he was afflicted Isa 63.8 Use Labour for godly wisdom Who would not be in such a condition that he may when he hath done his work go to bed without fear Such may sleep quietly when the wind blowes abroad when it thunders and all the world is affrighted as if the end of the world were at hand they need not be frighted as others that know not what will become of them So Peter feared not to sleep in prison Acts 12.6 so Master Rogers our first Martyr in Queen Maries daies could scarce be waked when the keeper came to warn him to prepare for the fire which warning he could but expect being condemned to be burnt alive This shews the Philosophers observation to be false that happy men differ not from miserable men half their time to wit when they are asleep For a godly wise man is happy when he is asleep a foolish sinner is then miserable wicked men alwaies fear that other men are laying snares for them for the evills they have done them They know that enemies then are most ready to lay snares for them and have most hope to prevail against them when they are asleep Also their covetous mind runs upon their treasure being in continuall fear of losing their riches Hence comes terrible affrighting fancies into their minds and fearful dreams by reason of their ill conscience and wickednesse whereas godly wise men sleep quietly being kept by wisdome which they have embraced Pertranscuntibus autem à vigilia scilicet ad somnum meliora sunt phantasmata virtuosorum quà m quorumcunque Aristor Ethic. 1.1 When men go to wit from waking to sleeping the imaginations of vertuous men are better then of any other 3. Doct. The sleep of a godly wise man is sweet and pleasing So Jacob sleeps sweetly on the cold ground Gen. 28.11 And had a pleasing dream ver 12 13. there Such was Davids sleep I will both lay me down in peace and sleep for thou Lord onely makest me dwell in safety Ps 4.8 Reason 1. Because they meditate of Gods word in the day time which is a great comfort to them And those things that men muse on in the day they often dream of in the night 2. They are diligent in their callings and so being wearied in the day they sleep sweetly in the night Dulce sopor fessis Sleep is a sweet thing to weary men 3. Because they empty themselves before they sleep of all that troubles them Pythagoras his rule to his scholars was Non te prius somno tradideris quà m diurna operater mente revolveris Betake not thy self to sleep till thou have in thy mind gone thrice over the works of the day Use See the difference between godly wise men and foolish wicked men The ones sleep is sweet the others troublesome Richard the third after the murder of his two nephews had fearfull dreams and would leap off his bed take his sword and seek an enemy Charles the ninth after the French Massacre was laid to sleep every night and wakened by Musicians Take heed of such wicked actions Be wise and fear God and your sleep shall be sweet VERSE 25. Be not afraid of sudden fear neither of the desolation of the wicked when it cometh THE wise man having shewed the benefits of wisdom before now exhorts the young man to make such use of it that though fearfull things such as are most horrid to mortall men as hostile incursions that lay all desolate and wast all by fire and sword to the great consternation of mens minds should come suddenly befoâ—e wisdom could foresee them yet he be not shaken thereby and although such things should not onely come but also prevail over wicked men yet he startle noâ— at it as if he thought he should be ruined by it also For the words Be not afraid Some read Thou shalt not be afraid These make it a promise and joyn it to the former words intimating that wisdom will keep such fears away But the common and safest signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is imperative not indicative and that is to be followed where it will stand well Neither doth God here attribute it directly to wisdom but charges us to use wisdom to that end when we have gotten it Nature will make a good man afraid of evills and troubles but hee must by wisdom so recollect his spirits that he be not overcome by that fear as if it should ruine him but expect a sure deliverance from God For the word see on ver 7. Of sudden fear Of troubles that come unexpectedly and therefore affright men the more For the word Fear see on Chap. 1.26 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sudden comes from a word that signifies a fool for such do all things suddenly without any deliberation as not having wit to forecast conveniencies or inconveniences arising from their actions Neither of the desolation Such troubles as lay all things wast See on Chap. 1.27 Of the wicked For the word see on Chap. 2.22 When it cometh Some understand it actively Be not afraid when wicked men lay all things wast and seek to destroy thee So the Doway Bible reads Dread not at sudden terrror and the power of the impious falling upon thee But it is better understood passively when wicked men are destroyed for their sins fear not thou that thou shouldst perish with them So the word used is Chap. 1.2 It may be read That it should come to wit on thee So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used what is my strength that I should hope and what is mine end that I should prolong my life Job 6.11 Figures Fear For the thing feared The adjunct for the subject Cometh A metaphor form living things for troubles come not of themselves but are brought on us by others Note 1. An Assertion 2. An Explication The desolation of the wicked is that which a good man should not need to fear In the assertion note 1. The Act forbidden Be not afraid 2. The Object Of fear or terrible things 3. The Adjunct Sudden That comes unexpected In the Exposition note 1. The Adjunct of quality Neither of the desolation 2. The Subject Of the wicked 3. Another adjunct of time When it cometh Thou needest not fear the like not onely when it is threatned or hangs over the heads of wicked men but when it actually and unexpectedly falls upon them 1. Doct. A godly man ought not to fear ruine Thou shalt be hid from the scourge of the tongue neither shalt thou be afraid of destruction when it cometh Job 5.21 Thou shalt not be afraid of the terror by night nor for the arrow that flieth by day Nor for the pestilence that walketh in darknesse nor for the destruction that wasteth at noon day Psal 91.5 6. Reason 1. Because those things that ruine men come from God And he will so order things that whomsoever they undoe they shall not ruine his A good child fears not ruine
the cause why many get no good by the word of wisdom so long preached to them Because they lay not fast hold on it They hear many sermons but regard them not The word preached did not profit them not being mixed with faith in them that heard it Heb. 4.2 Seed grows not if the ground receive it not Rain doth no good till the earth bee softned 5. Doct. Wisdom must not onely be received into the heart but retained there as seed in the ground till it bring forth fruit They are the good ground who having heard the word keep it and bring forth fruit with patience Lu. 15. Many showers and sun-shines must come before the Corn bee ripe The word must abide like a graft in a tree Jam. 1.21 1. Reason Because things work not at first Trees must grow before they bring fruit Meat must be digested before it nourish So must wisdom be reteined and gotten to a habit before it can work well 2. Because when it is left it leaves working as meat when it is â—â—st out upward or downward Use To blame those that entertain wisdom but retain it not give it a good countenance and reject it use it as a stranger afford it a good meale and turn it out of doors So do the Hereticks Apostates Worldlings men above ordinances for sure Gods ordinances are full of wisdom 6. Doct. Such as not onely receive wisdom but retaine it are happy indeed Blessed is the man that heareth me watching daily at my gates waiting at the posts of my doors For who so findeth me findeth life and shall obtain favour of the Lord. Chap. 8.34 35. Happy are thy men happy are these thy servants which stand continually before thee and hear thy wisdom 1 King 10.8 Wisdome doth good to them that will not let her go till they find out the depth of her treasure Reason 1. Because true wisdom and happinesse are inseparable They are so in God They are so in the Creature Adam while he was wise was happy His folly did undo himselfe and the world Solomon was happy till he dealt unwisely and was gulled by silly women When Solomon was old his wives turned away his heart after other Gods 1 King 11.4 Therefore God rent his Kingdome from his Son verse 11 12. there 2 Because such are Gods instruments to make others happy and that not by accident but out of an earnest desire in themselves And God will reward them 3. They have Gods word for it They that be wise shall shine as the brightnesse of the Firmament Dan. 12.3 That Word that made a world of nothing and all the comforts wise men have in it can make wise men happy 4. They have God himself for their portion who is the Fountain of all happinesse How can he want water that hath a perpetuall fountain David was wise and claimed this portion O Lord I said Thou art my portion in the Lord of the living Psal 142.5 Use 1. To reprove such as lay a claim to happinesse but without a ground as they that despise wisdom or that brag of it but have it not or have cast it off They may bee rich they cannot be happy 2. To exhort us to take the right way to true happinesse Studiously to seek true wisdom and carefully to keep it as the richest jewell in the world Though thou be despised by the world as a poor snake or contemptible caitiffe yet God counts thee wise and will make thee happy VER 19. The Lord by wisdom hath founded the Earth by understanding hath he established the heavens IN this Verse and the next Solomon flies high and commends wisdom from working by it and from the things which he wrought As if he had said what need I say more in commendation of wisdom The whole world which yee see was made by it Here he shews how it comes to passe that wisdom makes men happy It was that whereby God made the World and therefore he can make men happy by it Great things were attributed to wisdom before but greater here As if Solomon had said O young man thou hast heard many things in commendation of wisdom now hear more and greater that thou maist bee the more inflamed with the love of it It is not a wisdom found out by men as the Philosophers imagined who thought all wisdom depended upon their precepts and might be gotten by humane industry The wisdom whereof I speak is far antienter then the world for the very foundations of the world were laid by it Think not then this wisdom a thing feigned in the braines of men and perishing with them and therefore to be despised but look upon her as upon Jesus Christ the eternall son of God and Creatour of the World together with God the Father Solomon doth not now set out wisdome by benefits to us as before but by the majesty thereof and the greatnesse of the workes that God doth by it Among which the making of Heaven and Earth and all things therein is exceeding commendable But it may be objected Solomon had before commended wisdom as it is in men why doth hee now sore so high from wisdom in men to wisdom in God there being so vast a difference The wisest man on Earth is but a fool to God and must never expect by his wisdom to do such great things as God hath done I answer 1. Because Solomons intention was to commend wisdom in generall bee it in the Creator or in the Creature 2. Because wisdome in man hath some resemblance of that wisdom that is in God though it be farre short of it 3. Because it is a little stream coming from that infinite fountain of wisdome that is in God yet not materially for God hath never the lesse but effectively as wrought in us by it When a man hath commended the stream and shewed the vertues of it it addes to the credit of it to shew the fountain whence it comes and the admirable effects thereof So it is a commendation to mans exquisit wisdom to shew that it comes from the infinite wisdom of God by which heaven and earth were made 4. To prove it may well guide a man in all his affairs in the world and make him happy as Verse 18. seeing it comes from that wisdom by which God made all things the setling of solid things as heaven and earth are set down in this verse and of liquid things as waters and rain Verse 20. For the words The Lord. See on Chap. 1.7 By wisdome See on Chap. 1.7 Wisdome may be understood as of an attribute of God for his infinite wisdome was used in the creation of the world But it is better to understand it of Jesus Christ the wisdom of the father By whom all things were made without whom was not any thing made that was made Joh. 1.3 Hath founded Hath laid the foundations of the earth so sure that though it hang in the midst of heaven yet
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
state or health He enguges for no more And I hope I shall need to say no more in this Argument 2. Doct. Reading Scripture without understanding doth a man no good This is the drift of Philip's Question to the Eunuch Vnderstandest thou what thou readest Act. 8.30 Else it will do thee no good The Jews could not profit by reading the Law because the veil was not taken off their hearts 2 Cor. 3.1 4. Reason 1. Because the words of Scripture are no charm which works whether men understand it or not 2. Doing is required which is more then understanding If ye know these things happy are ye if ye do them Joh. 13.17 Vse 1. It condemns the practise of the Papists who read the Scriptures in a strange language They are sure before-hand the people cannot understand them nor get any good by them 2. It condemns the negligence of some who think they do enough if they cause their children to read sometimes a Chapter but take no care that either they or their children understand it If they should set bread before them and not let it be broken or cut they might starve 3. Doct. A man may get knowledge enough out of Scripture to teach others The 32 Psalm was written to teach others as appears by the title Davids Maschil or Instructer Hence comes that solemne charge for parents to instruct their children diligently at home and abroad at up-fitting and down-lying Deut. 6.7 See the like charge Psal 78.5 6. The Scripture is a fountain of knowledge we may drink our selves and bottle up for others A Sea wherein are fishes innumerable to feed us and others Psal 104.25 And ships that traffick for all mens good vers 26. there A rich Store-house of all knowledge and a wealthy Treasury Joseph's Store-houses and Solomon's Treasuries had enough for multitudes 1. Vse Let us blesse God for the store that is in his Word Who would not praise him for plenty of mony and provisions that might serve for him his and many more or for a Fountain or Mine in his garden 2. Vse Let us draw daily out of this Treasury Though there be store of knowledge yet few are so wise to draw enough for themselves Most think a little enough But if thou hast enough for thy selfe draw for others Men give not over their Trades when they have got enough to keep themselves and theirs but desire to have to give Eph. 4.28 4. Doct. Hardest things in Scripture may be understood by labour Many things are interpreted ready to our hands An Angel interprets the Vision to Daniel Dan. 7.16 So are the Stars and Candlesticks Revel 1.20 Isaiah's prophesie of Christ Act. 8.35 The summe of the Gospel Act. 10.36 Reason 1. Because it is Gods aim in writing it that it should be understood For he writ it for the people I have written to him the great things of my Law Hos 8.12 Not to the Priests but to the people of Ephraim And if they to whom it is written cannot by labour and pains understand it the pen of the writer was in vain Jer. 8.8 2. God hath left means in his Word to understand the hardest places as searching the originall coherence parallel places and plainer ones to give light to the obscurer Vse 1. It incourageth us to seek to understand the hardest things in Scripture and not to be content with the easiest So do all good Scholars in their Arts and all that intend to thrive in their Trades 2. It shews what a shame it is if we understand not plain places that might by labour understand difficult ones Sure we shall never thrive by our Trade of Christianity 5. Doct. Wise mens words carry great weight with them The words of the wise are as goads and as nails fastened by the Masters of the Assemblies Eccl. 12.11 Bow down thine ear and hear the words of the wise Prov. 22.17 The lips of the wise disperse knowledge Prov. 15.7 The ground is because every thing works by an internall principle whether it be Naturall Artificiall or Reasonable A fool cannot speak wisely unlesse over-ruled he speak not of himself Joh. 11.51 A wise man will not speak foolishly unlesse unadvised Vse It directs us how to choose our society Choose those by whom ye may get most Worldly men do so in the Exchange Markets and other times He that walketh with wise men shall be wise Prov. 13.20 6. Doct. There are difficulties to be found in Scripture that need exposition In Paul's Epistles there are some things hard to be understood 2 Pet. 3.16 Not onely high matters and expressions but also Parables wherein is one thing spoken another thing meant And that to exercise mens wits They had need of good heads to finde out the meaning The Disciples ask and are shewed the meaning of the Parable of the Tares Matth. 13.36 37. Wise men speak darkly sometimes ut occultentur sententiae eorum desidiosis aperiantur studiosis that their sentences may be hidden from sluggards and opened to studious persons All Gods oracles are dark to naturall men As the Resurrection to the Sadduces Ye erre not knowing the Scriptures nor the power of God Maâ—â— 22.29 Regeneration to Nicodemus How can a man be born when he is old Can he enter the second time into his Mothers wombe and be born Joh. 3.4 Living water to the woman of Samaria Sir thou hast nothing to draw with and the well is deep from whence then hast thou that living water Joh. 4.11 The Gospel is hid to them that perish 2 Cor. 4.3 And in part unto godly men too Now we see through a glasse darkly now I know in part 1 Cor. 13.12 The perfect knowledge of them is reserved for them till they come to the heavenly University But yet some things are harder then the rest Vse Think no time nor pains too much to understand Scripture A Merchant spends store of both to get pearls Vers 7. The fear of the Lord is the beginning of knowledge but fools despise wisdome and instruction In the former verses he had shewed the uses ends and benefits of this Book and how much good the Reader may get by it and commended it from the excellency of the Work and eminency of the Writer to allure us to read it Now in this vers he sets before us what this wisdome is and who are capable of it and begins the first Proverb with the fear of God After the inscription Solomon's counsel to his Son 1. In generall in this vers 2. In particular directions to the end of the third Chapter For the words The fear of the Lord. Fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used three wayes in Scripture 1. For a fear of sinning against God for fear of plagues here and in hell This ariseth out of the consideration of Gods infinite power It is called servile or slavish fear for slaves would offend if they durst So would wicked men sin against God with an high hand if
save them He was in the world and the world knew him not Joh. 1.10 Not onely strangers but Jews refused him He came to his owne and his owne received him not Joh. 1.11 Neither do the most receive the Gospel preached The wise Athenians mock at it Act. 17.32 Vse It informs us of the unsafenesse of following the generality Most men go in the broad way and will lead their followers to hell Wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat Mat. 17.13 Vers 25. But ye have set at nought all my counsell and would none of my reproof Wisdome proceeds in setting down the cause of the great judgement threatned v. 26. which was obstinacy and perversenesse in them illustrated by her kinde dealing with them and their ingratitude towards her and contempt This was set out in two particulars in the former vers Her call and their refusing to come her beckening and their disregarding In this vers it is amplified by two more She not onely calls and beckens but also gives good counsel which they set at nought And when that was slighted she chid and reproved them as she had just cause but they would none of that neither For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Heb. And. Yet it is often translated But and carries with it an oppofition to what went before with an aggravation As ch 10.14 Wise men lay up knowledge but the mouth of the foolish is neer destruction See the like ch 12.12 and in most verses of that Chapter So here though ye refused to come to me when I called you and would not hearken when I made fignes to you yet I neglected nothing fit for me to doe I might have let you go on and perish But I was moâ—e carefull of you then ye were of your selves I came to you and gave you good counsel which ye despised Yet I went further and reproved you but ye would not regard it neither See more on ch 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have set at nought The word signifies 1. To reject a thing as esteeming it not worth the looking after or receiving Poverty and shame shall be to him that refuseth instruction ch 13.18 2. To go back from a thing spoken as if it were not worthy to be performed I the Lord have spoken it it shall come to passe and I will do it I will not go back c. Ezek. 24.14 3. To make one naked and liable to shame fit to be contemned Aaron had made the people naked unto their shame among their enemies Exod. 32.25 4. To revenge and destroy men as esteemed not fit to live any longer Praise ye the Lord for the avenging of Israel Judg. 5.2 5. To make to cease or to be idle Wherefore do ye Moses and Aaron let the people from their works Exod. 5.4 Here it is taken in the first sense for rejecting a thing as vile The Latins call it despicere to look down upon a thing as beneath us lying on the ground and not worthy of a look from us as on the contrary suspicere to reverence is to look up at a thing as above us and worthy of reverence from us We set a thing at nought when out of contempt we never look after it Others presse the word further to the deriding of good counsel but I doubt whether the word will carry so much or no. And there be other words for that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 26. Yet this implyes more than bare refusing ye counted it of no value at all All. See on ch 1.13 My counsell Some take it for advice how to do well and reproof for disswasion from evill But Counsel here is to be taken for all the wholesome precepts and admonitions given by Wisdome whether to do good or avoyd evill And reproof is chiding men for not hearkening to counsell I would by my counsell have kept you from much evill and done you much good I shewed you how to escape hell and attain heaven But ye regarded not my counsel at all though given for your good It is a fault to refuse good counsell given by any though by a simple man but a greater fault to refuse Wisdomes counsell which alwayes gives good counsel It is a fault to refuse any of Wisdomes counsels a greater to refuse all And would none of Heb. would not have That is ye rejected it or ye resolved not to obey it Meiosis Some stretch it further to refusing to hear But the word properly signifies to rest in a thing as well pleased with it and being willing to follow it And here is intimated the not liking of Wisdomes reproof and resolving not to be amended by it And this is more then slighting it or counting it a thing unprofitable My reproof Neither counselling nor chiding would mend you For the word see on v. 23. The summe is Ye despised all my wholesome counsels which I gave you for your good and continued in bad wayes that tend to destruction that you might spend your time unprofitably and take no pains to get wisdome and therefore ye must needs perish Figures none In the third charge note 1. The note of oppofition But. 2. The parties accused Ye Ye simple ones scorners and sools v. 22. for all these were guilty 3. The act have set at nought 4. The object counsell Aggravated 1. From the giver my Wisdomes counsell 2. From the extent all Not some onely This is a great slighting of Wisdome as if she spake foolishly always and were not worthy to be heard at any time In the fourth charge note 1. The note of conjunction which shews it to be a new charge And. 2. The act would none of Ye utterly refused it 3. The object my reproof 1. Doct. Good counsell is profitable to men in it selfe Else would not Wisdome have blamed men for slighting it Therefore Christ gives it to the Angel of Laodicea I counsell thee to buy of me gold tryed in the fire c. Rev. 3.18 David praises God for it though given him by a woman Blessed be the Lord God of Israel which sent thee to meet me this day And blessed be thy advice and blessed be thou 1 Sam. 25.32 33. It is profitable 1. To inform our ignorance For no man knows alwayes what is best for himself A stander by may see more then a Souldier and give good warning 2. To cure our heedlesnesse Many of the faults of Gods servants come from hence and may by others good counsell be prevented 3. To repair our falls for we lie in sin sometimes till we be admonished by others Nathan tells David of his sin before he thought of repenting 2 Sam. 12. 4. To comfort our souls As it is an ease to let out our sorrows like corrupt matter into our friends bosome so to receive oyl of consolation from them Vse 1. It should make
the mountains shake with the swelling thereof Psal 46.2 3. Si fractus illabatur orbis Impavidum ferient ruinae Horat. A godly mans Ark is pitched within and without tossed it may be but not drowned shaken but not shivered No Kingdome in the world no Empire hath such a priviledge 6. Doct. Trouble is evill in it self The yeers wherein we have seen evill Psal 90.15 Shall there be any evill in the City and the Lord hath not done it Amos 3.6 Reason 1. Because it is evill to the body helping to confume it by diseases 2. It is evil to the soul helping to vex it with grief and disquietnesse It makes a man cry out Why art thou cast downe O my soul and why art thou disquieted within me Psal 43.5 Vse Let us blesse God our heavenly Physician that turns our troubles to our good and makes an antidote of poyson CHAP. II. Vers 1. My Son if thou wilt receive my words and hide my commandements with thee Solomon having before in the words of Wisdome threatned obstinate finners with destruction now in his owne words falls to instruct such as are tractable Now that these things are spoken in the words of Solomon and not of Wisdome appears by the title given to the young man in this verse My Son Which is also given him by Solomon ch 1.8 But never by Wisdome in all this Book And by ch 3. v. 13. He saith Happy is the man that findeth wisdome If Wisdome had spoken she would have said that findeth me In this Chapter the Wise-man shews 1. How to get true wisdome to vers 5. 2. What good is gotten by getting it to the end of the Chapter And that 1. Positively from v. 5. to v. 10. 2. Privatively from thence to the end And this latter 1. By preventing danger from bad men from v. 10. to vers 16. 2. From bad women from v. 16. to the end For the first thing the way to attain true wisdome it is 1. By getting a docible minde v. 1. 2. By learning it of them that are wise v. 2. 3. By prayer to God for it v. 3. 4. By our owne studies and endevours v. 4. To return to v. 1. And first for the words My Son See on ch 1.1 8. It is a title often repeated to beget attention and obedience If thou wilt receive See on chap. 1.3 If thou wilt bring with thee a willing minde to learn of me and to receive my words into thy understanding will and affections So Lira interprets it of a Scholar docible and willing to learn Hugo Cardinalis takes it for a Metaphor from the earth which being plowed and opened receives the seed into it and brings forth corn So doth a docible Scholar As on the contrary Petrarch Dialog 41. speaking to a Schoolmaster that had or might have an undocible Scholar saith Discipulum indocilem babes Perdis operam littus aras semina projicis natura non vincitur Terrae aridae colonus es Solve boves Quid te torques Hast thou an indocible Scholar Thou loosest thy labour thou throwest away thy seed nature cannot be overcome Art thou a tiller of a barren ground Vnloose thy oven Why vexest thou thy self The word argues a greedinesse of hearing as the dry earth gasps for rain and drinks it in greedily Heb. 6.7 Others read it If thou wilt buy my words So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used She considereth a field and buyeth it Heb. taketh it to wit by purchase For what men buy they may lawfully take ch 31.16 Now wisdome is bought by time and labour Metrocles dicebat res alienas pecuniâ ut domum vestem alia disciplinas autem emi tempore atque labore Metrocles said that other mens goods were to be bought with money as houses and garments and other things but arts were to be bought with time and labour Laert. l. 6. c. 6. It argues a greedy desire of knowledge sparing for no cost time nor labour to attain it Ab. Ezra expounds it thus Thou shalt be my Son if thou wilt receive my words But it is better to draw the coherence to vers 5. thus If thou wilt receive my words c. then shalt thou understand the fear of the Lord c. My words See on ch 1.21 Some understand it of the words in the foregoing Chapter But it includes all spoken by him in this Book And hide Lay them up safe in thy heart and memory as men lay up treasures v. 7. Or at husband-men hide their corn in the earth to fructifie Or as men lay up jewels they would have kept There is no safer place to keep good counsel in then the chest of mans heart and memory Then will it not be forgotten My commandements Such as I have received from God and enjoyned thee These they must hide in their memory that Satan beguile them not of the knowledge of them but they may be ready for practise upon all occasions as money in a Treasury or victuals in a Storchouse With thee Not from others for thou must teach them but lay up the knowledge of them for thy owne use Some things are so dear to us that we will not trust our chests with them but carry them alwayes about with us So must we doe with wise precepts Maximus reports that Euripides the Philosopher seeing a young man buying many Books said Non arcae O adolescens sed pectori O young man these are not to be put into thy chest but into thy breast Communium Sermonum 17. I have heard that famous Buchanan King James his Master when a Germane Doctor coming into Scotland desirous to see him and observing his few books and great learning saluted him thus Salve Doctor sine libris God save you Mr. Doctor without books going into Germany afterwards and seeing in that Doctors Study a multitude of books and thinking him little learned retorted bitterly Salvete libri sine Doctore God save you books without a Doctor Intimating that few books well read were better then many never looked upon He is the first in the ship of fools that buyes many books and reads them not To this purpose Solomon seems to speak to the young man here as if he had said I have and will do my part to fill thee with good instructions see thou do thine in receiving them into thine heart and keeping them there Figures My Son a Metaphor For Solomon meant others to be taught by him as well as his Sons Receive A Metaphor from the earth receiving seed Hide a Metaphor from treasures locked up In the text there is 1. Avi ditas auscultandi A greedy desire of hearkening 2. Assiduitas memorandi A daily care of remembring In the first note 1. The person spoken to My Son 2. The act required if thou wilt receive 3. The object my words In the second note 1. The act And hide 2. The object my commandements 3. The subject place with thee Observations My
continually poring upon the former grounds that we may understand the words of Wisdome These are the means to attain true wisdome a docible mind instruction by others prayer to God and diligent study Where all these are joyned there is no doubt of good successe Use them all then and fare well one tool will never build an house Vers 5. Then shall thou understand the fear of the Lord and finde the knowledge of God The way to true wisdome hath been set down before now follow the benefits of it to allure us to take pains and observe the former directions to get it and those are set down 1. Pofitively to vers 10. 2. Privatively to the end of the chap. For the first It contains promises of good things to be gotten by searching for wisdome After the precepts and instructions followeth the promise of good successe to every one which is tractable and perswaded to observe the directions proposed Here is promised 1. Wisdome to direct us how to carry our selves toward God v. 5 6 7 8. 2. Towards men v. 9. In the first part note 1. The things promised vers 5. 2. The reasons why we may expect them 1. From Gods liberality v. 6. 2. From divine instruction v. 6. also 3. From his plentifull provision v. 7. 4. From his defence of them against errors and follies v. 7. also 5. From his direction in matters of truth v. 8. 6. From his preservation of them that are his in practicall duties of Religion v. 8. also The summe is They shall understand how to know and fear God aright because God will give them light and fight and store of it and power to avoyd errors in judgement and practise and to keep truth and piety For the things promised in this vers For the words Then When thou hast used all the former means But if thou go any other way to seek true wisdome then God hath appointed thou art sure to go without this heavenly treasure For the word see on ch 1.28 Thou shalt understand See on ch 1.6 The fear of the Lord. See on ch 1.7 And find See on ch 1.13 The knowledge See on ch 1.4 Of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a word that signifies power For all power is from God It is used 1. For the true God In the beginning God created the heaven and the earth Gen. 1.1 And it is the first name that is given to God in Scripture 2. It is attributed to Idole and false gods as the picture of a man is called a man So are they called gods because they seem so to men though they be utterly unworthy of that name and have no divine power in them at all All the gods of the Nations are idals Psa 96.3 They have cast their gods unto the fire for they were no gods Isa 37.19 3. It is put for the images of the true God These be thy Gods O Israel Exod. 32.8 The Galf was made for an image or representation of the true God as appears by what sollows which have brought thee up out of the Land of Aegypt Such were Jeroboam's Calves not Images of Bual but of the true God 1 King 12.28 4. For the Angels which are neerest to God in glory and power far excelling all earthly and bodily creatures in both Thou hast made him a little lower then the Angels Psa 8.5 5. For men that come neerest to God in state and power especially Magistrates and Judges I have said Ye are gods Ps 82.6 6. It is used to set out the greatnesse or excellency of a thing though unreasonable in that wherein it excells all other things of the same kinde and so comes neerer to God then they do Nineveh was an exceeding great City Hebr. a great City of God Here it is taken in the first sense for the true God for the knowledge of other gods will do us no good without the knowledge of him but hurt rather Their sorrows shall be multiplyed that hasten after another God Psa 16.4 The summe of all is That he which conscionably useth all the former means shall experimentally be acquainted with true piety and religion and soundly seasoned with an holy illumination and made judicious in Scripture truths and matters of faith so that he shall be well able to discern between light and darknesse between truth and errors in measure competent for his salvation Figures The fear of the Lord Syneed Speciei Hereby is meant true religion and piety which besides the fear of God requires many other graces but this is one of the principall and put for all the rest Finde A Metaphor from Seekers The benefits to be gotten are two 1. The fear of God 2. The knowledge of God In the first note 1. The time Then 2. The act thou shalt understand 3. The subject the fear 4. The object of the Lord. In the second note 1. The act And find 2. The subject the knowledge 3. The object of God Here the Ifs end and the sentence is compleated thus If thou do all the former things thou shalt have heavenly knowledge Then is to be taken 1. Inclusively when thou hast used all the former means thou mayst expect it 2. Exclusively Never look for it till thou have used them all 1. Doct. Men that conscionably use all means of getting true wisdome appointed by God may expect good successe from him So did Solomon speed who records his Fathers instructions from ch 4.4 to ch 9. end and his Mothers ch 31. He also used study and gave his heart to it Eccl. 1.13 He prayed for it 2 Chr. 1.10 and so got a great measure of it Meditate upon these things give thy self wholly to them that thy profiting may appear to all 1 Tim. 4.15 Reason 1. Because else Gods promise is voyd and then his truth will be questioned Men may fail of performing promises for want of wit to foresee inconveniences and power to effect what they say But God wants neither 2. The means appointed by God would be slighted Who would ever study Law or physick if after all his pains he could not attain to the profitable knowledge of them Vse Let this encourage you to study for true wisdome Here is a fair promise God will not fail us if we take pains to get wisdome Many of the people foolishly complain that they cannot know the way to true wisdome Great Scholars cannot agree upon it Sure if they sought as diligently by reading the Scriptures and Prayer and other good means as they and others labour for wealth they would find wisdome The rich young man came to Christ as defirous to learn yet preferring his wealth before true wisdome went without it When men see Merchants returne home rich and Husband-men have great crops they are encouraged to those Trades So should we be encouraged to seek wisdome by what others have got Try the means and let what you get encourage you to seek for more as men work
Wisdome would do to us to encourage us to get is now he shews what evill it will keep us from when we have got it And that 1. In generall v. 10 11. 2. In particular 1. To keep us from hurt by the society of bad men from v. 12. to v. 16. 2. Of bad women to the end of the chap. For the generall note 1. The persons that are to be kept from hurt by Wisdome They are such as cheerfully entertain it v. 10. 2. The preservation it self v. 11. For the first For the words When. Some read it Because Intimating the cause of their preservation to be the ready receiving of wisdome and so make the words to depend on the former Thus it is used ch 1.9 But it is rather to be read when and referred to the latter and shews the difference in point of preservation from sin between wise men and fools So it is used Deut. 7.1 When the Lord thy God shall bring thee into the Land And the reddition v. 11. confirms it Then discretion shall preserve thee Wisdome See on ch 1 2. Cometh Sâ—e on ch 1.26 Into thine heart See on v. 2. of this chap. It must not enter into the head alone but into the heart also And knowledge See on ch 1.2 4. Is pleasant It signifies such a pleasure as men take in beholding beautifull objects which ravish the soul and carry it away captive It is translated beauty Psal 90.17 Let the beauty of the Lord our God be upon us Hence Naomi had her name Ruth 1.20 Call me not Naomi that is pleasant or beautifull but call me Marah that is bitter when knowledge shall appear so bright and lovely to thee that thou receive and retain it in thy heart and soul with wonderfull pleasure and delight as the palate delights in sweet meat Vnto thy soul See on ch 1.18 upon the word Lives For the word is the same in the Originall But here it is taken for the soul the fountain of life Figures Entreth A Metaphor from a stranger coming into the house and joyfully entertained by the Master of the house for his excellent parts and the good that may be gotten by his society Is pleasant A Metaphor from the content the eyes take in beholding beautifull objects or the palate in pleasing meats If so be ye have tasted that the Lord is gracious 1 Pet. 2.3 So it is with the soul when it begins to see the beauty of wisdome and take delight in it Note 1. The similitude of a stranger entertained 2. Of a delightfull object fed upon In the former note 1. The stranger When wisdome 2. The entertainment entreth 3. The entertainer into thine heart In the latter observe 1. The object And knowledge 2. The feeding on it is pleasant 3. The feeder unto thy soul 1. Doct. Men are naturally voyd of heavenly wisdome Man is born like a wilde Asses colt Job 11.12 The Gentiles had their understandings darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Eph. 4.18 Neither are we any better being all by nature Paul and all children of wrath even as others Eph. 2.3 Reason 1. It appears in our carriage our thoughts are vain The Lord knoweth the thoughts of man that they are vanity Psal 94.11 Obj. But his words are better Answ No. Their throat is an open sepulchre with their tongues they have used deceit the poyson of Asps is under their lips Their mouth is full of cursing and bitternesse Rom. 3.13 14. Obj. But their deeds are better The Heathen man said Musa jocosa mihi vita pulica tamen Although my muse do jest and sport of chastily my life 's not short Answ Their lives are answerable to their thoughts and words They are all gone out of the way they are together become unprofitable there is none that doth good no not one Rom. 3.12 2. It appears in their businesse In worldly things they are born foolish Nemo nascitur artifex No man is born an artificer Much more foolish are they then in heavenly things which are further above their reach Obj. But in things of God which most concern them I hope they are wise Answ No. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 Object But in matters that concern their salvation they are wiser Sure they will not damn their owne souls Answ They are no wiâ—er in such matters All have sinned and come short of the glory of God Rom. 3.23 3. In their several ages In childehood they mind nothing but vanity Childhood and youth are vanity Eccl. 11.10 Obj. It may be for want of wit they may follow their pleasure then but their manly age will reclaim them Answ No. Then the world takes them up profit drowns them There are many thorny grounds in the world In whom the care of this world and the deceitfulnesse of riches choke the Word and they become unfruitfull Maâ— 13.21 22. Obj. But old age will surely teach them more wisdome Answ They will learn none but the wisdome of the flesh which is enmity against God Rom. 8.7 4. The cause of it proves it The losse of Gods image by Adam's fall which makes us born without that wisdome which Adam had by Creation Vse Let this humble us Let not fools be proud of wisdome that have none That have foolish thoughts words deeds in worldly spirituall heavenly things in youth manly age old age And cannot without grace be any thing but fools being born so Remember Agur's speech Surely I am more brutish then any man and have not the understanding of a man I neither learned wisdome nor have the knowledge of the holy Prov. 30.2 3. Apply this to your selves 2. Doct. We cannot attain to true wisdome by our owne strength We cannot force it into our hearts it enters of it selfe Every good gift and every perfect gift is from above and cometh down from the Father of lights Jam. 1.17 The wisdome that is from above c. Jam. 3.17 Reason 1. Because those grounds that we have cannot reach it Our ladder is not high enough Sense reason common principles humane instructions cannot attain unto it 2. We have not the wings that should mount us up to this heavenly knowledge to wit revelation and illumination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilabitur sapientia non in hortulo nostro nascitur Plantam hanc implantet Pater coelestis necessum est condus promus thesaurarius coelestis in penum nostrum reponere debet This wisdome slides down from abroad from without and from above it grows not in our little garden It is necessary that the heavenly Father plant this plant in us The heavenly Butler and Treasurer must lay it up in our storehouse Vse 1. This should lay us yet lower in our own eyes Though we
he hath found her For the words Happy Or O the happiness of the man c. He begins his commendation of wisdome with an exclamation admiration of the good it brings to men which Gods people wonder at though others be blind Iee it not he had spoken great things of the benefits of wisdome before ver 2. as bringing along comfortable and peaceable life but here he speake in higher language it will bring happinesse which is an affluence or rather confluence of all good things and that for eternity A man that hath some good things may want other to content him If a man had all things that are good for him but for a time fear of losse will afflict him while he hath them and his grief will be the greater when they are lost by reason of his former experience of the sweetnesse of them A wise man is happy here spe in hope he shall be happy hereafter re in deed He doth not say blessed is the wise man but speaks by a circumlocution blessed is the man that findeth wisdome and the man that getteth understanding So he compares the wise man to a man not left rich by his parents but grown rich by Gods blessing on his labours Men count them happy that are grown rich by their own industry God counts them happy that labour for wisdome and do obtain it Is the man Heb. Adam For the word see on Verse 4. It is taken from the Earth to put man in mind of his base Originall That findeth Though the word sometimes signifie to find a thing by accident without looking after it yet here it rather signifies getting it by labour as was noted before and appears by the end of the verse And Solomons scope is to perswade men to labour for it because of the worth of it in it selfe and the good it brings to us For the word see on Chap. 1.13.2.5 Wisdom True and heavenly wisdom not humane acts and sciences they canot make a man happy One may have much insight in them and yet go to Hell For the word see on Chap. 1.2 By wisdom here may be meant Jesus Christ the wisdom of the father as Chap. 8. And the man The same word in the Originall that was before That getteth The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to draw out a thing that lay hid before as desires out of the heart by effecting them Further not his wicked device Heb. Draw not out Psal 140.8 Or corn out of a Granary That our Granaries may be full affording all manner of store Psal 144.13 or drawing forth good will in the heart to plentiful reliefe with the hand If thou draw out thy soul to the hungry Isa 58.10 Some understand it here of increasing knowledge and drawing out some further truths out of those grounds we know by reason or consequence Others of drawing it forth into words to instruct others Others of drawing it forth into deeds by practise But it is rather to be understood of bringing it forth by study out of Gods word and workes wherein it is hid as water in a well or a treasure in the earth Understanding See on Chap. 2.3 Figures Two Metaphors One from finding a thing by enquiry the other from getting a thing by labour Both shew that travail and paines are to be used to get wisdom It will quit cost nay bring great advantage Note 1. The Adjunct Happy Happinesseis a thing that all men desire but most men misse 2. The Subject set out 1. In Generall Is the man 2. In particular by two similitudes 1. From seekers And therein note 1. The Act. That findeth 2. The Object Wisdom 2. From traders And therein see 1. The Act. And the man that getteth 2. The Object Understanding 1. Doct. Wisdom may be gotten out of Gods corrections It is good for me that I have been afflicted that I might learn thy statutes Psal 119.71 Blessed is the man whom thou chastenest O Lord and teachest him out of thy law Psal 94.12 Reason 1. Because it teacheth us many things concerning God And therefore it is called by Patianus in Paraen ad poenit Re pertorium divinorum inventarium cognitionis Dei It is an Index of divine things and an inventary of the knowledge of God 1. It is a repertory or index of a Book whereby the good things in the book are readily found Else men may seek long enough and turn over the whole book and yet misse what they seek So affliction brings to us many things of God of which in prosperity we take no notice An Almanack also is a kind of repertory whereby men on the Earth see the Eclipses and course of the Sun and Moon in Heaven So wee in affliction see many things of God 2. It is an Inventary Lawyers require an Inventary of mens goods wherein all particulars must be written that they may the better judge of their estates Afflictions make us look out what good things there are in God for us to make use of in time of need And 1. They shew us Gods wisdom and omniscience that can find out our secret fins and chastise us for them This Judah confesseth God hath found out the iniquity of thy servants Gen. 44.16 2. They shew us Gods holinesse that cannot endure iniquity but will chastise his dearest children for sin 3. Afflictions shew us Gods justice that will punish men for sin 4. His power that can punish the greatest sinners 5. His mercy that brings many to repentance by afflictions that they may be saved So the prodigal son was brought home to his sathers house Luk. 15.1 6. His truth that so maketh good all his threatnings by his judgements 2. Affliction teacheth us some good things concerning our selves As 1. That we are sinfull We think our selves very good in our prosperity for want of examination Affliction is a glasse that makes us see the uglinesse of our sins and to loath and leave those sinfull courses on which we formerly doated 2. That we are foolish and like unwise children that will not leave doing evill till we bee whipt They make us say with David My wounds stink and are corrupt because of my foolishnesse Psal 38.4 And so afflictions compell us to goe to God in prayer to teach u◠what he would have us to doe and to enable us to do accordingly 3. Afflictions teach us some good things as in regard of others As 1. That they must not be condemned for wicked men because they are afflicted for then must we go to Hel for company 2. That they shall be pittied and relieved in their sorrows as we would be in ours Use 1. It teacheth us to bear afflictions patiently looking more at the good that comes by them then the paine that comes from them No chastening for the present seemeth joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby Heb. 12.11 So sick
our knowledge of God as the word is taken for our knowledge of Christ Isa 53.11 By his knowledge shall my righteous servant justifie many But by Gods own wisdom The words are varied to shew the plenty of scripture language Here is Gods wisdome understanding knowledge For the word see on Chap. 1.2.4 The depths Some understand this of the springs and rivers that break out of the earth continually and run into streams through many countries and those oftentimes are strangely brought out of rocky hills God wisely and wonderfully opening a passage for them being of themselves weak and unable to passe through such difficult places others understand it of the floud which indeed was not a work of nature but of God who cause all the fountaines of the great deep to be broken up Gen. 7.11 But it is best to understand it of the works of God at first Gen. 1.9 in making room for the Sea and for the rivers that men might live on the drie land for he speaks here of works of creation as founding the earth establishing the heavens making the sea rivers and clouds all this was done at the beginning of the world It is a description of the great channels made at first to hold all the waters and the waters of the sea and rivers are included So Gods wisdom is set out in stable and remaining things as the earth heaven waters clouds which abide and do not succeed one another as men beasts trees do whereof we may see the same that Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The whole inferiour globe of earth and water Darknesse was upon the face of the deep Gen. 1.2 2. The waters in the sea or sea it selfe The fountains of the great deep were broken up Gen. 7.11 3. Great misery and trouble which drownes men in despair as it were in the bottom of the sea Deep called unto deep Psal 42.7 4. A thing that cannot be found out no more then the bottom of the sea can be found out Thy judgments are a great deep Psal 42.7 Here it is taken in the second sense for the sea and channells of waters Are brokon up Heb. Cleft So that it seems at first the earth was circular and fully round under the water till God made as it were clefts for the sea and rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the clouds They have their name from thinnesse in the Originall because they are so and therefore Gods wisdome is the more seen in them in that they hold the rain till God send a commission to powre it down upon the earth Yet sometimes the word is put for the skies wherein the clouds are 2 Sam. 22.12 Drop down Or Which drop down See the like addition Psal 104. Bread which strengtheneth mans heart And the sense requires it for Gods wisdom is not here commended for causing the clouds to rain now but for making them at first which are still so usefull to us as well as heaven earth sea An act of creation not of providence The clouds supplie the driness of unwatered places vapours drawn up from the waters or moister places of the earth fall down in rain to moisten the drier parts of the ground and they are said to send it down by drops for the comfort of the earth and not to powre it down in streams to drown it as in the deluge So the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drop down like a still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dew It hath its name from covering because it covers the earth It is taken for moisture falling from heaven As the dew of Hermon and as the dew that descended upon the mountains of Zion Psal 133.3 It may comprehend moderate rain also and gentle showers that do good to the earth Figures Two figures of the part for the whole one in Depths for all waters below the other in Dew from all profitable moisture coming from above Note 1. The making of these 2. Of the clouds In the first note 1. The efficient By his knowledge 2. The effect The depths are broken up In the second observe 1. Another effect of Gods wisdom And the clouds Lest earthly moisture should be wanting God hath provided a store-house above to supplie the drinesse of the earth 2. The effect of these clouds which are yet profitable in dropping down the rain gently for the grouth of herbs trees c. Which drop down the dew for so it should be read as was observed before Doct. 1. The scripture often presseth the same things by various expressions At Christs Incarnation God was manifested in the flesh 1 Tim. 3.16 The word was made flesh John 1.14 Of whom concerning the flesh Christ came who is God over all blessed for ever Rom. 9.5 In him dwelleth all the fulnesse of the Godhead bodily Col. 2.9 So in the sacrament of the Lords supper Take eat this is my body Mat. 26.26 The bread which we eat is it not the communion of the body of Christ 1 Cor. 10.16 As often as ye eat this bread ye shew the Lords death untill he come 1 Cor. 11.26 Reas 1. To shew the plenty of wisdome and great variety of words which are in the scripture we much commend Oratours that can expresse themselves variously to the same purpose 2. To shew the truth of Scripture-principals not only in their concord but also because they who understand not one expression may understand another 3. To work upon mens affections we are so dull that once speaking will not raise them up neither will often speaking in the same words do it but rather dull us more as meat often dressed the same way pleaseth not the palat but in different waies and divers sauces it pleaseth well so do divers expressions for somewhat more may be perceived in the one then in the other Against 1 Tim. 3.16 God manifested in the flesh it may be objected so it may be though Christ were not incarnate The answer may be out of John 1.14 The word was made flesh Ob. So it may be though Christ be not God Ans Rom. 9.15 He is God over all blessed for ever Ob. It may be he is not essentially God for all this Ans Col. 2.9 In him dwells all the fulnesse of the Godhead bodily So for the Sacrament Ob. 1 Cor. 11.26 it is called bread and bread will do our souls little good Ans Mat. 26.26 It is Christs body spiritually Ob. Then belike the bread is turned into Christs body Ans No it is but a remembrance of it 1 Cor. 11.26 Ob. A remembrance of a thing past doth little good Ans It is a communication of his body and the benefits thereof 1 Cor. 10.16 4. To affect severall men which have severall tasts that dressing of meat pleaseth one man which pleaseth not another that bait takes one fish which takes not another that expression prevailes with one man which prevailes not with another Use Let us read the Scriptures
I trust not Antigonus when he sacrificed prayed to be kept from counterset friends and being asked why he did so answered Because I can my self take heed of known enemies Bona fide agendum est cum iis qui nobis bene fidunt We must deal faithfully with them who faithfully put trust in us It is a shamefull thing to lay snares for them that suspect no evill from thee and think thou lovest them Thou dost egregiously dissemble that under a fai face and countenance to them hidest a foul heart against them 2. Because they deserve no evill of us and those ill offices are worst that are done to such as neither deserve nor fear ill from us 3. Because such expect good of thee and what can be worse then to deceive him that expects good from thee 4. Because they deserve good of thee and therefore thou shouldst not so much as cherish a thought of evill against them Use It condemns those that plot evill against their nearest friends These are traitors 2 Tim. 3.4 Judasses that betray with a kisse Such are dangerous enemies Such we had need take heed of as the Prophet warnes Trust ye not in a friend put ye not confidence in a guide keep the doors of thy mouth from her that lieth in thy bosom Mic. 7.5 These are the plagues of all meetings societies feasts which are upheld by love and faithfullnesse Nulla pestis gravior ad nocendum quà m familiaris inimicus Lyra. There is no plague more hurtful then a familiar enemy VERSE 30. Strive not with a man without cause if hee have done thee no harm IN the former verse sinfull plots against others were condemned here sinfull words and actions are blamed In a word all unlawfull contentions are forbidden Here is a prohibition of all manifest violence and secret deceitfulnesse For the words Strive not Neither in judgement by suits of Law nor by harsh words out of judgement With a man See on ver 13. Without cause Being provoked by no injury This forbids not complaints or suits upon just grounds but rash and causelesse ones For the word see on Chap. 1.17 on the word In vain If he have done thee no harme The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to do good or evill as well without desert as with it To begin as well as to repay Our translators take it in the first sense as an exposition of those words without cause That is if he have not first wronged thee Bain a great Hebrician and a learned Commenter takes it in the second sense for requiting and reads it thus If he do not requite thee And makes it the forme of an oath understanding these words Then say I am a liar or believe me no more Meaning hee will certainly be revenged on thee and do like for like Thou pickest a quarrell with him without a cause and must expect the like measure from him See the like expression If he do not curse thee to thy face Iob 1.11 Then say I am a liar The meaning is as it is well translated there And he will curse thee to thy face So it may be here Strive not with a man without a cause then or else he will do thee harm To wit if thou vex him causlesly For harm see on Chap. 1.33 on the word Evill Quest May wee then strive with a man that hath done us harm Ans Yes lawfully before a Magistrate and without sharpe words The sum of this Verse then is Contend with no man if thou canst chuse But if necessity or publick profit require it thou maist do it yet take heed thou exercise not publick or private contention with any man that hath not offended thee or done thee wrong Figures none Note 1. The Act forbidden Strive not 2. The Object With a man 3. The Adjunct of qualification set out 1. Generally Without cause 2. Particularly If he have done thee no harm 1. Doct. Mans nature is very apt to contend causlesly What cause had Ahab or Jezebel or the elders to contend with Naboth 1 King 21. What cause have wicked men to contend with Gods people Just as much as Wolves have to contend with sheep Math. 10 16 17. Reason 1. Because men are naturally proud and pride causeth contention Yea there is some pride and defire of victory in every contentation Onely by pride cometh contention Chap. 13.10 2. Because we are naturally covetous and we know that earthly mindednesse breeds a world of suits and contentions Use It teacheth us not to wonder that men love to go to Law without cause especially with simple men whom they think they can easily overcome Such men are proud of their wit and brag that they can easily bring under others though their cause be never so unjust An Abbat being asked why he went to Law so often especially knowing his cause was not alwaies just answers that hee did as boyes going by a nut-tree who fling stones and sticks at it to see what nuts will fall It is as naturall for sinfull men to contend as for birds to fly or for worms to creep And therefore it is no matter of admiration Doct. 2. Causelesse contention is not allowed by God or wise men If I have rewarded evill to him that was at peace with me let the enemy persecute my soul and take it Psal 7.4 5. Without cause have they hid for me their net in a pit which without cause they have digged for my soul Psal 35.7 The Assyrian oppressed them without cause Isa 52.4 Reas 1. Because they know the iniquity and unfitnesse of it and that there is no just ground of causelesse strife 2. They know the danger of it and neither God nor wise men will allow that in others that brings them to utter ruine Use To reprove those that are still in contentions whether they have cause or no they are like Salamanders that cannot live out of the fire they forget that Consilium malum consultori pessimum ill counsells are worst for the counsellors They think to ruine others but are ruined themselves As if a man should throw a stone at another and it should recoile and wound himselfe or dig a ditch for another and fall into it Psal 7.15 16. or hide a net for another and himselfe be caught in it Psal 35.8 How many have been undone by needlesse lawsuits How can they thrive whose courses are abhorred by God and all wise men Doct. 3. Contention without just provocation is a great sin David complaines of it False witnesses did rise up they laid to my charge things that I knew not They rewarded me evill for good to the spoiling of my soul Psal 35.11 12. Reas 1. Because it is against the law of charity which requires good to be done to others freely much more not to hurt them by causelesse contentions 2. It is against the law of equity for such not only do not as they would be done by but do not as they are