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
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
understanding of Scripture From thence subtilty is gotten to prevent them All errours and lusts come either out of want of a perfect rule or misapplying that rule that is perfect or willingnesse to erre or doe ill Ours come not from the first The Scripture is a perfect rule Psal 19.7 and able to make us perfect 2 Tim. 3.16 17. God neither wants skill nor will to give a perfect rule as men doe There was enough revealed in the Old Testament to guide men of that age Therefore God forbids any to adde to it or take from it Deut. 4.1 2. or to goe aside to the right hand or to the lest Deut. 5.32 which they might have done had they not been strictly tyed to a perfect rule It was impossible for them to erre then for want of a perfect rule much more for us now when it is more fully explained and the charge of not adding nor diminishing backed with terrible threats of plagues to be inflicted and the losse of eternal life Rev. 22.18 19. To erre by mispplying the rule is ordinary Vnlearned and unstable men wrest the Scriptures to their own destruction 2 Pet. 3.16 So was Pauls preaching mis-interpreted to countenance lying and evill doing Rom. 3.5 6 7 8. To erre willingly is shameful As for a man that hath a true measure and weight willingly to shorten his neighbour of his due Vse It shews us where the fault must be laid of errours and lusts in our dayes Not on God for his rule is perfect though many now disgrace it blasphemously which have guided many thousands to heaven The fault then must be in mans misapplying it or willingnesse to wander out of Gods wayes 2. Vse Study to apply the rule well and rest satisfied with it Leave it once and never goe right 5. Doct. Most danger of going astray is in the time of youth Young men are most subject to walk in the wayes of their hearts and sight of their eyes Eccl. 11.9 Remember not the sins of my youth Psal 25.7 As this was David's confession so Paul seeks to keep Timothy from such errors Fly youthfull lusts 2 Tim. 2 2◠Reason 1. Because they are out of the conduct of Parents and Masters that could guide them well Like young birds newly fledge forsaken by the Dams and easily taken Mens disposition is not known till then Dum Aetas Metus Magister prohibent Age Fear Master keeps them in awe Terence 2. They want experience to guide themselves When the bridle is out of the Horse mouth then he runs wilde Vse Young men hearken to me The Devil layes close fiege to you and beleaguers you round about Ye are not free from God though from Governours Ye are strong to do evil and have scarce learned to do good Oh! be watchfull lest like young prodigals ye run so far out that ye never can recover all your life long Yea worse They die beggere ye will die damned wretches Their debts are all paid by death your greatest debt is to be paid after death and never discharged to eternity 6. Doct. Bare knowledge is not enough but discretion must be laboured for also A good man will guide his affairs with discretion Psal 112.3 Discretion shall preserve thee Prov. 2.11 For knowledge is imperfect and will need further augmentation by deliberation And knowing men do things rashly oftentimes being disturbed with passion Vse Add to your knowledge discretion Seek to learn both out of this and other Books of Scripture and ye will not study in vain Vers 5. A wiseman will bear and will increase learning and a man of understanding shall attain unto wise counsels The benefit that all men may get by these Proverbs was set out before vers 2 3. For simple men and young men vers 4. Now for wisemen whose gain is set out vers 5. and their profit vers 6. For the first Lest any man should think because these Proverbs bring benefit to simple men and young ones therefore they are good for none but children and fooles and may be contemned by wise men as too low for them he shews that they are good for wise men also to encrease their knowledge Though one main end of writing this Book were to instruct young ones as appears by often repeating My Son My Son yet here is excellent matter worthy also for wise men to learn For the words A wise man or That the wise man may hear And so it may go on to set out the true end of writing this Book whereas your Translation carries the event onely which may seem to some to come rather by the Readers care then the Writers aim So that is justly added by the Translators Psal 9.20 That the Nations may know themselves to be but men So we say Know you are men that is Know that you are men Or if ye read it as it is in the Translation it shews the readinesse of wise men to make use of this Book for increase of knowledge Having invited simple ones he makes no doubt but wise men will hear and learn A wise man is one that hath already attained to a good measure of heavenly knowledge yet is willing to get more by this Book Will hear The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To hear as in hearing a report I have heard that there is corn in Aegypt Gen. 42.2 2. To mark what is said or attend to it The Lord hath heard that I was hated Gen. 29.33 3. To understand what is spoken They knew not that Joseph understood them Gen. 42.23 Heb. heard them 4. To grant what is asked As for Ishmael I have heard thee Gen. 17.20 5. To beleeve a thing reported to be true They hearkened not unto Moses Exod. 6.9 6. To obey what is commanded Abraham obeyed my voyce Gen. 26.5 So speaking is put for commanding Est 1.10 Here the word is used in the second sense for marking and giving his minde to it He wil give heed to these Proverbs To such a blessing is promised Rev. 1.3 It signifies attending with ears of minde and body Wise men are willing to know more Fools desire it not They know not the worth of learning And will increase Heb. Adde to wit to that which he had before and make it more as an heap is increased by addition of stones or money Hence Joseph had his name Gen. 30.24 And she called his name Joseph and said The Lord shall adde to me another Son It may be understood of adding to others as well as to himself that not onely he will know more then he did before but also be so full that he will run over to teach others Learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Received from others by hearing them as the word imports and as it were taken out of their knowledge yet without losse to them as one Candle takes light from another Homo qui erranti comitèr monstrat viam quasi de suo lumine lumen accendat facit Nihilo
minùs ipsi lucet cum illi accenderit Ennius apud Cicer. offic l. 1. He that gently shews a wandring man his way doth as if he lighted another mans candle at his His shines neverthelesse when the others is kindled A man of understanding He that understands these Proverbs well or hath a better capacity then others will gather very profitable Conclusions out of them Such were the men of Issachar which had understanding of the times to know what Israel ought to do 1 Chr. 12.32 Shall attain to The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To get any thing by price or labour or prayer or any way of right Thence Cain had his name I have gotten a man of the Lord Gen. 4.1 And Gen. 25.10 The field which Abraham purchased Heb. got 2. To possesse a thing when a man hath gotten it The Lord possessed me in the beginning of his way Prov. 8.22 Here it is taken in the first sense He shall get by labour and industry in learning from others and so have a right to it and use of it as a labourer at night hath to that which was another mans in the morning Wise counsess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We want a word to expresse it and are forced to use a Periphrasis or circumlocution to set it out in two words which is but one in the Originall The derivations are two but from the same root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to govern a ship Some derive it from the Governor that sits at the Stern called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who must guide the ship wisely or else all must be lost that is in it Sapientiâ suam Gubernator torquet nabem haud valentiâ Titin. apud Nonium The Governor guides his ship by wisdome not by strength He is called the Ship-master Jon. 1.6 As the Mariner long rouls up and down thoughts in his minde what to do in a storm so this wise man to guide his actions that he may choose the best upon deliberation The word imports any accurate way of doing any thing as Sea-men accurately guide ships between rocks and quicksands especially in storms Others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rope As Sea-men clime up and down the ropes perpetually yet fall not into the Sea so wise men easily dispatch their affairs without damage though dreadfull to others as the former employment is to such as are fearfull or unskilfull Or it may be of preferment to places of command to guide others as a Pilot guides a ship by the sterne and tackling and rudder In this last word may be a Metaphor taken from Ship-men the rest are literall In this vers is first the augmentation of wisdome by reading these Proverbs Secondly the height of what is to be gotten In the first note 1. The agent or cause A wise man 2. The action or transitory effect as building will hear 3. The thing made by action as the house and will increase Set out by the object learning In the second note 1. The agent A man of understanding 2. The effect shall attain unto 3. The object wise counsels 1. Dect No man so wife but he may learn more And that both in Theoricall and Practicall knowledge how to think and how to do better We are all children while we are here and know but in part 1 Cor. 13.11 Christ himself increased in wisdome Luk. 2.52 Before the Law they had but a few Revelations and Traditions Under it they had the truth in obscure shadows and sacrifices After it the darknesse of the understanding remained though more light appeared Adam in innocency might know more by reasoning and occurrents Angels learn from Gods dealing with his Church Vnto the principalities and powers in heavenly places is made known by the Church the manifeld wisdome of God Eph. 3.10 Which things the Angels desire to look into 1 Pet. 1.12 Reason 1. Want of light The Sun of knowledge shines not so cleer here as in heaven clouds of ignorance come beween There are few clouds in Aegypt whence comes want of rain and they are forced to water their gardens with their feet Deut. 11.10 Seldome a cloud seen in Japan But there are many clouds in the wisest mens brains to keep them from understanding many truths 2. Want of sight We see here by the spectacles of Gods works Invisible things of God are seen from the creation of the world Rom. 1.20 We see by the perspectives of Ordinances and must so do till the day of judgement Eph. 4.11 c. We cannot see so cleerly here as we shall in heaven 1. Vse Be not content with that measure of knowledge ye have but labour still for more As men in trading finding the world come on them give not over but go on to get more riches Youth must learn middle age increase learning old age attain to wise counsels Bodies grow old Souls do not Solon was wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I grow old alwayes learning many things Platon Dialog de Philosophia de Fortitud de Repub. l. 7. in Cicer. de Senect Marcus Antoninus the Emperor went often to the house of Sextius the Philosopher saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good even for an old man to learn Salvius Julianus a most famous Lawyer was wont to say Ets◠alterum pedem in sepulchro haberem adhuc addiscere vellem Although I had one foot in the grave yet I would learn still Pandect l. 4. Nulla dies fine linea said Apelles No day without a line And Augustine acknowledges himself both a Writer and a Learner Ego ex eorum numero me esse profiteor qui scribunt proficiendo scribendo proficiunt I professe my self to be of the number of them who write by profiting and profit by writing August Epist 7. Sapiens quamdiu vivit tamdiu addit A wise man adds as long as he lives Ambrose Vse 2. It shews us what little hope we have of children and young men that think they know enough already when old men and wise men may learn Multi potuissent ad sapientiam pervenire nisi se putassent jam pervenisse Many might have proved learned men but that they thought they were so already Senec. de Tranq c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opinion is the let of profiting Diogenes Laertius l. 3. de Bionis vita Ego senex à juvene Episcopus tot annorum a collega nec dum anniculo paratus sum doceri August apud Gratian. c. 24. q. 3. I an old man and a Bishop of so many yeers standing am ready to be taught by a young man and a Colleague scarce of one yeers standing 2. Doct. Much knowledge comes in at the ear We have heard him our selves and know that this is indeed the Christ Joh. 4.42 How shall they beleeve in him of whom they have not heard Rom. 10.14 Hearing and Seeing are by Aristotle called the learned senses because by these dores learning
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
they see springs issuing from the bottome of mountains know by the sand or by the taste of the water where silver mines are So must men guesse by goodnesse of doctrine and life where wisdome is likelyest to be gotten Men are not content to seek in one place for a mine but if they speed not there they dig in another So must we for wisdome And searchest for her The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies searching in generall which yet is somewhat more then seeking A man may seek that looks onely in some likely places but searching is looking in every room and corner of an house They shall search thine house and the houses of thy servants and it shal be that whatsoever is pleasant in thine eyes they shall put it in their hand and take it away 1 King 20.6 This was a through search indeed so must the search of knowledge be Now there is no way to search for silver but by digging Miners dig on till they have got all the silver out of the mine So must we dig for wisdome as long as we live for the vein of it is bottomlesse As for hid treasures Not hid in the chests which theeves hunt after nor in the ground to be saved in times of war from the enemy which Souldiers search for but in Mines in the bottome of the earth which men dig deep so Such pains should we take for wisdome Figures Seek Search Metaphors from men that hunt up and down for things missing It intends to set out our continued pains which we should take to get heavenly wisdome Here are two similitudes The first taken from Miners care to find veins of silver The second from their pains in digging it out of the earth In the first note 1. The act If thou seek her 2. The manner of performing it as silver In the second note 1. The act And searchest for her 2. The manner as for hid treasures 1. Doct. Heavenly wisdome is of great price Like silver and hid treasures More to be desired then gold yea then much fine gold Psal 19.10 Yea then jewels or precious stones Job 28.16 c. Reason 1. Because as wisdome is more excellent then riches or strength so heavenly wisdome far exceeds all other wisdome yea the most curious Arts. All things that excell other in their kinde are of greatest price Best books are dearest Scholars know it Best food is dearest Citizens know it Best clothes are deerest Gentlemen know it So should the best knowledge be of best account All the earth sought to Solomon to hear his wisdome 1 King 10.24 2. It is most usefull Other wisdome tends to and ends in the comforts of this transitory life for to get houses food apparell which must perish This wisdome looks after eternity Vse 1. To prize this above all other Arts. Things of greatest price should be most prized and of highest account with us 2. To take most pains for it as men do for things that are of greatest price Scholars take great pains in the University for one Art So do Trades-men in the shop for one Trade How much more pains should we take for the chiefest wisdome 2. Doct. Heavenly wisdome is far remote and hidden from us As mines buryed deep in the earth It is hid from the eyes of all living c. Job 28.20 It is to the Jews a stumbling block and unto the Greeks foolishnesse 1 Cor. 1.23 Reason 1. Because it is beyond our invention Many witty things have been invented by men but no man so wise that could ever stumble upon the way to heaven No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him Joh. 1.18 2. It is beyond our apprehension Sense and reason without illumination cannot conceive of divine truths manifested to us in Scripture Thou hast hid these things from the wise and prudent and hast revealed them unto babes Matth. 11.25 The naturall man receiveth not the things of the Spirit of God 1 Cor. 2.14 Object The commandement is not hidden from us neither far off Answ It is neer in regard of Gods revelation though not in regard of our acceptation as the Sun shines on a blinde man that sees it not Vse Blesse God for any measure of heavenly truth made known to thee He gave both light and sight 3. Doct. We must search for the means of obtaining heavenly wisdome As they that will dig for silver must get Mattocks and Spades and finde out mines Come and see Joh. 1.46 The people follow Christ by shipping to be taught Joh. 6.24 Reason 1. Because God doth not work by miracle now as he did when he gave tongues and healing power Act. 2.3 4. 2. Because wisdome grows not every where Non omnis fert omnia tellus Severall Lands have severall Hearbs Trees living Creatures Vse Seek to live under godly Ministers where Gods Word drops like dew from Sion to make the valleys fruitfull There are the Indies where mines of golden truth are to be found And men spare for no cost to travell to the Indies nor fear no perill 4. Doct. We must use the means when we finde them So men dig when they have found a mine Cornelius is at cost to send to Joppa for Peter to instruct him as God enjoyned him Act. 10.32 33. The next Sabbath day came almost the whole City together to hear the Word of God Act. 13.44 Reason 1. Because God hath appointed them And his will is a law to us to use them although we had no need of them or thought other means better as Naaman thought his Syrian rivers better then Jordan 2 King 5.12 2. Because we have great need of them and cannot attain true wisdome without them Vse It cryes down those that cry down Gods ordinances They had need put this text out of the Bible It will be a strong witnesse against them else at the day of judgement Men will dig in Gold mines yea in Coal mines while any thing is left They can never dig the Scripture dry But men of this generation are wiser for the world then for heaven 5. D. We must take pains in the use of the means of knowledge So do men in digging for silver We must watch daily at Wisdomes gates and wait at the posts of her dores ch 8.34 Give attendance to reading 1 Tim. 4.13 Reason 1. Because worldly men take so much pains for wealth which is not to be compared to knoweldge Miners take great care study pains and are at great cost and spend much time to get gold and silver out of the earth and afterward to purge it from the drosse Merchants are at much cost and run many dangers by storms and Pirats to get gain All their heart runs after it So should ours after wisdome Omnis cupiditas in illam tendatur We should seek it with as vehement desire as covetous men seek after money Not that covetousnesse
instruction of the Chaldeans but Gods grace which made the young men wise Theodor. in Dan. 1.17 2. Take notice that our wisdome is not from our selves but from God It is not in our power to get it Be not then proud of thy wisdome as if God were a debtor to thee for using thy wisdome to his glory He hath paid thee beforehand he gave thee thy wisdome and if thou use it to his glory he will pay thee again with eternall glory Proud persons then must be dumb unlesse they make Solomon a liar who saith The Lord giveth wisdome What wisdome then soever we have we must not praise our selves for it as if we were something more then others which are voyd thereof but without advancing our selves we must confesse with St. James that every good and every perfect gift is from above and cometh down from the Father of lights Jam. 1.17 Otherwise we should well deserve to hear Who maketh thee to differ from another And what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory as if thou hadst not received it 1 Cor. 4 7. 4. Doct. All manner of heavenly knowledge is from God God who at sundry times and in divers manners spake to our Fathers by the Prophets hath in these last dayes spoken to us by his Son Heb. 1.1 2. Flesh and blood hath not revealed it unto thee but my Father which is in heaven Mat. 16.17 Reason 1. Because none can teach us to know God but God himself Who can consider of the highest cause but by influence from the highest cause Who can see the Sun but by influence from the Sun 2. We cannot know heaven but by Gods revelation As we know not what is in the Indies but by relation of such as dwell or have been there 3. We know not the way to heaven but by Gods direction Mens brains may make a ladder to climbe to Kingdomes but Jacob's ladder where God stands at the top can onely reach to heaven Vse Try your wisdome whether heavenly or no in divine things by the originall of it The conscience is troubled with the guilt of sin God sets Christs blood alone before thee Papists set merits works of supererogation Popes pardons to help clense it Gods way is the best The soul is oppressed with filth of sin God offers his Spirit to clense this soul stable Papists talk of whippings abstinence from flesh yet are many of their votaries homines quos si vel foeno pasceres lascivirent Erasmi vita Men that would be wanton if they eat nothing but hay 5. Doct. Gods Word and Ministers must be regarded in the search of wisdome To the Law and to the Testimony if they speak not according to this Word it is because there is no light in them Isa 8.20 Search the Scriptures for in them ye think ye have eternall life and they are they which testifie of me Joh. 5.39 Quench not the Spirit Despise not prophesyings 1 Thess 5.19 20. Reason 1. Because the Scriptures are the fountains of heavenly wisdome 2. They are the touch-stone of divine truths Spirits must submit to be tryed by them 1 Joh. 4.1 2. 3. The Ministers are the conduit-pipes through which God ordinarily sends forth the waters of heavenly knowledge 4. They are Goldsmiths that know best how to use the touchstone of the Word to try truths It is their study and their trade Vse 1. To shew us the vanity of those men who trust to revelations and their owne Spirits in stead of Gods and slight the Scriptures and despise the Ministers Certainly they are far from true wisdome 2. To exhort us to read the Scriptures diligently and to hearken to Gods Ministers reverently For though men must use their owne endevours to get true wisdome else praying to God for it is but mocking of God yet they cannot by any labour of their owne attain it Therefore must our ears and hearts be enclined to our Teachers v. 2. By them doth God open his mouth to give us wisdome We should then resort to the preaching of the Word not slackly or for custome sake as hypocrites superstitious persons and Idolaters do but to the end that we may receive and learn wisdome of God through his grace and goodnesse whereby we knowing him may walk in his fear It is promised as a blessing Thine eyes shall see thy Teachers Isa 30.20 6. Doct. Inward capacity and outward discovery come both from God He gave Solomon wisdome to comprelâ—end many things which others could not understand He gave Mâ—ses knowledge of the Creation of the world Reason He gave man eyes to seâ— withall else he could not have had any comfortable view of the excellency of the creatures He placed the Sun and Moon in the firmament else eyes would have done no good Much more is there need of Christs help for spirituall light and sight Quod lux est videntibus visis id Deus est intelligentibus intellectis Thalasstus in Hecatontade That which light is to them that see and to things seen the same is God to understanding men and things understood Vse Seek both of God by his revelation of the truth in his Word and illumination to conceive it in the preaching of it by his Spirit Else no sound wisdome is to be gotten nor no spiritual light nor sight Vers 7. He layeth up sound wisdome for the righteous he is a buckler to them that walk uprightly The two next reasons follow why right searchers shall obtain true wisdome The one from Gods plentifull provision The other from his protection from errors For the words He layeth up Heb. he hideth He had said before that wisdome must be sought like an hidden treasure now he shews where it is hidden not with men nor in the bowels of the earth but with God Men lay up treasure God layes up wisdome and that in Christ in whom are all the treasures hid of wisdome and knowledge Col. 2.3 And who is the wisdome of God 1 Cor. 1.24 Now God doth not hide it to deprive men of it but that as a treasure he may keep it safe and bring it out to give to his children as they need it And it shews withall that God hath abundance of wisdome enough to serve himself and all creatures because he layes it up as men do riches who have much more then they have present use of And he layes it up for the good of his as he doth goodnesse O how great is thy goodnesse which thou hast laid up for them that fear thee Psal 31.19 So it is ready and at hand for them upon all occasions So we keep things carefully that we lay up for our children As the men of China do hide matter to make China dishes in the earth to make portions for their children Sound wisdome The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. Essence or being or substance of a thing Hence may come the
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
good we are corrected Doct. 6. We must not be weary of afflictions though they be great and frequent Consider him that endured such contradiction of sinners lest ye be weary and faint in your minds ye have not yet resisted unto blood striving against sin Heb. 3.4 Thou hast born and hast patience and for my names-sake hast laboured and hast not fainted Rev. 2.3 Reas 1. Because we are Gods creatures He hath supream and absolute power over us and therefore may lay on us what he will Say with the Jews We are the clay and thou our potter Isa 64.8 2. Fainting makes us unfit for all good duties either of religion or of our callings we can do nothing truly good or acceptable to God without cheerfulnesse A weary man cannot walk or work with comfort his spirits are spent already Use 1. To reprove such as are weary and faint under afflictions some bear little ones or great ones a while and then give over some utterly despair of help and conclude they are quite undone others mur mur against God others seek freedome by unlawfull meanes as Saul by a Witch All these faint under Gods hand and sin against him This is the other extream we heard before that some made light of afflictions and sleighted them now we see that others despair sink under them Non quia dura sed quia molles patimur Not because the things are hard but because we that suffer are tender Seneca Though it be profitable for us to be arflicted yet our flesh is impatient and desires nothing but pleasure and ease and so discourages us under affliction as if God intended to destroy us the Devill tells us as much and we are ready to believe him But we should not forget the exhortation which speaketh unto us as unto children My son despise not thou the chastning of the Lord nor faint when thou art rebuked of him Heb. 12.5 2. Resolve still to bear while God afflicts remember it is for correction not for confusion And that we are naturally impatient and had need of patience which as Nazianzen calls it is Nervus animae the sinew of the soul Say with Tertullian Totus mundus mihi pereat dum modo patientiam lueis faciam Let me lose all the world so I may get patience Lib. de patientia If that shrinks all failes if afflictions like waves of the sea come rouling one in the neck of another expostulate not with God but pray and wait for deliverance be such as the Apostle bids you to be Rejoycing in hope patient in tribulation continuing instant in prayer Rom. 12.12 VER 12. For whom the Lord loveth he correcteth even as a father the son in whum he delighteth BEcause as it is a hard thing to part with our substance for God so it is as hard if not harder to endure Gods correcting hand which we are alwaies ready to suspect to come out of hatred therefore Solomon takes away that thought and assures us that such corrections come from Gods love and tend to our good For the words For. See on Chap. 1.9 Whom the Lord. See on Chap. 1.7 Loveth See on Chap. 1.22 He correcteth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To reason a case by arguments and answers How forcible are right words But what doth your arguing reprove Job 6.25 Should he reason with unprofitable talk Job 15.3 2. To convince confute or reprove such as are in the wrong Do ye imagine to reprove words Job 6.26 3. To correct or scourge one for sin O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure Psal 6.1 And in that sense it is taken here See more on Chap. 9.7 Even as a father See on Chap. 1.8 The son See on Chap. 1.1.8 In whom he delighteth With whom he is wel pleased The sum of the verse is as if Solomon had said Thou must not despise nor be weary of Gods correction because it comes not out of anger but from abundance of love For as a godly Father seeks by correction to amend his child or a wise Physitian to cure his patient by bitter potions so doth God use by afflictions to keep every one in order whom hee loves or to call him back if he have sinned lest he grow worse and lose the comfortable sense of Gods favour For as Parents according to the flesh use to correct their children according to their offence when they neglect their duty or do evill so doth God exercise his children with crosses that they may not be proud or live loosely but more warily and wisely for time to come Figures none Note 1. The truth nakedly set down 2. By Smilitude In the former note 1. The word of coherence For. 2. The Agent The Lord. 3. The Act. Correcteth 4. The Patient Whom he loveth In the latter note 1. The Note of similitude Even as 2. The Corrector The Father 3. The corrected set out 1. By his relation The Son Not the servant onely 2. By his Fathers affection In whom he delighteth Abraham must offer Isaac whom he loves Gen. 22.2 God offers up his Son Christ in whom he is well pleased Math. 3.17 Though God chastise his children sorely yet he takes pleasure in them 1. Doct. God gives reasons of his proceedings that need not give any at all So in the preface to the commandemens Exod. 20.1 c. Ye must obey for I am Jehovah that gave you your being I am your God in convenant with you and I shewed my love to you in bringing you out of Aegypt In the second Commandment God reasons from his jealousie to idolaters and his kindnesse to true worshippers and their posterity long after them For I the Lord thy God am a jealous God visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me And she wing mercy unto thousands of them that love me and keep my Commandments In the third Commandement hee argues from his judgements on such as abuse his name For the Lord will not hold him guiltlesse that taketh his name in vain In the fourth from his liberall allowance of six daies to us for our own occasions who may well therefore afford him one in seven Six daies maist thou labour do all thy work For so indeed it should be translated being a permission not a command for labour in our callings belongs to the eighth Commandement And from his own example who after six daies worke rested one day For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day Wherefore the Lord blessed the seventh day and hallowed it In the fifth Commandment from the good that comes by honouring Parents A long and comfortable life which all men desire That thy daies may be long in the land which the Lord thy God giveth thee There are no reasons given for the rest because mans reason can