they rob It agrees with the former vers thus As fowlers lie hid themselves and lay their nets where birds come to catch and kill them though they never hurt them so these robbers lie hid privily to entrap them that hurt them not and to kill them for their goods 1. Doct. Similitudes rightly applyed are of great use They are much used in the Scriptures of the Old and New Testament As by Moses Deut. 32.11 12. Where Gods care of his is set out by the Eagles tender care of her young ones By the Prophets Isa 49.15 16. which sets it out by the Mothers respect to her young children By Christ Matt. 13. who take similies from Sea Land Trade Husbandry to teach all sorts of men piety By the Apostles Jude v. 12 13. where the like are taken from Bodies of men Heaven Earth Sea Reason 1. Because they help the understanding much For earthly things are better known to us then heavenly They are glasses in which we may see better things The eyes convey much knowledge to the soul 2. Similitudes help the memory for things seen are tokens of things unseen as a thread on the finger of an errand The act of memory lodges one thing in one corner of the room another in another 3. They help the will When we see the willingnesse of beasts to provide for their young it puts Parents in minde of their duty 4. They help the conscience A similitude helped David to see his sin quickly 2 Sam. 12.1 c. He could soon condemne him that killed his neighbours Ewe-lamb that would hardly else have condemned himself for killing his neighbor and abusing his Wife 5. They help the affections The attractive ones are helped by similies taken from things liked the abstractive by similies taken from things disliked 6. They help to amend our lives The Ant can teach the Sluggard to labour Vse 1. Treasure up store of similitudes All places afford plenty of them Sea land shop house streets fields are not barren What can you doe that may not teach you some good lesson for your souls 2. Be sure to apply them right else they may doe much harm As that parable Mat. 18.23 where the Lords revoking his pardon vers 34. is applyed to falling away from grace contrary to Christs interpretation vers 35. God wil not forgive you unlesse you forgive others Simile non currit quatuor pedibus No similitude runs on four legs If it agree in some things it must differ in others else it were not the like but the same And what application can be better then that which leads to the scope of the propounder Theologia symbolica non est argumentativa Similitudes making nothing true but illustrate things that were true before The absurdest thing in the world might be proved by some similitude As that Parents need take no more care for their children then the Ostriches do for their eggs Job 39.13 c. But what childe will allow of such a proof Therefore apply similitudes carefully lest ye run into error Before v. 11. they say Let us lay wait c. Here Solomon affirms that they do so 2. Doct. A wicked man as he perswades others to evil so he acts it himself So Judah counselled to and joyned in the selling of Joseph Gen. 37.26 c. Judas did the like in bringing Christ to his end Matt. 26.14 15. Reason 1. To shew their reall approbation of the work For it is pleasing to their corrupt nature They give bad counsel out of love to evill as their deeds declare 2. To encourage others to mischief For deeds draw more then words examples then precepts Vse To blame many who give good counsel to others to be just yet prove unjust themselves and to be patient yet are impatient themselves Like Pharisees they lay heavy burdens on mens shoulders but they themselves will not move them with one of their fingers Mat. 23.4 Fowlers have cunning pates to invent traps and strong hands to lay them 3. Doct. As wicked men have heads to invent so have they hands to execute mischief So Ishmael contrived and executed Gedalia's death and others Jer. 41.1 c. So did Joab Atner's and Amasa's death 2 Sam. 3.27 20.9 10. Reason 1. Because mens hands are naturally corrupt as well as their heads 2. Because else their plots will come to nothing if their hands be not nimble to execute as well as their heads to invent Vse It reproves such as have good heads and know well what they should doe but finde many rubs in the way when they should go about any good duty These are sluggards and cry A lion in the way Prov. 6.13 New words come to be expounded in every verse 4. Doct. Much pains is needfull to understand Scripture aright Continuall pains Continue in them 1 Tim. 4.16 Searching pains Search the Scriptures Joh. ch 5. vers 39. Reason 1. Because of the manner of writing Some things are plain but other things are figurative as I am the true vine and my Father is the husband-man Joh. 15.1 Some direct but others ironical as Rejoyce O young man in thy youth c. Eccl. 11.9 Some like Islands and Promontories as marks of good example to guide some like rocks and quick-sands as stories of bad example to avoyd 2. Because Ministers which have more gifts then others yet labour hard to understand Scripture Vse Let us take pains to know the meaning of Gods Word as Miners do that dig for gold silver or jewels or men that draw water out of deep wells even out of the wells of salvation Isa
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
an act To receive 2. The instrumental cause The instruction 3. The object Of wisdome or prudence The particulars are three 1. Justice 2. Judgement 3. Equity 1. Doct. Matters of practice must not be perceived only but also received There is a piercing of truth into the understanding and a receiving of it into the judgement The natural man cannot receive the things of God because he cannot perceive them 1 Cor. 2.14 So in matters of practice there must first be a knowledge of them in the understanding and then a receiving them in the will and affections before they can be brought into action The seed on good ground are they which in an honest and good heart having heard the Word keep it and bring forth fruit with patience Luk. 8.15 Reason 1. Because they doe a man no good if they only swim in his brain What good doth a Physitians Lawyers Seamans knowledge without a will to practise it for his own good and others 2. They attain not to their end else but are like fruit falling before it be ripe or a ship cast away 3. As the proper Element of truth is the judgement so the will and affections of holinesse and righteousnesse Elements out of their place doe hurt A man knows that there is a God if he would be this God himself like Alexander and challenge divine worship he might ruine himself and others So a man knows what is to be done and believes it yet if he have a minde to doe otherwise much mischief may follow Air in the earth breeds earthquakes Fire out of the chimney burns houses Earth falling in mines kils men Water overflowing drowns cattell Vse It reproves such as have good heads but not good hearts illumination without sanctification whose knowledge appears in their tongues not in their lives and serves to guide others but not themselves If ye know these things happy are ye if ye doe them Joh. 13.17 ye are not happy for knowing but unhappy for not doing and shall be beaten with many stripes Luk. 12.47 Brag not of your knowledge then that have no will to doe good with it A cunning Papist and Protestant may reason the case of religion yet both goe to hell the one for idolatry the other for want of piety A Moralist and an Epicure may both dispute of the chiefest good yet both meet in hell the one for lack of faith in Christ the other for a vicious life Subdue your will then or look to perish by your wit 2. Doct. Knowledge is ordinarily received from others Theophilus had his knowledge from instructors Luk. 1.4 Apollos from Aquila and Priscilla Act. 18.26 Abrahams family from their Mâ—ster Gen. 18.19 Solomon from David his Father Prov. 4.4 and some from his mother Prov. 31.1 Therefore are parents set up in their family to teach children Schoolmasters for boys Masters of families for youth Ministers for men Vse 1. It cals on us to praise God for teaching us by men like our selves for putting heavenly treasure in earthly vessels for us 2 Cor. 4.7 The treasure must not be contemned for the vessels but regarded for their own worthinesse 2. It shews us that teaching is not enough without learning What good will the running of the Fountain doe where is no mouth to drink What good will an alms doe not taken Giving is but offering if not received and who ever thrived by offers 3. Let parents especially be careful to teach their children piety and justice who brought them into the world ignorant Else it will be an eternal grief to breed a childe for hell and not seek to save him 4. Let children learn and as willingly receive instruction from parents as they doe inheritances This they may do and not be tempted to desire to be rid of their parents yea they may be saved with their parents 3. Doct. A spiritual wisdome is required to guide all our actions A wise man shews out of a good conversation his works with meeknesse of wisdome Jam. 3.13 See the like there vers 17. Wisdome is profitable to direct Eccles 10.10 With the well advised is wisdome Prov. 13.10 Through wisdome is an house builded and by understanding it is established Prov. 24.3 Reason 1. Because it is hard to know what is to be done upon all occurrents 2. If we want this spiritual wisdome our passions will quickly blinde us and lead us on to our own and others ruine 3. Because of variety of means some fit some unfit and some fitter then other A wise choyse of instruments and matter wonderly furthers a building or any other work 4. Divers ends present themselves and if the right end be not chosen all means are in vain though never so good in themselves Though they could effect other things as good yet not that As meat may feed yet not keep us warm and fire may hear but not cool Vse Let us bewail the want of this spiritual wisdome both in good men and bad Our actions doe not smell of it By our indiscretion we oft give occasion to be ill spoken of and make our Religion to be reproached 2. Think it not enough to know things to be beleeved but learn out of Gods precepts how to carry thy self in all things That is it which must win others to love thee and serve God 1 Pet. 2.12.3.1 4. Doct. Every ones right must be preserved Render unto Caesar the things which are Caesars Matth. 22.21 Render to all their dues Rom. 13.7 Reason 1. There are distinct rights God hath his right Superiours have their right equals have theirs inferiours have theirs we have ours and beasts have theirs 2. This right is by the law of Nature or Scripture or laws and customes of Nations 3. This right must be preserved And that 1. because the division is originally from God 2. The preservation is commanded by God in all the Commandements 3. Much mischief comes to our selves and others by violating it It breeds confusion in the greater world among the elements and in the lesser world among our selves If it were in heaven neither God nor Angels nor Saints should have their right On earth much wrong would be found in family State and Church Vse It condemns those who take away others right unjustly by fraud or violence So are they unthankful to God discontented with their own condition injurious to others 5. Doct. Men must study to know how to judge of interests This is the study of Divines of Lawyers of private persons It concerns every man that he may not doe or suffer wrong Vse Study this point It is very comfortable for soul body credit and estate Labour to know every ones right with a will to preserve it in thy calling and then all will be happy if every one doe it Wars and contentions will be prevented and a quiet state recovered Psal 85.10 11. Glory will dwell in that land where mercy truth and righteousnesse meet and abide together 6. Doct. Extremity of justice
Children hearken to such willingly that they may obtain the Rechabiles blessing Not to want a man of their posterity to stand before God for ever Jer. 35.19 Children can hearken to their Parents worldly counsels and remember them when they are dead and gone Much more account should they make of their spirituall advices 5. Doct. Children must never be drawn from their Parents good instructions They must not forsake them if they live to be old Prov. 22.6 Abraham's Children and houshold after him must keep the way of the Lord taught by him Gen. 18.19 Reason 1. Because Parents good instructions are a treasure and men are very carefull of their treasures Not onely to get but to keep them till old age against a time of need 2. There is much danger of losing this treasure Thine owne corruptions Satans temptations bad counsels examples like theeves seek to rob thee of it Vse 1. Take heed of seducers and all that would mislead thee Too many now have forgot their pious education both by errors and loosenesse of life whose Parents would scarce owne them if they were alive 2. Ye that are children lay up your Parents godly counsels not in your brains onely but in your hearts Ye may have need of them in age and death 6. Doct. Mothers must take pains to teach their children piety Else how should they obey their Mother ch 30.17 So did Solomon's Mother ch 31.1 Mothers of good and bad Kings are named in Kings and Chronicles as having a share in their childrens goodnesse or badnesse by their education Our first dayes are spent for the most part under our Mothers care while our Fathers are busied in their calling about matters of the Church or Common-wealth She therefore should take advantage thereof to teach us goodnesse Vse It condemns many fond Mothers that are careful to provide all things needfull for their children save onely good education and instruction They lose an opportunity of doing much good to their souls Children are more ready to hear Mothers then Fathers because they converse more with them and they are lesse stubborne then when they are bigger and come to their Fathers care We say they speak the Mother-tongue 7. Doct. Children must not slight their Mothers counsels If they do their eyes shall be pickt out by ravens and eagles Prov. 30.17 Solomon records his Mothers instruction Pro. 31.1 as well as his Fathers ch 4.4 The fifth Commandement requires honor to Mothers as well as to Fathers Exod. 20.12 A foolish man despiseth his Mother Prov. 15.20 Reason 1. Because Mothers bear great affection to their children and therefore ought to be heard 2. They endure most pain in breeding and bearing them and take most pains in nursing and tending them in tender yeers when they are least able to help themselves 3. Instruction is attributed to the Father which is accompanyed with correction but a milde law such as good Subjects live comfortably under or gentle teaching to the Mother She teacheth more mildely Vse To blame children that will hearken to their Fathers for fear of correction but account their Mothers instructions as words of weak and doting women because they cannot or will not correct them Though they be not so wise as men ordinarily yet love will teach them to give good counsel and women sometimes are wiser and better then their husbands who may be won by the conversation of their wives 1 Pet. 3.1 And many are beholding to their Mothers for their best instructions who as sometimes they are better so oftentimes have more leasure then their husbands 8. Doct. Mothers instructions agreeable to Gods Word should be as a Law to children The same words are repeated Prov. 6.20 Forsake not the law of thy Mother Disobeyers of Mothers must be punished as Law-breakers She may instruct well in precepts of life though it may be not so fully in matters of saith Now Laws concerning life are needfull also Vse Let good children look upon their Mothers instructions as Laws not to be broken all their life long Vers 9. For they shall be an ornament of grace unto thy head and chains about thy neek The reason to perswade Children to obey their Parents and to encourage them follows And Solomon being to teach children or simple ones like to children takes therefore his argument from Garlands and Chains that make a fair shew in the eyes of such persons as suiting to their capacity and affections to whom he speaks They are delighted in them and they please the vulgar much Thus the Spirit of God accommodates himself to Childrens temper They love shining things For the words For. The word carries not alwayes a cause with it but a reason or motive for the most part and often by way of promise So it is used chap. 23.17 18. Fear the Lord for surely there is an end or reward For so the word sometimes signifies and the sense requires it there Know thou the God of thy Father c. for the Lord searcheth all hearts 1 Chron. 28.9 They. The instruction of thy Father and law of thy Mother vers 8. Mothers may help to preferre their children as well as Fathers Shall be It is not in the Originall and therefore is written in lesser letters yet needfully added for children must not look for such preferment or respect while they are young but when learned and of yeers Harvest follows Seed-time presently An ornament of grace As the note of similitude is wanting They shall be as an ornament of grace See the like Job 7.7 My life is wind that is my life is as wind Heb. An addition of favour or joyning of grace Hence Levi had his name Now at this time my husband will be joyned unto me therefore was his name called Levi Gen. 29.34 But it must be an addition of ornament not for nothing nor for infamy but for honor or at least for acceptation To make thee amiable or honorable before others and comely in their eyes as Noah found grace in the eyes of the Lord Gen. 6.8 As use-money brings an increase and Conquerors had garlands given them Vnto thy head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or for thy head as this particle is rendred Psal 84. A Psalme for the Sons of Korah This shews that he means a garland or crown such as Kings and Priests used to wear upon their heads the highest member and most looked at in token of honour Zach. 3.5 6.11 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The head which is the beginning or highest part of the body Job 19.9 He hath taken the crown from my head 2. The highest part of any thing which stands above the rest as the head above the other members The top of the ladder reaebed to heaven Gen. 28.12 3. A Commander in war or peace who is above the rest and guides them by reason as the head doth the members Numb 14.4 Let us make a Captain 4. The beginning of a thing In
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
pearle Sure that is worth much more We should think it no labour to take pains for wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a Father while we gain we feel no pain Sing a song of profit and men will hearken The Jassians in Strabo delighted with the musick of an excellent harper ran all away assoon as the marken bell rang save a deaf old man and he went away also assoon as he heard of it What is gold and silver but the guts and garbage of the earth And what is all the pomp and glory of the world but dung and dogs meat Phil. 3.7 8 labour then more for wisdome then for the choicest silver or for the finest gold and be rich to eternity VER 15. She is more pretious then Rubies and all the things thou canst desire are not to be compared unto her THe wiseman in the former verse had preferred wisdome before silver and gold But some man might object pretious stones may be better then wisdome No saith Solomon wisdome is of greater price then they It might be further objected there may be more desirable things in the world then Rubies though we know them not and they may be better then wisdome He answers nothing can be more desirable then wisdome of all things that can be imagined For the words She is more pretious Of greater valew For the word see on Chap. 1.13 Then Rubies A pretious stone of great price and account of a ruddy collour It is likely our english word Ruby comes from rubedo rednesse in Latine Her Nazarites were more ruddy in body then Rubies Lam. 4.7 If the mountaines were pearl the huge rocks rubies and the whole globe a shining chrysolite yet all this were not to be named the same day with wisdome And all the things thou canst desire Heb. And all thy desires That is all that thou canst desire or any thing that thou canst desire be it the choisest thing in the world So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used without a negative particle added to it though not observed by any Grammarian or dictionary that I have met withall Surely in vain the net is spread in the sight of any bird Prov. 1.17 It withereth before any herb Job 8.12 So that it is a climax from one particular thing desirable to another still better and better but not a generall sum of all things desireable By desire here is not meant the act of desiring but the thing desired as the translation intimates So faith is put for the thing believed and hope for the thing hoped for What is the faith once delivered to the Saints Jude ver 3. But the Doctrine of the Gospell the Object of faith And what is the hope laid up for us in Heaven Col. 1.5 but the glory of Heaven the object of hope Are not to be compared unto her They are not equall to her much lesse of greater value The value of things is best known by comparing them together Wisdom will appear to be better then whatsoever is laid against it Figures Desires Things desired A figure of the adjunct for the object Wisdome is preferred 1. Before jewells 2. Before all other desirable things in the world if there be any thing better then jewells 1. Doct. Jewells and pearls are of great account among men One may be better then a merchants estate The merchant sold all he had to buy one pearle of great price Mat. 13.44 46. Therefore are they called pretious stones Rev. 18.12 Reas 1. Because of their beauty They are of divers colours and very specious 2. Because of their vertue They are good to stench blood and heal diseases 3. Because of their price A little silver is worth more then much coyn A little Gold then much silver A pretious stone then much Gold Use Let us see and admire Gods power and wisdom that hath put so much beauty vertue value into a little stone A fly is more wonderfull then an Elephant It hath eyes wings body feet in a little compasse In artificiall things many faces in a cherry stone are most admired and such like other small things It is a wonder to see so much vertue within a little glasse of strong waters Give the great God all the glory 2. Doct. The best things in the world are not comparable unto wisdom How much better is it to get wisdom then gold and to get understanding rather to be chosen then silver Chap. 16.16 See Job 28.15 16 17 18 19. verses Reason 1. Because wise men have really so esteemed wisdom and parted with all for it as in the parables of the treasure and pearle Math. 13.44 45 56. and in Pauls account and practise who had suffered the losse of all things for it Phil. 3.7 8. They would not cast away outward comforts if they looked not for better in so doing Ye took joyfully the spoiling of your goods knowing in your selves that ye have in heaven a better and an enduring substance Heb. 10.34 2. Because it loseth nothing by communicating to others The more mony we give the lesse we have but it is not so in communicating wisdom It is like the Sun that hath given light to all men since the world began and is as bright still as ever it was Hence comes the Arabian Proverb Get Wealth in measure but wisdom without measure Get as much wealth as may serve for this life but get wisdom in infinitum 3. Because it cannot be taken away from us as wealth honour pleasures may and therefore while we have it wee are both rich and happy Omnia mea mecum porto All mine I carry with me said Bias giving a reason why hee carried none of his goods out of his Country as counting nothing his own but his wisdom which the Enemies could not take from him 4. It alone can satisfie the soul Wealth and all worldly comforts cannot give content He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase This is also vanity Eccl. 5.10 Wisdom containes all treasures virtually in it self Rich men have not all good things Concupiscentia plùs longè stimulatur ab his quas nondum peperit quam partes expletur Salazar Concupiscence is more stung with the things it hath not gotten then satisfied with what it hath But men may say with David I have rejoyced in the way of thy testimonies as much as in all riches Psal 119.14 Use To condemn the folly of those men who endanger life and soul for transitory wealth and neglect that which is far more precious then any riches This argues blindnesse and blockishnesse For such men see not that wisdom is more worth seeking then all sublunary comforts Delights and riches are perishing comforts and nothing in comparison of heavenly wisdome Doct. 3. Nothing can be imagined that is comparable to wisdom So Solomon thought who being put to his choice desired nothing else of God 2 Chron. 1.7 c. So Paul thought who desired