understanding to be all one here As if the wise man bore so great affection to it that he could not name it often enough nor finde words sufficient to expresse the worth of it Baine distinguisheth them thus By Wisdome is meant the knowledge of heavenly things by knowledge things needfull to be known here in the world by Understanding discretion to carry our selves well among men But it is most likely that they are Synonymas and intend no more but knowledge of what we should beleeve and how we should carry our selves religiously and so it answers well to the former vers and gives a good reason to confirm it Thou shalt understand because God gives wisdome c. Figures Gods mouth is put here for his revealing truth 1. By a Metaphor attributing a mouth to God and speaking of him after the manner of men although he have no body nor bodily members 2. By a Metonymie of the cause for the effect Hereby is meant Gods revealing his will as men do by their mouths make their minde known yet in another way more befitting Gods spirituall essence by a sound from Heaven or by Angels or by his Servants Prophets and Ministers or inwardly by his Spirit Note 1. Gods liberality 2. His instruction In the former observe 1. The word of coherence For. 2. The person spoken of the Lord. 3. The act giveth 4. The object wisdome In the latter note 1. The two gifts knowledge and understanding 2. The way of bestowing by divine information cometh out of his mouth 1. God gives the soul eyes by illumination 2. He gives light by revelation We shall see the fruit of our labour in searching for heavenly wisdome for God will give it 1. Doct. What we cannot do in search of true wisdome God will supply So he taught Moses and Daniel what Aegyptian and Chaldean wisdome could not teach them So he taught David what his Teachers could not So he confesses I have more understanding then all my Teachers for thy testimonies are my meditation Psal 119.99 So he taught Solomon more then any of the children of the East or all the Wise men of Aegypt knew 1 King 4.30 So he would teach the Philippians what they could not teach one another If in any thing ye be otherwise minded God shall reveal even this unto you Phil. 3.15 Reason 1. Because of Gods mercy He will not leave his servants in the suds If he will have birds fly he gives them wings If he give an heart to seek for wisdome he supplyes by his Spirit where means fall short 2. Because of Gods glory He will perfect the work that he may have the honour of the whole Jesus is the author and finisher of our faith Heb. 12.2 He will not lose his glory for mens imperfections but will supply what is wanting Vse This may encourage Gods people to labour for wisdome If aboy willing to learn had a Schoolmaster that would say to him Study hard when you stick I will help you out My head is better then yours Would he not study So do ye God will supply what ye want Vse 2. When ye stick at difficulties pray to God to resolve you He will help you out of the ditch 2. Doct. Wisdome is a free gift If a man ask wisdome of God it shall be given him Jam. 1.5 I have given thee a wise and understanding heart saith God to Solomon 1 Ki. 3.12 Reason 1. A parte antè from our condition before We have no spirituall wisdome naturally nor strength that can get it nor wealth that can purchase it We are born fools and dead in sins and trespasses Eph. 2.1 2. A parte post We can give no requitall to God who gives it We cannot teach him wisdome Who hath known the minde of the Lord or who hath been his counsellour or who hath first given to him and it shall be recompensed unto him again Rom. 11.34 35. Neither can we with all our wisdome no not when we are in heaven add any thing to Gods happinesse who is perfection it self Poor Apprentices when they get skill in their Trades may help to make their Masters rich We cannot do so to God Vse 1. To teach us to receive wisdome being a free gift There is none among us which would not onely think himself to be out of his wits if he should refuse a thing which he could not want but also would judge himself most unthankfull if he did not receive it with hearty thanksgiving when it was freely offered him We would hardly purchase heavenly wisdome if we will not receive it of free gift 2. To teach us humility If we get true wisdome let us not attribute it to our own strength nor crow over others Fishermen got it when Pharisees could not 3. Doct. Wisdome comes from the Lord alone Hither the Apostle James sends us to beg it If any of you lack wisdome let him ask of God that giveth to all men liberally and upbraideth not Jam. 1.5 Solomon prayes to God for it and obtains it of God 1 Kin. 3.9 12. If as a learned man saith that all profitable learning in the world came out of Adam's mouth at first as from a most wise teacher and fountain how much better may the same be said of the onely wise God Jude v. 25. who is wonderfull in counsell and excellent in working Isa 28.29 Reason 1. The Law the most compleat rule of life came from him No Laws of Solon or of the wisest men come neer it No man could find out such 2. The Gospel is from him alone As he gave the Law by Moses so the Gospel by Christ Joh. 1.17 Angels could not have found out a way to satisfie Gods justice and save us 3. All prophesies are from him alone The Word of the Lord that came unto Hosea Hos 1.1 The revelation of Jesus Christ which God gave unto him Rev. 1.1 None can tell things to come but God Vse 1. Let us then not trust to the rivers but go to the fountain for waters of wisdome You may learn humane wisdome from Plato and Aristotle but divine wisdome is not to be sought in the books of Heathen writers and Infidels but in those books which come out of Gods owne mouth Solomon sends us thither for it from whence he had it himself Origo fontium fluminum omnium mare est virtutum scientiarum Dominus Jesus Christus Bern. in Cant. Serm. 13. The originall of all fountains and rivers is the Sea The originall of all virtues and sciences is the Lord Jesus Christ Ad sapientem pertinet considerare causam altissimam per quam certissimè de aliis judicatur secundum quod omnia ordinari oportebit Aristotle It belongs to a wise man to consider of the highest cause by which he may most certainly judge of others and according to which all things must be ordered Non Chaldaeorum institutio sed divina gratia pueros intelligentes fecit It was not the
it subsists of it selfe remains unmovable and upholds the rest of the world It is like the rock upholding the house Mat. 7.24 25. The earth is the lowest of all the elements the center of the rest upholding them all without any thing under it to uphold it Thus men and beasts have room where they may live and breath though it have no foundation yet it stands as fast as if it had a strong foundation answerable to the greatnesse of it The words may admit a double sense either that God did at first by his infinite wisdome so justly poise the earth that it should be upheld by its own equall weight and have no inclination to move upward downward or aside or else that Gods power immediately still without any thing wrought in the earth at first upholds it as a sure foundation and makes it a lasting foundation to uphold all the visible world God by his infinite wisdome so placed the earth as a foundation that should never remove out of his place lest the foundation failing the rest of the building should fall and perish The earth Not only the body of the earth but also all the creatures that are or live in it for it is opposed to the heavens He mentions the earth first because it is the center of the heavens and therefore saith he hath founded it But he is said to stablish the heavens above which have the earth for a foundation beneath For the word see on Chap. 2.22 By understanding God useth divers words to the same purpose to shew that all kind of wisdom is in God and his Christ For the word see on Chap. 2.2 Hath he established So fitted all the parts of heaven that they continue fast together and each observe their severall motions as Planets fixed Starres first mover in their places Orbes or Sphears This must be understood of the visible Heavens the beauty whereof we see and admire at Gods wisdome in it For unto us The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated fashioning Did not one fashion us in the womb Job 31.15 To wit by fitting and framing all the members of the body in the womb He covered the earth as it were with a roof the heavens he adorned with many Starres He hath not made the heavens unmovable like the earth but unweariable in their motion and not subject to diminution or dissolution This shews Gods infinite wisdom for palaces built by men fail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heavens The starry heavens so it is used Gen. 1.14 Let there be lights in the firmament of the heaven Though sometimes it be put for the Aire for there are fouls of heaven mentioned as well as starres of heaven Gen. 1.20 I find not the Hebrew word used at any time in the old Testament for the invisible heaven which was not then so plainly made known although the Greek word in the new Testament be so used Our conversation is in heaven Phil. 3.20 That is heavenly like the carriage of Saints and Angells there It hath its name in Hebrew from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are waters And it intimats two kinds of waters one in the heavens above the other in the earth beneath which also may be intimated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the duall number and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the duall number also two visible heavens Starry and Airy Figures Founded A metaphor for the earth hath no foundation under it but God hath made it as fast as if it had a strong foundation to uphold it Earth For the earth and all things in or on it The part for the whole So likewise in the word Heaven The part put for the whole comprehending stars and all Note 1. The foundation of the earth 2. The establishment of the heavens In the first observe 1. The Agent The Lord. 2. The instrument By wisdom 3. The Act. Hath founded 4. The Object The Earth In the second note 1. The Agent He. 2. The Instrument By understanding 3. The Act. Hath established 4. The Object The Heavens 1. Doct. The world had a beginning In the beginning God created the Heaven and the Earth Gen. 1.1 Through faith we understand that the worlds were framed by the word of God Heb. 11.3 Reason 1. Because the world could not make it selfe and the refore the maker must needs be before it Causa prior causato The cause is before the thing caused A builder must needs bee before a house in time 2. Because it is compounded of Heaven Air Earth Sea Stones Trees Beasts Men Angells Bodies are compounded of the Elements Souls of faculties Empires of divers people A garment sewed together had a beginning 3. Because the world is mutable in all parts of it Sometimes the Sun shines in Heaven sometimes the Moon sometimes the starrs sometimes none of them are seen The air is sometimes clear sometimes stormy The Sea sometimes calm sometimes tempestuous The Earth sometimes dry sometimes wet Kingdomes one while in peace another while in war Living creatures one while well another while sick All mutable things had a beginning Who can change that which is eternall 4. Because it will have an end as appears in the parts of it Fishes Birds Men die Sea eats up Earth Beasts Earth expells Sea by mans art and labour Some things had a beginning which by the mercy wisdom and power of the Creator shall be kept from having an end who gives to all Creatures durance long or shorter as he please To men for their generations To stars to the worlds end to Angells soules of men and their bodies also after the resurrection for eternity But nothing that hath an end was without a beginning It could not be at first without him that can take the being of it away when he please If it were from eternity it can keep it selfe to eternity Use 1. It confutes those who think the world to have been from eternity Their owne bodies may teach them the contrary 2. It confutes those that think not the world formally but materially to be from eternity I say with Tertullian Quod non lego non credo What I read nâ—t I believe not Of it self it could not be so being a dead thing By God it could not be made so For every thing hath his being before it produce any other thing It were dishonourable to God to have any thing eternall beside himself It would take away from him the credit of making the world or at least of making it out of nothing which is a divine priviledge Singular priviledges are chiefest ornaments It is some derogation that others can do what we can The Magicians were put to filence by lice and confessed This is the finger of God Exod. 8.19 And this opinion wil help to bring in the form from eternity too For some forme it
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
enters into the soul Yea and life also Hear and your soul shall live Isa 55.3 David Chytreus when he lay a dying lift up himself to hear the discourses of his friends that sat by him and said that he should die with better cheer if he might die learning something Vnto you that hear shall more be given Mar. 4.24 The ears are the Conduit-pipes of wisdome to convey it to us Argento auroque non fiunt homines meliores sed ditiores virtute ex sapientum dictis Men are not made better by gold and silver but richer in virtue by wise mens sayings Socrates apud Xenoph. l. 4. The Heathen man Cicero could say Cujus aures clausae sunt veritati hujus salus desperanda est He whose ears are shut against the truth there is little hope of his safety A man may learn that from another in an hour which the other hath been studying many hours it may be himself could not find it out in many days Therefore Christ bids not his Disciples read or tels them onely where the Prophets speak of him but expounds those places to them Luk. 24.27 So doth Philip to the Eunuch Act. 8.35 This is the very end of preaching and conference that men might be taught by the ear 1. Vse Blesse God for your ears It is a great question which is the greater losse of Seeing or Hearing I suppose of Hearing for a man that wants it cannot reap any good by Sermons Conferences Discourses nor converse comfortably with others nor have others to read to him But a man may have all these benefits that wants his fight and may have others to read to him also A blinde man hath all these helps A deaf man hath onely Gods works to see and good books to read to help him to knowledge and comfort The former may be helped by others the latter must do all out of her owne head 2. Vse Content not your selves with studying the Scriptures but acknowledging the weaknesse of your brain learn of others also even of men that are meaner then your selves whose pains or tryals may acquaint them with some particulars that ye need yet know not Semper mos est sapientum ut dictis majorum auscultent aliquan do minorum It is alwayes the custome of wise men to hearken to the sayings of their betters sometimes of their inferiour Beda in text Not onely the Queen of Sheba could learn of Solomon Paul of Gamaliel and Nicodemus of Christ but also Moses of Jethro 3. Doct. The Scripture brings in increase of knowledge Aquila and Priscilla expounded unto Apollos the way of God more perfectly Act. 18.26 Give thy self wholly to them that thy profiting may appear to all 1 Tim. 4.15 Reason 1. Because it is the highest Book in the world A Book of Gods owne making who is most wise When thou hast learned all thou canst out of mens Books thou mayst learn more out of Gods 2. All heavenly wisdome in other books comes from thence as water in rivers from the fountain Vse It taxes those that finde more delight in reading other good books then the Scripture it self It shews a double weaknesse one in judgement the other in affection Rivers are profitable but fountains more 4. Doct. Scripture learning is the best learning Paul counted all things losse for the excellency of the knowledge of Christ Phil. 3.8 He buryed his other learning in his preaching I determined not to know any thing among you save Jesus Christ and him crucified 1 Cor. 2.2 Reason 1. It is the most profound knowledge Above low Geometry above high Astronomy Above Philosophy for it reaches above all creatures and aspires to the knowledge of God 2. It is most profitable Other Arts shew how to live here for a while this how to live in heaven for ever through Christ Vse It reproves our curious spirits who count Scripture learning nothing worth Rhetorick and Politicks are great with them Not many so wise are saved 1 Cor. 1.20 What profit in wisdome that will not keep from eternall misery 5. Doct. Naturall parts well used help much in Religion Paul's learning was a great help to him and Solomon's high reach Reason 1. They may learn the things of God more easily which others hammer long about as dull ones in Schools 2. They may get more in lesse time Such a trade men generally look upon as will make men speedily rich Vse If your children be pregnant put enough into them I remember I have seen a grave Doctor and a good Minister in this Nation much pleased with Nurses that would talk to the children using this expression It puts much spirit and livelynesse into them which the parents may afterwards turn to good Men can be content to fill Houses Tables Barns Treasuries Why not Children Much ill may be kept out much good put in if ready ones be instructed betimes and constantly 6. Doct. It is a wonder what may be attained by industry and Gods blessing upon it See the great successe of Paul's preaching at Ephesus Curious Books burnt to the value of fifty thousand peeces of silver So mightily grew the Word of God and prevailed Act. 19.19 20. The Churches were multiplyed when the storm of persecution was blown over Act. 9.31 Ministers preaching much and peoples hearing increased the graces and number of Saints As in worldly things men grow rich by Husbandry or Merchandise Vse It reproves the sluggishnesse of Christians who think a little knowledge and grace enough Such may justly fear their grace is not true Pictures are idle and grow not living creatures feed and grow 7. Doct. Much difference between a wise mans course and a fools The one orders his affairs well the other carelesly Their courses are often opposed in Scripture The wise in heart will receive commandements but a prating fool shall fall Prov. 10.8 The way of a fool is right in his owne eyes but he that hearkeneth unto counsell is wise A fools wrath is presently known but a prudent man covereth shame Prov. 12.15 16. Every prudent man dealeth with knowledge but a fool layeth open his folly Pr. 15.16 The simple beleeveth every word but the prudent man looketh well to his going A wise man feareth and departeth from evill but the fool rageth and is confident Prov. 14.15 16. Reason Because they work from different principles A wise man follows the dictates of reason a fool of will and affections Vse Choose the wise mans course which is far the better He steers the ship of his life among all the waves of worldly troubles and floods of worldly passions to the heaven of happinesse The World is like a Sea up and down rough and calm So is mans heart and soul Basil in princip Proverb A wise man like a skilfull Pilot looks on the Sun by day and stars by night his eyes are still toward heaven So he rids himself out of most intricate affairs as Solomon did by wise discerning the right Mother
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
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
The agent I. 2. The act will make known 3. The object my words 4. The subject unto you 1. Doct. Ministers must shew the way of healing as well as the disease Isa 1.4 with v. 16 17. Ab sinfull Nation c. Wash you make you clean c. Hos 10.9 with v. 12. O Israel thou hast sinned from the dayes of Gibeah c. Sow to your selves in righteousnesse reap in mercy c. Rom. 3.9 with v. 21. We have before proved both Jews and Gentiles that they are all under sin But now the righteousnesse of God without the Law is manifested 1 Pet. 4.3 with vers 7. The time past of our lives may suffice us to have wrought the will of the Gentiles c. The end of all things is at hand Be ye therefore sober and watch Reason 1. Because else they should be like Job's friends Physicians of no value Job 13.4 Who cares for a Physician that onely can tell him he must die 2. They could else do no good to men by their Ministery He that tells a man he is in the wrong way or that the enemy comes upon him and cannot guide him in the right way or to a safe tower doth no good Vse Let Ministers teach men as to cast off solly so to hearken to Wisdomes voyce to come out of by wayes and darknesse unto the right way and light Else they are like him that snuffs a lamp and puts in no oyl 2. Dict. Reproof may turn some that would never turn of themselves The Angels speech made the Israelites weep Judg. 2.1 4. Peter's speech pricked the Jews to the heart and made them cry out Men and brethren what shall we doe Act. 2.14 37. Reason 1. Because we are naturally in sensible of our dangers as a man neer death ost-times feels no pain 2. We are not inquisitive after wayes of escaping as a mad-man never seeks to a Physician No suspicion no inquifition 3. Reproof rouzes up mens consciences and makes them look about them as a roaring canon wakes a man out of a dead sleep 4. It enflames their affections and makes them to look after salvation As pain felt makes a man look after a Physician that slighted him before Vse Let us highly esteem of reproofs it may be we should have gone on sleeping to hell else So did David Psal 141.5 Let the righteous reprove me it shall be an excellent oyl Giving ear to reproof is the high way to wisdome The ear that heareth the reproof of life abideth among the wise Prov. 15.31 3. Doct. Wonderfull gifts are given by Gods Spirit Therefore Wisdome faith Behold See a catalogue of them 1 Cor. 12.4 c. Act. 2.17 c. Gises of knowledge wisdome healing miracles tongues prophesie See Abraham's admirable faith Heb. 11.9 10. He had Canaan yet like a stranger looked for heaven See Job's strange patience Job 1. Wonder at David's hearty thankfulnesse whereof the Psalms are witnesses and Solomon's vast wisdome set out in his rare Proverbs These could not grow in the Wildernesse of corrupted nature and therefore must come out of a garden planted by Gods Spirit Vse Acknowledge God in the gifts of his servants Nature Art Experience cannot produce those admirable effects and gifts which some men have attained Though dayes may speak and multitude of years may teach wisdome Yet there is a spirit in man and the inspiration of the Almighty giveth them understanding Job 32.7 8. 4. Doct. Abundance of spirituall gifts are given to believers A fountain is poured out on them The water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 4.14 This well is opened Joh. 7.39 This spake he of the Spirit which they that beleeve on him should receive Reason 1. Because the persons are many yea many thousands An hundred forty and four thousand Israelites besides an innumerable company of believing Gentiles Rev. 7.4 9. And if every one had but one several gift they must needs be many 2. Every one of these hath many gifts as knowledge holinesse righteousnesse meeknesse sobriety patience magnanimity faith hope charity c. All then must needs mount to an huge summe Vse Pray for abundance of spirituall gifts they are the best treasure Lose nothing for asking 5. Doct. They that will turn to God shall not want the plentifull help of Gods Spirit to direct them If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self Joh. 7.17 The Spirit of truth shall testifie of me Joh. 15.26 Reason 1. Because they will pray for Gods Spirit and God will give the Spirit to them that ask it Luk. 11.13 2. Because God is so free that he gives the Spirit to them that go away from him as to Paul Act. 9. Much more will he give it to them that return to him Christ that seeks the lost sheep will give his Spirit to the returning sheep Vse It encourages men to turn to God for then they shall have his Spirit for their Instructer Sanctifier Comforter 6 Doct. The Spirit and the Word must go together to guide Both are joyned in this vers The comforter shall bring all things to your remembrance whatsoever I have said unto you Joh. 14.26 The Spirits must be tryed whether they be of God 1 Joh. 4.1 How shall that be known By hearing Gods Word Hereby know we the Spirit of truth and the spirit of error 1 Joh. 4 6. Reason 1. Because else contradiction untruth double dealing is put upon God For if his Word say one thing and his Spirit another he contradicts himself and must needs speak falsely in one of them for contraries cannot be true If it be day it is not night If a man bid his servant before men to do one thing and whisper the contrary in his ear Is not this double dealing 2. Because there is no other sure way to distinguish between a true speaking and a false speaking Spirit Vse It reproves those that crosse the Word under pretence of the Spirit and revelation and so set God at daggers drawing with himself and make him inconstant to say and unsay God in his Word bids read the Scriptures hear the Word saith Paul the great Apostle knew but in part Men deny all these by the Spirit A lying spirit must it needs be that contradicts Gods plain Word To the law and to the testimony if they speak not according to this Word it is because there is no light in them Isa 8.20 Vers 24. Because I have called and ye refused I have stretched out my hand and no man regarded In the two last verses Wisdome hath perswaded wicked men to repentance by expostulations exhortations and promises now she declareth the miserable estate of wilful persons with comminations menaces and threatning Seeing notwithstanding the plenty of means many would not get knowledge Wisdome threatens great mischiefs to them and shews the
they will never come on them but they are deceived in both Because ye have said We have made a covenant with death and with hell are we at agreement when the overflowing scourge shall passe thorow it shall not come unto us Your covenant with death shall be disanulled and your agreement with hell shall not stand when the overflowing scourge shall passe thorow then ye shal be trodden down by it Isa 28.15 19. Vers 27. When your fear cometh as desolation and your destruction cometh as a whirlewind when distresse and anguish cometh upon you Wisdome comes now to a second judgement to be denounced against fools that despise instruction And that is helplesnesse They shall cry to her for help but all in vain She will not hear v. 28. The judgement is set down 1. By the cause of their crying to wit the greatnesse of their misery and grievousnesse of their punishment in this vers 2. By the fruitlesnesse of it They should cry in vain and to no purpose vers 28. The cause of their cry and grievousnesse of their punishment is set out by soure similitudes 1. From an enemy or flood that sweeps all away 2. From a whirlewind which none can resist 3. From bands that gird in a man and pain him so as he cannot get out or from a besieged City 4. From a disease that cleaves to a man so that he cannot be rid of it For the words When your fear cometh See on vers 22. it is called their fear because they should have feared it or did fear mischief in generall though they went not the right way to work to prevent it Hereby is meant especially death for many wicked men fear not hell though that be most to be feared See on vers 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As desolation The word signifies an utter laying waste of a Country in war by an Army of Souldiers who lay heaps upon heaps and leave not a stone upon a stone Matt. 24.2 or by a flood or storm coming with a great noyse and violence and suddenly carrying all before it Therefore shall evill come upon thee thou shalt not know from whence it riseth and mischief shall fall upon thee thou shalt not be able to put it off and desolation shall come upon thee suddenly which thou shalt not know Isa 47.11 They came upon me as a wide breaking in of waters in the desolation they rolled themselves upon me Job 30.14 And your destruction The same word that was transsated calamity v. 26. Cometh See on v. 26. This v. expoundeth the end of the last vers before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a whirlewind Suddenly and irresistibly and with a terrible noyse and fragor It comes from a word that signifies to be consumed or ended It sets out a violent wind that blows all away before it like chaffe and consumes it Hereby is intended death taking away all those lovely things which men have been so long working for and gotten with so much sweat Sudden death like a grievous whirlewind will blow them out of the world Some take it for a tempest at Sea that riseth suddenly after a long calm when men are secure and lifts the waves up and drowns the ship Aquila takes it for an earthquake and that suddenly shakes the earth it self and throws downe Houses and Castles and swallows up men alive in the bowels of the earth However it sets out an unlooked for and unavoydable judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When distresse cometh It comes from a word that betokens to keep in straiten or besiege a man or a City so that men have not room enough to breathe or to get things necessary Isa 29.2 3. It imports any great grief or trouble of minde whereby the heart is as it were straitned and kept in and oppressed When ye are so distressed with troubles that ye are straitned like men in a narrow way in great danger yet finding no way to get out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And anguish It comes from a word that fignifies cleaving fast to one like a disease that cannot be parted from the body though it pain a man sore An evill disease say they cleaveth fast unto him and now that he lieth he shall rise up no more Psal 41.8 It may be meant of bodily pain Some think that both these words signifie the same thing and two words of the same signification are used to heighten the signification and to signifie extreme trouble great fear and grief shall accompany your Iestruction and death As if one word were not sufficient to set out the horror of it See the like Job 14.10 11 â—â— Where death is set out in divers phrases So many words and similies are used here to shew the grievousnesse of their destruction It is called fear because it will make them sore afraid Desolation suriously breaking in upon them Destruction making an end of them A whirlewind blowing away not onely light things as chaffe but also blowing down trees houses and strong buildings Anguish and distresse grievously afflicting both soul and body and all to shew how sharply God will proceed against impenitent sinners As if an enemy came with a noyse to destroy a City or a great house fell by a hideous earthquake with a terrible noyse or a ship sunk in a raging storm or the corn were smote down with hail or floods overran all the fields So terrible will the destruction of wicked men be Vpon you On you simple ones scorners and fools v. 22. Figures Cometh Befalleth you A Metaphor attributing a living action to a dead thing as Job 1.19 There came a great wind from the wildernesse The misery to come upon these wicked ones is set out 1. Literally 2. By similitudes In the first note 1. The object When your fear 2. The act attributed to it cometh The similitudes are taken 1. From a Countrey laid desolate as desolation 2. From things thrown down by a tempest And in it 1. The misery and your destruction 2. The act cometh 3. The manner as a whirlewind The third fimilitude may be taken from a body straitned or a City besieged when distresse The fourth from a painfull disease cleaving to a man And in it 1. The evill anguish 2. The act cometh 3. The object upon you As if it came down from heaven by the hand of God who will lay on load as an enemy invading you The points we shall handle shall be only of the conditions of wicked mens destruction as they naturally arise out of the former similitudes Enemies lay a place desolate quickly Tempests soon throw down trees and houses 1. Doct. The destruction of wicked men shall be sudden and unexpected Sodoms destruction was in a Sun-shiny morning when they expected comfort but were soon destroyed Gen. 19.23 c. The Israelites in the Wildernesse were destroyed while the meat was in their mouths Psal 78.30 31. So the old World was unexpectedly destroyed They did eat they
3. That God may cleer his owne justice Vse 1. It ets out Gods goodnesse plainly before our eyes who being above all yet is pleased to make men acquainted with the reasons of his proceedings 2. Let us make good use of this information Let us observe the reasons of Gods judgements recorded in Scripture that we may avoyd the like sins and prevent the like judgements for God is as just now as ever Did he punish Adam and Eve for disobedience Cain for murder the old Word for violence Sodome for Iuxury He will punish others for it now They are examples to us upon whom the ends of the world are come 1 Cor. 10.11 Did he not spare Noah nor David when they sinned against him neither wil he spare his offending children now Let us then be wise and be ware 2. Doct. They are simple that do not hearken to heavenly instructions v. 22 23. Reason 1. Because they are made acquainted with the greatest danger to their souls that can be and yet will not avoyd it If a man were told of a pit in his way out of which there were no escaping and would for all that run into it were he not a simpleton 2. The way to attain greater good then all the world can afford them and that for eternity is made known unto them plainly so as they cannot deny it and yet will not look after it As if a man were shewed an easie way to get a Kingdome and yet would live a begger Is not such a man very simple Vse It shews the great distance between Gods judgement and mans Many of those that are of great account for wit and policy in the world God accounts to be very simple and so they will prove in the end They must prove so that will not hearken to the counsels of the God of Wisdome 3. Doct. Not hearkening to good counsell brings destruction They despised Gods words and misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy Therefore he brought upon them the King of the Chaldeans who slew their young men with the sword c. 2 Chr. 36. 16 17. They east thy Law behinde their backs Therefore thou deliveredst them into the hand of their enemies Neh. 9.26 27. Reason 1. Because it brings many temporall judgements upon men God will set the brand of his displeasure and their disobedience upon them in letters of blood 2. If it bring not viol nce upon their bodies yet it brings both body and soul to perdition for ever No man can invent a way to heaven If he will not then go the way that God hath revealed he mustiperish Vse Let this drive men to hearken to good counsell If the odious name of simple ones will not do it let fear of eternall wrath open our ears and hearts 4. Doct. Men in prosperity will seldome hearken to good counsel I spake unto thee in thy prosperity but thou saidst I will not hear Jerem. 22.21 Woe to them that are at ease in Sion Amos 6.1 The Prophet had little hope to doe good on them Reason 1. Because they think they are good enough already 2. They think they shall continue so and look for no change Because they have no changes therefore they fear not God Psal 55.19 David said in his prosperity I shall never be removed Psal 30.6 Vse Let rich men take heed and not think themselves too good to hearken to good counsell They are in more danger then meaner men Their ears are stopt with their wealth 5. Doct. Prosperity and folly go often together Rich Nabal was a fool both in name and nature 1 Sam. 25.25 God calls the rich man fool Luk. 12.20 Reason 1. Because wealth is not alwayes gotten by wisdome It may come by gift or favour of Princes or by inheritance or by painful servants as Laban's by Jacob's pains Potiphar's by Joseph's 2. Because rich men are from their youth cockered by parents and flattered by others which keeps them from the knowledge of the truth Therefore said the Philosopher Great men learn nothing so well as to ride well because the horse will not flatter Vse Do not imitate rich men because of their wealth They may be fools for all that and then why should wise men be guided by them An Ape of a Fool is very ridiculous Prosperity and folly are well joyned together for where is most wealth there often times is least wisdome 6. Doct. Prosperity is the ruine of many As of those two rich men Luk. 12.16 16.19 Reason 1. It often makes men let go piety and then as boys learning to swim they let go their bladders and sink Quando hoc incautis non fuit ad disciplinam quod ignis ad ceram quod solis radius ad nivem vel glaeiem Prosperity to unwary persons is like fire to wax or the Sun beams to snow or ice Bern. de Consideratione l. 2. c. 12. Magnus est qui incidens in adversa non excidit à sapientia nec minor cui praesens faelicitas si arrisit non irrisit Ibid. He is a great man who falling into adversity falls not out of wisdome and he is no lesse on whom present felicity smiling mocks him not 2. It is harder to bear prosperity well then adversity The Dutch Proverb is The feet must be strong that carry prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Cyropaed It seems to me an harder thing to bear good things well then bad for the latter make many a laughing stock but the former makes all men wiser Peacocks let down their proud feathers when they see their black feet Hannibal's Army having overcome the troublesome Alps was spoyled by the Italian dainties Tribulatio probat unam patientiam prosperitas verò omnes virtutes examinat Anselm in Sentent Adversity tryes Patience onely but Prosperity examines all virtues 3. Prosperity layes men open to many sins To injustice in getting it Qui agit semper faelicitèr iniquè agit Euripides He that doth alwayes prosperously doth unjustly Quà m grave onus homo faelix insipiens nam stultitia germana est iniquitatis Aeschylus How great a burden is a rich fool For foolishnes is sister to iniquity Fortuna quem nimiùm fovet stultum facit Whom fortune cockers him she makes a fool Mimus And our Saviour calls riches the Mammon of iniquity because hardly gotten without it Luk. 16.9 It is often abused to sensuality One rich man cryes Soul take thine ease eat drink and be merry Luk. 12.19 The other was clothed in purple and fine linnen and fared sumptuously every day Luk. 16.19 It makes men secure Living long in prosperity they neither foresee nor seek to prevent their ruine It hardens men in sin as it did Pharaoh 4. It brings Gods judgements upon them Noverca virtutis prospreitas sic bajulis suis applaudit ut noceat Convivis suis ab initio propinat dulcia ut cum inebriati fuerint let
piety excels a dirty way of licentiousnesse 2. Their end is better Heaven is far better then hell Remember There is no condemnation to them that are in Christ Jesus who walke not after the flesh but after the spirit Rom. 8.1 Vse 1. To condemne those that follow the worst persons where they live If but one drunkard or strumpet in a parish others will follow them not regarding such as live better whose conversation is in heaven Phil. 3.20 2. Shew that ye have the same spirit by following godly men and walking in their wayes that so ye may come to the same blessed end the salvation of your souls And why shouldest thou not rather follow the example of Abraham Job Joseph David then of Ishmael Esau and other profane persons Sheep will not follow wolves but they will follow one another So do thou follow good men to heaven rather then bad men to hell 6. Doct. Good example sometimes prevailes to draw others to piety The people served the Lord all the dayes of Joshua and all the dayes of the Elders that outlived Joshua Judg. 2.7 Reason 1. Because shame is taken away by good examples going before 2. Fear is taken away If a man see another go over a frozen river he dares go over the ice Vse Set the best examples before you to imitate Prudentis viri est magnâ mensurâse metiri atque ad excellentium virorum imitationem se componere Nazianzen Epist ad Nicobul It is the part of a wiseman to measure himself by a great measure and to compose himselfe to the imitation of excellent men Ignari locorum cum solertibus viarum iter adoriri gestiunt Ambros Offic. l. 4. c. 47. They that know not the places desire to travell with such as are skilfull in the ways Columbam avolantem sequuntur omnes equum generosum totum armentum ovem totus grex Chrysoft de continent Josephi All the doves follow one that flies away all the drove followes a generous horse all the flock followes one sheep So should we follow the choisest examples for goodnesse Vers 21. For the upright shall dwell in the land and the perfect shall remain in it The Chapter is concluded with the reward of good and bad men In this verse is set out a gracious promise to encourage men to walke in upright wayes In the next a threatning to discourage them from bad wayes For the first Here is a motive to follow the righteous and not the wicked by an argument taken from that which men naturally most desire long life upon earth together with an establishment in our possessions and not through Gods judgements to be wasted and decay in our estates and so come to poverty or to die ignominiously and not to live out half our dayes Withall he shews that we are not good and righteous except we walk uprightly and sincerely For the words For. See on ch 1.9 The upright See on v. 7. Shall dwell in the Land Solomon speaks after the custome of the Old Testament wherein God purposing not so fully to reveal spirituall and heavenly things and blessings to his people as now did secretly shadow them under earthly comforts and encourage his people to obedience by such promises As in the fist Commandement long life is promised to those that honour parents So many temporall blessings are promised to such as obey Gods Law Deut. 11. 28. By dwelling in the land is meant long life and health and strength and plenty of all good things in that Land of Canaan that flowed with milk and honey It is not bare dwelling there that is promised but accompanyed with all things fit commodious comfortable and profitable This is that safe dwelling promised ch 1.33 And this God performed to the Jews while they worshipped him aright and when they fell to Idolatry he sent them captives to Babylon So that this v. shews who shall be kept from evil to wit just and upright men Yet some enlarge this promise to fignifie grace here and glory in heaven shadowed under the type of the Land of Canaan Others take it more largely then for that Land intimating that ordinarily in any parts of the earth where godly men live God usually blesses them unlesse he please to correct his people for their fins or to try their graces or to call them out to bear witnesse to his truth If it be objected that godly men suffer hardship and hunger here it may be answered that in that estate they enjoy great tranquillity content and felicity as seeing God in all and depending upon him for help It is well with them for the present and it will be better hereafter Heaven will make amends for all If it be further objected that good men sometimes live lesse while on earth then others it may be said that God makes them abundant amends in heaven in the land of the living If it be further urged that this is no encouragement to godlinesse because wicked men have as much and oftentimes more in the earth then godly men have I answer that these may have more comfort in what they have as having not onely a civill title but a spirituall one also and so shall never be indited as usurpers at the day of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The land or earth Which laft word may well come from it the letters are so like It signifies 1. That part of the world which is opposed to heaven containing Sea and Land wherein men dwell and beasts and fishes lodge The earth is given into the hand of the wicked Job 9.24 The earth is the Lords and the fulnesse thereof the world and they that dwell therein Psal 24.1 2. The dry part of the world opposed to sea and rivers The earth is full of thy riches so is this great Sea Psal 104.24 25. 3. Some particular Land or Countrey In the Land of Vz Job 1.1 4. For the inhabitants of the earth or of some Land or Countrey in it The earth also was corrupt before God and the earth also was filled with violence Gen. 6.11 For the transgression of a Land many are the Princes thereof Prov. 28.2 Here it is taken in the third sense for the dry land or more particularly for the Land of Canaan wherein Solomon dwelt and of which he spake the plenty and comfort whereof they well knew to whom he spake and might be much encouraged thereby to obedience The perfect See on ch 1.12 on the word whole Hereby is meant such as are perfect in heart and sincere and also perfect in parts having all needfull graces in them as a childe hath all members that a man hath though not so large For as for perfection of degrees none on earth hath attained to it Shall remain in it They shall not onely finde an abiding place there but also when adulterers and other wicked livers shall waste their estates and shotten their dayes by their sinfull courses and so be gone out of
50.9 c. And if God did need how should we supply his wants that cannot supply our own for soul or body He that cannot keep his own Family cannot relieve others 3. Because God is absolute Lord over all and may command what hee list without rewarding any creature in Heaven or in Earth For the second that yet he will give a full reward appears 1. Because he is mercifull and stands upon his honor And where justice will give no reward mercy will So Fathers promise many things to their children to encourage them to do their dutie Here is long and healthful years and prosperitie and what needs a man more in this life 2ly Because God is faithful and hath promised a full reward to every good action so that mercy and truth appear in it though justice require it not Vse 1. To acknowledge that if God blesse us in soul or bodie it is of his free grace not of the merit of our obedience He might by his right over us require service without pay yet he is so merciful that he wil not So a father may look for duty freely from a child yet he provides for him and gives him an inheritance 2ly Let this encourage us to dutie we owe it to God therefore doe it we shal have a ful reward therefore do it cheerfully this is a double band kindnesse useth to work more upon mens spirits then dutie so let it do with us toward God This encouraged Moses he knew he deserved nothing yet had respect unto the recompence of reward Heb. 11.26 Doct. 2. Gods rewards are such as men like wel ordinarily He gives his people a land of brooks fountains wheat barley wines fig-trees c. Deut. 8.7 A land that had goodly houses many herds of greater cattel many flocks of lesser much silver and gold c. Deut. 8 c. Reas It appears 1. in the particulars in the Text God promises long life peace and plenty what would man have more for his body who loves not all these Men love long life for that end they are choice in meat drink apparel baths physick they spare for no cost so do worldly men dote on peace and plenty These God promises 2ly it appears by the prayers of men no doubt they pray for what they love best and God often gives it as he gave wisdome to Solomon to guide a great Kingdome when he prayed for it 3ly By Gods aditional gifts to Solomon as honour and riches which he asked not yet could not but like wel when God gave them So he gives a comfortable earthly passage to them that seek for heaven seeke ye first the Kingdome of God and his righteousnesse and all these things shal he added unto you Mat. 6 33. Who likes not a good way to a good end It is a double mercy Use Be careful to please God and trust him for rewards he will give such as thou likest and canst no where else get Gods precepts well kept wil be in stead of Diet Physick Guard and other means of preserving life If other means fail God wil preserve by these Doct. 3. Long life is a blessing God gave Abraham a good old age Gen. 25.8 The hoary head is a crown of glory c. Chap. 16.31 It is a sweet mercy and generally desired What man is he that desireth life and loveth many daies that he may see good Psal 34.12 As if he had said every man naturally doth desire it Men love life and abhor death With long life wil I satisfie him Psal 91.16 Reas 1. Because life it selfe is a blessing therefore the continuance of it is so 2ly Because God promiseth it to his servants as in the fift commandement and God useth to promise good things and threaten bad And this promise Wisdom useth as conceiving it wil much work upon the spirits of men for by me thy daies shal be multiplyed and the years of thy life shal be incrcased Chap. 9.11 3. It is a type of heaven which had it all the perfections of joy it hath yet were it not lasting it could not afford full happinesse 4. It is a resemblance of Gods eternity who is called The antient of daies Dan. 7.13 5. Short life is accounted a curse God theatens Eli that there should not be an old man in his house 1 Sam. 2.31 Sure then the contrary is a blessing 1. Obj. How is it a blessing when wicked men often live long Ans It is a blessing in it selfe and to good men who have the more time to serve God though it may be none yea a curse to wicked men who may sin the more and have the more pain in hel 2. Obj. Good men often have it not but die soon as Josiah 1. Ans It is in perilous times when it is better to die then to live From henceforth blessed are the dead which die in the Lord Rev. 14.13 It might have been a blessing to live long before in the time of the Churches prosperitie but not then in the time of her persecution then the righteous are taken away from the evil to come Isa 57.1 2. If in other times God take them away they lose not but get by it they get by death a longer and an happier yea an eternal life 3. Obj. Men may live long in miserie and that is a curse rather then a blessing Ans God wil give his servants prosperity with their long life if he see it fit for them if not he wil turn their afflictions to their good We know that all things worke together for good to them that love God Rom. 8.28 A Physician can make an healing medicine out of poison so can God make afflictions profitable to his Use 1. It shewes the folly of many men who would have long life yet look not after heavenly wisdome the means of continuing life Such shew themselves to be fooles as by adultery drunkennesse quarrels kill themselves or are killed by others because they follow not wisdome and holy directions they might live longer if they lived wisely and godlily Such complain in vain of shortnesse of life which they bring on themselves 2. It teaches us not to complain for the troubles of old age but to blesse God for the comforts we have seen more then others in the length of our daies Remember that God hath set the one over against the other Eccles 7.14 Sicut nun hirunde non facit ver nec una linea Geometram sic nec una dies vel breve tempus reddit hominem foelicem Recuperus As one swallow makes not a spring nor one line a Geometrician so neether one day nor a short time makes a man happy Doct. 4. Health in our daies is a great blessing also So it is promised It shal be health to thy navil and marrow to thy bones verse 8. They are life unto those that find them and health to all their flesh Chap. 4.22 Reas 1. Because it gives a man much comfort in
here meant See more on Chap. 1.33 Figures In thine own eyes 1. A metonymie of the cause for the effect In thine eyes that is in thy sight So it is translated Chap. 1.17 in the sight of any bird Heb. in the eyes as the margin there shewes and so it might have been translated here 2. A metaphor In thy sight that is in thy judgment For the judicial faculty is the eye of the Soul The Soul passes sentence on things by judgment as the body by sight so Gods eyes are on good men though poor I wil look to him that is poor and of a contrite spirit Isa 66.2 The eyes of the Lord are upon the righteous Psal 34.15 So are Davids Mine eyes shal be upon the faithful of the land Psal 11.1.6 It signifies approbation Depart A metaphor from a traveller that being in a wrong way leaves it to go in a right path So must we leave those sinful waies in which we walk naturally Note 1. A lesson of humility 2. of the fear of God 3. of avoiding evil In each of these is an act and an object in the first the act is Be not wise the object in thine own eyes In the second the act Fear the object the Lord. In the third the act And depart the object from evil Doct. 1. A good man should look into his own condition to know the truth of it else he may soon think better of himselfe then there is cause Give diligence to make your calling and election sure 2 Pet. 1.10 Let him that thinketh he standeth take heed lest he fal 1 Cor. 10.12 Reas 1. Because there is a difference of mens conditions else no need of search Some are in the broad way to hel others in the narrow way to heaven 2. We are all naturally in the worst condition and should therefore take notice of it and seek to get out of it 3. It may be doubtful whether we be out of it or no because of the likenesse between common and saving graces There is in wicked men sometimes some kind of repentance and faith There is a way which seemeth right unto a man but the end thereof are the waies of death Chap. 14.12 Try which is right 4 It is a difficult thing to discern for a wicked man may go far in outward performances and forward profession Use 1. To tax all such as have no mind to look into their spirituall condition they are forward to cast up their books to know their temporal estates and upon every distemper to advise with the Physician for their bodies for fear of a disease breeding in them only the poor soul is neglected we fear such as eat and drink any thing and have no regard of diet that they wil be sick and such as love not to look into their debt-bookes that they wil be bankrupts So we may fear that they are yet in their natural estate that look not whether they be out of it or no. 2. To exhort us to be more diligent to search out our spiritual then our worldly or bodily condition that we may not be deceived in our selves To move us to seek to know our spiritual condition truly let us think of these motives 1. That the spiritual estate is best we look more after health then wealth because the body is better then the estate the Soul is much more better then the body 2. Because it is a more lasting estate Every man prefers a see-simple before a lease Heaven lasts longer then any fee-simple infinitely more then it doth beyond a lease Follow then Master Greenhams counsel Of all prisoners often visite thine own soul Doct. 2. A good man should not think highly of himself David did not he professed as much before God Lord my heare is not haughty nor mine eyes lofty neither do I exercise my selfe in great matters or in things too high for me Psal 131.1 He would keep none such in his house Him that hath a high look and a proud heart wil I not suffer Psal 101.5 Reas 1. Because an high conceit of our own wisdome and parts cannot stand with the fear of God which is required in this verse And therefore this it set before it as a removal of a great let of it which i◠selfe liking It wil never agree with Gods fear which among other grounds ariseth out of the sight of our own vilenesse compared with Gods greatness and Majesty such an opinion then of our own wisdome would make us rebels against God and disobedient 2. It cannot agree with departing from evil which also is required in this verse for it makes men secure in their actions not trying them before hand whether they be good or evil because we trust too much to our own wisdome and so bring them not to Gods Law to be examined which is the only true touch-stone Also it will make a man seek out witty shifts and devices to excuse his sins that so he may continue in them So the Pharisees had their Corban to bring in gain from children by neglect of Parents Mark 7.11.12 3. It shewes and upholds ignorance in a man It shewes it because wisemen discern their ignorance but fooles see it not Menedemus aiebat multos navigare Athenas qui primum essent sapientes deinde fieri sapientiae amatores deinde Rhetores postremo idiotas In Philosophia quo magis profeceris eo minus turgebis fastu Plutarch ut à Maximo citatur Serm. de ignorantia Menedemus said that many sailed to Athens who first were wise to wit in their own eyes and after that became lovers of wisdome then Oratours and last of all Idiots they faw their own folly which they could not discern before In Philosophy by how much the more you profit the lesse will you swell with pride It upholds ignorance because he that thinks himselfe wise thinks it a base and unbeseeming thing to learn of others Familiaritèr domestica aspicimus semper judicio favor officit puto multos potuisse ad sapientiam pervenire nisi putassent se pervenisse Quis unquam sibi ipsi verum docere ausus est Quis inter blandientium adulantiumque positus greges plurimum tamen sibi ipsis assentatus non est Senec. de ira lib. 3. c. 36. We look familiarly at things at home and favour alwaies hinders judgment I suppose that many might have attained to wisdome had they not thought they had attained it already Who ever durst teach himselfe truth Who being placed among the flocks of fawning and flattering companions hath not yet most of all flattered himselfe And therefore Solomon here desiring to have his precepts regarded perswades the young man not be wise in his own eyes 4. It is the cause of all errors and heresies the broachers whereof are observed in Ecclesiastical histories to be learned men proud of their wisdome and in his qui sibi credunt Daemon saepè propheta fit Climachus Grad 3. In them that beleeve
set out 1. Comparatively by preferring it before the best trading and commodities in the word ver 14 15. 2. By the effects of true wisdom ver 16 17 18. In the former it is preferred 1. Before silver and gold ver 14. 2. Before rubies ard all desirable things ver 15. The men of the world think their happinesse to consist in store of gold and silver But God accounts it to bee in wisdom to which merchandise being compared whereby pure silver and shining gold is gotten ought to be had in no account For the words For. See on Chap. 1.9 The merchandise of it The profit that is gotten by it or with it as Merchants lay out their mony to get gain by it and by the commodities purchased with it Merchandise is one of the most profitable trades in the World and the dearer the commodities in which Merchants trade the greater is the gain Therefore the gain gotten by wisdom here is compared to the richest merchandise yea preferred before it to draw mens affections to pursue more eagerly after spirituall and heavenly wisdom Ths word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fignifiâ—s a going about or compassing of Sea or Land to get wisdom as Merchants do for gain So the Pharisaicall Merchants did to get a Proselyte Math. 23.15 Is better See on Chap. 2.9 on the word Good Then the Merchandise See before in this Verse Of Silver See on on Chap. 2.4 And the gain thereof It is translated Increase ver 9. For Merchandise brings greater income or increase or benefit then husbandry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then fine gold The word comes from cutting in the Originall either because gold is as it were cut out of the Earth at first or else because after it is purified by the fire it is cut to make rings or Coin Figures Two Metaphors One in Marchandise The other in gain Merchants lay out their mony for gain so may wisdom be improved to singular benefit Note 1. The Trade 2. The gain of it Both set out by a comparison from precious things A silver trade is very profitable a trade of wisdom is more profitable Gold is excellent yet more is gotten by wisdom 1. Doct. Men naturally seek still for encrease of what good things they have So it is intimated in the text that they who are wise having obtained some wisdom desire to increase it as he that hath gotten some worldly wealth by Merchandise desires the same way to increase it God shews it by Parables taken from men as of the Vineyard Isa 5.1.1 c Good fruit was lookt for from it Of the talents Luk 19.11 Gain was expected thence Reason 1. Because God hath put into all living creatures a naturall principle of desire of increase and growth as in trees and beasts 2. Man hath more help to put this principle in practise by the benefit of reason Use It condemns those that care not for increase in heavenly wisdom It is an ill signe that nature is strong in them and grace weak We would grow in the world but not toward Heaven We crosse Solomons scope here which is to perswade us to labour for increase in true wisdom 2. Doct. Wisdome drives the greatest trade in the world More to be desired are wisdoms precepts then gold yea then much fine gold Ps 19.10 Wisdom is better then rubies and all the things that may be desired are not to be compared unto it Prov. 8.11 Reason 1. Because it trades in greater commodities then any Merchant In soules of men the last and greatest commodity mentioned Rev. 18.12 13. one whereof is more worth then a world and the losse of it not to be recovered by the gain of the whole world Math. 16.26 when the quintessence and spirits are drawn out of herbs and flowers what are they good for and how comfortable and profitable are those extracted spirits So mens souls are immortall their bodies without them are but dead carkasses 2. This trade extends it self further then any trade in the world Silver will passe in all Countries Trades Professions Merchants can trade with it by sea and land and all the world over But wisdom trades in Heaven and Earth We by it trade with God by prayer he with us by heavenly inspiration Use To perswade all to become wisdoms scholars If any man could tell you of a trade that would in time put down all other trades every man would be for it This trade will do it Jesus Christ will put down the four great Empires of the world and wisdome will put down all worldly affaires in the end Doct 3. Wisdome brings more profit then any worldly riches My fruit is better then gold saith wisdome yea then fine gold and my revenues then choice siluer Chap. 8.19 Reas Because it brings better things then riches can We esteem the goodnesse of things by their own worth or our esteem or desire or their effects The profit of wisdome is better then of riches 1. In its own value Nil aliud sunt aurum et argentum quà m terra rubra alba Gold and siluer are nothing else but red and white earth Bern. Wisdome is as much better then these things for which men fight so stoutely and which they seek to obtain with such huge labour as the good things of the soul are better then outward things 2. In mens esteem and account it is better if they be wise A dunghill Cock may prefer a barly corn before a pearl a Jeweller will not 3. In regard of desire it is more desireable and should be more desired then any thing in the world 4. In regard of the effects of it 1. It can quiet a mans mind which no wealth can do Rich men have many cares and griefs Crownes are crownes of thorâ—â—s nothing but wisdome can give tranquillity of spirit and poize the ship of the soule in all tempests 2. It affords a ladder to climbe to eternall things like Jacobs ladder that did reach from Bethel on earth to Bethel Gods house in heaven Men with their money may perish Act. 8. so may houses stuffe fields friends but unperishable things may be gotten by wisdome no possession then how large soever no store of gold or silver is comparable to wisdome Vse To engage us yet further in the search of true wisdom We shall be rich in God Et quem ille divitem fecerit nemo pauperem faciet Cyprian Epist ad Donatum And whom God makes rich no man shal make poor Si aliqua amisistis gaâ—dia negotiatio est aliquid amittere ut majora lucremini Tertul. ad Martyres cap. 2. If ye have lost some joyes it is a good trading to lose somewhat that ye may get greater matters If men undergo so many labours griefs wants dangers of life for seeming riches gilded pearles what should we do for true riches Si tanti vitrum quanti verum margaritum Tertul. in Scorpiac cap. 4. If glass be so dear what is the true