antecedent follows sometimes in Scripture language As Psal 87.1 His foundation is in the holy mountains Whose A. v. 2. The Lords So here For their lives that is For the lives of the owners of those riches which they would take away v. 19. For the second interpretation the words are the same with v. 11. There they are cleerly spoken of the lives of others not of the robbers So v. 16. They lust to shed other mens blood not their owne And the owners v. 19. are those whose blood and life is sought v. 18. The former intimates no successe this fignifies a bad event The former to themselves this to others There being more difficulty in the former interpretation lesse in the latter let the indifferent Reader judge which is the better Vers 20. Wisdome eryeth without she uttereth her voyce in the streets Solomon like a good Physician having first shewed the danger of the disease to make willing to take physick and like a good Chirurgeon having used corrasives now gives curing medicines and lenitive plaisters Or having before given antitodes to keep men from ill courses now he gives cordials to encourage them to good Having forewarned the young man to take heed of bad company now he brings in Wisdome inviting him to her school So the Psalmist first disswades them from ungodly wayes and then invites men to delight in the Law of the Lord Psal 1.1 2. First depart from evill then do good Psal 34.14 This is the way to dwel for everâ—are Psal 37.27 He had shewed the arguments of sinners before to seduce men and answered them now that his admonition might have the more weight be by a Prosopopeia brings in Wisdome her self to the confusion of foolishnesse and ignorance soliciting him to good wayes If the young man should say that he desires nothing more then to avoyd the society of sinners and follow the dictates of wisdome but he is discouraged by the difficulty of attaining it No saith Solomon it is easie to attain it is not hidden any where nor far off to be sought after but offers it self to all rich and poor c. For the words of Wisdome note 1. A preface v. 20 21. 2. The speech it self to the end of the Chapter In the preface note 1. The beginning of Wisdomes proclamation In the fields and villages v. 20. 2. The progresse of it in more publick places as in walled Towns and Cities v. 21. For the words of this vers Wisdome Heb. Wisdomes For the word it self see on v. 2. But why Wisdomes in the plurall Some think the reason to be because it includes all true wisdome in it and all befide this holy wisdome is but folly And because it gives us divers and many documents for the good of our souls It contains many things to direct us in faith and life So seven Spirits are mentioned Rev. 1.4 to set forth the manifold graces of Gods Spirit Or it is called Wisdomes because it is the most excellent wisdome divine heavenly wisdome which teacheth us how to attain eternall life So Behemoth is put for a great beast Job 40.15 Thus this word may be used here for principall wisdome As also chap. 9.1 Wisdomes hath builded her a house And Psal 49.3 My mouth shall speak of wisdomes Some would read wisdome of wisdomes So some read for Behemoth the beast of beasts Job 40.15 And Remember to remember to keep boly the Sabbath day in the fourth Commandement And The Song of Songs Cant. 1.1 that is the best Song as appears by Gods choyce who preserved that when all the rest were lost Hereby is meant the highest wisdome called by St. James the wisdome from above Jam. 3.17 Wisdome is brought in here as some great Lady or Princesse the word is feminine calling on young men as her growing Subjects to hearken to her godly counsels And the word is plurall as God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number to set out his state and majesty to may Wisdome Others take it to be meant of Christ the eternall wisdome of God the Father And so it is commonly interpreted ch 8.1 And may be here For he did cry before he was born even in the dayes of Noah 1 Pet. 3.19 20. And he is called Wisdome here because he is the eternall wisdome of God and also to fit the title to the matter As God is called the Father of mercies in promises to comfort afflicted ones and the just God in threatnings to scare sinners and the Lord in commandements to move to obedience so here Christ may be called Wisdome to counsel simple ones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cryeth The word signifies a strong cry such an one as Souldiers use to send forth in the beginning of a battle or after a victory Thus men cry out in finging for joy or weeping for sorrow in prayer or praise in teaching or admonishing others as here She speaks not low but loud that all men may hear and to shew forth her earnestnesse It may be meant either of this proclamation of Wisdome here and in other places of Scripture left on record to be published all the world over or of Christ speaking by his Ministers in all ages and inviting men to look after saving wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without Some take this to be all one with the words following to shew that Wisdome speaks and that boldly to in all places But more particularly the word signifies sometimes the streets of a City which are without in respect of the houses Jeremy must have a piece of bread out of the Bakers street Jer. 37.21 Sometimes the Countrey villages and fields which are out of the walled Townes and lie open to all comers The suburbs of the City shall reach from the wall of the City and outward a thousand cubits round about Numb 35.4 So here for all other places are mentioned after Countrey-men as well as Citizens may hear Wisdomes voyce She uttereth Heb. she giveth That is she giveth out or putteth forth her voyce The Hebrews want compounds For the word See on v. 4. Wisdome as she speaks loud that all may hear so she speaks freely plainly and distinctly that all even the meanest may understand Her voyce The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes fignifieth a voyce or sound in generall though not articulate That there be no more thunderings Heb. voyces of God Exod. 9.28 Sometimes it signifies words distinctly spoken In all that Sarah hath said unto thee hearken unto her voyce Gen. 21.12 So is it used here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the streets The Hebrew word hath its originall from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be broad as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Gr. because streets of Towns and Cities are wide for men horses and carts to passe by one another She cryes not in a corner or within dores onely or in fields or villages alone but in the streets of Towns and Cities
cut off and confesseth As I have done so God hath requited me Judg. 1.7 So Shallum and Pekah Kings of Israel flew their predecessors and were slain by their Successors 2 King 15. As David defiled Vriah's Wife so Absalom defiles his Concubines 2 Sam. 12.10 11. Reason 1. That God may cleerly declare his own justice before all men 2. That men may cleerly see their owne fin written as it were in their punishment 3. That men in greatnesse and power may take heed of wronging others lest God should set up others to pull down them 4. To set a pattern of doing justice before Magistrates as God did in his Law Who so sheddeth mans blood by man shall his blood be shed Gen. 9.6 Eye for eye tooth for tooth hand for hand foot for foot c. Exod. 21.24 Vse It serves to teach men that complain of hard dealing from others to look back and see if they have not dealt ill with others in the like kinde Ministers complain of peoples not hearkening to them Have they hearkened to God Magistrates complain of Subjects breaking their laws Have they not broken Gods law Parents complain of Children slighting their words Have not they slighted Gods Word Masters cry out of the falshood of Servants Have not they been false to God Let such as are guilty give glory to God who hath paid them in kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. Orest Should not they that act heavy things suffer heavy things Non est injuria pati quod prior feceris Sen. de ira l. 2. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is fit a man should suffer what he doth Pindar Nom. 4. See Isa 33.1 Qui praedam vult esse meritò fit praeda He that will eat the prey deserves to be made a prey Aug. in Ps 38. 2. Doct. God himself will shew himself an enemy to ungodly men His anger will consume obstinate sinners Deut. 29.19 20. Vpon the wicked he shall rain snates fire and brimstome and a horrible tempest this shall be the portion of their cup Psal 11.6 Reason 1. Because God hates wicked men and that heartily also The wicked and him that loveth violence his soul hateth Psal 11.5 2. He denounceth a perpetuall war against them The Lord hath sworn that the Lord will have war with Amalek from generation to generation Exod. 17.16 3. Nothing will sat is fi◠him but their utter destruction I will utterly put out the remembrance of Amalek from under heaven Exod. 17.14 4. After their death he will never be reconciled to one wicked man no not to eternity Who shall be punished with everlasting destruction 2 Thess 1.7 Vse To reprove such as flatter themselves in their wicked wayes under hope of mercy from God while they continue in those wayes that God hates Who would have so wise and powerfull an enemy Nothing can follow but nertain destruction For our God is a consuming fire Heb. 12.29 3 Doct. God will take no more pity of wicked men in their sorrows then men that laugh at other mens miseries I will dash them one against another even the Fathers and the Sons together saith the Lord. I will not pity nor spare nor have mercy but destroy them Jer. 13.14 He bids his servant lay load on Babylon Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double Rev. 18.6 Reason 1. Because God is immutable He hates wicked men and cannot affect them if they live and die so It is against his nature 2. His decrees concerning the end of wicked men are for eternity He hath preordained all their misery and cannot alter Vse It shews the vilenesse and venemous nature of sin and abominablenesse of it that provoken the great God that hath more pity in him then all Angels and men so to be displeased that when the creature shall be in misery he will let it abide so for ever and shew it no more pity in hell then they that laugh at men in their miseries Quod Deus loquitur cum risu tu legas cum fletu If God laugh thou hast good cause to cry August It makes God merry at his creatures misery who otherwise delights in mercy Mic. 7.18 Trap. 4. Doct. God will cast wicked mens sins in their teeth in their miseries Ye have forsaken me and served other gods wherefore I will deliver you no more Go and cry unto the gods which ye have chosen let them deliver you in the time of your tribulation Judg. 10.13 14. Whosoever shall deny me before men him will I also deny before my Father which is in heaven Matth. 10.33 Reason 1. Not that God will vouchsafe to speak to them in hell but will cause all their sins to come into their memory which is as much as if he from heaven told them of them Psal 50.25 2. Not onely their memories shall bring them to their remembrance whether they will or no but God will also sit in their consciences and check them to eternity The conscience shall never lose his force Excuse it cannot in hell therefore it will accuse for ever Vse Think of this ye that live in sinfull courses your fins will never be obliterated God will upbraid you to eternity Men are ashamed to be mocked a few dayes how much more for ever 5. Doct. Wicked men live in fear Through the fear of death they are all their life time subject to bondage Heb. 2.15 I will send a faintnesse into their hearts and the sound of a shaken leaf shall chase them Lev. 26.36 A dreadfull sound is in his ears Job 15.21 Reason 1. Because they think every thing threatens death to them which besides the pain of it is the Iosse of all good had and hoped for 2. Their conscience tells them of and makes them fear evill after death even hell it self Vse See now if many wicked men be not grosse hypocrites They speak stoutly and brag as if they were the most fearlesse men in the world yet God that knows their hearts pronounces them timorous creatures Tuliius Hostilius worshipped Fear and Palenesse Lact. Institut Cataline was afraid at any sudden noyse Salust Richard the third after the murder of his Nephews could never sleep in quiet Daniel Chron. Nor Charles the nineth after the Paris Massacre Thuan. These Tyrants became more terrible to themselves then ever they were to others Trap. 6. Doct. That which wicked men fear will certainly come upon them The Romans did come and destroy Jerusalem as the Jews feared Joh. 11.48 The fear of the wicked it shall come upon him Prov. 10.24 I will bring their fears upon them Isa 66.4 Reason 1. Death will certainly come which is most terrible to wicked men 2. Hell will certainly come with which their conscience frighteth them here Vse It shews the grosse self-flattery that is in ungodly men They make us beleeve they fear not evils and are confident
Moses David Christ Reas 1. Because they are a part of Gods image and that he likes where ever he finds it God doth good to all he keeps his word and likes them that do so 2. Though God get no good by them in us yet his Church doth sometimes his people need mercy from men sometimes truth in performances and upright dealing in those with whom they have to doe This God counts as done to himselfe In asmuch as ye have done it unto one of the least of these my brethren ye have done it unto me Mat. 25.40 Use Let us be encouraged to deal mercifully and truly with all men If others or they with whom we deal regard it not God will we shal have great need of his favour in death and judgment if we will not see what need we have of it now Doct. 4. Mercy and truth will find favour with Men. The former examples prove it Reas 1. In regard of men they love to be dealt mercifully and truly with all themselves even they that deal not so with others and therefore they commend it in others and think well of them and wish well to them out of selfe-love as many an Adulterer likes a chast Wife And as other men so especially they that get good by our merciful and just dealing wil favour us and speak well of us 2. God will encline mens hearts to favour such as deal mercifully and truly yea oftentimes God who gives credit and fashioneth mens opinions and enclines mens hearts as he please makes strangers heathens yea enemies that use to hate all religion and goodnesse by nature and have particular quarrels with the persons of godly men makes them I say to commend godly men for their mercy and truth and sometimes to do them much good Thus Sauâ—â— â—lents and confesses David's innocency Thou art more rightâ—ous then I for thou hast rewarded me good whereas I have rewarded thee evill 1 Sam. 24.17 This Ezra blesses God for Blessed be the Lord God of our fathers which hath put such a thing as this into the Kings heart and bath extended mercy unto me before the King and his councellors and before all the Kings mighty Princes Ezr. 7.27.28 Vse Behold a second motive to merciful and true dealing O say they men wil not do so to us We answer they should do so and if God see it fit he wil make them to deal so with you Doct. 5. Mercy and truth teach a man how to direct his waies before God It is seen in the Centurion He loveth our Nation and hath built us a Synagogue Then Jesus went with him Luk. 7.5.6 And in Cornebus who was a devout man and one that feared God which gave much almes to the people and prayed to God alwaies Acts 10.1 2. Reas 1. Because these things are pleasing to God though done to men and therefore he teacheth such how to carry themselves wisely before himselfe also 2. Because there is a chain of graces and they love to go together Like will to like Use Lo a third motive to be merciful and true dealing wise carriage before God is to be got as a reward of it And that is a great mercy such an one as all people may wonder at and and say Surely this great Nation is a wise and understanding people Deut. 4.6 Doct. 6. Mercy and truth teach a man how to direct his waies before men also So they taught David They taught him to behave himself wisely so that He was accepted in the sight of all the people and also in the sight of Sauls servants 2 Sam. 18.5 So it taught Joseph When they heard that Josephs brethren were come it pleased Pharaoh well and his servants Gen. 45.16 His good carriage got this respect to himselfe and his So did Abrahams among the Canaanites Thou art a mighty Prince among us in the choice of our Sepulchres bury thy dead Gen. 236. Reason 1. Because they conduce much to direct us in our carriage in the world 2. The want of either makes men noted for folly in their affairs Use See a fourth argument to mercifull and true dealing They that care not for obeying God yet would with Saul be honoured before the people Mercy and truth will be a good means to bring this honour from men as giving us the serpents subtlety with the doves innocency VERSE 5. Trust in the Lord with all thine heart and lean not unto thine own understanding HEre follow certain precepts concerning our carriage to God with promises annexed to some of them In this Verse trusting in God is commended to us and self-confidence the contrary to it is forbidden For the words Trust. Put confidence in God and rest on him and repose thy self on this fatherly providence for deliverance from all evill and the fruition of all good here and hereafter Trust may be opposed to doubting and fear and so may intimate not onely relying on God but waiting with assurance of a good event especially if we wait upon the right person and that upon good grounds Some writers make a coherence here Some of them tie it to the first verse as if it had respect to the keeping of the Law thus Do not be affraid that by reason of thy weaknesse thou canst not keep Gods commandments neither think on the other side that thou canst know them by thy naturall wit or do them by thy natural strength but trust in the commander and hee will make thee able in some good measure to do what he enjoines others knit these words to the third Verse Because thou art not able to keep mercy and truth trust in God and he will make thee able others tie it to the fourth verse Shew that thou hast good understanding indeed by trusting in God and not in thine owne wisdom Others to the words following If thou trust in God and not to thine own wit thou wilt wisely and readily perform all the duties following to God and man But it is better to take the words without any coherence according to the former interpretation Believe that God will not fail thee in any necessity but thy own wit may and act accordingly Some restrain this trusting in God to matters of salvation but that is too strait for we must trust in God for earth as well as for Heaven In the Lord. Heb. on the Lord. Not in any creature Faith and confidence shoud have no meaner object then God For the word see on Chap. 1.7 With all See on Chap. 1.13 Thine heart Not in word onely but in truth not in part but wholy Not partly on Gods care and partly on thine own wit but altogether on him For Heart see on Chap. 2.2 And lean not As a man leans upon a staffe to support him from falling Presume not upon thine own wit Trust not to it Unto thine own understanding Think not thy self so wise that thou knowest all means of providing good things or freeing from evill Some
good we are corrected Doct. 6. We must not be weary of afflictions though they be great and frequent Consider him that endured such contradiction of sinners lest ye be weary and faint in your minds ye have not yet resisted unto blood striving against sin Heb. 3.4 Thou hast born and hast patience and for my names-sake hast laboured and hast not fainted Rev. 2.3 Reas 1. Because we are Gods creatures He hath supream and absolute power over us and therefore may lay on us what he will Say with the Jews We are the clay and thou our potter Isa 64.8 2. Fainting makes us unfit for all good duties either of religion or of our callings we can do nothing truly good or acceptable to God without cheerfulnesse A weary man cannot walk or work with comfort his spirits are spent already Use 1. To reprove such as are weary and faint under afflictions some bear little ones or great ones a while and then give over some utterly despair of help and conclude they are quite undone others mur mur against God others seek freedome by unlawfull meanes as Saul by a Witch All these faint under Gods hand and sin against him This is the other extream we heard before that some made light of afflictions and sleighted them now we see that others despair sink under them Non quia dura sed quia molles patimur Not because the things are hard but because we that suffer are tender Seneca Though it be profitable for us to be arflicted yet our flesh is impatient and desires nothing but pleasure and ease and so discourages us under affliction as if God intended to destroy us the Devill tells us as much and we are ready to believe him But we should not forget the exhortation which speaketh unto us as unto children My son despise not thou the chastning of the Lord nor faint when thou art rebuked of him Heb. 12.5 2. Resolve still to bear while God afflicts remember it is for correction not for confusion And that we are naturally impatient and had need of patience which as Nazianzen calls it is Nervus animae the sinew of the soul Say with Tertullian Totus mundus mihi pereat dum modo patientiam lueis faciam Let me lose all the world so I may get patience Lib. de patientia If that shrinks all failes if afflictions like waves of the sea come rouling one in the neck of another expostulate not with God but pray and wait for deliverance be such as the Apostle bids you to be Rejoycing in hope patient in tribulation continuing instant in prayer Rom. 12.12 VER 12. For whom the Lord loveth he correcteth even as a father the son in whum he delighteth BEcause as it is a hard thing to part with our substance for God so it is as hard if not harder to endure Gods correcting hand which we are alwaies ready to suspect to come out of hatred therefore Solomon takes away that thought and assures us that such corrections come from Gods love and tend to our good For the words For. See on Chap. 1.9 Whom the Lord. See on Chap. 1.7 Loveth See on Chap. 1.22 He correcteth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To reason a case by arguments and answers How forcible are right words But what doth your arguing reprove Job 6.25 Should he reason with unprofitable talk Job 15.3 2. To convince confute or reprove such as are in the wrong Do ye imagine to reprove words Job 6.26 3. To correct or scourge one for sin O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure Psal 6.1 And in that sense it is taken here See more on Chap. 9.7 Even as a father See on Chap. 1.8 The son See on Chap. 1.1.8 In whom he delighteth With whom he is wel pleased The sum of the verse is as if Solomon had said Thou must not despise nor be weary of Gods correction because it comes not out of anger but from abundance of love For as a godly Father seeks by correction to amend his child or a wise Physitian to cure his patient by bitter potions so doth God use by afflictions to keep every one in order whom hee loves or to call him back if he have sinned lest he grow worse and lose the comfortable sense of Gods favour For as Parents according to the flesh use to correct their children according to their offence when they neglect their duty or do evill so doth God exercise his children with crosses that they may not be proud or live loosely but more warily and wisely for time to come Figures none Note 1. The truth nakedly set down 2. By Smilitude In the former note 1. The word of coherence For. 2. The Agent The Lord. 3. The Act. Correcteth 4. The Patient Whom he loveth In the latter note 1. The Note of similitude Even as 2. The Corrector The Father 3. The corrected set out 1. By his relation The Son Not the servant onely 2. By his Fathers affection In whom he delighteth Abraham must offer Isaac whom he loves Gen. 22.2 God offers up his Son Christ in whom he is well pleased Math. 3.17 Though God chastise his children sorely yet he takes pleasure in them 1. Doct. God gives reasons of his proceedings that need not give any at all So in the preface to the commandemens Exod. 20.1 c. Ye must obey for I am Jehovah that gave you your being I am your God in convenant with you and I shewed my love to you in bringing you out of Aegypt In the second Commandment God reasons from his jealousie to idolaters and his kindnesse to true worshippers and their posterity long after them For I the Lord thy God am a jealous God visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me And she wing mercy unto thousands of them that love me and keep my Commandments In the third Commandement hee argues from his judgements on such as abuse his name For the Lord will not hold him guiltlesse that taketh his name in vain In the fourth from his liberall allowance of six daies to us for our own occasions who may well therefore afford him one in seven Six daies maist thou labour do all thy work For so indeed it should be translated being a permission not a command for labour in our callings belongs to the eighth Commandement And from his own example who after six daies worke rested one day For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day Wherefore the Lord blessed the seventh day and hallowed it In the fifth Commandment from the good that comes by honouring Parents A long and comfortable life which all men desire That thy daies may be long in the land which the Lord thy God giveth thee There are no reasons given for the rest because mans reason can
the pit Psal 30.3 Some understand it the second way of men cast alive into some deep gulf whence there is no recovery Some in the fourth sense of the grave Either sense will serve for the thing is the same An utter irrecoverable destruction is intended They shall be like men cast into a grave or a deep pit never to be seen any more Mercer and some others understand it of taking away their estates not in part but altogether in the midst of their prosperity Which agrees they say with the verses following that speak of great riches to be gotten But how doth it agree with blood-shed mentioned vers 11. v. 16 But our former interpretation suits well with both To kill them that they may have their goods Figures Swallow A Metaphor from great fishes swallowing the lesse In the text note 1. The actors Let us 2. The act swallow up 3. The object them 4. The manner 1. Alive 2. As the grave 3. Whole 4. As they that go down into the pit Note from the coherence 1. Doct. Innocent persons are the object of bad mens wrath Nocent Cain kills innocent Abel 1 Joh. 3.12 Because his own works were evill and his Brothers righteous Ishmael persecutes Isaac He that was born after the flesh persecuted him that was born after the Spirit Gal. 4.29 Joab kills two men better then himself 1 King 2.32 Pii ab improbis tanquam exprobrautes aspiciuntur Severus Sulpitius The wicked look upon the godly as upbraiding them for their wicked courses Reason 1. Contraries seek to expell one another especially the worst seek to drive out the best as darknesse to expell light and cold to drive away heat Wicked men are contrary to innocent persons in judgement will affections words actions use of creatures They are both men and the Logick rule holds in them Species to ti maximè sunt consentaneae sibi dissentaneae Particular kindes agree very much in the generall and disagree as much among themselves And therefore two contrary Kingdomes of Christ and Satan cannot agree 2. Envy sets evill men on work to contemne inferiours quarrel with equals hate superiors Satan envyes God wicked men envy good mens present state future happinesse 3. Shame sets them on work Other mens good works shame their bad ones in all times places companies Hoc tantùm me malè habet quòd justus ubique audit This onely troubles me that every one speaks well of him and counts him a just man Spoken of Aristides by one that knew not his face yet requested him to write his name in a shell to passe his vote for his banishment Vse Let us not marvel at insurrections against and oppressions of good men If it be objected that they give no cause it is easily answered Their goodnesse or wealth is the occasion Nec Milvo nec Accipitri rete tenditur Men lay not nets for Kites or Hawks Terent. But for birds that are harmlesse and good to eat Da veniam corvis vexat censura columbas Men let Ravens go free and vex Pigeons with their censures They often let go the offender and punish the innocent 2. Doct. Wicked mens spleen is often against them that do them no wrong What wrong did David to Shimei or Saul Mephibosheth to Ziba Spleen overflows in such as poison in a Toad that spits venome on him that treads not on it and fiercenesse in a Wolfe which sets on him that passeth by and thinks no harm Vse It shews a difference between wicked men and good Ill men seek the hurt of friends good men forgive enemies As dogs bite them that strike them not but sheep bite not them that strike them 3. Doct. Evill men intend to go through with their plots So did Jezabel in the businesse of Naboth without any thought of the danger of innocent blood So Judas betrayed Christ without any thought of Christs kindnesse in preferring him to the Apostleship Reason 1. Their intention is frustrate else as a Gardiners if the tree bear no fruit or a Builders if the house be not finished 2. All their labour is lost also if their plots take no effect Vse It shews us the corruption of our nature that is not content to be evill think evill plot evill but is never quiet till it act it Joseph's Brethren were never quiet till he was gone They regarded not their Fathers grief that would ensue 4. Doct. Ungodly men are cruell men Their very mercies are cruell Prov. 12.10 A good man regards a beasts life they care not for a mans but kill women and children like Hazael 2 King 8.12 13. They can dash the mother in pieces upon her children Hos 10.14 Reason 1. Because we are naturally so degenerate that we are compared by God who best knows us to the cruellest wilde beasts To Wolves to Lions and Bears Isa 11.6 7. 2. Because ungodly men have no fear of God to restrain their wicked disposition Therefore Abraham feared the loffe of his life in Gerar because he thought the fear of God was not in that place Gen. 20.11 Therefore Joseph's Brethren needed to fear no hurt from him because he feared God Gen. 42.18 3. Because they are afraid to be revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mauritius de Phoca Fearfull men are murderers Vse Marvell not then at insurrections treasons poysonings cruel murdees There will be such as long as there be wicked men left in the world 5. Doct. Wicked men could wish that there were no footsteps left of their iniquity Such is the way of the adulterous woman she eateth and wipeth her mouth and saith I have done no wickednesse Prov. 30.20 Reason 1. Out of shame They know others will condemne their wicked courses though they flatter themselves Psal 36.2 2. Out of fear left they should be called to account as many wicked men have been strangely and long after murders and wantonnesses committed Vse Let us be ashamed of those courses that wicked men themselves are ashamed of and will one day wish that themselves and their sins were at the bottome of the mountains 6. Doct. Sinners want not patheticall expressions to draw others to sin They have hony words and sugared baits See the fawning speeches of the Adulteresse Prov. 7.14 c. and of the Drunkard Isa 56.12 For sin seen in its owne colours would be hated Ill stuffe will not off without a good glosse Vse Do evill men want no pathetical expressions to move to sin Let us then bewail our barrennesse to perswade to good If sinners have their Come vers 11. should not Saints have their Come to the house of the Lord Isa 2.3 Should we not incite intice whet and provoke one another Heb. 10.24 sharpen and extimulate Prov. 27.17 rouse and stir up each other to love and good works 2 Pet. 1.13 God forbid Yea let us labour to go beyond them our cause is far better Vers 13. We shall finde all precious substance and shall fill our houses with spoyl The
judgement will follow Else God were not true neither would his threats be at all regarded 2. Doct. Gods judgements never come without a cause They never did so as appears 1. In Gods letting man lose his image who had so shamefully abused it So rebellious Citizens lose their priviledges 2. In laying the curse on man and his posterity The ground is cursed for Adam's fin Gen. 3.17 So traitors and their posterity are tainted in blood and their lands confiscated 3. In the destruction of the old world by the flood The cause was because the earth was filled with violence Gen. 6.13 4. In the destruction of Sodome by fire and brimstone from heaven because their sin was very grievous Gen. 18.20 5. In Jerusalems destruction by the Romans for killing the Prophets Luk. 13.34 35. 6. In the ruine of the seven Churches of Asia Rev. 2. 3. Neither will Gods judgements ever fall on any without just cause The fall of Babylon will be very just Rev. 18.24 For in her was found the blood of Prophets and of Saints and of all that were slain upon the earth So will the destruction of Antichrist and Popery be most just for deceiving many Rev. 19.20 The end of the world and losse of all worldly comforts Luk. 17.26 27. Hell it self will justly fall upon unmerciful men that relieve not the poor Mat. 25.41 42. Vse Let us give God the glory of his justice in all his judgements So doth the Psalmist sing Righteous art thou O Lord and upright are thy judgements Psal 119.137 So the Emperor Mauritius confessed in the same words when he saw his children murdered before his face and was himself after them to be slain by Phocas Many can do it in generall and for judgements on others that are loth to do it in their owne case in particular But Gods people stick not to shame themselves to honour God O Lord righteousnesse belongeth unto thee but unto us confusion of faces Dan. 9.7 The Lord is righteous for I have rebelled against his commandement Lam. 1.18 3. Doct. God calls us to repentance many wayes I. By verball wayes as 1. By admonitions shewing us we are out of the way Ye have not obeyed my voyce Why have ye done this Judg. 2.2 2. By reproofs chiding them for their finâ— He makes them worse then Oxen and Asses and calls them a sinful nation with other opprobrious names Isa 1.3 4. 3. By dehortations calling them from their finfull wayes Wash you make you clean put away the evill of your doings from before mine eyes cease to do evill Isa 1.16 4. By disswafions urging them by reasons to forsake their sins I have no pleasure in the death of him that dyeth saith the Lord God wherefore turne your selves and live ye Ezek. 18.31 5. By threats terrifying them I will not drive them out from before you but they shall be as thorns in your sides Judg. 2. v. 3. 6. By promises alluring them I should soon have subdued their enemies and turned my hand against their adversaries Psal 81.14 II. By spirituall wayes As 1. By checks of conscience Their conscience bearing witnesse and their thoughts accusing one another Rom. 2.15 2. By monitions of his Spirit Behold I stand at the dore and knock if any man hear my voyce and open the dore I will come in to him and will sup with him and he with me Rev. 3.20 III. By reall wayes As 1. By examples I â—btained mercy for a pattern to them which should hereafter beleeve 1 Tim. 1.16 2. By judgements on others Aholah is delivered into the hand of her enemies that Abolibah might be warned Eze. 23.9 10 11. So Gods judgements on the rebellious Israelites in the Wildernesse are examples to us upon whom the ends of the world are come 1 Cor. 10.11 Belshazzar must be slain because he knew what befell his Father yet repented not Dan. 5.22 3. By judgements on themselves I have diminished thine ordinary â—ood and have delivered thee unto the will of them that hate thee Ezek. 16.27 4. By mercies I drew them with cords of a man with bands of love and I was to them as they that take off the yoke on their jaws and I laid meat unto them Hos 11.4 Vse Let us bewail the desperatenesse of our natural condition whom none of those calls will draw to God 4. Doct. Many refuse Wisdomes call Three grounds to one are naught Matt. 13.4 c. The invitation to the heavenly Kings Sons wedding is slighted by those that were invited But they made light of it and went their wayes one to his farm another to his merchandise Matth. 22.5 Reason 1. Because some are in love with their owne inventions This evill people which refuse to hear my words which walk in the imagination of their heart Jer. 13.10 2. Because others are in love with worldly pleasures profits or preferments Vse Let us not follow the multitude in refusing Gods call Say not I will not be fingular Why should I regard it more then they I shall scape as well as my neighbours Consider who calls God who is great and good can and will prefer thee He may say more truly then Balak Did I not earnestly send unto thee to call thee Wherefore camest thou not unto me Am I not able indeed to promote thee to honour Numb 22.37 Consider to what he calls To holinesse which is most commendable to happinesse which is most profitable Follow holinesse without which no man shall see the Lord Heb. 12.14 5. Doct. We are by nature far out of Gods way A call will not be heard nor a beck regarded They are all gone aside Psal 14.3 They are all gone out of the way Rom. 3.12 The Ephesians were once without God in the world Eph. 2.12 Yea the Fathers of the Patriarchs were Idolaters Josh 24.2 Reason 1. Because we are gone clean out of hearing We regard not Gods Word 2. We are gone clean out of fight which is further out of the way for men cannot hear so far as they can see We regard not Gods works 3. We are gone far in the wayes of the world The further in a by-way the further out of the high-way 4. We are gone far in the wayes of Satan The further men go in a contrary way the further are they out of the right way Vse Let us blesse God the more for bringing us into the right way when we look upon other mens dangerous errors Such were some of you 1 Cor. 6.11 Yea all of us We our selves also were sometimes foolish disobedient c. Tit. 3.3 Such we should have been still if God had not wonderfully reclaimed us Insult not then over others but pity them and pray for them and thank God heartily for reducing you 6. Doct. The generality of men regard not the fignes whereby God calls them to repentance They regard not outward means as rain and fruitfull seasons Act. 14.17 Jer. 5.24 nor the sending of Christ to
not give ease to them that never call on him but in trouble They cryed but there was none to save them even unto the Lord but he answered them not Psa 18.41 Though they cry in mine ears with a loud voyce yet will I not hear them Ezek. 8.18 Reason 1. Because they had no acquaintance with God before Men look after their acquaintance in time of trouble not after strangers that have no dependence on them 2. Because they look meerly after their own ease for the most part and have no love to God else they would have regarded his service in their prosperity Hos 7.14 Vse It teacheth us to get interest in God betimes even in prosperity to follow Solomon's counsell Eccl. 12.1 Remember now thy Creator in the dayes of thy youth We would be glad to have God to hear us in the troubles of old age Let us then be mindefull of him in youth 4. Doct. Affliction makes men earnest in prayer In their affliction they will seek me early Hos 5.15 When he slew them then they sought him Psal 78.34 Reason 1. Because affliction is compared to fire When thou walkest through the fire Isa 43.2 and fire will heat So doth affliction heat mens affections 2. Because they finde much need of help which in their prosperity they felt not A begger wil pray earnestly Vse It condemns our cold prayers both in fasts and other times in these sad dayes If ye will not pray earnestly now when will ye Wicked men will rise in judgement against you They pray earnestly in trouble 5. Doct. Prayer is a seeking of God Neither do they seek the Lord of hosts Isa 9.13 Seek ye the Lord Isa 55.6 Reason 1. He is as it were lost when he doth not help us God is departed from me and answereth me no more 1 Sam. 28.15 2. He may be found an helper upon intreaty Vse No marvell if many never found God They never sought him by hearty prayer in all their lives and must quite lose him at their death 6. Doct. There is a time when God will not be found of some men though they seek him earnestly Though they shall cry unto me I will not hearken unto them Jer. 11.11 When ye make many prayers I will not hear Isa 1.15 Then shall they cry unto the Lord but he will not hear Mic. 3.4 1. For the time 2. For the persons For the the time That is twofold 1. After a time of long calling on them to return yet slighted by them He that turneth away his ear from hearing the Law even his prayer shall be abominable Prov. 28.9 Yea true repentance then though it may deliver from the curse yet sometimes not from the crosse God would destroy Jerusalem for Manasses his sins though he repented and Josiah reformed 2 King 23.26 2. After this life It is too late to cry for mercy in hell Not a drop of water to be gotten Luk. 16. God hears not impenitent finners here much lesse in hell Here is time of repentance there none The dore of mercy is shut up for ever by death Mat. 25.10 When the golden time of life is gone no trading for souls health No physick after death For the persons they are 1. Impenitent sinners God heareth not sinners Joh. 9.31 Prayer and repentance must go together else no audience 2. Unbelievers The Word without faith doth no good No more doth prayer An unbeliever must not think that he shall receive any thing of the Lord Jam. 1.7 3. Hypocrites that have no religion but in shew and pray accordingly Will God hear the hypocrites cry when trouble cometh upon him Job 27.9 Sure he will not 4. Uncharitable men A father will not hear them that are cruel to his children Vse 1. It teacheth us to take heed of putting off repentance We may be in hell in a moment or God may be so offended with our peevish wayes that he will not give us true repentance nor hear us A great revenge It would vex a man that his friend would not hear him in extremity If we follow not Gods instruction in our prosperity he will not follow us with help in our misery He that meant to say Lord have mercy on me cryed out at his death Horse and man and all to the Devill Perkins government of the tongue 2. Let us hearken to God in our prosperity that he may hearken to us in our extremity else we perish eternally Quid aequius quid justius non respeximus non respicimur non audivimus non audimur Salv. What more equall what more just we regarded not we are not regarded we heard not we are not heard I speake unto thee in thy prosperity but thou saidst I will not hear this hath been thy manner from thy youth that thou obeyest not my voyce The wind shall eat up all thy pastours and thy lovers shall go into captivity surely then shalt thou be ashamed and confounded for all thy wickednesse Jer. 22.21 22. To conclude God will hear a penitent sinner at any time yea even at the houre of death as he did the penitent thief but he often denies true repentance to those that slight the means of grace and alwayes denies audience to those that cry not with their hearts to him when they howle on their beds for corn and wine Hos 7.14 Let not then an impenitent sinner ever presume nor a penitent despair Vers 29. For that they hated knowledge and did not choose the fear of the Lord. We are come to the third judgement denounced wherein Wisdome first sets downe the causes of the judgement v. 29 30. Secondly the judgement it self v. 31 32. For the first Wisdome repeats the former just causes to justifie her accusation yet with some elegant change of words and order to affect the more with the variety of them and to drive the causes of their ruine the more home to their hearts that at length they might repent and prevent it An usuall thing in humane judgements that the sentence may appear to be just The Clerk reads the causes of the condemnation and the Judge oftentimes repeats them Their plagues are fearfull therefore Wisdome would have the causes of them well known If any man should ask Why Lord art thou so inexorable and hard toward them The answer may be in the text For that they hated knowledge So the words may look backward and forward Thus he shews that they did justly perish and were justly neglected Four causes mentioned before are here repeated The two first in this vers The two lastin v. 30. The first in this vers is hating knowledge mentioned vers 22. The second in this vers also is not choosing the fear of the Lord intimated v. 7. The third in vers 30. is rejecting Wisdomes counsel mentioned v. 25. The fourth in v. 30. also is despising Wisdomes reproof mentioned likewise v. 25. And in an elegant order For 1. Knowledge is to be gotten 2. The fear of
50.9 c. And if God did need how should we supply his wants that cannot supply our own for soul or body He that cannot keep his own Family cannot relieve others 3. Because God is absolute Lord over all and may command what hee list without rewarding any creature in Heaven or in Earth For the second that yet he will give a full reward appears 1. Because he is mercifull and stands upon his honor And where justice will give no reward mercy will So Fathers promise many things to their children to encourage them to do their dutie Here is long and healthful years and prosperitie and what needs a man more in this life 2ly Because God is faithful and hath promised a full reward to every good action so that mercy and truth appear in it though justice require it not Vse 1. To acknowledge that if God blesse us in soul or bodie it is of his free grace not of the merit of our obedience He might by his right over us require service without pay yet he is so merciful that he wil not So a father may look for duty freely from a child yet he provides for him and gives him an inheritance 2ly Let this encourage us to dutie we owe it to God therefore doe it we shal have a ful reward therefore do it cheerfully this is a double band kindnesse useth to work more upon mens spirits then dutie so let it do with us toward God This encouraged Moses he knew he deserved nothing yet had respect unto the recompence of reward Heb. 11.26 Doct. 2. Gods rewards are such as men like wel ordinarily He gives his people a land of brooks fountains wheat barley wines fig-trees c. Deut. 8.7 A land that had goodly houses many herds of greater cattel many flocks of lesser much silver and gold c. Deut. 8 c. Reas It appears 1. in the particulars in the Text God promises long life peace and plenty what would man have more for his body who loves not all these Men love long life for that end they are choice in meat drink apparel baths physick they spare for no cost so do worldly men dote on peace and plenty These God promises 2ly it appears by the prayers of men no doubt they pray for what they love best and God often gives it as he gave wisdome to Solomon to guide a great Kingdome when he prayed for it 3ly By Gods aditional gifts to Solomon as honour and riches which he asked not yet could not but like wel when God gave them So he gives a comfortable earthly passage to them that seek for heaven seeke ye first the Kingdome of God and his righteousnesse and all these things shal he added unto you Mat. 6 33. Who likes not a good way to a good end It is a double mercy Use Be careful to please God and trust him for rewards he will give such as thou likest and canst no where else get Gods precepts well kept wil be in stead of Diet Physick Guard and other means of preserving life If other means fail God wil preserve by these Doct. 3. Long life is a blessing God gave Abraham a good old age Gen. 25.8 The hoary head is a crown of glory c. Chap. 16.31 It is a sweet mercy and generally desired What man is he that desireth life and loveth many daies that he may see good Psal 34.12 As if he had said every man naturally doth desire it Men love life and abhor death With long life wil I satisfie him Psal 91.16 Reas 1. Because life it selfe is a blessing therefore the continuance of it is so 2ly Because God promiseth it to his servants as in the fift commandement and God useth to promise good things and threaten bad And this promise Wisdom useth as conceiving it wil much work upon the spirits of men for by me thy daies shal be multiplyed and the years of thy life shal be incrcased Chap. 9.11 3. It is a type of heaven which had it all the perfections of joy it hath yet were it not lasting it could not afford full happinesse 4. It is a resemblance of Gods eternity who is called The antient of daies Dan. 7.13 5. Short life is accounted a curse God theatens Eli that there should not be an old man in his house 1 Sam. 2.31 Sure then the contrary is a blessing 1. Obj. How is it a blessing when wicked men often live long Ans It is a blessing in it selfe and to good men who have the more time to serve God though it may be none yea a curse to wicked men who may sin the more and have the more pain in hel 2. Obj. Good men often have it not but die soon as Josiah 1. Ans It is in perilous times when it is better to die then to live From henceforth blessed are the dead which die in the Lord Rev. 14.13 It might have been a blessing to live long before in the time of the Churches prosperitie but not then in the time of her persecution then the righteous are taken away from the evil to come Isa 57.1 2. If in other times God take them away they lose not but get by it they get by death a longer and an happier yea an eternal life 3. Obj. Men may live long in miserie and that is a curse rather then a blessing Ans God wil give his servants prosperity with their long life if he see it fit for them if not he wil turn their afflictions to their good We know that all things worke together for good to them that love God Rom. 8.28 A Physician can make an healing medicine out of poison so can God make afflictions profitable to his Use 1. It shewes the folly of many men who would have long life yet look not after heavenly wisdome the means of continuing life Such shew themselves to be fooles as by adultery drunkennesse quarrels kill themselves or are killed by others because they follow not wisdome and holy directions they might live longer if they lived wisely and godlily Such complain in vain of shortnesse of life which they bring on themselves 2. It teaches us not to complain for the troubles of old age but to blesse God for the comforts we have seen more then others in the length of our daies Remember that God hath set the one over against the other Eccles 7.14 Sicut nun hirunde non facit ver nec una linea Geometram sic nec una dies vel breve tempus reddit hominem foelicem Recuperus As one swallow makes not a spring nor one line a Geometrician so neether one day nor a short time makes a man happy Doct. 4. Health in our daies is a great blessing also So it is promised It shal be health to thy navil and marrow to thy bones verse 8. They are life unto those that find them and health to all their flesh Chap. 4.22 Reas 1. Because it gives a man much comfort in