would be loth to think they should answer for neglect of knowledge at the day of Judgement yet they must Else why sit ye at home and lose so many good Sermons your absence is a reall sleighting of wisdome Vers 8. My Son hear the instruction of thy Father and forsake not the Law of thy Mother In the rest of this Chapter and the two Chapters following Solomon's words consisting of many exhortations and promises do not well admit of any division but by the Chapters In the rest of this Chapter there is 1. A commendation of domesticall instruction v. 8 9. 2. A disswasion from hearkening to bad counsels from v. 10 to v. 20. 3. Wisdomes exhortation to men to follow her directions from vers 20. to the end of the Chapter In the first ye have 1. An exhortation in this vers 2. A promise in the next For the exhortation and first for the words My Son See on v. 1. Hear See on v. 5. Here it is taken for giving ear and heart to parents instructions beleeving or obeying them according to the nature of them Instruction The means to get learning See on vers 2. Of thy Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Father from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wish well for parents naturally bear good will to their children Amor descendit non ascendit Love descends but ascends not They are part of them and their care is great for them The word is not alwayes used for naturall Parents but sometimes for Mosters or elder persons or men in authority as Children for inferiors in the fist Commandement and elsewhere Solomon was a Father as a Ruler Teacher naturall Father And it may be that these Proverbs were written for instruction to his owne children and so to be communicated by other parents to their children as King James writ his Basilicon Doron for his Son Yet Solomon chooseth the name of a Father rather then of a King or Master to perswade them to be the more willing to receive instruction from him for Parents look to their childrens good when Masters and Kings having not that naturall band look to their owne ends Because Solomon took upon him principally to teach young men therefore he takes to him the name of a Father shewing withall that he desires nothing more then their spirituall good And forsake not Hearing and not forsaking must be applyed to the instruction of both Parents by the rule given in the last vers For as a Childe must not refuse to hear his Father at first so he must not be drawn away from the truth or good learned by his Father afterwards And as he must not be drawn from his Mothers counsels afterwards so he must not slight them at the first Hearing is to be given to the Father because Children are more ready to hearken to their Mothers though the Fathers be for the most part best able to advise And not forsaking looks to the Mothers Law because Children taken from the Mothers care and imployed by the Father are ready to slight her and to forget what she taught them in their childehood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not being drawn away by our owne corruption or other mens perswasion from what we have learned of our godly Mothers Others read pluck not up but that comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comes short of the other intending a mans owne seduction by himself and not so well forbidding seduction by others also Entisement is set down more plainly vers 10. The Law The teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shoot or rain or teach Precepts are dropt into young children by pious Mothers by little and little and as it were suckt in with their milk and fastned by often repeating Such teaching becomes Mothers and children It is translated Law rather then teaching because it bindes more and children think themselves lesse bound to Mothers then Fathers because Mothers are more tender over them and familiar with them Equals also may teach but not command Of thy Mother It is taken here for the naturall Mother for Solomon begins with houshold instruction Leave not the course of godlinesse wherein she bred thee Figures none Note 1. The Childes duty to his Father 2. To his Mother In the first note 1. The agent My Son 2. The act hear 3. The object the instruction 4. The subject of thy Father In the second note 1. The act and forsake not 2. The object the Law 3. The subject of thy Mother He had begun with Religion and duty to God vers 7. next he requires duty to Parents in this vers 1. Doct. Next after the care of Religion is the care of our duty to Parents Therefore God hath placed the fifth Commandement in the beginning of the second Table Philo thinks it was written in the border of both Tables Aben Ezra placeth it in the first Table but behinde Tindall conceives it was written in the first Table after the fourth Commandement so that the first Table should contain all duties to Superiours God and Magistrates and Parents c. and the second all duties to Equals Diis parentibus nunquam satis fit Aristotle God and Parents cannot be sufficiently requited The Heathen punished injuries to God and Parents alike Valer. l. 1. Qui dubitat utrum oporteat Deos revereri aut parentes non indiget ratione sed pari paena Aristot Topic. l. 8. He that doubts whether God or Parents be to be reverenced needs not be confuted by reason but by the same punishment All fatherhood is from God Men are fathers of some God of all in some sense or other Resisting them is in some sense resisting God as resisting a Constable is resisting the King or supreme Magistrate Parents are chosen in the fist Commandement to expresseall Superiors rather then Magistrates or Ministers these are comprehended under Parents The safety or ruine of Church and Common-wealth depends upon them for families are seminaries of both Divine right and naturall give Parents power over Children 1. Vse To inform us of what great weight this duty is both in the Text and Decalogue set next after our duty to God 2. To reprove disobedient Children This sin is next to impiety against God and before sins committed against equals Many have confessed at the Gallows that God justly brought them thither for disobedience to religious Parents And some have been troubled for their disobedience after their Parents death Object Our Parents are testy Answ Yet they must be born withall Multa ex quo fuerunt commoda ejus incommoda aequum est ferre Terent. We must bear with them by whom we get much Love thy Parent if he be kinde otherwise bear with him Ames parentem si aequus est aliter feras Mimus Servants must obey froward Masters 1. Pet. 2.18 Much more Children froward Parents 2. Doct. The beginning of Christian knowledge and piety ariseth for the most part from domesticall instruction
he hates Ye that love the Lord hate evill Psal 97.10 6. Doct. If men will not for their owne sakes forsake sin they should do it for their childrens sake God promises good to children if their parents be obedient O that there were such an heart in them that they would fear me and keep my commandements alwayes that it might be well with them and with their children for ever Deut. 5.29 Therefore they must take heed they bring not evill on their children by disobedience Manasseh brings destruction on Jerusalem after his death though he repented in his life Surely at the commandement of the Lord came this upon Judah to remove them out of his sight for the sins of Manasseh according to all that he did 2 King 24.3 And Ahab brought Gods judgement on his posterity though he humbled himself Seest thou how Ahab humbleth himself before me Because he humbleth himself before me I will not bring the evill in his dayes but in his Sons dayes will I bring the evill upon his house 1 King 21.29 Reason 1. Because much evill may come on our posterity for our sins as hereditary diseases poverty losses crosses 2. Our affection is great to our children We prefer them before friends and many times before our selves Why then should we doe any thing to hurt them Vse It teacheth us to bewail the madnesse of those parents that are so fond of their children that they love the ground the better they tread on and yet live in those sins that shorten their childrens dayes and lay them under ground before their time by nature They give them bad examples and no correction for their sins and so are accessary to their ruine Let us be wiser and give good example and correction to our children and then may we look to see much good of them Which God grant to all godly parents through Jesus Christ our onely Lord and Saviour Amen CHAP. III. VER 1. My Son forget not my law but let thine heart keep my commandments THe order of Solomon is to be observed he had formerly exhorted the young man to seek after Wisdome and shewed him what evils it would preserve him from now he gives him some directions how to practise what he should be taught and shews what good he should get by it He had disswaded him from cruelty in the first Chapter and from adultery in the second now he perswades him to piety and equity in this Chapter and lest the keeping of so many precepts imposed upon the young man should trouble him he promiseth in general and afterwards interlaceth in particulars divers promises of good and sure rewards to allure him to audience and obedience Solomon had a floud or a wood of words a Sylva Synonymorum and therefore urges the same things with elegant variation of phrase as a Father often inculcats the same things daily in other words to affect his child the more that so what works not upon him at first may at last The two first verses are a general preface to the rest of the Chapter wherein is 1. an exhortation in the first verse 2 ly a promise to set it on Verse 2. For the words My Son see on Chap. 1.18 He often useth the amiable name of a Son intimating that he speaks not as an Enemy nor a Neighbour or Friend or Master or King but as a loving Father to his beloved child And wel might he call the hearer or reader his Son on whom he had bestowed so many godly instructions and whom he goes on to instruct stil like a Father Forget not See on Chap. 2.17 Let my law stick fast in thy memory whatsoever thou forget either children businesse or whatever els is deer unto thee be sure thou forget not my Law sooner forget musick and singing as the godly Jews would rather forget them then Jerusalem Psal 137.5.6 My Law See on Chap. 1.8 Here it is taken for those good instructions Solomon gave and which are written in this book therefore he calls it his Law which being agreeable to Gods Law his children were tyed to observe So Gods law is called Moses Law Mal. 4.4 This book is a Law how to guide our life containing many excellent practical instructions But. See on Chap. 1.25.2.22 an opposition between keeping and forgetting Let thine heart See on Chap. 2.2 The heart here may be taken for the memory which is the chest of the soul or rather for the wil which is King in the Soul and to which the understanding is councellor and the affections are servants Keep See on Chap. 2.11 Keep them both in memory and life He speaks not of a bare remembring but of a practical keeping also shewing that it is not profitable for us to have them in our heart unlesse we also exercise them in our conversation The sum is that we must remember these precepts to keep and do them Deut. 7.12 For remembring the law in the heart without practising it in the life will not bring the blessing annexed Ver. 2. Length of daies c. Thou must remember them so that thou hearcily practise them and that thy heart not only have the knowledge of them ready upon all occasions but also be ever studying for occasions and how to do them My commandments See on Chap 2.1 Thou must not only look to this book in general but have respect to every particular direction in it that concernes thee then shalt thou be like Zechariah and Elizabeth walking in all the commandments and ordinances of the Lord blamlesse Luke 1.6 And maist conclude with the Psalmist Then shal I not be ashamed when I have respect unto thy commandements Psalm 119.6 The sum is as if Solomon had said Thou hast heard O my Son that thou art not able by thine own pains and study to get Wisdome but thou must get teachers and accommodate the ears both of thy soul and body to their words yet is not this enough to make thee wise but thou must also retain those instructions in thy memory ready for practise when opportunity shal be offered Figures none Note 1. A prohibition 2. An Exhortation In the former note 1. The person spoken to Myson 2. The thing forbidden Forget not 3. The Object My Law In the latter observe 1 The opposition or rather augmentation But Or it may be read Yea See on Chap. 2.22 Be so far from forgetting that thou remember to practise my Commands on all occasions 2. The agent Let thine heart 3. The Act. Keep 4. The object My Commandments 1. Doct. Great affection ought to be in a teacher He must look upon his hearers as upon his Children This is Paulâ— tone My little Children Of whom I travail in birth again Gal. 4.19 Wherefore Because I love you not God knoweth 2 Cor. 11.11 I will gladâ—y spend and be spent for you though the more abundantly I love you the lesse I be loved 2 Cor. 12.15 Spoken as by an indulgent Father This is Iohns
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
us willing to give good counsell This they may give that have no silver nor gold and it is worth giving And then may we say as Peter in another case Silver and gold have I none but that which I have good counsel which is better give I unto thee Act. 3.6 2. It should make us willing to take good counsell We would take good money of any why not good counsell which is far better though given by mean men 3. It shews us the excellency of the Ministery whose main end is to give good counsell to miserable men yea the best counsel We love them that will shew us the way to live with comfort here much more should they highly be esteemed that teach us the way how to live for ever How beautifull are the feet of them that preach the Gospel of peace and bring glad tydings of good things Rom. 10.15 It is also one of Christs titles he is called Counsellour Isa 9.6 2. Doct. Though good counsell be very profitable yet are some so bad that they will not take it So Elie's Sons hearkened not to the voyce of their Father 1 Sam. 2.25 So Rehoboam forsook the counsell of the old men 1 King 12.8 Reason 1. Because of love of sin Men love not them that speak against their friends 2. Because of custome in fin This stops mens ears to good counsels 3. For pride of heart They think it a disparagement to be guided by others as if they were not wise enough to guide themselves 4. For prejudice Either they that counsel them are inferiour and so thought not wise enough nor good enough to advise or such against whom they have taken displeasure and so think they speak out of ill will or else they are aged and would have them grave before their time as in Terence Volunt nos illicò nasci senes They would have us old men as soon as we are born Or lastly they are Ministers and would bring all under their girdle Vse Let us like good counsell the better because many despise it The greater part are seldome good husbands for the world much lesse for heaven Wicked mens despising Gods law made David love it the more They have made voyd thy law therefore I love thy commandements above gold yea above fine gold Psal 119.126 127. 3. Doct. It is a dangerous condition not to hearken to good counsell Elie's Sons not hearkening to the good counsell of their Father was a signe the Lord would stay them 1 Sam. 2.25 So saith the Prophet to Amaziah I know that God hath determined to destroy thee because thou hâ—st not hearâ—ened to my counsel 2 Chr. 25.16 Reason 1. Because it layes a man open to spirituall evils aâ— to hardnesse of heart My people would not hearken to my â—â—yce so I gave them up unto their owne hearts lust and they walked in their owne counsels Psal 81 11 12. 2. It â—ayce a man open to temporall evils So saith Jeremy to Zedekiah If thou wilt not go forth to the King of Babylons Princes thâ—n shall this City be given into the hands of the Chaldeans and they shall burn it with fire and thou shall not escape out of their hâ—â—â— Jer. 38.18 3. It brings death here as it did to good Josiah He was warned to avoyd the danger but would not 2 Chron. 35.21 c. 4. It brings eternall death 2 Thess 1.8 They that obey 〈◊〉 the Gospel must perish for ever Vse It reproves those that not only are naught of themselves but also so bad that they are past all good counsell They lay themselves open to many rocks and quicksands Their condition is very bad and well-nigh desperate 4. Doct. Reproof although it seem rough is very profitable David desires it as an excellent oyl Psal 141.5 Paul requires it for a good end Rebuke them sharply that they may be sound in the faith Tit. 1.13 Reason 1. Because it is a glasse to shew us our sins when we cannot see them our selves nor admonition will not make us look into our selves If a Fathers telling wil not serve he must chide 2. It is a bridle to keep us from sin for time to come when no warning will serve For it carries anger with it in the reprover and shame in the reproved Vse Let us not be offended at reprovers but love them Reproofs may work when promises exhortations admonitions will not 5. Doct. Though reproof be very profitable yet many regard it not Vzziah was wroth when reproved by the Priest 2 Chr. 26.19 The Jews regarded not Isaiah's reproof Isa 1.4 5. Asa was wroth with the reproving Seer and puts him into prison 2 Chr. 15.10 They hate him that rebuketh in the gate Amos 5.10 Ahab cryes out to Elijah Hast thou found me O mine enemy 1 King 21.20 Nulli grata reprehensio Reproof is a bitter pill it goes down with few men Reason 1. Because it is a kind of disgrace unto them and an accusation of folly Had they done well they needed not to have been reproved 2. It crosses their decrest sins and men cannot abide to be crossed in what they love Vse Let us shew our selves wise men by looking rather what is profitable for us then what is pleasing to us Intemperate persons feed on ill meats and die sober men forbear and live So must we in spirituall things Look on reproofs as profitable look off the bitternesse of them and be amended by them 6. Doct. It is a dangerous condition to reject all reproofs Poverty and shame shall be to him that refuseth instruction but he that regardeth reproof shall be honoured ch 13.18 If the ear that heareth the reproof of life abideth among the wise Prov. 15.31 then he that rejecteth it must dwell among fools Reason 1. Because then Gods Word hath delivered them over to Gods sword which is very sharp If Gods Word be sharper then any two edged sword Heb. 4.12 which yet can kill a man how sharp is Gods sword then 2. Such a man may take David's oath safely As the Lord liveth there is but a step between me and death 1 Sam. 20.3 Nothing but some heavy judgement between him and hell Little else likely to recover him He is like a man at Sea some three inches from death Vse It blames them that think they are safe because no reproof will stir their conscience This is their misery not their liberty No Canon will make a dead man afraid yet a living man is far better No danger will fright a mad man yet a man in his wits is in a far better condition Hearken then to reproof that ye may live in safety Vers 26. I also will laugh at your calamity I will mock when your sear cometh The causes of their miseries were expressed before the grievousnesse thereof is expressed in these words and those that follow They should be comfortlesse helplesse and ruined God would shew himself righteously unmercifull to them They had despised calls becks counsels
no greater portion All in heaven and earth is yours God hath dealt graciously with me saith Jacob and I have all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it should be translated whereas an Esau not beloved of God can say no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have much for so the words run in the Original Gen. 33.9 11. Another point may be observed from hence that 7 Doct. A wise son of a godly Father makes a sweet harmony He comforts his Father while he is alive A wise son maketh a glad father Prov. 10.1 See the like chap. 23.15 My son if thine heart be wise my heart shall rejoyce even mine or even I. Altogether Not my heart alone shall joy but my tongue also shall utter it He is no shame to his Father while he lives Prov. 27.11 My son be wise and make my heart glad that I may answer him that reproacheth me He will revive his memory with credit when he is dead No doubt but many in Solomons best dayes were ready to say This was Davids son Though he be dead yet he lives in him Let children then learn to be comforts to their Parents while they live and their life shall be long and comfortable in Gods land Exod. 20.12 Deut. 5.16 They shall also honour their parents memory when they are dead and have others to comfort and honour them according to Gods promise to the house of the Rechabites who kept their dead Fathers commands Therefore Jonadab the son of Rechab shall not want a man to stand before me for ever Jer. 35.19 King 8. Doct. If it be meant of David it shews what a great blessing to a State a good Governour is He will see that God be honoured and use his power as David did to settle the Ministery that his people may not only be quiet under him but live with him for ever in heaven where he shall be no Ruler nor they no subjects Pray then that our Governours may be such and we enjoy Gods Ordinances purely under them 9. Doct. If it be meant of Solomon it sets before us the benefit of living under wise Rulers who know how to protect their subjects against all perils and bring plenty unto a Nation as Solomon did This should make us to pray to God so to direct our Rulers that we may daily live more quietly and plentifully under them 10. Doct. Secondly it informs us that dependence on othere is a great hinderance to those that should teach others Solomon might speak freely and spare none being free from all servile dependences Hope of gain or fear of displeasure keeps back much that might be taught We learn hence then that our Teachers should not be almesmen but have a certain means be the Auditors pleased or displeased Else are they worse provided for in the Gospel then under the Law No man then could deny Tithes or Offerings Their Office is not arbitrary but necessary to the end of the world Ephes 4.11 12 13. God hath hath appointed Teachers to abide Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ And certainly all will never come to this height in this world As long therefore as this world remains they that have a certain work should have a certain maintenance Of Israel 11. Doct. Gods people have need of Government Ever since they outgrew a family they had publick Governours either foreiners as in Egypt or of their own as Moses Joshua Judges Kings For all men have not grace to guide themselves aright no not in the best Churches And such as have grace are imperfect and very subject to be partial in their own case and had therefore need of others to rule over them and judge in their affairs This reproves those that place all government promiscuously in all the people without respect of Officers and so by their creed utterly overthrow the fifth Commandement How would an Army be governed if there were no Officers in it This practice would subvert Kingdomes Common-wealths and Families for why should not children and servants help to govern there as well as private Subjects in a Common-wealth Lycurgus when one desired him to set up a popular government in the City bid him first set it up in his own house and if the other liked it there he would set it up in the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Sympos Salus populi supremâ—â— lex The safety of the people is the highest law carries another sense then the Levellers would give it Not that all people when they think themselves wronged may right themselves disorderly against authority for then the Christians when in former time they grew numerous needed not have been Martyrs and they in their Apologies give out that they could free themselves by multitudes but against lawful authority they knew no arms but prayers and tears They that cry All the Lords people is holy to pull down Magistrates and Ministers whom God hath set over his people are least holy themselves Witnesse Korah Dathan and Abiram and their company and Gods judgements on them The Proverb then rather shews that rulers should look more at the peoples good then their own and not that private men should revenge their own supposed wrongs against Magistrates or others Let us make this use of what hath been said so to plead our freedome in Christ that we resist not lawful authority Else we may look that others enemies or inferiours pull us down Avoid tumults see authority goe before you Else as ye bring confusion so ye may expect it Subiection to men set over you by God will bring an eternal blessing on you from God Vers 2. To know wisdome and instruction to perceive the words of understanding In the five verses following is set down the excellent use of the Book of The Proverbs and singular good that may come to us thereby Before he had by a fair title and large commendation of the Author sought to make the Reader attentive in reading it Now he seeks to make him flexible and willing to be taught and to give credit to what he should read by setting forth the excellent uses of this book 1. The general end is set down vers 2 3. shewing what it may bring to all men 2. The particular end what it may bring to young and simple ones vers 4. what to wise men vers 5 6. The general end is 1. Theological vers 2. 2. Practical v. 3. Both are called Wisdom and both are so To retire to this 2. v. And first for the words Many words here seem to be of the same signification or at least to differ but little We had therefore need to weigh the natural force and different significations of each word for variety of words is used to make us the more affected with the Book To know To convey to man the
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
away that which belongs to others which they have nothing to do withall and the owners lives withall Figures 1. Wayes for Customes A Metaphor 2. A figure of the cause for the effect Soule for Life Mark 1. The note of coherence So. 2. The matter And therein 1. The cause 2. The effect In the cause note 1. The subject He that is greedy of gain 2. The adjunct of number Every one The effect is set out 1. In generall The wayes 2. In particular And therein 1. The action He taketh away 2. The object The life 3. The subject Of the owners 4. The adjunct Thereof Of that gain or those riches He saith not So is the way But so are the wayes 1. Doct. There are many wicked wayes in the world Three are mentioned Psal 1.1 The counsell of the ungodly the way of sinners the seat of the scornfull Many Hos 4.2 Swearing lying killing stealing adultery Reason 1. From particulars There are wayes of error concerning God his Word Christ the Sacraments Wayes of impiety as swearing blasphemy Wayes of injustice as fraud robbery false sentences false witnesses Ways of uncharitablenesse not giving not lending to the poor not setting them on work or giving them lesse then their work is worth Wayes of gluttony drunkennesse and uncleannesse 2. Because there are divers corrupt principles within and devices which break out in evill wayes Vse Let us be circumspect and carefull to keep the right way having so many by wayes before us As a bird that hath many snares or a fish that hath many baits laid for it had need be wary If the devill cannot draw a man to Atheisme he will draw him to Idolatry if not to Profanenesse then to Superstition if not to Pride then to base Flattery if not to Covetousnesse then to Prodigality Of every one c. 2. Doct. As there are many evill wayes so there are many that walk in them These evill wayes are not like the high-wayes in the dayes of Jael unoccupyed Judg. 5.6 All flesh had corrupted their way Gen. 6.12 Many there be which go in the way of destruction Mat. 7.13 Reason 1. From particular evill wayes Many walk in the way of Idolatry All the world wondered after the beast Rev. 12.3 In the way of covetousnesse All seek their owne Phil. 2.21 Of wantonnesse Every one neighed after his neighbours wife Jer. 5.8 Of deceitfulnesse With a double heart do they speak Psal 12.2 2. Because there is no way so bad but it is pleasing to any wicked men and what men delight in that they pursue Vse It confutes the Papists that make Universality a note of the true Church It may be a note of their malignant Church for many follow evill wayes Major pars meliorem vincit Seneca The greatest part overcomes the better Nunquam cum rebus humanis tam faelicitèr actum est ut meliora pluribus placerent Senec. de vita beata Mens affairs were never in so happy a condition that the best things pleased most men 3. Do. Many in the world are greedy of gain For from the least of them even unto the greatest of them every one of them is given unto covetousnesse Jer. 6.13 her Prophets have taken the treasure and precious things Her Princes in the midst thereof are like wolves ravening the prey to shed blood and so destroy souls to get dishonest gain The people of the land have used oppression c. Ezek. 22.25 27 c. Reason 1. Because it is the means of a comfortable life Rich men can command plenty of the best food apparell dwellings Eccl. 2.4 c. 2. It raises men to honour and makes others to attend and observe them like demi-gods Vse To teach us to labour to be free of this common disease as men fly from infected Cities Let us not follow the swinge of the world 4. There is a propriety of goods in this world It appears in the parable of the Vineyard Is it not lawfull for me to do what I will with my owne Mat. 20.15 And in the parable of the talents The Master delivers unto the servants his goods Matt. 25.14 And because Parabolicall divinity proves not look into Act. 5.4 While it remained was it not thine owne Render therefore to all their dues Rom. 13.7 Reason 1. The Law of nature confirms it Beasts that live promiscuously have common pastures It is not fit for men so to doe that may marry and have children 2. The Law of Nations The Barbarians have distinct dwellings and cattle 3. The Law of trading by exchange or money confirms it Gen. 23.16 4. The Law of God else were there no eight Commandement No man could be guilty of theft if there were no propriety of goods Vse It affords us comfort in what we enjoy by Gods law and mans Propriety is a great comfort Luther was wont to say There was much divinity in Pronounes Men love some children better then others because they are theirs It is the great comfort of godly men that God is theirs My work is with my God Isa 49.4 5. Doct. Wicked men seek to break this propriety of goods Ahab would have Naboth's vineyard 1 King 21. Reason 1. Because they envy any good that others enjoy 2. They would live easily and plentifully Vse It blames those that take other mens goods where they come without any order from God or man 6. Doct. Deceitfull and covetous persons will kill others rather then lose their prey Ahab will kill Naboth for his vineyard 1 King 21. Reason 1. Because of inbred covetousnesse 2. Because of inbred cruelty Vse Take heed of giving way to deceit or covetousnesse lest ye end in blood Love of gain will draw blood Some expound all Solomon's counsell by way of hurt to the evill doers thus My Son go not in nay enter not into their wayes for though they devise mischief for others they wil bring evill on themselves and as fowlers oft-times lay nets to no purpose for birds so will they for others Their craft will tend to their owne destruction They are greedy of gain and when they have gotten it it will procure their ruine But it rather aims at the hurt of others thus My Son take heed of their courses for they are cruell and seek the hurt and death of others and that unjustly without any wrong done them and by crafty and subtil means So will all covetous persons seek the life of others that they may get from them with ease what they have gotten with much labor For the first interpretation it is objected that the net is said to be laid in the fight of any bird and therefore the meaning is in vain not without cause That is the bird sees the danger and escapes Answ The meaning may be nets are laid where birds are As in the first Commandement Thou shalt have no other gods before my face that is before me 2. Object There is no antecedent to tell whose lives are meant Answ The
yeers of age But it is put for the time when they are first marriageable and married young And the Husband is called the guide of her youth because she chooseth him to guide her and promiseth to be guided by him which guidance she hath most need of in her younger yeers and he is set over by Gods appointment as a guide and therefore she ought to be guided by him Here is meant the first Husband to whom she is first married and first love useth to be strongest And she that will be false to him to whom she first gave her heart will make no scruple to be so to any succeeding Husband So a Husband loves the first Wife best commonly being taught to rejoyce with the wife of his youth ch 5.18 Affection is hottest in youth Virgins use to be more ready to preserve faithful love as Virgin-wax is purest Yet this unchaste young woman leaving her guide and Husband to whom she was married being a young Virgin follows the adulterer Magnum impudicitiae impudentiae argumentum Bain A great argument of impudicity and impudence And forgetteth Negligently as the word imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The covenant It comes from a word which signifies to choose It is an agreement between two choosing one another and tying themselves by covenant one to another upon such tearms as both parties like Of her God Whom she professeth to worship For Solomon writes to the people of God For the word see on v. 5. It is called the covenant of God 1. Because God instituted marriage 2. Because God is a witnesse of the mutuall promise of fidelity which is made in marriage and takes especial notice of the breach of it to punish it although the husband know it not The Lord hath been witnesse between thee and the wife of thy youth against whom thou hast dealt treacherously yet is she thy companion and the wife of thy covenant Mal. 2.14 The sin of the adulteresse is aggravated by every word She not onely fails in her duty to her Husband but forsakes him and deals falsly with him She forsakes her guide that took care of her and that in her youth when she had most need of a guide She quite forgets not onely a promise but a covenans and that solemnly made not onely in the sight of men but of the great God the instituter of marriage witnesse of the contract whereby she bound her self to cleave to him onely so long as they lived together the judge and the avenger of the breach But now without regard of the love and benefit past or of the strong binding covenant of God she breaks thus shamefully out not onely to the endangering of her own soul but of them also that are allured by her The young man also is here by strong reasons moved to take heed of her for though she might flatter him and professe much love to him yet questionlesse she that had been false to her Husband her first Love and durst violate the covenant of her God would never be true to him but make use of him till she had wasted his body and estate and then leave him Figures none Note 1. Her sin 2. The aggravation of it In the former note 1. The act Which forsaketh 2. The object the guide 3. The adjunct of her youth In the latter observe 1. The act And forgetteth 2. The object the covenant 3. The adjunct of her God 1. Doct. There is no trusting of them that will fail God and their neer friends If Absolon abuse his God and in duty fail his Father 2 Sam. 15. the people that follow him perish So in Adonijah What got Joab and Abiathar by following him 1 King 2. Naboth is condemned by two false witnesses that dealt unjustly with God and him 1 King 21.10 Reason Because they that have broken the greater bands will not stick at the lesser If they fail God they will fail men for their advantage If they sail friends much more strangers or enemies Qui semel verecundiae limites transilierit gravitèr fit impudens He that once is gone beyond the bound of shamefastnesse becomes very impudent Tully If Samson can carry away the gates of Gaza he will make no bones of the beam and web Judg. 16. Vse 1. It reproves such as keep company with those who are notoriously false to God and their parents or neerest friends 2. Those who imploy such in businesses of weight What good can they expect from them They will be left in the lurch 3. Those that marry such persons If they knew their falshood to God or their Parents before it is in vain to complain afterwards of their falshood to them Who will pity them 2. Doct. No bridle will keep in wantonnesse where it reigns Neither fear of God nor loving Husband in this vers None will serve Tamar but Judah her Father in Law Gen. 38. None will serve Amnon but his Sister Tamar 1 Sam. 13. None will serve Herâ—d but Heredâ—as his Brother Philip's Wife Matth. 14. Neither Fathers counsell chap. 5. nor Mothers chap. 31. will keep Solomon from strange women 1 King 11. The incestuous person must have his Fathers Wife 1 Cor. 5. Reason Because where lust reigns it over-rules all civill and naturall bands as a great river overflowing hides all the neighbouring streams Such to satisfie their lusts regard not friends kindred parents children See Pope Alexander's strumpets Epitaph Conditur hoc tumulo Lucretia nomine sed re Thais Alexandri filia sponsa nurus Within this Tombe Luerece by name Thais indeed here lies Pope Alexander's Daughter Wife Daughter in law likewise Vse We need not marvell then to hear of Adulteries Incests Sodomies in the world where lust is let loose it breaks all bands 3. Doct. Many arguments may be given against Adultery Two out of the text Unkindnesse to her Husband and falshood towwards God which shall be handled severally Add the breach of the Marriage-band which should be a strong band to chastity She should go to no mans bed but to her Husbands But Adulterium quasi ad alterum or ad alterius torum Beeman To another man or to another mans bed The wanton never wants one though her Husband be never so near Add also the defiling of her owne body which is a great infamy the diseases that follow that sin the wants when all is consumed upon lust death by partners rage or others violence the disgracefull name of Bastards stamped upon children and Hell it self in the verses following Vse Let these things scare men and women from Adultery and bring such to hearty sorrow and repentance in time who are guilty of it lest they eternally destroy themselves and others Many think adultery to be but a small sin but they forget these many arguments against it Let us remember the dangers and take heed 4. Doct. Adultery in a Wife is a great wrong to the Husband Every one neighed after his neighbours wife Jer. 58. The
imitated in sinfull courses The summe is That all the courses that are used in the house of the adulterers tend to death both of body and soul that so the young man if he love the safety of his own soul and body should take heed of coming there Figures Her house The sins comitted in her house The subject for the adjunct Her paths A Metaphor from Travellers often used in this Book Note 1. The hurt gotten in her house Death 2. The bad company it brings men to Dead and damned men worse then to bring men among Lazars in the Hospitall In the former observe 1. The word of coherence For. 2. The cause her house 3. The effect inclineth 4. The object unto death In the latter note 1. The way And her paths 2. The end unto the dead 1. Doct. Much hurt is gotten by conversing with lewd women If Samson were alive he would tell you how by Dalilah's acquaintance he loft his strength liberty sight lise besides the danger of his soul Solomon would inform you how he fell from God to Idolatry by such company and how thereby his posterity lost the greatest part of their Kingdome Reason 1. Because nothing can be expected from creatures but what their nature yeelds Fire will burn Seas drown Ravenous birds feed on carkasses Wilde beasts devour them Evil women are naught Evil trees bring forth bad fruit not good Mat. 12.33 35. All the houshold of the adulterers and all her wayes tend to death temporall and eternall as in the text 2. All men and women speak according to their disposition and employment Navita de ventis de tauris narrat arator Enumerat miles vulnera pastor eves Of Winds the Sea-man of his Bulls The Plow-man speaks his Wounds The Souldier reckons of his Sheep The Shepherd talk propounds A covetous man speaks of bargains a voluptuous man of games a proud man of titles an angry man of injuries a strumpet of wantonnesse Evil communication corrupts good manners 1 Cor. 15.33 Vse Letus observe the carriage of women and if we evidently see wantonnesse in their words and deeds set a crosse upon their houses with Lord have mercy upon them as over houses infected Cum foeminâ semper esse non cognoscere foeminam plus est quam mortuum suscitare Bern. in Cant. Serm. 65. To be alwayes with a woman and not to know a woman is more then to raise up a dead man Touch not pitch lest ye be defiled Ye have fire enough in your owne natures seek not fuell abroad The young man when he grows acquainted with strumpets hopes to spend his dayes merrily in fine houses and is suddenly carried to death and hell He looked for a storehouse of pleasure fine gardens c. and behold desolation The Heathen man could say Nolo tanti poenitentiam emere I will not buy repentance so deer And the Proverb is Caveat emptor Let the buyer beware It serves then to admonish us to take heed of haunting the company of Harlots lest we defile our selves and consent to their filthinesse We would not willingly come neer a rotten and ruinous house lest it should fall and bruise or kill our bodies There is more reason to avoyd the company of Harlots whose society may not onely break our bones but eternally damn our souls 2. Doct. Many miseries attend upon adultery It cost the Israelites and the Benjamites deer the losse of many thousand lives and almost the destruction of an whole Tribe Judg. 19. 20. 21. It cost David deer 2 Sam. 12. The losse of his childe the abuse of his wives a lasting sword on his house besides the rape of Tamar and rebellion of Absolon and Adonijah with the murder of Amnon Reason 1. Because it was death by Gods Law and so it is now by ours Lose life and lose all comfort 2. It is infamous all the world over No modest persons care for joyning with adul torous families 3. It breeds many quarrels between the Husband and the Adulterers Wives and Strumpets Adulterers one among another and Strumpets also 4. It brings many murders The adulterers will hunt for the pretious life chap. 6.26 The Husband enraged will kill the Adulterer ch 6.34 35. 5. It brings bastards which is a disgrace to posterity 6. It procures disinheriting of Children when men suspect their Wives want of chastity 7. It breeds diseases in the body and shamefull ones too as characters of that wickednesse 8. It brings poverty on the state by Gods curse or the Whores covetousnesse For by means of a whorish woman a man is brought to a piece of bread ch 6.26 Vse Think of the many mischiefs that attend upon adultery when thou art tempted to it A needfull theam for we naturally look not at sin as it is in it self but as it is to us not in its odious and filthy nature as we should doe though no danger followed it but in its hurtfull effects which is to fear the smoak more then the fire Yet so to look at it may be profitable to keep us from the fin if not for hatred of it yet for fear of the ensuing mischiefs Think with thy self there is great danger and much wickednesse in adultery else God which is so mercifull would never punish it with a double death temporall and eternall Remember that all conversing with strumpets tend to destruction And though she speak flattering words yet shamefull death follows adultery as well as theft or murder In Adrian's Gymnasium or place of exercise Venus is set forth as the ancientest of the Destinies not spinning the thread of life but cutting it asunder Quid Venus est quaeris est antiquissima Parca Filáque mox resecans at neque nens eadem Thou askest what Venus is She is The ancient'st Destiny That quickly cuts the threads of lise But knits them not truly Plutarch writes of a Temple inscribed Saerum Veneri homicidae Sacred to Venus the Man-stayer Chrysostome on Psal 50. saith What is an whorrsh woman but a sepulchre and the common burying place of mankinde is her house And in Rome because old Harlots were not permitted openly they harboured in caves of earth called Fornices from whence the word Fornication cometh and in this regard it is fitly sald in the text Her house enclineth unto death and her paths unto the dead To the grave an hole in the earth where the dead are laid A dark place fit for sin and fit for punishment Terence calls Harlots Cruces because they crucifie men Venery is deaths quickest Harbinger Pope John 12. being taken with an Adulteresse was stabbed to death by her Husband Aâ—xander the Great and Otho the third lost their lives by their lusts But how many alas by this means have lost their souls fleshly lusts do in an especiall manner fight against the soul 1 Pet. 2.11 And nothing hath enriched hell so much saith one as beautifull faces Let the young man think on these great examples
3.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.12 FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Table of the Doctrines arising from the words A. ABle men are often unwilling to give to the poor Chap. 3.28 Doct. 1. They are ready to excuse their unwillingnesse Doct. 1. Adulterers go downward Chap. 2.18 Doct. 6. Hard for them to repent Chap. 2.19 Doct. 1. Few do it Doct. 2. Their destruction certain without repentance Doct. 3. It is general also Doct. 4. Adultery condemned by many arguments Chap. 2.17 Doct. 3. In a wife it is a great wrong to the husband Doct. 4. A sin against God as well as against husbands Doct. 6. It brings many miseries Chap. 2.18 Doct. 2. Afflictions make men seek to God who slighted him before Chap. 1.28 Doct. 1. They make men earnest in prayer Doct. 4. They come from God Chap. 8.11 Doct. 2. They are ordinarily chastisements for sin Doct. 3. They must not bee slighted Doct. 4. They are for our correction and good Doct. 5. Wee must not be weary of them Do. 6. Allurements to sin are no excuse for sin Chap. 1.15 Doct. 3. Arguments or titles of love should often be repeated Chap. 3.11 Doct. 1. B. Bad examples are very prevalent by nature Chap. 3.11 Doct. 5. Bad wayes preferred by some before good Chap. 2.13 Doct. 4. Being of all creatures is from God Chap. 1.7 Doct. 2. Benefit great of living under wise rulers Chap. 1.1 Doct. 9. Boldnesse in all his affairs becomes a wise man Chap. 3.23 Doct. 2. Book of Proverbs of excellent use Chap. 1.1 Doct. 1. ver 2. In the beginning C. Carriage towards men requires many things Chap. 2.9 Doct. 6. Causelesse contention is not approved by God or wise men Ch. 3.30 Doct. 2. It is a great sinne Doct. 3. Characters of wicked in Scripture Chap. 2.12 Doct. 5. Children must obey and believe Parents good counsells Chap. 1.8 Doct. 4. They must never be drawn from them Doct. 5. They must not sleight mothers counsels Doct. 7. They must respect them as a law Doct. This will bring them publick approbation Chap. 1.9 Doct. 3. It will also bring them preferment Doct. 4. childdren godly best memorâ—all of Parents Chap. 1.1 Doct. 5. They should hearken to Parents good counsell rather then to other bad Chap. 1.15 Doct. 1. Communion of wicked men Ch. 1.14 Doct. 1.4 Company in sin excuses no man man Chap. 1.15 Doct. 4. Condition of a good man differs much from a bad mans Chap. 3.32 Doct. 1. Confidence of good men is safely placed on God Ch. 3.26 Doct. 2. Conscience must be made of paying debts and restoring things lost Chap. 3.17 Doct. 3. As also of other duties to men Chap. 3.3 Doct. 1. Continuance in sin is dangerous Chap. 1.15 Doct. 5. Corrections come from Gods love Chap. 3.12 Doct. 3. Correction and dilection may go together Doct. 6. Cost for Gods service must be out of our own goods Chap. 3.9 Doct. 3. Out of all our profit Doct. 4. It enricheth men Ch. 2.10 Doct. 2. It brings abundance of good things Doct. 3. It brings provisions of all sorts Doct. 4. Covetousnesse makes men cruel Chap. 1.11 Doct. 4. Counsell must bee backt with reasons Chap. 1.16 Doct. 1. If good it is profitable to men in it self Chap. 1.25 Doct. 1. Some will not take it Doct. 2. Their condition dangerous Doct. 3. It doth such no good Chap. 2.1 Doct. 3. Creatures have a lawfull power over their members Chap. 1.17 Doct. 6. D. David Author of the fourth fifth sixth seventh eighth ninth Chapters of the Proverbs Ch. 1.1 Deceitfull and covetous men will kill for gain Chap. 1.19 Doct. 6. Delight in sin draws men from good waies to bad Chap. 2.14 Doct. 2. It is found in many Doct. 4. Dependance on others a great hinderance to teachers Chap. 1.1 Doct. 10. Destruction of wicked men sudden and unexpected Chap. 1.27 Doct. 1. Irresistible Doct. 2. Totall and universall Doct. 3. Irrecoverable Doct. 4. Miserable Doct. 5. Lamentable Doct. 6. Destruction comes on such as hearken not to good counsell Ch. 1.32 Doct. 3. Devills have more waies then one to undoe us Chap. 3.31 Doct. 4. Difference great between a wise mans course and a fooles Ch. 1.5 Doct. 7. Discretion must be laboured for Chap 1.4 Doct. 6. Discretion and knowledge free meâ— from many enormities Ch. 1.2 Doct. 3. Divine truths must bee enquired into Chap. 1.2 Doct. 5. Docible minds needfull Chap. 2.1 Doct. 2. Doing paying or giving what God appoints enricheth men Ch. 3.10 Doct. 1 Duties to men must be performed heartily Chap. 3.3 Doct. 6. E. Ears must be first imployed in hearing Chap. 2.2 Doct. 1. Without the heart they do no good Doct. 2. Earth strangely upheld by God Chap. 3.19 Doct. 4. Earth and water parted by God Chap. 3.20 Doct. 2. End of reading Scriptures should be alwaies before our eyes Chap. 1.2 Doct. 1. Entisers will set on men well bred Chap. 1.10 Doct. 6. They cannot hurt us if we consent not Doct. 7. Entrance into sinfull waies dangerous Ch. 1.15 Doct. 6. Envying rich oppressours a sin Chap. 3.31 Doct. 3. Evill men intend to go through with their plots Chap. 1.2 Doct. 3. They will invite others to their society Chap. 1.14 Doct. 2. Evill waâ—es avoided a great blessing Chap. 2.12 Doct. 4. Evill women dangerous Chap. 2.16 Doct. 2. Very dangerous Doct. 4. Conversing with them doth much hurt Chap. 2.18 Doct. 1. The way to escape them is to keep out of their houses Doct. 4. Examples of piety may draw others Chap. 2.20 Doct. 6. F. Families may fare better or worse for Governours Chap. 3.33 Doct. 3. Fear of God cannot be without knowledge Chap. 1.29 Doct. 3. Foolish soules are dead souls Chap. 3.22