Common-wealth It is hurtfull to our selves bringing down many judgements on us It is evill privatively depriving us of much good Evill positively inflicting much sorrow Evill spiritually bringing spirituall judgements on the soul Evill corporally bringing much pain to the body Evill eternally making soul and body for ever miserable Vse 1. Hate all sin God is the object of love Evill of hatred Ye that love the Lord hate evill Psal 97.10 Amat Deum debes odisse quod odit Lovest thou God then must thou hate what he hates August 2. Beware of acting sin It is a disgrace to thee and matter of danger 5. Doct. Sinners are very nimble and industrious about sinfull actions Jezabel quickly findes a way to get away Naboth's vineyard 1 King 21.7 c. And Judas to bewray Christ Mat. 26.15 Reason 1. From an internall principle of love of sin Men are very nimble about what they love 2. From an externall principle of custome It is their trade and men are very nimble about their trade that go dully about other things They are in their element Elementum in loco suo non ponderat An element is not weighty in its own place How swift is water in the river How dull out of it Vse Marvell not at sudden villanies as robberies murders treasons Wicked men are quick at such things 6. Doct. Great sins are readily swallowed by ungodly men As murder and oppression Ahab can swallow Naboth's vineyard and life at a morsel 1 King 21. And Judas can digest the murder of Christ and thirty pieces of silver to boot Matt. 26.15 Some are so wicked they can murder Father and Mother 1 Tim. 1.9 Cain killed his owne Brother Gen. 4.8 Reason 1. They see not the evill of them 2. They foresee not the danger of them Vse Marvell not at great wickednesses while there be wicked men in the world Fire will burn down water overflow all before it Vers 17. Surely in vain the net is spread in the sight of any bird We come now to Solomon's second argument to disswade the young man from joyning with these sinners And that is taken from the injustice of their course They wrong others without provocation by them or merit of evill in them It may be the young man might object against the first argument peradventure they had just cause to take the rich mens lives as well as their goods It may be that they have committed some great evil or done them much wrong No saith Solomon they had no cause at all to proceed so cruelly against them neither for any wrong done to themselves nor others It proceeds meerly from their owne covetous and cruel disposition They have given them no more cause then the bird doth to the fowler to take away his life For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely So it is translated Surely we will return with thee Ruth 1.10 And then it is an earnest asseveration of the truth of what is said It is as sure theeves kill without a cause as that fowlers kill harmlesse birds It may be read For as it is v. 9. v. 16. And then it ushers in a second reason to disswade the young man from joyning with them v. 15. because they are unjust as well as cruel For it cannot be a reason of the Theeves curelty mentioned v. 16. for they are not curel because they have no cause but though they have no cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vain So our Translation and some others read it Some take it to be in vain in regard of the bird which will take no warning but will fly to the meat although it fall into the net So will Theeves go on till they come to the gallows notwithstanding examples of others hanged before or counsels of friends They will rob though they be hanged and for present content they will adventure suture ruine Their eyes are dazeled with the fight of gain so that they see not the danger Others take it to be in vain in regard of the fowler who is not alwayes sure to catch the birds for many times they spy the net and flie away And this some apply to the Theeves alluring the young man They often misse the precious things they aim at the owners espying their evill intentions and preventing them Therefore joyn not thou with them upon hope of uncertain gain Others apply it to the young man himself as if Solomon had said If birds have wit to see and avoyd snares thou my Son being a reasonable creature shouldst much more especially being warned by me see the danger of these evill mens counsels and not dare to joyn with them But the word should rather be translated without cause as it is v. 11. As fowlers kil birds taken in the net though they never wronged them that so they may feed on them so do these most unjustly kill them they rob as ver 11. 19. shew The one saith they lie in wait for them causelesly and the other that they take away their lives So the word is also used chap. 3.30 Strive not with a man without cause if he have done thee no harm Object not that they will not be so cruell though they be covetous for though mens riches may do them good yet they have given no cause to take away their lives No more hath the bird to the fowler But as the fowler cannot feed on the bird unlesse he kill it no more can they rob sometimes without killing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The net It is taken 1. Literally for an engine to catch birds beasts or fishes Ye have been a net spread upon Tabor Hos 4.1 2. For net-work made like a net Thou shalt make for it a grate of net-work of brasse Exod. 27.4 3. For devices to entrap men In the net which they hid is their own foot taken Psal 9.15 Here it is used in the first sense yet the third intended in the application of the similitude as appears v. 18. Is spread Laid abroad at length that it may catch the bird if it come within the verge of it In the sight Heb. in the eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The eye in which is placed the Sense of seeing The eye is not satisfied with seeing Eccl. 1.8 2. The sight which is by the eye The heavens are not clean in his sight Job 15.15 So here where the bird either doth see it or may see it if he will look about him or where birds use to haunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of any Not of every bird but of any bird So it signifies here and that without a negative particle with it A thing not observed in Grammars and Dictionaries So Job 8.12 It withereth before any other hearb For the word see on v. 13. on the word All. Bird. Heb. owner or possessour of a wing That hath a wing at command to fly withall Thus God distinguisheth birds from beasts and fishes A bird of the air shall
greatest pleasure Neither is there any greater victory then that which is gotten over pleasure 2. It reproves such as follow the world so close for gain that they will have it by hook or by crook and so run themselves upon manny rocks of sorrowes So they fill their soules with cares and fears while they live Mens in terrenis occupata semper est in angustiis Bern. De modo benè vivendi Cap. 8. A minde imployed in earthly things is alwayes in straits They fill their bodies with labour day and night trouble themselves and all theirs and go to hell for ever The world is the sea profit the wind the soul the ship easily drowned 2. Doct. Delight in sin drawes men from good wayes to bad As it did Sampson the strongest man and Solomon the wisest Reason 1. Because it drownes all pleasure men take in good wayes as water quenches fire 2. It sets men on fire to follow bad wayes So many go from thirst to drunkennesse It is as a sport to a fool to do mischief Chap. 10.23 Vse It shewes us the reason why some that have made a shew of goodnesse grow very bad scandals to Religion grief to themselves and to all their friends that fear God Delight in sin hath made them cast off all goodnesse and wallow in all wickednesse Facilis descensus Averni It is easie to go down to hell They that run down a steep hill cannot stay till they come to the bottome When men cannot have their pleasure in a lawfull way it is but an easie step over the bridge to unlawfull things Hircum lex non sacrificat praeterquam propter solam malorum ablegationem quandoquidem voluptas est vitii metropolis Clem. Strom. l. 7. The law did not sacrifice a Goat except only for the putting away of evils because pleasure is the metropolitane City of vice 3. Doct. Pleasure of wisdome should kill pleasure of sin in us Wherewithall shall a youngman cleanse his way by taking heed thereto according to thy word Psal 119.9 Thy word have I hid in my heart that I might not sin against thee Psal 119.11 Reason Because wisdome affords us many daggers to stab sin to the heart As prohibitions which if we regard God our Kings authority are very prevalent Threatnings which if we regard the power of God our Master have great force to kill sin in us Promises which if we regard the affection of God our Father are very perswasive not to offend him Directions how to avoid sin which if we regard God our Physitian will prevail with us to prevent sin which is hurtfull to soul and body Vse 1. It shewes us why many take so much pleasure in fin Because they have no pleasure in wisdome Therefore wicked men are called fooles frequently in Scripture 2. Let us take so much delight in spirituall duties that it may kill the pleasure of sin in us Carnis amor spiritus amore superatur desiderio restinguitur Hieron The love of the flesh is overcome by the love of the spirit 4. Doct. Many delight to do evill and take fingular pleasure in committing sin They sleep not except they have done mischief and their sleep is taken away unlesse they cause some to fall They eat the bread of wickednesse and drink the wine of violence Chap. 4.16 17. Woe to them that devise iniquity and work evill upon their beds when the morning is light they practise it because it is in the power of their hands And they covet fields and take them by violence and houses and take them away so they oppresse a man and his house even a man and his heritage Mic. 2.1 2. It is a sport to a fool to do mischief Prov. 10.23 When thou dost evill then thou rejoycest Jer. 11.15 Some have pleasure in unrighteousnesse 2 Thess 2.12 Reason 1. Because of their great desire of sinning They are like a woman with child at no case till they be delivered of their wicked projects by word or deed And then they are full of joy when their lust is satisfyed like a longing woman that hath what she longs for 2. Because they find sin pleasing to their corrupted nature In most sins there is fleshly pleasure earthly profit or worldly honour which delight carnall men as the bait doth the fish 3. Because of custome in sinning which makes harsh things pleasant and brings a vicious habit which causeth delight in sin Signum habitus-generati est delectatio in opere Aristot Ethic. 2. The signe of an habit gotten is delight in the worke 4. Because of ignorance They walke through darke wayes v. 13. and know not whither they go For if they did look upon the punishments to which their sinfull courses tend they would stop their steps and correct their harmesome mirth by wholesome tears Vse Here is a note of triall to discern our spirituall estate Wicked men rejoyce in sin good men sorrow more for sin then for troubles as being more offensive to God Ahab is sick till he have Naboths Vineyard 1 King 21. Good men rejoyce in doing good like their Saviour whose Meat it was to do the will of him that sent him Joh. 4.34 Wicked men are like them that are drawn in by cheaters and lose all their money at play or like the Grashopper that sings merrily a while and then dyeth with hunger and cold Of such an one saith Nazianzen Oblectorque malis mortemque in pectore fixam Rideo Sardonico risu I am delighted in evils and laugh at death by a Sardonian or deadly laughter There is a certain herb the juice whereof being taken makes a man laugh till he dieth the like is also said of some touching certain poisonous spiders that the leap and dance till they die Euseb Emisse These cannot be merry unlesse the Devill be their play fellow Sed-melior est tristitia iniqua patientis quà m laetitia iniqua facientis Augustin But better is the sadnesse of him that suffereth unjust things then the gladnesse of him that doeth them It ye be such flatter not your selves but be assured ye are wicked men 5. Dect Many triumph in their evill deeds and brag of them Many mans glory is in their shame Phil. 3.19 Why boastest thou thy self in mischief O mighty man Psal 52.1 Reason 1. Because they have no good to boast of And men are naturally proud and would boast of something 2. Because they goe beyond others in wickednesse Simeon the Sorcerer gave out that himself was some great one Act. 8.9 Vse It teacheth us to bewail the madnesse of those men that brag of their wicked exploits how many they have made drunke c. They shew their joy herein by leaping dancing and other outward signes How can they chuse but be mad that boast of such things as godly men are ashamed of Tale est quod facimus quale cum rident phrenetici Nulla verior miseria quà m falsa laetitia Bern. That which we do is like the
for spoiles and trophies and Merchants passing through many stormes get riches to live on in their old daies For our light affliction which is but for a moment worketh for us a far more exceeding and eternall weight of glory 2 Cor. 4.17 3. That God may take more delight in them when the drosse of their corruption is purged away by the fire of affliction and they made wiser purer and better So a tender father sends his son beyond Sea that he may come home better bred and be deerer to him 4. It appears by Gods loving expression of himselfe to them and smiles afterwards like a kind father shewing that his heart was with them before though he frowned and smote them he makes them to know that he is the health of their countenance and their God Psal 43.5 That he hath dea't bountifully with them what ever they thought of him in their afflictions Psal 116.7 Use 1. To reprove many good people who as they take too much liberty in prosperity so are too much dejected in adversitie as if God had quite forsaken them Duos habet filies pater alter peccat et non caeditur alter simulac movet ad peccandum caeditur caeso haeredit as servatur alter exhaeredatus dimittitur videt pater eum non habere spem et dimittit eum facere quod vult Augustin in Psal 93. A father hath two sons the one sins and is not smitten the other assoon as he moves to any sin is smitten the inheritance is kept for him that is smitten the other is sent away disinherited the father sees him hopelesse and lets him loose to do what he list Servus offendens dominum non flagellatur sed dome ejicitur Filius autem patrem offendens flagellatur sed è domo non pellitur Augustin contempl l. 2. c. 21. The servant offending his Master is not scourged but cast out of dooâ—s but the son offending his father is scourged but not turned out of doores Use 2. Let us look upon afflictions as tokens of Gods fatherly love and then we shall bear them comfortably and get much good by them This meditation will be oile to mollifie the pain of our afflictions think with thy selfe God corrects me for my sins but le ts others perish in their sins What a mercy is this Gods love is sweet to his children even when they suffer the bitternesse of his chastning the most tender father smites sometimes David confesses that God had afflicted him in faithfulnesse Psal 119.75 The lesse reason we have to murmur at Gods correcting us the more certainly we know that corrections are a pledge of his fatherly love toward us for he corrects the son quem unicè diligit whom he loves above the rest Qui excipitur à numero flagellatorum excipitur à numero filiorum He that escapes affliction may well suspect his adoption Theophylact. So saith the Apostle If ye be without chastisement whereof all are partakers then are ye bastards and not sons Heb. 12.8 Doct. 4. Gods proceedings may be seen in ours he deals with us as we do with our children Hence comes it that the names of men in office are given to God he is called a Judge Judges right such as are wronged and punish such as do wrong He is called an husband I husbands love their wives yet be angry with them for their miscarriage He is called a father fathers correct their children for their faults yet are tender over them when they are sick He is called a Master Masters employ their servants and provide for them Use Let the world be our looking glass to see Gods way in the commendable courses of our superiors for our direction in prosperity and consolation in adversity Doct. 5. Pacâ—â—â—â— cerrect their deerest children else they love them not He that spareth his rod hateth his son but he that loveth him chastneth him betimes Chap. 13.24 They can do it though they love them yea they do it because they love them So they force them to take bitter pills for their health and regard not their tears Use Children must not think their parents love them not because they strike them but commend their wise love that strike them for their good Doct. 6. Correction and dilection may go together See the place quoted for the proof of the last Doctrine Reas Because both are for the childs good Vse To reprove fond Parents who think it want of love to strike offending children VER 13. Happy is the man that findeth wisdome and the man that getteth understanding THough this book of the Proverbs afford not every where a fit coherence of several verses yet where it may conveniently be had it is not to be neglected Solomon had before perswaded to patience under Gods afflicting hand now to perswade the more to it he tells us it is one way to get both wisdome and happinesse as if he had said faint not under affliction for it is not an happinesse to be free from affliction but to get wisdome What though thou suffer chastisment and that be bitter unto thee if thou get wisdome by it thou art happy yet it must not be restrained to that way alone for there are other waies by which wisdome may be gotten besides afflictions as prayer reading hearing meditation conference consideration of Gods works which way soever a man get true wisdome he is happy and not unhappy though it be by afflictions he hath not only made a saving but a gaining bargain Solomon had before given some particular precepts of wisdome and now to stir up our soules to seek earnestly after it he sets out the praises of it as being able to bring men to true happinesse which they most desire and no worldly wealth or greatnesse can bestow upon them How blessed wisdome makes a man may appear by many promises going before and many following after The worth of wisdomes gain is largely set out comparatively in the verses following it is better then silver Object Thereare more pretious things then silver in the world Ans It is better then fine gold Object Yet Jewels and pearls may be better then that Ans She is more pretious then Rubies Object There may be better things then Rubies though we know them not Ans Desire what thou canst thou canst desire nothing so good as wisdome Then he sets out the praise of wisdome simply without comparison it brings long life Object what is a long poor life worth Ans She brings riches withall Obj. Many a rich man is sordid and despised Ans She brings honour also Object Many have all these yet live sadly by reason of sicknesse and pain Ans Her waies are pleasant Object war spoiles all comfort Ans All her paths are peace Object yet death will take away all these Ans She is a tree of life Therefore I conclude as I began with the happinesse of the man that finds wisdome only I add this qualification if he retain her when
the beginning of the middle-watch Judg. 7.19 5. The chief part of any thing as the head is in the body Take thou also unto thee principall spices Exod. 30.23 6. The summe of things which is the head of number When thou hast taken the summe of the children of Israel Ex. 30.12 Here it is taken in the first sense for the head of the body And chains Wise men were wont to wear chains in signe of honour due to them for their wisdome Pharaoh put a gold chain about Josephs neck therefore Gen. 41.39 42. Hence the Giants and Anakims had their names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men samous for strength and either did or were accounted worthy to wear gold chains as men of note used to doe Or it may be Anak their Father wore a chain and they might have their name from him The Ishmaelites used to wear golden ear-rings in token of honor Judg. 8.24 And he saith chains in the plural number for the more gold chains men wear the greater is their honor About thy neck Heb. for thy neck as before or throat which is within the neck Heb. throats that is both sides of the neck or throat or because it consists of many roundels like rings one below another The summe of all is If for love to thy Father Mother and duty due to them thou wilt not hearken to their pious instructions yet let this motive prevail with thee taken from that reward of approbation and honor which good children attain unto that hearken to their Parents counsels That will make thee excellently adorned like a man that hath a crown on his head and chains on his neck Figures Two Metaphors One taken from a Garland or Crown on the head the other from a Chain on the neck signifying popular approbation and preferment Thou shalt be a man approved and honored Note 1. The coherence by way of motive For. 2. The sentence In it 1. The cause they shall be 2. The effect set out by two similitudes one from a crown on the head an ornament of grace on thy head The other from a chain on the neck and chains about thy neck Both signes of approbation and honour 1. Doct. Though God might alwayes command yet he often useth motives to perswade So in the preface to the Ten Commandements and in the second third fourth and fifth Commandements many motives are used from Gods power goodnesse and promises See the like Deut. 11. all over Reason 1. Because God dealeth with reasonable men and so presseth reasons Every thing is to be wrought upon in its owne way in ordinary course 2. Because their owne reason will condemne them if they hearken not to God but if God gave no reason as he need not then must he condemne men out of meer authority which though just would seem harsh 3. Because of Gods in finite goodnesse He useth all means for the good of men 1. Vse To shew the justice of the condemnation of wicked men they fin against the light of reason 2. To perswade us to hearken to God who deals with us in so low a way that might have stood upon high terms and given no reason for his command Princes use to say Sic volo sic jubeo stat pro ratione voluntas So I will so I command and for a Law my will shall stand Si regnas jube If thou be a King command Senec. Med. 2. Doct. Though we owe God more then we can do for him yet he woes us by rewards By temporall rewards Deut. 28.1 c. Delight thy self also in the Lord and he shall give thee the desires of thine heart Commit thy way unto the Lord and trust in him and he shall bring it to passe Psal 37.45 Psal 128. all over If ye be willing and obedient ye shall eat the good of the land Isa 1.19 Veluti pueris dant crustula blandi Doctores elementa velint ut discere prima Horat. Sat. 1. As kind Teachers give little cakes to boyes to make them willing to learn their A. B. C. Eternall rewards are promised Matth. 10.41 42. A crown of righteousnesse 2 Tim. 4.8 A crown of life Revel 2.10 A throne to sit on Rev. 3.21 The Spirit of God here accommodates himself to Childrens temper who love rewards So should men be taken with Gods promises Reason 1. To shew Gods freenesse who though he might require more duty out of debt then we can perform yet is pleased to reward our imperfect services as if a Creditor should give a thousand pound to one that owes him an hundred pound and paid but five pounds of it or a Master give to a Servant that failed in many things though he were honest treble his wages 2. To work upon our self-self-love He knows that we look at our selves naturally and he is willing to make use of this disposition of ours to encourage us to his service 1. Vse This shews how great a sin it is not to hearken to Gods voyce If he required all out of debt and gave no reward it were injustice to deny him How much more when he offers so liberally In so doing we justly deprive our selves of the good promised and perish eternally 2. Vse Let us willingly hearken to God who deals with us upon so fair terms as a City besieged yeelds gladly in extremity upon fair quarter much more upon great advantage and rewards offered Moses had respect to the recompense of reward Heb. 11.26 3. Doct. Hearkning to Parents instruction is a means to bring us to publick approbation So it fared with Solomon himself He got approbation by attending to his Parents precepts and adviseth his Son to seek it by attending to his Reason 1. Because the people observe the carriage of other mens children as well as of their owne and if they finde them respective of their Parents good counsels they expect much from them but little from disobedient ones Obedient children are comely in other mens eyes befide their Parents 2. Because wisdome is gotten by hearkening to Parents counsels and that makes men acceptable to others Keeping Parents precepts is grace unto the neck ch 3.21 22. Wisdome made David esteemed as an Angel of God 2 Sam. 14.20 A mans wisdome maketh his face to shine Eccl. 8.1 God who turns mens hearts whithersoever he will Prov. 21.1 makes wise men to be had in high esteem even of fools as if they were crowns and chains Vse Let not children think themselves too wise and despise their Parents counsel lest others set light by them Whereas if they hearken to it men will willingly cast their eyes upon them and have an high account of them as Joseph pleasing his Father had a parti-coloured coat that others might see his Fathers great affection to him 5. Doct. Hearkening to Parents instruction is a great means of preferment As in Joseph who was the best and best beloved Son of his Father In well ordered Cities all men may not wear crowns
up in peace are produced in war for good 2. Doct. Such as undertake to teach others must shew forth Parents affections So doth Solomon here and vers 8. ch 2.5 3.1 4.1 And David chap. 5.1 6.1 7.1 Reason 1. It is a winning way Love wins more then authority Therefore Paul useth it to win the revolted Galatians Gal. 4.19 My little children of whom I travell in birth again untill Christ beformed in you See the like in Paul's dealing with Philemon Philem. v. 7 8 9 19. He intreats that might command and promises payment to him that was more indebted to him yea owed him his owne soul St. John often useth this loving title My little children 1 Joh. 2.1 12 13. 3.18 2. It is a stopping way to prevent objections If it be objected we disgrace others and bear them malice naturally therefore they will not hear our counsels we may answer Parents bear no malice to their children and are therefore worthy to be heard If it be said we seek our owne and not others good the same answer will serve Parents do not so but seek their childrens good and their counsels are for that cause not to be rejected 1. Vse For Teachers Let Ministers season their reprooss with fatherly insinuations of affection as Physicians give sugar after bitter pills So let Fathers Masters Friends teach with parentall love if they would do any good 2. Vse Let young men regard such Teachers as shew such affection Assuredly they speak for their good what ever their corruption suggests to the contrary 3. Doct. Though all men be finners yet some remain in a sinfull estate and so carry away the name from others These are of two sorts 1. All in their naturall condition While we were yet sinners Rom. 5.8 In the flesh ch 8.8 In darknesse 1 Thess 5.4 2. Grosse sinners as the Sodomites Gen. 13.13 The men of Sodom were wicked and sinners before the Lord exceedingly The sinners in Zion are afraid Isa 33.14 Vse Get out of such a condition both of naturall and customary sin or rather keep out of the latter Preservatives are better then healing physick 4. Doct. Wicked men desire to make others as bad as themselves So Harlots doe Prov. 7.13 14. The strumpet kisses the young man and inveagles him with fair words So do drunkards Come ye say they I will fetch wine and we will fill cur selves with strong drink and to morrow shall be as this day and much more abundant Isa 56.12 Reason 1. Because some sins cannot be committed without company with any content as wantonnesse and drunkennesse Nemo facilè peccat No man will easily sin alone August Conf. l. 2. Infected persons are said to have a desire to insect others 2. That they may continue in sin the more boldly when they have partners in sin to side with them Vse When men tempt you to evill look what they are Ye will find them wicked men themselves and such as gallop toward hell and would lead you thither with them This thought will dead their temptations 5. Doct. Wicked men have a notable infinuating faculty to deceive others See the Harlots perswasions Prov. 7.13 c. and the Drunkards Isa 56.12 Both cited in the former doctrine So after the text Theeves seek to draw in others from hope of gain and impunity Reason 1. They have oft-times ripe wits and stretch all the veins of their understanding to deceive 2. They study how to be nâ—mble and eloquent in deceiving They make choise of most alluring baits as Fishers and Fowlers use to do Fistula dulce canit voluerem dum decipit auceps The pipe sings merrily while the Fowler deceives the bird Flatterers like fisher-men and fowlers willingly set that before the eyes of fishes and birds which they think pleaseth them best They know that otherwise they lose their labour Petronius The Serpent tempts Eve by fruit pleasant to the eyes Gen. 3.6 Syrens sing sweetly to deceive The Dragon bites the Elephants ear and then sucks his bloud So wicked men hurt us by our ears Trap in v. 11. Vse Labour to understand the drifts of tempters and deceivers that ye may not be carried away with their fair words and promises Answer as Speusippus Plato's Nephew answered a flatterer that praised him Give over deceiving both of us draw not me from the knowledge of my self and cease to heap cunning maliciousnesse on your self Nihil proficis cum te intelligam I understand you so well that you cannot prevail Elenard in Chron. Malum hominem blandè loquentem agnosce tuum laqueum esse Take notice that a wicked man speaking fawningly is a snare to thee Seneca So the strumpets words bring the young man into a snare ch 7.23 Christ was offered all the Kingdomes of the world by Satan I yet hearkened not to him neither do thou to Papists nor grosse sinners who offer offices or marriages to seduce They are justly fooled who trust them 6. Doct. Enticers will set upon such as have good education Solomon was set upon by his wives 1 King 11.4 His Son Rehoboam by his young counsellors 1 King 12.8 And no marvell for the Devil durst set upon Christ himselfe Reason 1. They trust to their own skill to deceive as if none were metall proof against it 2. They judge others corrupt like themselves though better bred And they guesse shrewdly for instruction cannot quite drive out naturall corruption Tindar will take fire Vse Ye that have godly parents expect seducers They will soon set upon you to deprive you of your Parents good counsels Churches and Families have such Praemoniti praemuniti forewarned forearmed Be not taken unawares 7. Doct. Enticers cannot hurt us if we consent not Satan hurt not Christ Matth. 4. Nor had hurt Adam and Eve had not they consented Reason Because thoughts of what is evill are not evill thoughts till some delight or consent come Ascending thoughts to wit from our corruption are sins thoughts sent in to wit by Satan are no sins if they infect us not Andrews on the tenth Commandement Christ could not but think what it was that Satan tempted him to yet sinned not Vse Deny consent and no temptation can hurt thee thou shalt be free from actuall finning 8. Doct. We must be firmly resolved against all solicitations to evill So Christ was Matt. 4. and had Scripture ready Reason Because they will else grow too hard for us Trees are easiest pulled up at first Vse Resist temptation at first and then Satan will fly from you Jam. 47 and sin with him Euticers are faeces Reipublicae the dregs of the Common-wealth Cicero The sooner swept away the better Majorem praedam in viduabus blandimenta eliciunt quà m tormenta Many proved unchaste by allurements yet many Widows and Maids endured the fire August de Verb. Dom. in Matth. Hom. 19 fin Avunculus tuus quaerit animam tuam qui jam perdidit suam Promisit magna sed ego
theft and murder Vse It teaches us to bewail the wickednesse of our nature that are not onely naught our selves but also content to spoyl others at an easie rate Merchants will look for a joynt stock before they admit of partners Sinners admit nay invite men to come in for nothing 3. Doct. Much gain is gotten by unlawfull means Many men by covetousnesse set their nest on high Hab. 2.9 Riches are called Mammon of unrighteousnesse Luk. 16.9 Because most commonly gotten by ill means Reason 1. Because of Gods forbearance who suffers mens wits to work strangely and though by unlawfull means yet to raise a great estate Sometimes bastards prosper more then legitimate children as Jephthah did Judg. 11.1 So ill means thrive sometimes more then good 2. Out of Gods indulgence who is pleased to give to bad men who make no conscience of bad means a large portion as intending them no more Men of the world have their portion in this life Psal 17.14 The rich man in his life time received his good things Luk. 16.25 So Abraham dealt with the Sons of the Concubines Gen. 25.6 And the Father with his prodigall Son Luk. 15.12 13. Vse Take heed how ye get riches Trades-men use once a yeer to cast up their Books Would they would then consider how they get the overplus Theeves may be rich Little comfort in ill got goods Children will spend it as fast De malè quaesitis non gaudet tertius haeres Ill gotten goods joy not the third heir 4. Doct. There is sometimes not onely just but also liberall dealing in robbers among themselves Have they not sped Have they not divided the prey to every man a damoselor two Judg. 5.30 Though they be false to others they will be honest among themselves Reason 1. To allure others to their society Who might object We must venture life and blood What shall we get Answ As much as we I but how will you be true to me that are false to others They answer We are not so among our selves We will be just and free to thee Thou shalt fare as well as the best of us 2. To cover their sin Their smooth dealing among themselves is a fair Visard to cover their harsh dealing with others Vse To blame those that would be thought to be honest men and yet will cheat their neighbors friends and kindred Better dealing then this is to be found among theeves and robbers 5. Doct. They that draw others to sin speak the best and hide the worst Jeremiah's enemies tell others of hope to prevail against him by slander and reproaches but never tell how God will protect his Prophet Jerem. 18.18 David's enemies encourage one another to rejoyce in his ruine never telling that God would raise him up again Psal 41.8 Reason 1. Because this would spoyl all the plot Bad purposes prevail not where the issue is foretold 2. Because else they should bewray their owne folly that will do things themselves and perswade others to do them the inconvenience whereof their owne hearts know and their owne tongues witnesse Vse Take heed of those counsels guilded all over with fair pretences They that mean well will tell inconveniences as well as conveniences So doth Christ promise salvation to all beleevers Joh. 3.16 Yet requires taking up the crosse and following him with self-denial Matt. 16.24 Beleeve not them that talk much of wealth and nothing of hell Paena non separet quos crimen conjunxit Vna poena implicet quos unus amor in crimine ligat Bern. Medit. c. 3. Let not the punishment divide those whom the fault hath joyned together Let one punishment fold them up together whom one love knits together in a fault Vers 15. My Son walk not thou in the way with them refrain thy foot from their path Ye have the Robbers reasons to allure the young man to their course now follow Solomon's reasons to disswade him from joyning with them Herein note 1. A dehortation in this vers 2. The reasons to vers 20. For the first and first for the words My Son See on vers 1. v. 8. Walk not A counsel just opposed to theirs They say Walk with us v. 11. for it is the same word in the Original he saith Walk not with them Walking argues a continued action It is not taking a step or two So in the literal signification Laban went to shear his sheep Gen. 31.19 Ye shall go after the Ark Josh 3.3 So in the figurative sense it signifies going on in a wicked way Blessed is the man that walketh not in the counsel of the ungodly Psal 1.1 Walking then is continuing Have not converse with them Go not in the way of evill men Prov. 4.14 Accustome not thy self to do as they do Sometimes it signifies the course of livelesse things as of a ship There go the ships Psal 104.26 Here it is taken for joyning with them in their wicked courses In the way As the former word signifies a continuance so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a distinct course from others as the way to one Town differs from the way to another So in a literal sense We went up the way to Bashan Deut. 3.1 And in a figurative sense for a distinct course of life good or bad The Lord knoweth the way of the righteous but the way of the wicked shall perish Psal 1.6 Some take it here for not joyning with theeves and robbers in their unlawfull courses Others for not joyning with them in company or friendship for fear of infection though they be employed about lawfull things Not to delight in their company unlesse nature or our callings binde us or hope of doing them good Much lesse have one stock or common table with them as they would have thee do Here it is taken in the first sense as appeareth by the next vers Walk not in their evill wayes with them for they go to shed blood It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread because wayes that men commonly walk in are more trodden then other parts of the earth A foot-path or high-way is easily discerned With them With those robbers that seek to draw thee to ill courses of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refrain Set not a foot in their wicked wayes Be so far from continuing in them that thou do not so much as enter in t them Ch. 4.14 Enter not into the path of the wicked Or it may be the same with the former and the thing doubled to make the disswasion the more vehement It may be understood literally Go not with them to rob no not once But rather metaphorically Do not so much as try their courses Forbid thy foot to enter Suffer it by no means to do so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy foot It may be taken literally not to go in the way with them to rob Or metaphorically not to use their affections which are as the feet to carry the soul to any
thing desired to spoyl and rapine So vers 16. Their feet run to evil See the like ch 5.5 6.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From their path From going in it It is used sometimes of a path in Woods where snares are laid to catch wilde beasts Shel Jarchi So Job 18.19 A trap is laid for him in the way If thou enter into their way thou wilt be taken either into a course of theevery or danger or both Therefore follow not their steps It may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here signifie a high-way and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foot-path Neither go in their high-ways nor by-ways for robberies are committed in both The summe of all is as if he should have said O my Son sinners will entice thee with these or such like words and promises and lay such snares for thy unexperienced youth but remember that thou art my Son and not theirs and therefore hast more reason to hearken to me who speak to thee out of a fatherly affection Hearken not therefore to their counsels flatteries or promises Shew thy self so strange to them that thou wilt not so much as enter into their way much walk in it For figures The vers is wholly metaphoricall taken from travellers that walk in one way to one Mart or Countrey for gain as Merchants used to do in those Countreys Gen. 37.28 So theeves rob together For the division of the words note 1. The person spoken to My Son 2. A double exhortation 1. Not to walk with them or use their trade And therein 1. The act forbidden Walk not thou 2. The object in the way 3. The adjunct with them The second exhortation is to keep out of their way And therein observe 1. The act refrain 2. The object thy foot 3. The subject from their path 1. Doct. Children should rather hearken to their Parents good counsell then to others bad They must attend to their Fathers wisdome that they may not be seduced by the strange woman ch 5.1 3. To their Mothers rather then to wanton womens Prov. 31.1 3. Reason 1. In regard of the efficient We are more ingaged to Parents then to any other for life education pains and means 2. Of the matter The counsels are good that come from godly Parents but bad that come from bad men or women I give you good doctrine Prov. 4.2 So saith Solomon to his Son But the strumpet solicits the young man to wantonnesse Let us take our fill of love ch 7.18 3. In regard of the form or manner Parents good counsels are given in love and come out of naturall affection bad mens counsels do not so 4. Of the end The former are for our good The latter for our destruction Vse 1. Behold another glasse to see the wickednesse of our nature We are readier to hearken to others then to our Parents to bad men then to good Parents to bad counsels from them then to good from Parents We violate the bands of nature and grace If we fall into misery by bad counsels how can we look our Parents in the face or look for comfort and relief from them whose good counsels we have slighted 2. Doct. Young men had need to labour for knowledge to discern between good counsell and bad If he wil clense his way he must take heed thereto according to Gods Word Psal 119.9 Rehoboam lost his Kingdome for lack of such knowledge He forsook the counsel of grave men to follow the advice of young giddy heads 1 King 12.8 The Rechabites flourished by preferring good counsel before bad Jer. 35.18 19. Reason 1. Because they shall be often put to it Where God hath a Church the Devil hath a Chappel If Parents give good counsel youths of our age and such as live by sin will give bad Young men stand between both as Hercules in his dream between Virtue and Vice solicited by both They had need therefore weigh whose reasons be best as a woman having many Suitors had need be careful which she takes 2. There are fair pretences for all sins Gluttony is called the free use of the Creature Drunkennesse Good fellowship Prodigality is called Liberality Covetousnesse Thrift Lust is intituled Love Pride goes for Handsomnesse It needs a good Touch-stone to distinguish between Gold and Copper well guilt over No lesse skill is needfull to distinguish between true and apparent good Vse Ye young men think it not enough to seek for knowledge when ye grow elder the Devil will set upon you when ye are young If you know not good from evill your corrupt nature will certainly lead you into evill Take two directions 1. Weigh things by the light of Reason left in you That wil acquaint you with many things in morality and tell you that theft adultery murder are naught else have ye no assurance of your owne goods wives lives 2. Look higher to the light of Scripture That will inform you in many higher things yea thoughts themselves In a dark shop men will not be content with a candle but bring things forth to the day-light Those things are sincere that can bear the light of the Sun There is need of knowledge and judgement to approve things or to discern things that differ or that are excellent that men may be sincere Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.10 judged by the Sun So men try wares And so the Eagle tryes her young ones if they look upon the Sun else she throws them down for bastards 3. Doct. Allurements to sin are no excuse for sin Eve cannot justly lay her fault on the Serpent nor Adam on Eve Gen. 3. God will take it off and lay the curse on them Saul's provocation by the people would not bear him out for his sin against God He must lose his Kingdome 1 Sam. 15.15 26. The young man though solicited by the Harlot Pro. 7.14 21. yet hath a dart strike through his heart v. 23. there Reason 1. Because allurers have no power to compel They may and ought to be refused The will may be enclined by convincing or cousening the understanding but cannot be compelled by Angel or Devil Debilis est adversarius diabolus nisi volentem non vincit The devil is a weak adversary he overcomes none but such as are willing to be overcome God can alter it but not compell it It is a signe of folly in us to be allured by fair pretences to that that would undoe us He goeth after her as a fool to the correction of the stocks Prov. 7.22 Vse It condemns their folly who lay their faults upon others and look to be pityed because allured As if a bird should say I saw the corn but not the pit-fall or a fish complain that it saw the bait but not the hook Take heed before ye fin It is too late to complain after Bought wit is deer 4. Doct. Company excuses no man in his sins This knew David and therefore would not come in company with
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the fruit Not part of it as this particle is used of the fruit of the tree ye shall not eat of it Gen. 3.3 but feed upon it to the full as follows in this vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The fruit of a tree Of the fruit of the tree Gen. 3.3 2. That which proceeds from or comes forth out of another thing or is caused by it be it good as ch 8.19 My fruit is better then gold Give her of the fruit of her hands ch 31.31 Or be it bad I will punish the fruit of the stout heart of the King of Assyria Isa 10.12 I will bring evill upon this people even the fruit of their thoughts Jer. 6.19 And so here They shall have evill fruit of evill wayes They shall be abundantly punished for forsaking my counsels and following their owne They shall be left to themselves till they perish Psalm 81.12 Of their owne way See on vers 15. They have promised themselves much pleasant fruit out of their evill wayes but they shall finde themselves deceived in the end and finde bitter and deceitfull fruit far other then they expected They shall bring destruction upon themselves by following their owne counsels that would not be saved by following mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be filled The word properly signifies to be satisfied In satisfaction there are two things fulnesse and content Therefore the word especially when it is applyed to evil things fignifies fulnesse alone for no man is content with misery but he may be as full of it to his endlesse sorrow as they are of good things who are fully satisfied with them They shall be as full of those evils their sins bring upon them as a man well filled is of meat They despised the pleasant fruits of wisdome and shall feed on the bitter fruits of sin With their owne devices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies devices counsels or consultations Though they could never make an end of inventing and practifing evill yet they shall be squatted at last and surcharged with the evill effects thereof Figures Eat Receive A Metaphor from Meats Fruit Effect A Metaphor from Trees Way Practice A Metaphor from Travellers Be filled Hebr. satisfied A figure of the effect for the cause Devices for evill devices A figure of the generall for the speciall As Isa 1.8 They shall be as wool That is as white wool Here are two similitudes to set out these mens miseries The first is taken from Eating The second from Fulnesse In the first note 1. The word of coherence Therefore 2. The persons they 3. The act shall eat 4. The object of the fruit of their owne way In the second note 1. The act Be filled 2. The object with their owne devices 1. Doct. Sins bring miseries upon men Ye have plowed wickednesse ye have reaped iniquity ye have eaten the fruit of lies Hos 10.13 He that soweth iniquity shall reap vanity Pr. 22.8 And that 1. In a morall way when God punisheth men according to their sins The Israelites are slain while the meat which they Iusted for was in their mouths Numb 11.33 What more just then that men should reap that they sow 2. In a physicall or naturall way And that 1. When fins breed diseases as drunkennesse breeds dropsies gluttony surfets wantonnesse foul diseases 2. When God leaves men to their owne foolish courses which ruine them Vse 1. Let no man accuse God or others for his troubles or condemnation His own sins bring them upon him Nemo laeditur nisi a seipso No man is hurt but by himself Qui nolunt regi à prudentia Dei necesse est ut regantur ab imprudentia sua in multos errores mala damna labantur They that will not be ruled by Gods prudence must of necessity be ruled by their owne imprudence and fall into many errors mischiefs damages 2. When troubles come upon us let us look back to our fins yea to the fins of our youth that we may be humbled for them as David was Psal 25.7 Remember not the sins of my youth And Job ch 13.26 Thou makest me to possesse the iniquities of my youth Harvest follows long after seed-time So may misery after sin The sins mentioned before were not about matters of Justice or Morality but of Religion 2. Doct. Sins in matter of Religion bring heavy judgements on men yea on whole Nations How costly was Idolatry in the Judges dayes It made Gods people slaves to Canaanites and many othe adversaries What cost Jeroboam's Calves Ahab's Baal Israelites Idolatry Losse of the Kingdome and Captivity 1 King 17. The like effect had Judas slighting Gods Prophets 2 Chr. 36. The seven golden candlesticks were ruined by impiety Rev. 2. 3. Reason 1. Because duties of Religion more neerly concern Gods glory therefore such sins more highly offend him as being not against his image onely but against himself not mediately but immediately 2. Because Gods honour is of more weight then mans good for God is far greater then man and we far more engaged to him then to any man Vse 1. It discovers how different mens judgements are now adayes from Gods how little love they have to God how much self-self-love that would have the least sin against man punished by the Magistrate but not the greatest against God They are like the Turks who whip men for speaking against God and kill them for speaking against Mahomet saying God can revenge himself Mahomet cannot 2. Take heed of impiety Morall men may condemn injustice more but God condemns impiety most 3. Doct. Constant and continuall evils come on sinners See variety of judgements one in the neck of another Lev. 26.18 c. Gods hand is still stretched out against them Isa 9.12 17 21. Reason 1. Because evill men are constant in sin Now evil of sin is not barren It breeds evil of punishment Rarò antecedentem scelestum deseruit pede paena claud◠Sin was never so quick-footed nor punishment so lame but that the latter could overtake the former 2. God is constant in justice If they sin still he wil punish still A thief must be punished the second and third time as well as the first Vse It shews us that fools and wicked men are not in vain confounded in this Book of the Proverbs and the words promiscuously used What are they but fools that heap sorrows on their heads by continuance in sin and will not give over till they perish eternally 4. Doct. Wicked men drive a trade of sinning They walk stand fit in wicked wayes Psal 1.1 They commit sin daily as working in a shop 1 Joh. 3.8 Reason In a trade are two things considerable Constant labour and expectation of gain Walking for health is no trade nor expectation of gifts is no trade A wicked man labours constantly in sin He may stumble on a good action as a good man on a bad but his head and heart
be born without saving knowledge yet if we could get it of our selves it were something Many a man born foolish for the world poor mean yet by Art improving Nature proves worldly wise rich great But we cannot get heavenly wisdome so 2. Get it of God by prayer and go out of your selves else ye will never attain it as being naturally blinde and unable to see the way to heaven Rev. 3.17 3. Doct. It is not enough that wisdome come into the head unlesse it come into the heart also So that thou incline thine ear unto wisdome and apply thine heart to understanding vers 2. of this chap. Let thine heart keep my commandements chap. 3.1 Let thine heart keep my words chap. 4.4 His mother kept all these sayings in her heart Luk. 2.51 God opened the heart of Lydia that she attended unto the things which were spoken of Paul Act. 16.14 Reason 1. Because else truths will not be regarded nor affected 2. They will not be remembred nor retained 3. Neither will they be applyed nor practised In effect neither affections memory nor life will do their part Vse Let us then receive heavenly truths into the heart with joy that we may be wise Let us set open the dores of our hearts to let in the King of glory Psal 24.9 It is not enough that truth come into thine ears by hearing or touch thy heart by understanding but it must enter into it by pleasing admission and be received in love 2 Thess 2.10 Wisdome must enter into thee as a man into his own house Ab Ezr. taking possession of all the faculties of thy soul Thou must not onely conceive aright of truth but willingly receive it There is an Emphasis in the word Entring or coming in Mans heart is a dark labyrinth It is hard for the light to come in but very usefull It is needfull for all the corners of the soul The Soul saith Macarius Hom. 5. is a great shop wherein are many rooms and ware houses There is the Trade of upright dealing in justice c. Every affection keeps shop by it self and is very unruly Much wisdome is needfull to direct every one as much light in every corner of a shop The outward light of the world may serve to direct the body but wisdome must direct the soul Salazar 4. Doct. Knowledge is better then all outward riches He doth not say riches or honour but knowledge is pleasant This dying David especially commends to living Solomon Thou Solomon my Son know thou the God of thy Father 1 Chron. 28.9 Reason It will stand by us at death when all outward comforts forsake us and must be left Vse Labour more earnestly for it then for riches or honor for which worldly men take so much care and pains 5. Doct. There is much pleasure and delight in knowledge Gods judgements are sweeter then honey and the honey-combe Psal 19.10 How sweet are thy words unto my taste yea sweeter then honey to my mouth Psal 119.103 Pleasant words are as an honey combe sweet to the soul and health to the bones Prov 16.24 Reason 1. Because it gives wonderfull satisfaction to mens expectation And such things are pleasing to men 2. It eases a mans minde in the mids of worldly cares and businesses It is as a Noah to Lamech This same shall comfort us concerning our work and toyl of our hands Gen. 5.29 3. It sweetens all worldly crosses which are very bitter to fools It brings in Christ to help bear the burthen 4. It sweetens all worldly blessings by teaching us how to use them aright I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need I can do all things through Christ which strengtheneth me Phil. 4.12 13. Vse We may well wonder then why knowledge which is so sweet in it self is so bitter to many and they will take no pains to get it Surely it is not entred into their hearts They are yet carnall To good men it is sweeter then all worldly comforts Fables and Tales are pleasing to others but Gods Word and knowledge to these It is like honey to them and outward comforts like gall in comparison of it As when a man hath taken honey other things are bitter to him Exercise makes that sweet to one man which is bitter to another 6. Doct. Knowledge will raise up a drooping soul The sight of the Sun much rejoyceth dulled spirits the knowledge of Gods Word much more The Law of the Lord is perfect comforting the soul The statutes of the Lord are right rejoycing the heart Psal 19.7 8. Reason 1. Because trouble of minde comes from a double ignorance 1. We are ignorant of our nature as if we were not subject to change Not onely Rivers but Seas ebbe and flow 2. We are ignorant of the nature of things who take things to be hurtfull that are not Non sunt omnia mala quae hominibus videntur mala Nauta queritur silere ventos mundum non laedit tranquillitas Arnob. All things are not evill which seem evill to men The Mariner complains that the winds lie still yet still weather hurts not the world Homines perturbantur non rebus sed opinionibus Si mors malum esset Socrati ita videretur Epict. cap. 10. Men are troubled not with things but with opinions Had death been an evill it would have seemed so to Socrates Me occidere possunt sed ladere non possunt Ibid. cap. 78. They may kill me but they cannot hurt me 2. Knowledge gives grounds of comfort from the sugar of Gods promises of profit strength singular deliverances Vse Love this knowledge better then ever ye did What good will all the world doe you if ye have troubled spirits Knowledge onely can lay these storms Vers 11. Discretion shall preserve thee understanding shall keep thee Now for the preservation it self of those persons that receive and entertain wisdome in this vers They shall be delivered from many spirituall and corporall dangers which foolish men fall into and they themselves are subject unto by reason of the remainder of sin in them and allurements of others both men and women As if he had said God shall give thee such warinesse and understanding of the true nature of things that thou shall be carefull to keep thy self from all evils which would weaken thy whole life by means of pot-companions and stâ—umpets who will continually be ready to set upon thee in thy young and slippery age to undoe thee if they can This preservation is a great benefit For the words Discretion See on ch 1.4 It imports a carefull examining things in the minde before we do them that we may avoyd evill The Syriack reads a good thinking that is to think well before-hand whither thou goest and what thou dost shall keep thee from going and doing amisse Cogito
laughter of a frantick man There is no greater misery then false joy Non dolere quòd peccaveras magis offendit Deum quà m quod antè peccaveras Chrysost Not grieving that thou hast sinned offends God more then that thou hadst sinned before 6. Doct. Many love to have others take notice of their sins Absolon went in unto his Fathers Concubines in the sight of all Israel 2 Sam. 16.22 Reason 1. Because they think their sinfull courses to be a credit to them shewing that they dare do that which others dare not 2. Because they would have others know that they fear no punishment from God or man like the unrighteous Judge Which feared not God neither regarded man Luk. 18.4 Vse Of all men in the world take heed of those Trust not them that will betray themselves to eternall wrath They will not be afraid to ruine you to eternity Vers 15. Whose wayes are crooked and they froward in their paths It is no wonder that wicked men goe in crooked wayes Where else can they go that leave the right way which turnes not aside to the right hand nor to the left It is as if the wiseman should have said Let no man think that he may converse with them and yet go aright in the wayes of uprightnesse It cannot be wisdome only will free thee from hurt by wicked men and from walking in their crooked wayes The last mark of a wicked man is set down here in the text which is obstinacy in evill paths Here is a gradation Every step exceeds the other Ill words are naught v. 12. Ill deeds are worse v. 13. Boasting of sin worse v. 14. Obstinacy worst of all v. 15. Such are desperately incorrigible For the words Whose wayes See on ch 1.19 Are crooked Swarve from the right rules of Gods word and being compared with it are found not to be strait And they froward The word signifies going backward or out of the way In their paths See on v. 9. Figures A metaphor from travellers who obstinately go on and persist in wrong wayes Note 1. The wickednesse of their wayes 2. Their obstinacy in them In the former note 1. The subject Whose wayes 2. The adjunct Are crooked In the latter observe 1. The adjunct And they froward 2. The subject In their paths 1. Doct. The Scripture delights much in metaphors Cains sin is like a dog lying at his door watching for his going out to devour him Gen 4.7 Jotham sets out the unkindnesse of the Israelites to his father Gideon in preferring Abimelec a bastard before his lawfull sons by the trees setting a bramble to rule over them Judg. 9.14 15. Jehoash compares Amaziahs proud desire to a thistles desire to marry his son to the Cedars daughter 2 King 14.9 The progresse and profit of the Gospell preached is by Christ compared to seed sown in a good ground corn among tears fishes taken in the net bread leavened treasure hid in a field a pearl of price Mat. 13. The difference betwixt Gods people under the law and under the Gospell is set out by Allegories of Sarah Hagar Sinai Sion Gal. 4.14 c. The flying and killing of Kings and great persons under the similitude of Islands and mountains vanishing away Rev. 16.20 Reason 1. Because this is a great help to the understanding as spectacles to the eyes By worldly things which we know we are taught heavenly things which we know not 2. It is a great help to the memory Things that we forget as we are very ready to forget things belonging to the soules good are brought to our mind upon the fight and hearing of those metaphors 3. It works much upon the affections Many outward things are very pleasing to us By comparing spirituall things to those things we love and take comfort in in the world our affections are drawn higher Therefore God is called a Father and an husband 4. It workes upon the conscience I am Gods servant child wife When I see the carefulnesse of mine to do duty to me my conscience smites me and tels me I am not so carefull to do duty to God Vse 1. It condemnes the Papists who in many points to confirme their erroneous opinions turn metaphors into a literall sense As to prove that children who die unbaptized cannot be saved they interpret that Joh. 3.5 of outward water in Baptisme which is spoken of the Spirit washing away the filth of sin like water To prove the corporall presence of Christs body in the Lords Supper they quote This is my body overthrowing the nature of the Sacrament taking the figne quite away and destroying the nature of Christs body by making it to be in many places at once So that there is neither Sacrament nor Christs body To establish their feigned Purgatory they interpret 1 Cor. 3.13 of naturall fire which is spoken of the tryall of mens works by the judgement of Christ at the last day when all mens works shall be revealed as gold is tryed by passing the fire and when their Purgatory will be at an end as themselves confesse To establish prayer to Saints they urge the custome of Kings Courts wherein men come to Kings by Nobles not considering that Kings are ignorant and in danger and soon wearied by many addresses and therefore must be informed protected eased by them that are about them but God need not Yea they drive men from reading Scriptures because of these metaphors taken from humane affaires which God put in of purpose to draw men to it So Mr. Fox in Latimers life mentions a Priour in Cambridge that disswaded men from reading the Scriptures lest reading Luk. 9.26 and 1 Cor. 5.6 Plow-men looking back and Bakers leavening the bread too little should despair To which Latimer answers If a painter should picture a Fox in a Pulpit in a Fryers coul no Clown that should see it would imagine that the Painter thought a Fox could preach but intended to signifie Fryers did preach like Foxes 2. Let us labour to apply Metaphors aright and then we shall profit by them When we read Joh. 15. see what sap we receive from Christ the spirituall vine and whether we be his sheep And so in other parables 2. Doct. The same thing is set out by divers similitudes in Scripture As the progresse of the Gospel Matth. 13. Our union with Christ by a Vine Joh. 15. a Graffe Rom. 11. a Body 1 Cor. 12. Reason 1. Because variety is very pleasing Many different strings make good musick 2. It is very profitable A fisher had need of many baits If one take not another may 3. Man hath many affections and some outward objects work more upon love and joy others upon sorrow and hatred others upon fear others upon confidence Vse In every thing that concerns thy soul make use of such similitudes in Scripture as may most affect thee As of the love of Mothers when thou doubtest of Gods favour The store of sap the vine gives
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
they hold of or touch They come not neer them or at least will not cleave inseparably to them The paths See on ch 1.19 on the word Wayes of life That lead to life To a prosperous life here or an happy one in heaven This v. answers an objection that might have been made against the precedent vers Some may say Adultery is not so deadly a sin as you would make it You threaten death but we will repent before we go out of the world and so help all This is a common objection But who doeth so saith the Wiseman Ye shall finde very few or none that repent if ye observe their courses for commonly Adulterers go on impenitently till death Figures None That is very few Hyperbole Take hold A metaphor from such as lay fast hold on a thing to keep it for men lay not hold on wayes with their hands but walke in them with their feet It argues seriousnesse and constancy Paths A metaphor from travellers Of life A metony my of the effect or adjunct that bring life or are signes of it with a Synecdoche of the generall for the speciall Life for eternall life Note 1. Their not returning 2. Their inconstancy if they begin to look back they fall into a relapse In the former note 1. Their easie entrance None that go in unto her 2. Their hard returning return again In the second part observe 1. The act Neither take they hold 2. The object of the paths of life 1. Doct It is an hard thing for an Adulterer to repent The prodigall son leaves not his harlots till all be spent nor returnes to his Father till swines meat be denied him Luke 15. Sampson and Solomon very hardly returned if ever Reason 1. Because of the flattering tongues of strumpets who have fine words at command to keep young men with them The harlot hath such arts and armes to hold them in that her prisoners seldome break prison They are so bewitched with the flatteries and Sirens songs of Adulteresses that they cannot see their own filthinesse or if in part they do see it yet the harlots flattering charmes are so strong that they cannot leave them as many have confessed The harlots heart is snares and nets and her hands as hands Eccl. 7.26 An where is a deep ditch and a strange woman is a narrow pit Ch. 23.27 It is as hard then for the Adulterer to get out as for a man falne into a narrow deep pit out of which it is as difficult a thing to come up as for a dead man to come out of the grave So saith Chrysostome It is as hard a thing to convert an whoremaster as it is to raise one out of the grave that is dead and buried 2. Because of those carnall delights wanton houses afford as dainty fare pleasing musick lascivious pictures decked chambers c. Such baits as they that have tasted of them by reason of their corrupted nature stick so fast to her that they know not how to leave her They so glut themselves with the thoughts of their unlawfull pleasures that no reproofes can sinke into their heads They are like unto the deaf Adder that stoppeth her ear which will not hearken to the voice of charmers charming never so wisely Psal 58.4 5. 3. Because of mans naturall unsatiablenesse in finne which drives him from one degree of wickednesse to another 4. Because they are become slaves of sin boared as it were through the ear to serve sin for ever The Devill still stirs them up to to the remembrance of their former sinfull pleasures to lead them to further flavery Vt ferrum magnes sic carnalem trahit Agnes As loadstone is by iron drawne So carnall men by strumpets tane 5. Such are dead in sins and trespasses The harlots house is a grave It is an hard thing to come out from thence The resurrection of the dead is a miracle So is it for a man entangled to get out of an harlots house 6. Because Gods curse followes such men women and courses Vse Take heed then of Adultery and lewd houses The strumpets house is like the Lions den Onmia te adversum spectantia nulla retrorsum We see all footsteps forward go To thee ward none returning fro Amor celerem habet ingressum tardum regressum Love or rather lust hath a quick entrance but a slow return Theophrastus Thou wilt be so bewitched that when thou art old and past acting such sins thou wilt delight thy self with thinking and speaking of such things as thou haft done and so die in thy fins without Repentance in a contemplative Adultery which is a kind of acting over their former fins Thou wilt have thy sins still sticking in thy bones and they will be like a wood burnt down the smoke and stinke whereof still remains This sin makes men sottish like brute beasts Whoredome and wine and new wine take away the heart Hos 4.11 Who so committeth Adultery with a woman lacketh understanding Ch. 6.32 Seeing then there is so great perill in Adultery and so much difficulty in returning it is safest to keep out at first Who would go that way out of which scarce ever any man returned 2. Doct. Few return from adulterous courses Most go on till a dart strike through their liver Ch. 7.23 It may be one man of a thousand may return Eccles 7.28 Reason Because of the hardnesse of returning proved in the former doctrine Few men adventure on hard things as to travell to remote parts to be excellent in Arts and Sciences Vse 1. If any have entred into this course let them think of a speedy return The further men travell in dirty wayes the worse to go back Burning and mad lusts will in time so blind thy heart that without great and rare grace thou canst not repent Better then to be of the number of the few that repent then of the many that perish 2. Let such as have returned from Adulterous courses heartily blesse God for his especiall grace and favour in reducing them Thou couldst not return of thy self but by Gods helping and restoring grace so great was the weight of thine in quity to keep thee under in impenitency Attribute not therefore the praise of thy return to thy self but to Gods grace Onely see that thy repentance be true For many will profess repentance when they think they shall die that prove as bad as ever when they recover Such repentance is far from a true repentance 3. Doct. The destruction of Adulterers without repentance is certain Whoremongers must have their part in the lake which burneth with fire and brimstone Rev. 21.8 Reason 1. Because all sin is mortall and without the cure of repentance will bring men to hell 2. Because God will be avenged for the abuse of his image and Temple by wantonnesse unlesse men submit and reforme Vse Here is a cooling card for wantons They look at their presant pleasure not at their future
the land by death or exile they shall live quietly and prosperously in it An opposition to v. 18. 22. Figures none Note 1. A comfortable dwelling promised to the righteous 2. A constant abiding even when others are cut off In the former note 1. The word of coherence For. 2. The persons the upright 3. The act shall dwell 4. The object in the Land In the latter observe 1. The persons And the perfect 2. The act shall remain 3. The object in it 1. Doct. The Scripture gives many encouragements to men to walk in good wayes As 1. Precepts All the ten Commandements the most exact rule of a godly life that ever was 2. Exhortations I beseech you therefore Brethren by the mercies of God Rom. 12.1 Who would not be perswaded when God himself exhorts by his Ministers that might command 3. Examples of the excellentest men that ever lived on the face of the earth See store of them recorded and commended who lived before Christs incarnation Heb. 11. Apostles afterwards Yea Christ himself the example of examples Be ye followers of me as I also am of Christ 1 Cor. 11.1 4. Rich promises If ye be willing and obedient ye shall eat the good of the Land Isa 1.19 Blessed are the meek for they shall inherit the earth Mar. 5.5 4. The Gospel which shews us a second and greater ground of of godly life then the Law or Creation did The grace of God that bringeth salvatien hath appeared to all men teaching us that denying ungodlinesse c. Titus 2.11 12. 6. It sets out the help of the Spirit Some walk after the Spirit and are led by the Spirit Rom 8.1 14. Without this help we might utterly despair of walking in good wayes We could no more do it then a man could choose or walk in a fair way in the world that had not a soul or spirit in him to direct him 7. Gods acceptation is there set out Our best actions are sinfull God likes not such And if they may not be accepted who would lose his labour to do them Cornelius his prayers and almes-deeds were come up for a memoriall before God Act. 10.4 8. Gods commendation This is more then acceptation When a Father proclaims to others what a good Son he hath it shews abundance of love in him and encourages the childe to please him So God doth animate us I know thy works Rev. 2.2 9 13 19. 9. Gods preservation of us in good wayes when our hearts are set upon them and we are ignorantly in danger So he kept Abimelech from touching Sarah Gen. 20.6 Vse It should encourage Christians to be more carefull of their wayes then all the world besides We should be brighter then others as the stars are brighter then the firmament Heathen have few encouragements in comparison of us Turks have not much more Jews want the New Testament Papists may not read the Scriptures We have all encouragements to good wayes Let us therefore say with the Psalmist I will run the way of thy commandements when thou shalt enlarge my heart Psal 119.32 6. Doct. When wicked men are cut off God sometimes spares the good The truth will appear if you compare this v. with the next And also in Noah's deliverance from the Flood and Lot's in Sodom When the wicked are cut off thou shall see it Psal 37.34 Reason 1. To shew Gods special care and providence over them Joseph's parti-coloured coat and Benjamin's large messe were signes of speciall love 2. To draw men to piety We are in part carnall Abraham hath Canaan and a numerous posterity promised him to encourage him in piety Vse 1. If we be preserved when others perish let us acknowledge Gods favour to be the cause of it We had sins as well as they and deserved to be cut off as well as they 2. Let us be encouraged to piety If there be any way in the world to escape judgements this is it Landlords do not use to turn their tenants out of dores while they keep covenants Good men are said to inherit the earth bad men onely to possesse it 3. Doct. Uprightnesse is expected of those that expect Gods blessing Mark the perfect man and behold the upright for the end of that man is peace Psal 37.37 Light is sown for the righteous and joy for the upright in heart Psal 97.11 Reason 1. Because God hates hypocrifie It is most contrary to the God of truth 2. He hates evill ends 3. He hates self-ends in men who should all serve his ends 4. He hates by-ends when men aim at any thing that tends not to his glory Vse Try if ye be sincere Else your hopes are like spiders webs Job 8.13 14. Try it by these notes An upright man is he 1. To whom nothing is displeasing that God hath done 2. To whom God is pleasing in all the good the man himself doth 3. To whom God is not displeasing in any evill that he suffers 4. That doth not resist God his Father when he goes about to mend him 5. That baleeves God his Father in all he promises 6. That layes all his sins upon himself 7. He that attributes all his good deeds to God 8. He that directs his will by Gods will as the Clock is ordered by the Sun-dial 9. He that doth all good from the heart 4. Doct. Perfection is expected of them that look for Gods blessing Be ye therefore perfect even as your Father which is in heaven is perfect Mat. 5.48 I will behave my self wisely in a perfect way O when wilt thou come unso me I will walk within my house with a perfect heart Psal 101.2 Reason Because all perfections are required of such as expect happinesse As 1. Perfection of sincerity This was proved in the former point A fincere man is a perfect man An hypocrite is but a picture of a man 2. Perfection of parts Every saving grace must be had and used So a childe is a perfect man A defective monster is not 3. Perfection of integrity When our obedience is universall to all Gods commandements 4. Perfection of degrees That is required intentionally and shall be given us actually before we come to heaven So a childe is not a perfect man till he come to his full growth Vse Be like good trees sound within and without in root body branches and grow higher toward heaven still Else look for no blessing from God 5. Doct. God often gives good men a comfortable and quiet continuance in their habitations As to David after his troubles from Saul and Absolon To Solomon for a long time Reason 1. That they may have the more time to serve God and do good A breathing time that the Churchet having rest may beâ—ed fied and walking in the fear of the Lord and in the comfort of the holy Ghost may be multiplyed Act. 9.31 2. That they may have the more encouragement to do it Mens spirits are down in trouble and have enough
restlesse in evill The wicked are like the troubled sea when it cannot rest whose waters cast up mire and dirt Isa 57. â—0 He deviseth mischief upon his bed he setteth himselfe in a way that is not good he abhorreth not evill Psal 36.4 Reason 1. Because they have a body of sin in them which hath many active members upon earth fornication uncleannesse c. Col. 3.5 A fountain will run and fire will burn 2. They have objects of sin in the world in abundance in all places to feed their eyes ears and all their senses A fountain will run if it find a river Fire will burn if it meet with fuel 3. God hath not healed wicked men by his sanctifying Spirit Bad humours will work in mens bodies till they be purged away And the more purged away the lesse they work 4. God is pleased sometimes not to restrain wicked men but to let them run on to their own perdition and the hurt of many others So an unruly horse with the bridle out of his mouth runs furiously till he overthrow himself and his rider Vse 1. Marvell not that men are never weary of sinning The drunkard is never weary of the Alehouse The adulterer of places of wantonnesse Is it marvell that birds fly or fishes swim why else have they wings or fins 2. Let us be provoked to be restlesse in good Else wicked men the children of this generation restlesse in their wayes to give themselves content are wiser then we that professe our selves to be the children of light Luk. 16.8 And the Queen of Sheba who came so far to hear Solomon's wisdome will condemne us at the day of judgement Matt. 12.42 3. Doct. Wicked men lives are often cut short by their wicked courses Bloudy and deceitfull men shall not live out half their dayes Psal 55.23 Reason 1. Drunkennesse breeds dropsies gluttony breeds feavers wantonnesse foul diseases all murderers and shorten mens lives as the floud drowned many young men in the world When the strength of the body is worne by drinking and whoring men must die All the Physicians in the world cannot put in new marrow into dead bones 2. Trouble of conscience sometimes ends their dayes Sin of betraying his Master made Judas hang himself Spira would have killed himself and did waste his body to death for his Apostasie Some in our times have ended their dayes in pangs of conscience for sin 3. By Gods just judgements who like a Gardiner pulls up weeds roots out unfruitfull trees and like a wind blows out the candle or like a storm lodges the corn before it be ripe 4. By enemies and those often of their owne stamp One drunkard kills another in his drink even his neerest friend as Alexander murdered Clitus One adulterer kills another because the strumpet loves him better Vse 1. Gaze not too much at the prosperity of sinners lest thou be tempted to do like them The common people are like boyes who when they see knaves upon the stage gorgeously apparelled and acting Kings think them happy and could wish to be like them but they consider not the poverty and misery that may befall them when they are stript of their gay clothes So the common people are bewitcht with the riches of sinners not confidering they may die or lose all before their age 2. Grudge not at their prosperity They may die sooner then meaner men Every plant saith our blessed Saviour which my heavenly Father hath not planted shall be rooted up Mat. 15.13 Who would be a flourishing tree to be rooted out or an oxe fatted to be killed A brutish man knows not neither doth a fool understand this When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever Psal 92.7 They shall be cut off certainly suddenly utterly Tum ferè auferuntur à terra cum maximè velint vivere Then are they for the most part taken away from the earth when they are most desirous to live in it Baine When they have feathered their nest and reckon upon long life as the fool in the Gospel Luk. 12. God will destroy them when they least look for it Therefore Fret not thy self because of evill doers neither be thou envyous against the workers of iniquity For they shall soon be cut down like the grasse and wither as the green herb Psal 37.2 4. Doct. Transgressors deal treacherously with God The treacherous dealer dealeth treacherously Isa 21.2 The treacherous dealers have dealt treacherously yea the treacherous dealers have dealt very treacherously Isa 24.16 They are all adulterers and an assembly of treacherous men Jer. 9.2 Reason 1. Because they fail in the trust committed to them as a Servant or Steward deceiving his Master is treacherous So was he that had received one talent though he had not spent it because he did not improve it Thou wicked and slothfull servant c. Mat. 25.26 2. Because they act against their trust which is an higher degree of treachery As if a Servant or Steward should rise up against his Master in stead of obedience So Judas is called the traitor Luk. 6.16 3. Because they betray Gods honour as much as in them lies An Embassador is treacherous that dishonors his Prince in stead of honoring him 4. Because they labour to undoe Gods Church Is not a servant treacherous that should go about to poyson all the family So are wicked men endevouring to ruine the Church by bad counsel and example Vse Let us hate all sinfull courses Treason is odious Men that love the Treason hate the Traitor God hates both it and them Many fair promises are made by men to Traitors but an Halter or an Axe is their end So Satan promises much to sinners but will bring them to hell 5. Doct. Sin roots out the posterity of wicked men He shall neither have Son nor Nephew among his people nor any remaining in his dwelling Job 18.19 So it did Jeroboam's His posterity must lose the Kingdome and his good Son must die 1 King 13.34 14.10 c. So Ahab's numerous posterity must die for his Idolatry 2 King 10.7 c. Reason 1. Because sin goes by propagation and no wonder then if the Serpents brood be cut off We kill young Snakes for the poyson they have from the old ones 2. Sin goes by imitation If children of godly parents will imitate other men in evill rather then their parents in good no wonder if children of ungodly parents be evill like their parents and perish with them We read not of one good among all the Kings of the ten Tribes All were idolatrous like their predecessors Vse Hate sinfull courses which God so much hates that he will punish them in children to the fourth generation as in the second Commandement And no wonder if God hate finfull courses as being contrary both to his nature and will Let us therefore shew our love to God in hating what
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
tell him that his own life the comfort of his marriage his estate his credit his content are wrapt up in them Reason 1. That God may work upon mans judgement that so if his command will not work upon mans will as it should reason may convince their judgement 2. That he may work upon their affections Upon their love by recording former benefits and promising more as to David I annointed thee King over Israel and I delivered thee out of the hand of Saul And I gave thee thy Masters house and thy Masters wives into thy bosome and gave thee the house of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandement of the Lord. 2 Sam. 12.7 c. Kindnesse breeds love God works upon fear by judgements and threatning more Upon hatred by seting out the ugliness of sin and the hurt it brings on all the World and in particular on our selves Upon confidence by setting out his great power and infinite mercy which are the two main Pillars of confidence Use To lament our wretched sinfull disposition that have by nature so far cast off Gods soveraignty that he is as it were forced to use reasons to perswade us to obey his Commands which we should do without any reason given Yea which is more that we will not be perswaded by a world of reasons laid down in scripture but remain disobedient who would keep a servant that neither of himself nor by perswasion would be obedient God keeps thousands of such in the World Yea the best of men are guilty of disobedience to the Commands of God against duty and known reasons David knew that though he were a King yet he might not commit adultery nor murder and therefore is said not to be ignorant of but to despise Gods Commandement 2 Sam. 12.9 And it cost him dear Hee paid for it in both kinds by the sword and the abuse of his own Concubines Let every one of us lay it to his own heart and mourne for his own known disobedience 2. Doct. Teachers should not onely informe but perswade also So Paul exhorts wives to do their duty from their subjection to the husband as to the head and from the Churches examplâ— Wives submit your selves unto your own husbands as unto the Lord. For the husband is the head of the wife even as Christ is the head of the Church and he is the Saviour of his body Therefore as the Church is subject unto Christ so let the wives be unto their own husbands in every thing Eph. 5.22 23 24. Husbands are prest to their duty from Christs example Husbands love your wives even as Christ also loved the Church Eph. 5.25 From marriage union So ought men to love their wives as their own bodies Eph. 5.28 From leaving Parents for a wife For this cause shall a man leave his Father and Mother and shall be joyned to his wife and they two shall be one flesh Eph. 5.31 Children are urged to their duty from right and Gods promise Children obey your Parents in the Lord for this is right Honour thy Father and Mother which is the first Commandement with promise That it may be well with thee and that thou maist live long on the earth Eph. 6.1.2.3 Servants from reward Servants be obedient to them that are your Masters c. Knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free Eph. 6.5 8. Masters from their account to God And ye masters doe the same things unto them forbearing threatning knowing that your Master also is in heaven neither is there respect of persons with him Eph. 6.9 See the like duties pressed with reasons Col. 3.18 and 4.1 Reas 1. That the hearers may be brought to believe what is taught which bare information will not do 2. That they may be brought to obey it perswasive arguments are weights to draw to obedience Use Think not much that Ministers do not coldly deliver divine truths but earnestly presse them it were easier for them to do otherwise but ye have need of it and it is for your good Doct. 3. Correction comes from Gods love Thou shalt also consider in thine heart that as a man chastneth his son so the Lord thy God chastneth thee Deut. 8.5 As many as I love I rebuke and chasten Rev. 3.9 You only have I known of all the families of the earth therefore will I punish you for all your iniquities Ames 3.2 Reas 1. God doth it to prevent much evill that might otherwise befall them and that is a sign of love as not correcting is of hatred I will not punish your daughters when they commit whoredom nor your spouses when they commit adultery therefore the people that do not understand shall fall Hos 4.14 So a tender father by timely correction keeps his children from untimely ends A Physician keeps his patient from death by putting him to pain Gregory the great afflicted with the gout and other bodily infirmities cries out In hoc miâ—i placent quod nihil in hoâ— mundo placere permittunt Herein they please me in that they suffer nothing in this world to please me By correction God keeps his children from many sins or brings them to repentance Est in eo qui corripitur à Domius aliquid quod displicet id sc propter quod eum castigat et quod emendatum cupit Jansen in Text. There is in him that is chastned by the Lord something that displeaseth God to wit that for which he corrects him and which he would have amended God also by correction keeps his from eternall perdition Afflietions are a bridle that keeps the horse from falling and the rider from breaking his neck So doth God by them keep his children from many sins that might bring on them speedy destruction The child of God may say to God with Augustine in Psal 98. Et cum blandiris pater es cum caedis pater es Blandiris ne deficiam caedis ne peream Both when thou strokest and when thou strskest thou art afather Thou strokest that I should not faint thou strikest that I should not perish And on the same Psalm Illi Deus irasciter quem peccantem non flagellat Nam cui verè propitius est non solum donat peccata ne noceant ad futurum seculum sed etiam castigat ne semper peccare delectet God is angry with him whom he doth not scourge for sin For whom he favours indeed to him he not only forgives sins that they may not hurt him in the world to come but also chastens him that he may not delight to be alwaies sinning 2. God corrects his children to do them Good hereby he exerciseth and increaseth many graces in them as faith and patience he also fits them for glory hereafter as souldiers by pains and perills are fitted
pacified Davids rash anger by Abigails wise counsell Use Take heed of living in bad families and get into such as have godly Governours There is a blessing in it as in the cluster on the Vine Isa 65.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gods are within also said the Philosoper of his poor cottage Much more may the servants of the true God say in whose houses God himself dwells and in whose houses are Churches of God Philem. ver 2. Their cottages are better to dwell in then royall Palaces Dwell then in such with comfort and expect Gods blessing VER 34. Surely he scorneth the scorners but he giveth grace unto the lowly GODS severity against all kind of sinners was declared before Now he shews that God hath a speciall quarrell against scorners and mockers at Gods word and admonitions his promises and threatnings his service and servants Wicked men deride those that trust to Gods promises or fear his threats therefore God scornes them Here are many names for wicked men Froward wicked scorners fooles Many for good men righteous just lowly wise Many evills threatned to the one abomination curse scorn shame Many good things promised to the other as knowledge of Gods secrets his blessing favour glory For the words Surely The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. If. If it be afore Exod. 1.16 2. It notes a question Am I a Sea Job 7.12 3. It signifies when When he went in unto his brothers wise Gen. 38.9 4. Though Though thou detain me Iudg. 13.6 5. Seth or Seeing But fith ye say Jer. 23.38 6. Surely Surely your turning of things upside down c. Isa 29.16 So here And then it may come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth the last letter being lost And so our Saviour saith in a like word made Greek Amen Amen Verily verily Ioh. 1.51 He scorneth the scorners See on Chap. 16. upon the word Interpretation God lightly esteems of those that set light of his Ordinances and scoffe at religion And sometimes he shews them that they are deluded by punishing them openly and giving them over to bescorned by others as he poureth contempt upon Princes Iob 12.21 But. See on Chap. 2.22 He giveth See on Chap. 1.4 Grace Respect from himself and men as on the contrary he scornes proud persons and makes men contemn them also For the word see on Chap. 1.19 Unto the lowly These are fitly opposed to scorners who are proud Proud and haughty scorner is his name c. Chap. 21.24 Some read to the poor For such are often lowly when rich men prove proud scorners Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psal 123.4 But the former reading is better for poor men are not alwaies lowly nor rich men proud scorners Figures none Note 1. Gods opposition to the scorners 2. His favour to the lowly In the first observe 1. The word of assurance Surely 2. The person He. God scornes them 3. The Act. Scorneth 4. The Object The scorners In the second note 1. The word of opposition But. 2. The Act. Giveth 3. The Object of the thing Grace 4. The object of the person Unto the lowly Doct. 1. Wicked men are called by divers bad names in scripture and good men by divers good It appears in the last verses of this Chapter where ungodly men are called froward wicked scorners fooles names of disgrace and good men are called righteous just lowly wise names of credit So in other places ungodly men are called Goats Math. 25.33 Dogs Swine 2 Pet. 2.22 Foxes Cant. 2.15 Good men are called Gods peculiar treasure Psal 135.8 His jewels Mal. 3.17 His Sheep Math. 25.33 His sons Gen. 6.2 Reas 1. Because God thinks no one name bad enough to set out his dislike of wicked men nor good enough to set out his delight in good men 2. Because there are many vices in evill men and many vertues wrought by God in good men yet one is predominant we say one man is cholerick though he have other humors because that prevailes So among wicked some are froward to men others are impious towards God others scorners of piety others foolish in their waies Among good men some are more righteous and just some more lowly or wise then others and some of these names may fit one good man and some another Use Seeing God declares his hatred of sinners and love of Godly men by so many severall names let us learn to shew our dislike of the one and love of the other by severall waies In our eyes let a vile person be contemned but let us honour them that fear the Lord. Psal 15.4 It becomes a Citizen of the heavenly Jerusalem to be affected like God If Ahashuerosh honour Mordecas he expects the people should do it too and therefore shews him in state to the people with a proclamation Thus shall it be done to the man whom the King will honour Es◠6.9 If he will disgrace Haman his servants at the first word cover his face As the word went out of the Kings mouth they covered Haman 's face Est. 7.8 So should we honour those whom God honours and lightly esteem of others Doct. 2. God sets light by proud scornfull men If thou scornest thou alone shalt bear it Chap. 9.12 He that sitteth in the seat of the scornfull God will make him like the chaffe which the wind driveth away Psal 1.1 4. Reas 1. Because God hath more reason to scorn them then they to scorn others There is more difference between God and the wisest richest strongest man in the world then is between him and the foolishest poorest weakest creature in the world 2. Because nothing is more just then lex talionis the law of requital It was the Magistrats rule in the Law Life for life eye for eye tooth for tooth c. Exod. 21.22 23. Adonibezeck acknowledges it As I have done so God hath requitted me Judg. 1.7 So with the froward thou wilt shew thy selfe froward Psal 18.26 And by proportion God will scorn scorners This is a glasse to shew scorners how ill it becomes them Use Take heed of scorning If men dare not set you as light as you set them God will If your height make you despise others God will either bring you low in this world or take you out of it and send you to hell to shew that he sets as light by you as you do by others Doct. 3. God shews great respect to humble men He giveth grace unto the humble Jam. 4.6.1 Pet. 5.5 Reas 1. He gives to such grace and favour in his own sight I will look to him that is poor and of a contrite spirit Isa 66.2 Nihil est tam Deo gratum quà m seipsum in postremis numerare Chrysost Nothing is so pleasing to God as for a man to reckon himselfe among the meanest 2. Because he makes them to find favour with men Mansuetude reddit
of God sleighted by many Chap. 1.29 Doct. 4. Knowledge should be the guide of our choice Doct. 5. It is very necessary Chap. 2.1 Doct. 4. Knowledge of God is worth the finding Chap. 2.5 Doct. 5. Knowledge of good duties must be increased daily Chap. 2.9 Doct. 5. Knowledge of things dangerous to the Soul is needful Chap. 2.16 Doct. 3. L Long life how a blessing Chap. 2.21 In the exposition it is a blessing Chap. 3. Doct. 2.3 Long life health prosperity are sometimes the rewards of well doing Doct. 6. Long life is better then riches or honour Chap. 3.16 Doct. 5. M Magistrats must be kind to their subjects Chap. 1.1 Doct. 4. Many love to have others take notice of their sins Chap. 2.14 Doct. 2. Meanes of salvation are offered to great Townes Chap. 1.20 Doct. 6. Members of the body even the meanest may be instruments of sin Chap. 1.16 Doct. 2. Men regard not signes calling to repentance Chap. 1.24 Doct. 6. They are not all in a safe condition Chap. 1.33 Doct. 1. Men soonest hearken to counsels that come out of good will Chap. 2.1 Doct. 1. They cannot walk in good waies unlesse they leave bad Chap. 2.20 Doct. 1. They must be at cost to maintain Gods service Chap. 2.9 Doct. 1. They should often think of their base beginning Chap. 3.13 Doct. 4. Mercy and truth should alwaies go together Chap. 3.3 Doct. 2. They find favour with God ch 3.4 â—oct 2. And with men Doct. 4. They teach a man how to direct his waies before God Doct. 5. And before men Doct. 6. Ministers must shew the cure of spirituall diseases Chap. 1.23 Doct. 1. Moderation in justice requisit Chap. 1.3 Doct. 6. Mothers must teach their children Chap. 1.8 Doct. 6. N Nat rall life depends upon the presence of the Soul chap. 1.18 Doct. 6. Naturall parts well used help much in religion chap. 1.5 Doct. 5. Naturally men are simple and easily led into error chap. 1.4 Doct. 3. We are far out of Gods way chap. 1.24 Doct. 5. We chuse sinfull waies chap. 2.7 Doct. 6. Naturally wisdome is hid from us chap. 3.13 Doct. 5. Men seek still for increase of good things gotten chap. 3.14 Doct. 1. We are apt to contend causelesly chap. 3.30 Doct. 1. None of the oppressours waies must be imitated chap. 3.31 Doct. 6. Nothing is better then wisedomâ— chap. 2.9 Doct. 3. Nothing can hinder a godly wiseman from good successe chap. 3.23 Doct. 3. O Obstinacy in sin is a great height of wickednesse chap. 2.15 Doct. 4. Opportunities of doing good must be taken Ch. 1.28 Doct. 6. Oppression of others is many mens livelihood chap. 3.31 Doct. 1. Hereby men grow rich Doct. 2. Outward comforts are good in themselves chap. 3.27 Doct. 1. They may be lent or conveyed from one man to another Doct. 2. Outward mementoes of duties to men needfull Chap. 3.3 Doct. 5. P. Paines must be taken to distinguish reall truths from apparent chap. 1.2 Doct. 6. And to know how to carry our selves towards men chap. 2.9 Doct. 1. Parents should give good names to children chap. 1.1 Doct. 2. They should be respected next after God ch 1.8 Doct. 1. Their instruction oftentimes begins piety in children Doct. 2. Their good counsells should keep others bad counsells out of childrens hearts chap. 1.10 Doct. 1. They correct their dearest children chap. â— 12 Doct. 5. Perfection is expected of such as would be blessed chap. 2.21 Doct. 4. Places all fit to do do good in chap. 1.21 Doct. 3. Pleasure of wisdom should kill pleasure of sin ch 2.14 Doct. 3. Plenty desired by ill men not caring how they get it chap. 1.13 Doct. 3. Plotting to hurt others is a great sin chap. 3.29 Doct. 1. Greater against a neighbour Doct. 2. Greater yet against a friend Doct. 3. Practicall matters must be received chap. 1.3 Doct. 1. Prayer is an invocation or calling upon God chap. 1.28 Doct. 2. It is a seeking of God Doct. 5. Precepts of Parents and teachers agreeable to Gods word to be respected chap. 2.1 Doct. 3. Never to be forgotten Doct. 4. Are to be put in practise Doct. 5. To be practised heartily Doct. 6. Preservation from sinfull waies is a great benefit Chap. 2.11 Doct. 5. Profit nor pleasure should not draw to sin chap. 2.14 Doct. 1. Propriety of goods chap. 1.19 Doct. 4. By wicked men violated chap. 1.19 Doct. 5. Propriety of husbands and wives chap. 2.16 Doct. 5. Prosperity hinders hearkning to good counsell chap. 1.32 Doct. 4. It is often joyned with folly Doct. 5. It is the ruine of many Doct. 6. It is a blessing in it self chap. 2.2 Doct. 5. Q. Quietnesse is the portion of Gods servants chap. 1.33 Doct. 4. And that in all conditions chap. 3.23 Doct. 1. R. Reasons many needfull to disswade from evill chap. 1.17 Doct. 1. Reasons brought to confirm truth must be solâ—d ones chap. 1.17 Doct. 2. Refusers of Knowledge must damned chap. 1.29 Doct. 6. Relief must be given to others speedily according to their wants and our abilities chap. 3.28 Doct. 3. Repenting sinners shall not want Gods help chap. 1.23 Doct. 5. Repetitions in Scripture useful chap. 1.62 Doct. 1. Reproofes common should be publick chap. 1.21 Doct. 1. They must not be sharp at first chap. 1.21 Doct. 1. They must be sharpe after if slighted Doct. 2. They may turn some that meant it not chap. 1.23 Doct. 4. Yet not regarded by many Doct. 5. Great danger in the rejecting them Doct. 6. Resolutions against sollicitations to evill necessary chap. 1.10 Doct. 8. Rest after labour afforded by God chap. 3.24 Doct. 1. Resting in hea ing will keep us from compleat wisdom chap. 2.2 Doct. 3. Rich men innocent are in danger Chap. 1.11 Doct. 8. Riches and honour are blessings in themselves chap. 3.16 Doct. 6. Right must be preserved to every one chap. 1.3 Doct. 4. Right way missed by many ch 2.13 Doct. 1. Quite left by some Doct. 2. Gods waies right waies Doct. 3. Robbers sometimes deal justly and liberally among themselves chap. 1.14 Doct. 4. S. Safety constant is prepared for good men chap. 1.33 Doct. 3. Safety of Gods people is not in their power or care chap. 3.26 Doct. 1. Saints have a right way to walk in chap. 2.8 Doct. 4. God will keep them in that way Doct. 5. They are mercifull people Doct. 6 Scripture books some should be more carefully read then other chap. 1.1 Doct. 2. It containes store of good matter sufficient to inform simple ones chap. 1.4 Doct. 1. It best teaches subtlety to prevent dangers Doct. 2. Rightly understood it will keep from errours Doct. 4. It brings increase of knowledge chap. 1.5 Doct. 3. Scripture learning the best learning Doct. 4. Brings no good not understood chap. 1.6 Doct. 2. Affords a man knowledge enough to teach others Doct. 3. Hardest things in it may be understood by labour Doct. 4. Difficulties in it need exposition Doct 6. It cannot be