he had thought to have done unto his brother Figures here are none Note 1. the good that comes to men of mean capacity 2. The benefit that accrues to young men In the first note 1. the effect of These Proverbs To give 2. The object Subtilty 3. The subject To the simple In the second note 1. the subject To the young man 2. A double adjunct Knowledge by others Discretion by pondering on these Proverbs read or expounded 1. Doct. The Scripture contains store of heavenly knowledge sufficient to inform simple persons In the prosecution of this point note 1. The store of heavenly mysteries in the Scripture 2. The clearnesse of them For the store see 2 Tim. 2.15 16 17. The holy Scriptures are able to make men wise unto Salvation and are profitable for doctrine reproof correction instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works Two arguments are here couched to prove it 1. The various uses of it To inform mens judgements shew them their sins bring them to amendment direct their lives afterward 2. The effect To make men more then worldly wise wise unto salvation Wise not to get wealth but heaven This requires store Gods treasure mentioned 2 Cor. 4.7 is laid up here and hence Gods Stewards fetch enough to make themselves and others rich In a treasury is much gold and silver laid up The mouth of a righteous man is a well of life Prov. 10.11 How much more Gods Word So here Subtilty is to be had to prevent errours and dangers Knowledge of things needful Discretion to guide men in safe wayes There is then store of heavenly truths in Scripture For the second the clearnesse of them It is compared to a light and a lanthorn Psal 119.105 It gives light unto the simple Psal 119.130 It makes wise the simple and inlightens the eyes Psal 19.7 8. Reason 1. Many things are as plainly set down as any man can speak as the the History of the Creation Gen. 1. Redemption in the Gospel Precepts of holinesse in the Epistles 2. Heavenly things are set out by earthly similitudes for our capacity as in many parables Matth. 13. These are spectacles to help our weak sight 3. They are fitted by God to our capacity not to his high wisdome in the manner of delivery And who can speak plainer then God or teach better 1. Vse See the difference between Gods Word and mens Though Gods Word be much deeper yet weak ones may draw water hence A Lamb may wade and an Elephant may swim in this river It was writ over Pythagoras his school doores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man ignorant of Geometry enter But God Iets ignorant persons and children come into his school and learn 1 Joh. 2.14 2. Vse Be encouraged notwithstanding your natural ignorance to goe to school to Gods Word to learn knowledge There is store of matter and clearnesse of delivery If this book of The Proverbs that is so deep may serve to instruct simple ones much more other plainer books of Scripture Peter Martyr in his Epistle Dedicatory before his Comment on the Epistle to the Romans speaks strangely yet truly Equidem scio multos esse qui hoc non credunt non paucos qui ea rideant nosque insanire arbitrentur sed istos rogatos velim c. I wot well there are many that will not believe it and not a few that will deride those things and think that we are mad in ascribing so much to the Scriptures But â—oh that they would be intreated to make tryal a while and to take to the reading of the Bible Male mihi sit itae enim in tanta causa jurare ausim nisi tandem capiantur sentient denique quantum divina haec ab humanis distent c. Let ill betide me for so I dare swear in so great a cause if they be not taken at length they will perceive in the end how far Gods writings differ from mens Adde Erasmus his testimony in his Preface to the Gospel of Luke Expertus sum in meipso I can speak it by experience that there is little good to be gotten by reading the Bible cursorily and carelesly but doe it duly and diligently with attention and affection and you shall finde such an efficacy as is to be found in no other book that can be named Yet was Erasmus a great scholar and knew the worth of books 2. Doct. Subtilty for preventing of dangers is best learned out of Scriptures They teach us how to countermine and goe beyond our enemies plots Psal 119.98 Serpentine wisdome is required Matth. 10.16 Serpents prevent real dangers by folding the tails about the head to safeguard the chief part and keep life They prevent verbal dangers by laying one ear on the ground and stopping the other that they may not be enchanted August in Psal 57. that is 58. with us Also when they come to wholesome water they drink not till they have cast up their poyson Epiphan Haeres 37. There are in Scripture directions how to prevent evils that follow wantonnesse Prov. 5.1 c. that follow suretiship Prov. 6.1 c. Examples also are here to be found Joseph would not be undone by his Mistresses daily solicitations Gen. 39.10 Nor would Esther endure to see the destruction of her people Esth 8.6 Here are we taught the art of prevention of all sorts of dangers of soul of body temporal spiritual eternal Vse Despise all Politicks in comparison of Scripture Let Machiavel sleep and learn of Solomon Let Aristotle goe and learn of Paul how to scape hell Else all other evils are escaped to no purpose Good men had need to get policy from hense because they have to do with politick enemies crafty men and devils who will else sorely wound them and quickly overthrow them 3. Doct. We are naturally simple and easily led into errour Man is born like a wilde Asses colt Job 11.12 Man that is in honour and understandeth not is like the beasts that perish Psal 49.20 It appears 1. by our fals into errour How easily doth every light objection draw us 2. Into dangers No warnings will keep us out 3. By our ready hearkening to bad counsel whereas good will hardly down with us 4. By the disparity of our condition Men of great birth run as wilde courses as other meaner of education It argues a great stain in nature that education cannot rub out Vse It layes us low A generation of silly creatures If others will tempt us we presently agree to undoe our selves like children of great men that make ill matches against their parents will If none will tempt us we will undoe our selves We quickly erre in judgement or practise Ill opinions or lusts will be sure to ruine us for ever if we want grace and if God keep us not better then we can keep our selves 4. Doct. The way to keep us from errours is the right
3. That God may cleer his owne justice Vse 1. It ets out Gods goodnesse plainly before our eyes who being above all yet is pleased to make men acquainted with the reasons of his proceedings 2. Let us make good use of this information Let us observe the reasons of Gods judgements recorded in Scripture that we may avoyd the like sins and prevent the like judgements for God is as just now as ever Did he punish Adam and Eve for disobedience Cain for murder the old Word for violence Sodome for Iuxury He will punish others for it now They are examples to us upon whom the ends of the world are come 1 Cor. 10.11 Did he not spare Noah nor David when they sinned against him neither wil he spare his offending children now Let us then be wise and be ware 2. Doct. They are simple that do not hearken to heavenly instructions v. 22 23. Reason 1. Because they are made acquainted with the greatest danger to their souls that can be and yet will not avoyd it If a man were told of a pit in his way out of which there were no escaping and would for all that run into it were he not a simpleton 2. The way to attain greater good then all the world can afford them and that for eternity is made known unto them plainly so as they cannot deny it and yet will not look after it As if a man were shewed an easie way to get a Kingdome and yet would live a begger Is not such a man very simple Vse It shews the great distance between Gods judgement and mans Many of those that are of great account for wit and policy in the world God accounts to be very simple and so they will prove in the end They must prove so that will not hearken to the counsels of the God of Wisdome 3. Doct. Not hearkening to good counsell brings destruction They despised Gods words and misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy Therefore he brought upon them the King of the Chaldeans who slew their young men with the sword c. 2 Chr. 36. 16 17. They east thy Law behinde their backs Therefore thou deliveredst them into the hand of their enemies Neh. 9.26 27. Reason 1. Because it brings many temporall judgements upon men God will set the brand of his displeasure and their disobedience upon them in letters of blood 2. If it bring not viol nce upon their bodies yet it brings both body and soul to perdition for ever No man can invent a way to heaven If he will not then go the way that God hath revealed he mustiperish Vse Let this drive men to hearken to good counsell If the odious name of simple ones will not do it let fear of eternall wrath open our ears and hearts 4. Doct. Men in prosperity will seldome hearken to good counsel I spake unto thee in thy prosperity but thou saidst I will not hear Jerem. 22.21 Woe to them that are at ease in Sion Amos 6.1 The Prophet had little hope to doe good on them Reason 1. Because they think they are good enough already 2. They think they shall continue so and look for no change Because they have no changes therefore they fear not God Psal 55.19 David said in his prosperity I shall never be removed Psal 30.6 Vse Let rich men take heed and not think themselves too good to hearken to good counsell They are in more danger then meaner men Their ears are stopt with their wealth 5. Doct. Prosperity and folly go often together Rich Nabal was a fool both in name and nature 1 Sam. 25.25 God calls the rich man fool Luk. 12.20 Reason 1. Because wealth is not alwayes gotten by wisdome It may come by gift or favour of Princes or by inheritance or by painful servants as Laban's by Jacob's pains Potiphar's by Joseph's 2. Because rich men are from their youth cockered by parents and flattered by others which keeps them from the knowledge of the truth Therefore said the Philosopher Great men learn nothing so well as to ride well because the horse will not flatter Vse Do not imitate rich men because of their wealth They may be fools for all that and then why should wise men be guided by them An Ape of a Fool is very ridiculous Prosperity and folly are well joyned together for where is most wealth there often times is least wisdome 6. Doct. Prosperity is the ruine of many As of those two rich men Luk. 12.16 16.19 Reason 1. It often makes men let go piety and then as boys learning to swim they let go their bladders and sink Quando hoc incautis non fuit ad disciplinam quod ignis ad ceram quod solis radius ad nivem vel glaeiem Prosperity to unwary persons is like fire to wax or the Sun beams to snow or ice Bern. de Consideratione l. 2. c. 12. Magnus est qui incidens in adversa non excidit à sapientia nec minor cui praesens faelicitas si arrisit non irrisit Ibid. He is a great man who falling into adversity falls not out of wisdome and he is no lesse on whom present felicity smiling mocks him not 2. It is harder to bear prosperity well then adversity The Dutch Proverb is The feet must be strong that carry prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Cyropaed It seems to me an harder thing to bear good things well then bad for the latter make many a laughing stock but the former makes all men wiser Peacocks let down their proud feathers when they see their black feet Hannibal's Army having overcome the troublesome Alps was spoyled by the Italian dainties Tribulatio probat unam patientiam prosperitas verò omnes virtutes examinat Anselm in Sentent Adversity tryes Patience onely but Prosperity examines all virtues 3. Prosperity layes men open to many sins To injustice in getting it Qui agit semper faelicitèr iniquè agit Euripides He that doth alwayes prosperously doth unjustly Quà m grave onus homo faelix insipiens nam stultitia germana est iniquitatis Aeschylus How great a burden is a rich fool For foolishnes is sister to iniquity Fortuna quem nimiùm fovet stultum facit Whom fortune cockers him she makes a fool Mimus And our Saviour calls riches the Mammon of iniquity because hardly gotten without it Luk. 16.9 It is often abused to sensuality One rich man cryes Soul take thine ease eat drink and be merry Luk. 12.19 The other was clothed in purple and fine linnen and fared sumptuously every day Luk. 16.19 It makes men secure Living long in prosperity they neither foresee nor seek to prevent their ruine It hardens men in sin as it did Pharaoh 4. It brings Gods judgements upon them Noverca virtutis prospreitas sic bajulis suis applaudit ut noceat Convivis suis ab initio propinat dulcia ut cum inebriati fuerint let
them up that they may be ready in time of need Keep by meditation what is got by study VER 22. So shall they be life unto thy Soul and grace to thy neck UNto the former exhortation are added many gratious promises of life and honour in this Verse and of safety Verse 23.24 He shews hereby what good wisdome brings to the soul body and estate it brings life honour security He had said as much before verse 18. but in a similitude She is a tree of life here he speaks more plainly she is life it selfe and that to the Soul also For the words So shall they To wit wisdome and discretion well kept and followed Verse 21. Be life Be the means to bring spirituall life into thy soul and to keep it there For life see on verse 2. Vnto thy Soul See on Chap. 1.18 on the word lives And grace to thy neck See on Chap. 1.9 Only take notice of the strange note of the Popish English Doway Bible which reads Grace to thy jaws and in the margin thus Merit for the words of thy mouth So willing are Popish writers every where to take a sleight occasion to set up mans merit and pull down Gods grace forgetting that these two are contrary If the reward be of grace then not of works if of works then not of grace Rom. 11.6 So if of grace as in the Text then not of merit as in the Popish note However it is very strange to call grace merit Figures Life The cause or means of life unto the soul the cause for the effect Note 1. What they bring to the soul 2. What to the body In the former observe 1. The cause So shall they To wit Wisdome and discretion 2. The effect Be life 3. The object Unto thy Soul In the latter note 1. The gift And grace 2. The subject of it Vnto thy neck Doct. 1. A foolish Soul is a dead Soul Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Eph. 4.18 Reas 1. Because there is no life in the Soul till knowledge come into it There was no living creature in the world till light was made God clears the understanding before he rectifie the will and affections he keeps the same method in the little world that he did in the great world We are no better by nature then the Ephesians of whom the Apostle speaks in the place newly cited As the body is dead without the soul so the Soul is dead without wisdome which is the soul of the soul Though the Soul be the life of the body yet it selfe is dead if without knowledge and such a man differs not from a beast unlesse it be in being subject to eternall miserie That a man then may live spiritually and not sensually like a beast it is the gift of heavenly wisdom and thy soul hath life with God if thou keep wisdomes precepts although thy flesh be pressed down under the discipline of correction or of the fear of death it selfe 2. Because as the foolish soul hath no life being without justification so it can have no health nor strength being without sanctification Health is a second life without which the first is a burden Better not to live then to live in pain or weaknesse 3. It hath no spirituall breath and without breath no life It cannot breath out prayers nor praises to God 4 It hath no spirituall motion and all living things move in one way or another dead things do not No motion to any spirituall duty till wisdome take possession of the soul Use 1. Pitty those thousands of poor souls that walk in the world yet are spiritually dead Ignorant men think dead bodies walk but we know dead souls walk Many are like scpulchers that have only the names of living men written on them 2. See if thy soul be not one of these dead souls If thou have not true wisdome thou hast a name that thou livest and art dead Rev. 3.1 It is not thy great birth wealth nor strength that can make thee alive it must be wisdome Doct. 2. Wisdome makes the soul live Keep my commandements and live Chap. 7.2 Hear and your soul shal live Isa 55.3 Reas 1. From the confession of the heathen Is proprie vereque homo est cujus omnis in anima rationali substantia existit Qua propter quicquid extra hunc hominem sit id ad se minimè pertinet Plato in Alcibiade He is properly and truly a man all whose substance is in the reasonable soule wherefore whatsoever is out of this man that belongs not to him in his own account 2. From the contrary Folly is the death of the soul sin that kills it is commonly called folly in Scripture 3. From the beginning of life Wisdom is as it were the seed of spirituall life 4. From the Progresse it maintaines the life of the soul as meat doth the life of the body Use 1. Take pains to get true and heavenly wisdome What pains doth the Husbandman take to get his seed into the ground he plows and sows What pains do poor men take for food they work hard early and late and all or almost all for the belly So do thou for wisdome And as the merchant runs through pain and perill for wealth so do thou for understanding 2. Spare for no cost to get it The husbandman Tradseman Merchant drive on their trades with great cost wisdoms trade is better It concerns eternity Spare then no cost to get and keep it 3. Doct. Wisdom is a great grace to any man The wise shall inherit glory ver 35. of this Chap. They shall be an ornament of grace unto thy head and chaines about thy neck Chap. 1.9 Reason 1. Because it is a sign of worth and dignity in a man Men nobly born or in great place wear gold chains and jewells Wise men are Gods children of the highest birth and more honoured with spirituall graces and holy behaviour then any other can be with gold and silver though never so rich costly They need not fear coming into Gods presence nor disgrace from men for good men will reverence them though they be never so mean and none will contemn them but wicked men which are themselves the most contemptible of all the creatures 2. Because it doth adorn men as gold-chains do Such as are beautifull themselves are more beautifull in costly dressings A wise man is more worthy to be looked at then Agrippa with all his pompous train that was but a fancy as the Greek text calls it He came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much fancy Act. 25.23 A wise mans honour is reall Use It discovers the blindnesse of worldlings who cannot see this heavenly wisdom as moles and earthworms see not the Sunshine Let us then account those most honourable that have most of this heavenly wisdom though they want worldly
Hence Solomon had his His Father taught him ch 4.4 and his Mother ch 31. Timothy's saith came by derivation from his Grandmother and Mother 2 Tim. 1.5 He knew the holy Scriptures from a childe 2 Tim. 3.15 Reason 1. There are prayers and good examples used in godly families which are means of knowledge and grace as well as the publick Ordinances Men that fare well at home are fat as well as they that feast abroad 2. There be pull-backs from evill by discipline and correction which bridle our corrupt nature from evil as godly exercises are spurs to good 1. Vse It teacheth us to live in good families where godlinesse prevails Yea and Children should be willing to leave irreligious Parents houses to live with godly Masters 2. Parents should choose good Masters for their Children and not altogether look at trading Place them where they may learn how to live in heaven as well as here 3. Blesse God if he give you godly Parents or Masters It is a great mercy Men do so for rich Masters where they may live plentifully or skilfull ones where they may learn how to get an estate how much more for such as teach us true wisdome 4. Make hay while the Sun shines Make a good use of domesticall instructions God hath not given you good Parents or Masters for nothing Ye may learn to be wise your selves and teach yours to be so when God honors you with families of your owne 3. Doct. Parents are bound to instruct their Children in piety To bring them up in the nurture and admonition of the Lord Eph. 6.4 As Captains train up their raw Souldiers and exercise them in Arms. Train up a childe in the way he should goe Prov. 22.6 So did Abraham breed his Children Gen. 18.19 And David Prov. 4.3 4. Teach them thy Sons and thy Sons Sons Deut. 4.9 The like is required Deut. 6.7 11.19 Reason 1. Because men are much drawn by authority to give credit to what is spoken Men look more quis dicat who sayes then quid dicatur what is said Children will beleeve their Parents sooner then Brethren or Servants because they exercise the first authority over them Afterwards when they grow wiser they will hear reason from an equal or inferiour Hence it is that Children and ignorant persons follow authority but wise men follow reason The Samaritans beleeve at first for the Womans words afterwards for Christs owne sayings Joh. 4.39 â—2 So Augustine at first beleeved the Scriptures for the Churches authority afterwards for their owne Divine authority is above all Reason But among humane authority Parents is the first 2. It is most prevalent because Children see their Parents love from their youth Parents therefore must not lose that opportunity of improving their Childrens good opinion of them 3. Young yeers are fittest for instruction and those they spend under their Parents They are then easie to be ruled and of quick capacity not taken off with vices and cares They are like young trees easie to bow 4. The good taught then may abide with them all their life long Quo semel est imbuta recens servabit odorem Testa diu Horat. The vessel keeps the savour of what it was first seasoned withall a long time When he is old he will not depart from what he learned young Prov. 22.6 It is harder to infuse truth or piety when error or fin hath taken possession first It is a double labour first to empty the glass of filthy liquor then to put in clean first to pluck up the weeds then to sow good seed Vse 1. Woe be to those Parents that neither teach their Children themselves nor yet put them to school only they labour to get money for them which their ungrateful heirs spend to their owne destruction in finfull wayes Deus disciplinam parentes jubet thesaurizare filiis non pecuniam Perennia praecepit non peritura conferre Salv. contra avarit God bids parents to treasure up instruction for their children not money He commanded to bestow on them lasting things not perishing 2. It reproveth such as marry before they know the grounds of Religion and so may have children before they know how to breed them I have heard that Horne Bishop of Winchester in Qu. Elizabeths dayes upheld a Minister that was complained of for refusing to marry a young Gentlewoman for ignorance of the grounds of Religion saying that he would have suspended him if he had done it though he had a license from his owne Officers adding withall What should we have families of Infidels For how can they instruct their Children that are so ignorant of the first principles of Religion themselves 3. It calls upon Parents to breed their Children wel How can they hearken to their instruction if they have it not Themselves would condemne Parents that should starve their childrens bodies what are they then if they starve their souls 4. Doct. Children are bound to give credit to and obey their Parents good counsels Come ye children hearken unto me Psal 34.11 The Children of Eli hearkened not unto the voyce of their Father because or therefore as Ps 116.10 with 2 Cor. 4.13 the Lord would slay them 1 Sam. 2.25 Reason 1. Because they are the first teachers ordinarily and therefore our ears should be open to them The Parliament hears and rewards the first Messengers of good news 2. They are the fittest teachers for they seek the good of their children out of naturall love Provide for them while they live give them an inheritance when they die desire their salvation They will commend good things to their children out of love Luk. 11.13 Whereas Masters may do it out of respect to their owne peculiar profit They require them not to lie or steal it may be but let them be profane or irreligious 3. Parents can more commodiously instruct them being still at hand to observe their courses and to resolve their doubts at any time 4. They have experience and know what is good for their children who know not what is good for themselves and whom should they hearken to rather then to their own Parents Object Parents may be Idolaters and perswaders to be Papists It is the Popish argument to be of their Fathers Religion Answ If they be such as Solomon was wise and godly they will not perswade us to Idolatry If they be Idolaters we must not hearken to them Object Parents may be wicked and give ill counsell Answ Yet it may be they may give good counsel to their children sometimes Parents that have been bad in their youth may give good counsell to their children in their age for their own quiet Etiam pudicam vult meretrix filiam A whore would have a chaste daughter And we are bidden to follow their precepts not their examples nor counsels neither if they be naught 1. Vse It shews the greatnesse of the sin of Children that will not be taught nor ruled by godly Parents 2. Let
12.3 If open opposing will not serve to rob and kill ambushes must 5. Doct. Many snares are laid for innocent men As for David by Saul that he might be killed by the Philistins or any other way So for Daniel by the Princes of the Kingdome by enquiring into all his wayes and by new projects Dan. 6.4 5. Reason 1. Because of the malice of ungodly men against them 2. Because of their subtilty If they were not malicious they would not lay snares for good men If not subtil they could not do it to prevail Vse Judge not them evill that have many snares laid for them Nets are not laid for Kites but for Pigeons For their souls that is for their lives For they cannot come at their souls to hurt them 6. Doct. The naturall life depends upon the presence of the soul 1 King 17.22 The soul of the childe came into him again and he revived Reason 1. Because there is no life in the infant in the wombe till the soul enter into it This we call quickening in the Mother a distinct act from conceiving 2. Life continues not if the soul depart 3. It ends then Souls departure from the body brings death 4. Continuance of life in the soul after the death of the body shews that the life of the body depends upon it 5. The souls returning at the resurrection brings life to the body 6. It brings eternall life to it also The soul continuing with the body to eternity that body then can never die Vse Be most careful of your souls Then your bodies wil live also Else both perish No life without the soul The body will live if the soul live And the body will live as the soul lives happily or miserably to eternity If the soul be damned say Farewell all bodily comfort for ever What is a man profited if he shall gain the whole world and lose his owne soul Matt. 16.26 Vers 19. So are the wayes of every one that is greedy of gain which laketh away the life of the owners thereof Solomon's three arguments being handled whereby he seeks to draw the young man from bad company and ill courses now he proceeds to raise a larger conclusion to keep him not onely from robberies but from covetousnesse the root of it He tells him that not these grosse sinners onely but all that are covetous will be drawn to shed blood rather then to lose gain Here in a patheticall conclusion all that hath been said before is shut up with a vehement acclamation and applyed to more then robbers and murderers even to all covetous persons See the like collections or conclusions with enlargements Psal 128.4 Behold thus shall the man be blessed that feareth the Lord. Not onely with precedent blessings of successe and children but with consequent also of the Churches peace and lasting posterity vers 5.6 And Psal 144.15 Happy is that people that is in such a case yea happy is that people whose God in Johovah For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So. The word signifies 1. The foot or lowest part of a thing The laver and his foot Exod. 30.28 1. A place or office Pharaoh shall restore thee unto thy place Gen. 40.13 Me he restored unto mine office Gen. 41. ver 13. 3. Right or true The daughters of Zelophehad speak right Numb 27.9 4. So. And that sometimes in the reddition of a fimilitude As the heavens are higher then the earth so are my wayes higher then your wayes Isa 55.9 And sometimes without a similitude And it was so Gen. 1.7 God effected what he spake Some take it here as a reddition to the similitude vers 17. but it is rather a conclusion of Solomon's disswasion of the young man from joyning with robbers and covetous persons not in regard of the unhappy event likely to befall themselves but in respect of their cruelty to others whom they deprive of goods and life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wages It signifies 1. A way or path in which men walk Dan shall be a serpent by the way an adder in the path Gen. 49.17 2. A company of traveller a going together in the way for safety as the Turkish Caravanâ— doe A company of Iskmaelites came from Gilead with their camels c. Gen. 37.25 3. A custome or manner of doing in which men are as constant as travellers in their way It ceased to be with Sarâ—h after the manner of women Gen. 18.11 Lest thou learn his wayes Prov. 22.15 And so it is taken in this place for the constant customes of covetous men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of every one He doth not say of some of them but of every covetous person Not a barrel better herring For the word see on v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is greedy of gain Heb. that gaineth gain That makes it his greatest employment to thrive and makes truth and equity to yeeld to gain The word signifies 1. To cut or wound Cut them in the head or wound them saith the marg Amos 9.1 2. To be covetous or greedy of gain for such will cut and wound others in their bodies sometimes as robbers do So the word is used He that is greedy of gain troubleth his owne house Prov. 15.27 3. To finish a thing When the Lord hath performed his whole work Isa 10.12 for covetous or greedy men are very defirous to finish their work Here it is taken in the second sense and it is observed that in that signification it is never taken in a good sense for a lawfull desire or lawfull gain but alwayes in an ill sense for being so greedy of gain that they use unlawfull means to get it Which This word is not in the originall It may be left out and read He taketh away the life of the owners thereof That is the covetous man doth it Some would read It. That is gain or riches for many lose their lives for their wealth But it is rather to be understood of the robber or covetous man who will not onely deceive or cousen but also kill men for their money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taketh away See on v. 3. on the word Receive The Hebrews have no compounds and therefore the word signifieth to take away as well as to take The life See on vers 18. Of the owners thereof See on v. 17. Some understand it of the theeves intimating that when they had gotten wealth they should be never the richer it would bring them to the gallows But it is rather to be interpreted of rich men whom they would cousen or rob and if they finde them too strong for them or likely to reveal them then they will kill them This agrees with all the former verses especially the eleventh The word sometimes signifieth an husband that hath right to his wife So here it signifies lawfull possessors that have right to their goods and have onely authority to dispose of them The summe of all is They take
the mountains shake with the swelling thereof Psal 46.2 3. Si fractus illabatur orbis Impavidum ferient ruinae Horat. A godly mans Ark is pitched within and without tossed it may be but not drowned shaken but not shivered No Kingdome in the world no Empire hath such a priviledge 6. Doct. Trouble is evill in it self The yeers wherein we have seen evill Psal 90.15 Shall there be any evill in the City and the Lord hath not done it Amos 3.6 Reason 1. Because it is evill to the body helping to confume it by diseases 2. It is evil to the soul helping to vex it with grief and disquietnesse It makes a man cry out Why art thou cast downe O my soul and why art thou disquieted within me Psal 43.5 Vse Let us blesse God our heavenly Physician that turns our troubles to our good and makes an antidote of poyson CHAP. II. Vers 1. My Son if thou wilt receive my words and hide my commandements with thee Solomon having before in the words of Wisdome threatned obstinate finners with destruction now in his owne words falls to instruct such as are tractable Now that these things are spoken in the words of Solomon and not of Wisdome appears by the title given to the young man in this verse My Son Which is also given him by Solomon ch 1.8 But never by Wisdome in all this Book And by ch 3. v. 13. He saith Happy is the man that findeth wisdome If Wisdome had spoken she would have said that findeth me In this Chapter the Wise-man shews 1. How to get true wisdome to vers 5. 2. What good is gotten by getting it to the end of the Chapter And that 1. Positively from v. 5. to v. 10. 2. Privatively from thence to the end And this latter 1. By preventing danger from bad men from v. 10. to vers 16. 2. From bad women from v. 16. to the end For the first thing the way to attain true wisdome it is 1. By getting a docible minde v. 1. 2. By learning it of them that are wise v. 2. 3. By prayer to God for it v. 3. 4. By our owne studies and endevours v. 4. To return to v. 1. And first for the words My Son See on ch 1.1 8. It is a title often repeated to beget attention and obedience If thou wilt receive See on chap. 1.3 If thou wilt bring with thee a willing minde to learn of me and to receive my words into thy understanding will and affections So Lira interprets it of a Scholar docible and willing to learn Hugo Cardinalis takes it for a Metaphor from the earth which being plowed and opened receives the seed into it and brings forth corn So doth a docible Scholar As on the contrary Petrarch Dialog 41. speaking to a Schoolmaster that had or might have an undocible Scholar saith Discipulum indocilem babes Perdis operam littus aras semina projicis natura non vincitur Terrae aridae colonus es Solve boves Quid te torques Hast thou an indocible Scholar Thou loosest thy labour thou throwest away thy seed nature cannot be overcome Art thou a tiller of a barren ground Vnloose thy oven Why vexest thou thy self The word argues a greedinesse of hearing as the dry earth gasps for rain and drinks it in greedily Heb. 6.7 Others read it If thou wilt buy my words So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used She considereth a field and buyeth it Heb. taketh it to wit by purchase For what men buy they may lawfully take ch 31.16 Now wisdome is bought by time and labour Metrocles dicebat res alienas pecuniâ ut domum vestem alia disciplinas autem emi tempore atque labore Metrocles said that other mens goods were to be bought with money as houses and garments and other things but arts were to be bought with time and labour Laert. l. 6. c. 6. It argues a greedy desire of knowledge sparing for no cost time nor labour to attain it Ab. Ezra expounds it thus Thou shalt be my Son if thou wilt receive my words But it is better to draw the coherence to vers 5. thus If thou wilt receive my words c. then shalt thou understand the fear of the Lord c. My words See on ch 1.21 Some understand it of the words in the foregoing Chapter But it includes all spoken by him in this Book And hide Lay them up safe in thy heart and memory as men lay up treasures v. 7. Or at husband-men hide their corn in the earth to fructifie Or as men lay up jewels they would have kept There is no safer place to keep good counsel in then the chest of mans heart and memory Then will it not be forgotten My commandements Such as I have received from God and enjoyned thee These they must hide in their memory that Satan beguile them not of the knowledge of them but they may be ready for practise upon all occasions as money in a Treasury or victuals in a Storchouse With thee Not from others for thou must teach them but lay up the knowledge of them for thy owne use Some things are so dear to us that we will not trust our chests with them but carry them alwayes about with us So must we doe with wise precepts Maximus reports that Euripides the Philosopher seeing a young man buying many Books said Non arcae O adolescens sed pectori O young man these are not to be put into thy chest but into thy breast Communium Sermonum 17. I have heard that famous Buchanan King James his Master when a Germane Doctor coming into Scotland desirous to see him and observing his few books and great learning saluted him thus Salve Doctor sine libris God save you Mr. Doctor without books going into Germany afterwards and seeing in that Doctors Study a multitude of books and thinking him little learned retorted bitterly Salvete libri sine Doctore God save you books without a Doctor Intimating that few books well read were better then many never looked upon He is the first in the ship of fools that buyes many books and reads them not To this purpose Solomon seems to speak to the young man here as if he had said I have and will do my part to fill thee with good instructions see thou do thine in receiving them into thine heart and keeping them there Figures My Son a Metaphor For Solomon meant others to be taught by him as well as his Sons Receive A Metaphor from the earth receiving seed Hide a Metaphor from treasures locked up In the text there is 1. Avi ditas auscultandi A greedy desire of hearkening 2. Assiduitas memorandi A daily care of remembring In the first note 1. The person spoken to My Son 2. The act required if thou wilt receive 3. The object my words In the second note 1. The act And hide 2. The object my commandements 3. The subject place with thee Observations My
vers and so carry the word straight on to the reddition in the fifth vers and make this vers to have no dependence on the first and the things altogether severall running into the fift v. as severall rivers into the Sea to be swallowed up there But the first way answers best to the Heb. text yet may there be severall means to attain wisdome although the first be an help to the second as the lower steps in a ladder help to mount up to the higher Thine ear The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall comes from a word that signifies to hear which is the proper function of the ear And it signifies 1. The ear the instrument of hearing Moses put of the blood upon the tip of Aarons right ear Lev. 8.23 2. The act of hearing Thou shalt read this Law before all Israel in their hearing Heb. in their ears Deut. 31.11 Here it is taken in the first sense Vnto wisdome See on ch 1.2 And apply Heb. Bow down For man is naturally proud and scorns to stoop to instruction Omnes nati sumus in monte superbiae We are all born in the mountain of pride Eucherius And as foolish as the wilde Asses there Job 11.12 Or stretch out For we are by nature far short of it and unwilling to hear of it For the word see on chap. 1.24 on the word stretched out It may import a willing attendance on instruction rather then humility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thine heart The word is taken 1. For that fleshly member which we call by that name Joab thrust three darts through the heart of Absalom 2 Sam. 18.14 2. For the middle of any things because the heart lies in the midst of the body Thou hast cast me in the midst of the Seas Jonas 2.3 3. For the soule it selfe which brings life and resides first and last in the heart Davids heart smote him 1 Sam. 24.5 4. For the thought of the heart It may be my Sons have cursed God in their hearts Job 1.5 5. For the affection Is thine heart right as my heart is with thine 2 King 10.15 6. For knowledge or understanding He that heareth reproof getteth understanding Heb. getteth an heart Here it is taken in the third sense for the soul it selfe which must be applyed in hearing as well as the ear and is more needfull also for learning To understanding The same thing in divers words Heavenly knowledge is set out in many terms in this Book The summe is That thou mayst injoy this excellent treasure thy ears both of body and soul must be taken off from worldly and transitory things and fully set to get true wisdome The one will do no good without the other Both together by Gods blessing may attain it Figures Apply a Metaphor from corporall things that are applyed to their objects by bowing them downe or stretching them out So much the Hebr. word imports But the soul cannot be applyed to learning in that corporall way but in a spirituall way by giving heed to what is taught For the parts Two means of attaining spirituall wisdome are here prescribed 1. An outward one Inclining the ear 2. An inward one Applying the heart In the first note 1. The act So that thou encline 2. The subject thine ear 3. The object unto wisdome In the second note 1. The act And apply 2. The subject thine heart 3. The object to understanding 1. Doct. The ear must be first employed in hearing if we would get knowledge Ye men of Judea and all ye that dwell in Jerusalem be this known unto you and hearken to my words Act. 2.14 As if he had said All I shall speak will do you no good except ye hearken to it Who hath ears to hear let him hear Mat. 13.9 Reason 1. In generall because the ear is one fit instrument of learning from others what our eyes cannot teach us Auris sensus disciplinae The ear is the sense of learning Arist Ethic. 2. In particular It is a quicker way of learning by hearing then by any other sense or any labour of our own A man may teach that in a quarter of an hour for which he hath studyed many dayes Else Schools and Sermons were needlesse Vse Think not scorn to learn of others Blesse God for thine ears Faith cometh by hearing Rom. 10.17 Man is like the Hart of which Aristotle lib. 9. de Histor Animal writes that when he pricks up his ears he quickly hears the least sound but when he hangs them downe he is deaf and taken and killed So men stretching out the ear to hear hear quickly and escape when dull and deaf ones perish 2. Doct. The ear doth no good if the heart attend not My Son forget not my Law but let thine heart keep my commandements ch 3.1 Else hearing helps not Let thine heart retain my words keep my commandements and live ch 4.4 God opened the heart of Lydia that she attended unto the things which were spoken of Paul Act. 16.14 Reason 1. Because it makes no change in man if the word strike not on the heart And without a whole change no salvation is to be expected Except a man be born again he cannot see the Kingdome of God Joh. 3.3 2. Else there will be no belief of the Word nor submission to it without which it doth the soul no good The Word preached did not profit them being not mixed with faith in them that heard it Heb. 4.2 Vse Be sure to bring attentive hearts as well as attentive ears Be not hypocrites Give not bodies without souls Be not like the pillars of the Church to be present and get nothing If the heart be not drawn off the world no good comes by the Word 3. Doct. We must not rest in hearing till we come to compleat wisdome As Preachers are to preach for the edifying of Christs body till it be perfect Eph. 4.11 c. So are we to hear till we have attained to perfection of knowledge that is all our life long we must give heed to the sure word of prophesie untill the day dawn and the day-star arise in our hearts Reason 1. Because then and not till then ye understand things aright 2 Pet. 1.19 2. Else all your labour is lost Vse Be no more removed from Gods ordinances then the Sun is from his course So Valerius Maximus l. 5. commends Fabritius and Pyrrhus that the Sun might as soon be turned out of his way as they out of the way of justice or virtue Vers 3. Yea if thou cryest after knowledge and liftest up thy voyce for understanding The third help to get true wisdome follows and that is earnest prayer unto God For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea. This word here adds an Emphasis to this means above the former As if he had said A docible nature is good and instruction of men but both these cannot beget knowledge without Gods blessing Prayer therefore must be added
quasi coagito Notat sereitatem Beeman To think is to bring thoughts trgether in the minde It notes seriousnesse Such is the care of the Wife how she may please her husband 1 Cor. 7.34 She casts this way and that way how she may give content So every wise woman buildeth her house ch 14.1 She studies in every businesse how to set every thing in order So the Carpenter studies how to set every thing in joynt Shall preserve thee As a buckler keeps from wounds v. 7. or as a guard which Princes and great men are wont to have about them for the safety of their persons Their souls shall be as safe as the bodies of those great ones who have a Band of men alwayes waiting on them Or as Cities that have a strong garrison to keep them from danger of assaults by the enemy Discretion shall preserve thee from all enemies and disasters Vnderstanding Carefull examination will give thee understanding to see what is fit to be done and what to be avoyded For the word See on v. 2. Shall keep thee See on v. 8. It shall keep watch and ward over thee It brings delâ—ght and safety The same thing spoken in the beginning of the v. in other words for assurance and to enlarge our affections to wisdome as if no words could sufficiently set out this benefit of preservation by it and to urge us to entertain it and rejoyce in it as in a most beautifull spouse If we so do it will shew us the way how to be free from sinfull courses Figures Preserve thee A Metaphor from persons or Towns kept by a guard Who are kept by the power of God through faith unto salvation 1 Pet. 1.5 The word signifies kept as with a band of Souldiers in a garrison The same benefit is twice inculcated Note 1. The preserver Diseretion and understanding 2. The act shall preserve shall keep 3. The person preserved thee He that joyfully entertains it and takes pleasure in it shall be kept by it 1. Doct. Men are subject to many dangers till they get wisdome He goeth after her straightway as an Oxe goeth to the slaughter or as a fool to the correction of the stocks Till a dart strike through his liver as a bird hasteth to the snare and knoweth not that it is for his life ch 7.22 23. Thou fool this night shall thy soul be required of thee then whose shall those things be which thou hast provided Luk. 12.20 Reason 1. Because their reputation is in danger and men had as leeve lose their life as their credit if they be generous Folly will give occasion of disgrace 2. Their goods and essate will be in danger which is a great losse How many lose them by folly breaking out into unseemly words and deeds 3. Their body and life is in danger which are dearer then credit and goods Skin for skin yea all that a man hath will be give for his life Job 2.4 Is not the life more then meat and the body then rayment Mat. 6.25 4. The soul is in danger and lies open to eternall misery Therefore sin which damns the soul is called folly He had wrought folly in Israel in lying with Jacobs daughter which thing ought not to be done Gen. 34.7 And wicked men that go to hell are chronicled for fools all over this Book of Proverbs And this is the greatest danger of all What is a man profited if he shall gain the whole world and lose his owne soul Matth. 16.26 Vse It discovers to us the cause of many troubles and calamities in the world want of wisdome to prevent the occasions I say not of all but of many for Gods servants are often persecuted without a cause and for tryall of their graces yet we may do well to attribute our sufferings to our folly as David did My wounds stink and are corrupt because of my foolishnesse Psal 38.5 2. Doct. Young men are most in danger of allurement For he speaks to his Son all along vers 1 2 c. He that is seduced by the Strumpet is said to be among the youths ch 7.7 Such are most subject to walk in the wayes of their heart and in the sight of their eyes Eccl. 11.9 Reason 1. Brcause they are more subject to be set upon by strumpets riotous theeves as having least gravity to keep such off My Son a young man if sinners intice thee ch 1.10 Old men they will not set upon so soon Nay the thought of an old grave man present might keep men from secret sins as the Heathen man said Think Socrates or Plato sees thee and thou wilt not commit folly 2. Young men have least wit and experience to resist such temptations and therefore Solomon writ his Proverbs to teach the young man knowledge and discretion ch 1.4 3. Because old men want fuel for many sins to be kindled by temptations and allurements They cannot exercise wantonness riotousness robbing killing for want of bodily strength The grassehopper to them is a burden and desire fails Eccl. 12.5 They cannot taste what they eat and drink nor hear the voyce of singing men or singing women 2 Sam. 19.35 Old men have seen the mischief that falls upon evill courses of life and therefore are not easily drawn to them Old birds will not be caught with chaffe Vse Take heed young men you think your selves strongest and you are weakest your strength and heat of blood will soonest draw you to folly for lust is strongest in young men by reason of natural heat Therefore Paul bids Timothy Fly youthfull lust 2 Tim. 2.22 Be not proud and carelesse but humble and watchful 3. Doct. When men get discretion and knowledge they will be free from many enormities into which others fall So the prodigall Son who fed on husks before when he came to himself found bread enough in his Fathers house Luk. 15.17 So the Angel of Laodicea might be freed from blindnesse poverty and nakednesse if he would follow Christs counsel Rev. 3.17 18. Truth hath a freeing power Ye shall know the truth and the truth shall make you free Joh. 8.32 1. Because Satan is daunted by repulses as he was by Christ Then the devil leaveth him Mat. 4.11 2. Wicked men give over soliciting when they see it cannot prevail as Joseph's Mistresse did who though she brought him to prison could not bring him to adultery Gen. 39. 3. Because men seeing the uglinesse of sin grow more wary and so escape snares A blinde man sees no rubs in the way but follows his guide carelesly He that sees looks at stumbling-blocks and goes beside them 4. God watches over such and men that have a guard are free from many dangers into which others fall If a Rulers word hath power Gods Word hath more Vse It shews a reason why some escape those sins and dangers that lay hold on other men and themselves had formerly incurred because they have got more discretion and true wisdome
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
wrong done to God by Idolatry is set out by this similitude Thou hast gone a whoring from thy God Hos 9.1 Reason 1. Because it wrongs him in his greatest propriety dearer to him then friends or children 2. It breaks the greatest obligation for he is her guide If he leave her she is in perpetual danger Her lovers having satisfied their lust will leave her 3. It may put the Husband to labour to provide for other mens children and is not that a great injury Vse Let women when they are tempted to wantonnesse think what wrong they do their Husbands So great that though they may repent and be pardoned by God yet they can never make their Husbands amends This is a soveraign antidote against Adultery 5. Doct. The Wise should be guided by her Husband Wives submit your selves unto your own Husbands Eph. 5.22 See the same words Col. 3.18 Reason 1. Because the Husband is the guide as in the text 2. He is the head and the body must not rule It were a monster in nature to see the body placed above the head Vse Let Wives be content to be subject A man that being sober overturns the ship and drowns the passengers is not fit to guide it when he is drunk If innocent Eve missed Adam Wives now in the state of corruption are not fit to guide but must be guided 6. Doct. An adulteresse sins against God as well as against her Husband She breaks the seventh Commandement where God forbids it and separates those whom God the author of marriage hath joyned together and joyn them together and joyns them together whom God hath separated Vse Let Wives think of this and of Joseph's carriage to prevent adultery saying How can I do this great wickednesse and sin against God Gen. 39.9 And if they be guilty let them say with David Against thee have I sinned Psal 51.4 And repent that they may be saved Vers 18. For her house enclineth unto death and her paths unto the dead The Wise-man proceeds to shew the greatnesse of the mercy of preservation from evill women by the greatnesse of the danger from which men are kept thereby That is from death it self which is most terrible in the thoughts of wanton persons and which if often thought of would keep them from wanton courses This danger is set out 1. In the kinde of it in this vers Death omnium terribilium terribilissimum The most terrible of all terrible things 2. By the irrecoverablenesse or hardnesse to return v. 19. For the first That the young man might see Solomon's counsel was not in vain he sets down the great mischief that befalls such as follow the Harlots wayes and enter into her house And how great evils he shall escape that comes not there is set out by the disorders of her house and deadly wayes of them that live there For the words For. This is no reason of the last vers why she wrongs her Husband and sins against God She did not do it that she might perish her self and undoe others but that she might satisfie her owne lust and covetousnesse But those words depend upon the beginning of v. 16. to shew the young man what a great mercy of God it was to keep him from the strumpets acquaintance and by consequence from utter destruction The Genevah translation reads surely As the same particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Surely in vain the net is spread c. ch 1.17 And then it is an absolute sentence as if he had said Make account of nothing else but utter ruine if once thou enter into her house and joyn in her wayes Bain reads seeing And so ties it to the following v. as giving a reason why few return to wit because her house leads to death as if he had said to the young man If thou wilt not hearken to me but wilt enter into the Harlots house thou wilt finde death there and a great difficulty of returning Her house The filthy manners and wicked conversation used in her house For the word see on ch 1.13 Some understand it of the strumpet her self which leaving her husbands poor house lives with some adulterer in a stately house or hires one to entertain her lovers and thinks to live gallantly there but leaving her Husbands house hastens to the grave the house of darknesse and forsaking the covenant of her God goes to eternall darknesse But it is rather a caution to the young man to take heed of coming into her house because he shall find nothing there but death and destruction Enclineth Heb. boweth downward Not onely tends that way but with a descent and humiliation and laying low There is in her house a road-way to death and hell and that downward as men go down an hill apace not staying till they come to the bottome Vnto death It brings speedy death unto men both of soul and body And her paths See on v. 9. Vnto the dead It comes from a word that signifies to heal or cure by an Antiphrasis because the dead are past skill and cure of the Physician So a mountain mons à movendo because it moves not And a Wood lucus à lucendo because it wants light Wantonnesse takes men away from among the living and brings them to the dead in body and soul which have dyed before them either by a naturall death or by such like wanton courses as these men take Death and the dead here must include both spirituall and temporall death the grave and hell For it seems not a sufficient reason to keep men from adultery and from Harlots houses that they must die for this is common to all men A man may say as mockers do Let us commit adultery without any fear for nothing shall befall us which doth not befall the chastest men They must die as well as we It must needs therefore include hell also unlesse we should interpret it of a violent or early death which often befalls adulterers and may scare others more then hell For the one they see the other they beleeve not Many murders attend on adultery and ruine of whole families Others translate it unto the giants As the word is used Deut. 2.11 which also were accounted giants And then it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal because they are strong and stout and need no Physician or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be faint or weak because the very sight of them makes others faint as if they had the pangs of death upon them And by these giants some mean the devils the tormentors of adulterers in hell others understand men of great might and great rebels against God such as those in the old world who abused their strength to wickednesse and wantonnesse whose bodies are now in the grave and souls in the deepest place of hell To both which places adulterers must descend to keep such wicked wretches company in eternall misery whom in their life they have
and tremble 3. Doct. Wantonnesse shortens mens dayer Give not thy strength unto women nor thy wayes to that which destroyeth Kings Prov. 31.3 The adulteresse will hunt for the precious life ch 6.26 Reason 1. Because it wasts a mans strength and when strength fails life will fail If fuell decay the fire goes out And thou mourn at the last when thy flesh and thy body are consumed ch 5.11 2. It breeds noysome diseases which oft-times prove incurable 3. It hath gluttony and drunkennesse for companions which alone can shorten mens lives much more accompanyed with wantonnesse Plures gulà quà m gladio periisse certum est It is an undoubted truth that more perish by the throat then by the sword 4. Strumpets kill men in private either for their money which they have about them or for want of money when all is spent lest they should be a burden to them on whom they have spent it Vse Let us quench lust with this water If our life be gone all is gone Men are at great cost to preserve life by physick They forbear many pleasing meats and keep a diet But no physick nor diet will keep an adulterer long alive Strumpets will waste more then those helps can do good If they do not yet may the Magistrates sword or Gods judgement do it The King of Babylon caused Ahab and Zedekiah to be rosted in the fire because they have committed villany in Israel and have committed adultery with their neighbors wives Jer. 29.22 23. 4. Doct. He that will scape an Harlot must keep out of her house Had not Joseph been in Potiphar's house he had not been in his Mistrisses danger Gen. 39. Joseph scapes by getting him out of the house The young man Prov. 7. is undone by going into the Harlots house Reason 1. Because her house is full of baits ch 7.16 17. Fine fare and ornaments 2. It hath locks and keyes and private opportunities of sinning Vse If ye know such houses keep out of them Strumpets like Cocks crow on their owne dunghills They count all their owne that comes within their dores Keep out then and be safe 5. Doct. The house of uncleannesse is the gatehouse of death Come not neer the dore of her house lest thou give thy yeers unto the cruel ch 5.8 9. Her house goes down to the chambers of death ch 7.27 Reason 1. In respect of spirituall death For what life of grace can be expected in a stews 2. In respect of corporal death and that many wayes as ye heard before The Strumpets house is the Devils armory wherein are weapons of all sorts to destroy men for the devill was a murderer from the beginning Joh. 8.44 3. In respect of eternal death both of soul and body Her house is like Sodom If Lot go not out of it he must be burned with fire and brimstone His condition that converses there grows still worse and worse His soul is dead his body will be soon dead and then no space for repentance and so he dies eternally Vse Pity those gallants that pity not themselves that go from their own houses into naughty houses and from thence to the grave and hell Out of a lesser and temporary fire into a greater and eternall 6. Doct. Adulterers go downward Her feet go down to death ch 5.5 And questionlesse her adulterer goes down with her Let not thine heart decline to her wayes for she hath cast down many wounded ch 7.25 26. Reason 1. Because they go downward in their strength as was shewed before 2. In their estates For much is spent upon strumpets to the impoverishing of themselves and theirs Vse Let such repent quickly lest they go so low that they never get up again Vers 19. None that go unto her return again neither take they hold on the paths of life The wounds gotten in the Harlots house which are deadly were set out in the former v. The ordinary neglect of them and irrecoverablenesse is set out in this v. For the words None Not onely her self but also all her customers are in danger of perishing Hebr. not all which in Scripture language is none As Psal 143.2 In thy sight shall no man living be justified Heb. not every one living See more on ch 1.24 on No man Some of the ancientest have hence concluded that adultery is an unpardonable sin But they forget that all manner of sin and blasphemy shall be forgiven unto men save onely the sin against the holy Ghost Mat. 12.31 Not none of any condition or none of all simply though the word be used both these wayes in severall places but none in comparison or very few So few return from adulterous courses that in respect of them which do not return they are as none So None calleth for justice Isa 59.4 There is none that calleth upon thy name Isa 64.7 That is very few do so He compareth them which are given to adultery to Souldiers that go into the war and there place and thrust themselves so forward that they are slain We say All the City went to see such a sight that is the most of them It may be some could not and others would not We know that David did repent of adultery but we read of few more that did it Some understand it that none do or can return by their owne wit or strength have they never so good naturall parts but by Gods extraordinary grace some may and do return But the former interpretation is better That go unto her That go in unto her to commit adultery with her A modest expression of a secret or foul action frequent in Scripture Jacob went in unto Leah Gen. 29.23 David had gone in unto Bathshebab Psal 51. in the title Or that go into her house to converse familiarly with him Or that go into an untimely death by wantonnesse Or figuratively that fall into her sinful wayes and so are spiritually dead She that liveth in pleasure is dead while she liveth 1 Tim. 5.6 That interpretation of few returners from adultery is best because he had spoken before of the sinful and deadly courses used in her house v. 18. And now he intimates that her snares are like lime-twigs they hold fast all that converse with her in her house and so fast that very few or none think of returning So that this vers is an explication men because they are so bewitched with the unlawful pleasure ◠of her house that they scarce ever think of leaving those finful wayes while they live For the word Goe see on ch 1.26 on the word Cometh Return again Some understand it of returning to prosperity Gods judgement follows them for the most part and wastes them and their estate to the consumption of both But it is rather meant of returning by repentance leaving those sinful paths of death to walk in the good wayes of life as follows in this v. For the word see on ch 1.23 on the word Turn Neither take
here meant See more on Chap. 1.33 Figures In thine own eyes 1. A metonymie of the cause for the effect In thine eyes that is in thy sight So it is translated Chap. 1.17 in the sight of any bird Heb. in the eyes as the margin there shewes and so it might have been translated here 2. A metaphor In thy sight that is in thy judgment For the judicial faculty is the eye of the Soul The Soul passes sentence on things by judgment as the body by sight so Gods eyes are on good men though poor I wil look to him that is poor and of a contrite spirit Isa 66.2 The eyes of the Lord are upon the righteous Psal 34.15 So are Davids Mine eyes shal be upon the faithful of the land Psal 11.1.6 It signifies approbation Depart A metaphor from a traveller that being in a wrong way leaves it to go in a right path So must we leave those sinful waies in which we walk naturally Note 1. A lesson of humility 2. of the fear of God 3. of avoiding evil In each of these is an act and an object in the first the act is Be not wise the object in thine own eyes In the second the act Fear the object the Lord. In the third the act And depart the object from evil Doct. 1. A good man should look into his own condition to know the truth of it else he may soon think better of himselfe then there is cause Give diligence to make your calling and election sure 2 Pet. 1.10 Let him that thinketh he standeth take heed lest he fal 1 Cor. 10.12 Reas 1. Because there is a difference of mens conditions else no need of search Some are in the broad way to hel others in the narrow way to heaven 2. We are all naturally in the worst condition and should therefore take notice of it and seek to get out of it 3. It may be doubtful whether we be out of it or no because of the likenesse between common and saving graces There is in wicked men sometimes some kind of repentance and faith There is a way which seemeth right unto a man but the end thereof are the waies of death Chap. 14.12 Try which is right 4 It is a difficult thing to discern for a wicked man may go far in outward performances and forward profession Use 1. To tax all such as have no mind to look into their spirituall condition they are forward to cast up their books to know their temporal estates and upon every distemper to advise with the Physician for their bodies for fear of a disease breeding in them only the poor soul is neglected we fear such as eat and drink any thing and have no regard of diet that they wil be sick and such as love not to look into their debt-bookes that they wil be bankrupts So we may fear that they are yet in their natural estate that look not whether they be out of it or no. 2. To exhort us to be more diligent to search out our spiritual then our worldly or bodily condition that we may not be deceived in our selves To move us to seek to know our spiritual condition truly let us think of these motives 1. That the spiritual estate is best we look more after health then wealth because the body is better then the estate the Soul is much more better then the body 2. Because it is a more lasting estate Every man prefers a see-simple before a lease Heaven lasts longer then any fee-simple infinitely more then it doth beyond a lease Follow then Master Greenhams counsel Of all prisoners often visite thine own soul Doct. 2. A good man should not think highly of himself David did not he professed as much before God Lord my heare is not haughty nor mine eyes lofty neither do I exercise my selfe in great matters or in things too high for me Psal 131.1 He would keep none such in his house Him that hath a high look and a proud heart wil I not suffer Psal 101.5 Reas 1. Because an high conceit of our own wisdome and parts cannot stand with the fear of God which is required in this verse And therefore this it set before it as a removal of a great let of it which i◠selfe liking It wil never agree with Gods fear which among other grounds ariseth out of the sight of our own vilenesse compared with Gods greatness and Majesty such an opinion then of our own wisdome would make us rebels against God and disobedient 2. It cannot agree with departing from evil which also is required in this verse for it makes men secure in their actions not trying them before hand whether they be good or evil because we trust too much to our own wisdome and so bring them not to Gods Law to be examined which is the only true touch-stone Also it will make a man seek out witty shifts and devices to excuse his sins that so he may continue in them So the Pharisees had their Corban to bring in gain from children by neglect of Parents Mark 7.11.12 3. It shewes and upholds ignorance in a man It shewes it because wisemen discern their ignorance but fooles see it not Menedemus aiebat multos navigare Athenas qui primum essent sapientes deinde fieri sapientiae amatores deinde Rhetores postremo idiotas In Philosophia quo magis profeceris eo minus turgebis fastu Plutarch ut à Maximo citatur Serm. de ignorantia Menedemus said that many sailed to Athens who first were wise to wit in their own eyes and after that became lovers of wisdome then Oratours and last of all Idiots they faw their own folly which they could not discern before In Philosophy by how much the more you profit the lesse will you swell with pride It upholds ignorance because he that thinks himselfe wise thinks it a base and unbeseeming thing to learn of others Familiaritèr domestica aspicimus semper judicio favor officit puto multos potuisse ad sapientiam pervenire nisi putassent se pervenisse Quis unquam sibi ipsi verum docere ausus est Quis inter blandientium adulantiumque positus greges plurimum tamen sibi ipsis assentatus non est Senec. de ira lib. 3. c. 36. We look familiarly at things at home and favour alwaies hinders judgment I suppose that many might have attained to wisdome had they not thought they had attained it already Who ever durst teach himselfe truth Who being placed among the flocks of fawning and flattering companions hath not yet most of all flattered himselfe And therefore Solomon here desiring to have his precepts regarded perswades the young man not be wise in his own eyes 4. It is the cause of all errors and heresies the broachers whereof are observed in Ecclesiastical histories to be learned men proud of their wisdome and in his qui sibi credunt Daemon saepè propheta fit Climachus Grad 3. In them that beleeve
of wisdome saith a learned writer Reas 1. Because they were written by an infallible spirit and therefore the writers could not erre in giving their own meaning or the meaning of one another 2. None have an infallible spirit now and therefore the best may erre in interpreting some place of Scripture Quest How can we interpret Scripture by Scripture Ans 1. By consulting with the originall As if children differ about their fathers legacy Non itur ad tumulum sed curritur ad Testamentum They go not to the Tomb but run to the Testament Optat. 2. By observing the coherence with what goes before and what followes as we pick out the meaning of a friends letter by the Scope of it and by the rest of the words 3. By paralell places as by comparing divers letters to one purpose 4. By plain places or grounds of religion to interpret the rest that are built thereupon as we do in Logick and other Arts. Use 1. To blame the Papists who submit the sense of the Scriptures to Fathers Councels and to the Pope singly 2. To teach us to use this help in difficult places and not to allow of any sense of any place of Scripture not agreeing with other Scriptures So about Baptisme Go teach all nations The originall is Make Disciples of all nations Mat. 28.19 And that by Baptizing as followes in the words and Teaching followes afterwards verse 20. So that this place makes nothing against Infants baptisme So about the resurrection 1 Cor. 15.50 is pleaded against it yet all the Chapter before and after pleads for it The Apostle saith there Flesh and blood cannot inherit the Kingdome of God His meaning is mortall and corruptible flesh and blood cannot come to heaven till it be changed so he expounds himselfe in the end of that Verse and the Verse following Neither doth corruption inherit incorruption And We shall all be changed Thus John 14.28 is brought to disprove Christs divine Nature Christ saith My father is greater then I This must be understood of his human nature for in regard of his divine the Apostle saith He thought it no robbery to be equall with God Phil. 2.6 The Jews understood this that He made himselfe equall with God John 5.18 which had been blasphemy indeed had not he been true God So for excluding bread out of the Lords Supper Mat. 26.26 This is my body is cited by the Papists but it must be understood figuratively not literally The meaning is this is the sign of my body for Paul calls it bread when it is eaten 1 Cor. 11.26 God cannot contradict himselfe Doct. 2. Wisdome affords true nourishment Not for a time as fruits of trees do but for ever therefore it is compared to milk for babes and strong meat for men Heb. 5.12 13 14. And to milk again 1 Pet. 2.2 Reas 1. Because it shews how to get and dresse food for the body 2. How moderately to exercise the body without which food will not disgest 3. How to keep a cheerfull mind without which food will not be profitable to the body nor nourish it 4. It shews how the soul may be nourished by justification through the blood of Christ without which it pines away under the sense and of guilt of sin and of the wrath of God 5. How it may be nourished by sanctification that so all sins which are as obstructions being killed all the graces of Gods Spirit may be encreased in us 6. How it may be fullfed to glorification where it shall need no more food Use Labour for this true wisdome as men doe for food to nourish them This is to be found in the word of God Let others despise the scripture as Aenaeas Silvius speaks of councills so may we say of Gods word call bread stones if you will so you give it me to nourish me Acts and Monuments in the end of the raign of Henry the sixth All the labour of man is for his mouth Eccles 6.7 Men plow sow plant work for bodily food why should we not labour more for wisdome that will feed the body here and the soul to eternity Praeclarè Plato beatum ait cui etiam in senectute contigerit ut sapientiam verasque opiniones assequi possit Cic. 5. de finibus Plato excellently saith He is happy that in his old age can attain wisdome and true opinions Doct. 3. Wisdome makes a perfect cure The leaves did heal the nations Rev. 22.2 The Scriptures are able to make us wise unto salvation 2 Tim. 3.15 Reas 1. Because it cures hereditary diseases which Physicians cannot as the darknesse of the mind perversnesse of the will crosnesse of the affections received from our Parents 2. It cures infectious diseases as sinfull courses received from others by bad counsell or example 3. It cures the thoughts of the heart which no law of man nor Physick can do 4. It cures the tongue and words and teaches how to speak wisely and profitably 5. It cures the life and teaches how to avoid temptations and provocations to sin 6. It cures the body too from some diseases here by Physick and other good means and perfectly at the Resurrection Then God shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying neither shall be any more pain for the former things are passed away Rev. 21.4 Use Praise God for communicating this wisdome to you in his word especially if ye have found good by this course of spirituall Physick already it is Gods work and he will finish it Doct. 4. Wisdom doth good to none but to those that get it fully and firmly As fruit of trees doth no good to them that seek it only or touch it so the fruit of wisdome to none but those that eat that is obtain it that seek it not sleightly or think a little enough but that take pains still for more not that look over the precepts as men look over an Almanack but as men seriously study good books John Baptists and Christs preaching did no good but to them that regarded it We have piped unto you but ye have not danced c. Mat. 11.17 Pauls Gospell is hid to them that are lost 2 Cor. 4.3 Reason 1. Because there must be a conjunction of things before there can be an operation of the one upon the other The soul must be infused into the body before it can work on the body to make the tongue to speak the foot to goe the hand to work A man must be married to a woman before hee can take care for her as for a wife So must wisdom be joyned to the heart before it can worke on heart soule or body 2. Because it is so in all other gifts of God A man cannot be liberal to whom God gives no riches nor fight stoutly to whom God gives no strength nor doe any good with wisdom or get any good by it to whom God gives it not Use See
David who by reading the Scripture became wiser then his enemies teachers elders Psal 119.98 99 100. Sapientia sapida scientia Wisdome is a sappy knowledge And sure the marrow of wisdome full of spiritual delight is to be found in the Scriptures It may better be learned here then out of Lipsius his Bee-hive or Matchiavills Spiders web 3. Doct. Divine truths are far more excellent then other Therefore are they called wisdome here by way of excellency Men may be spoyl'd by vain Philosophy following mens Traditions and worldly rudiments and not the doctrine of Jesus Christ Gol. 2.8 Philosophy may be profitable but vain in comparison of Divinity Nothing but Christ will down with a Paul I determined not to know any thing among you save Jesus Christ and him crucified 1 Cor. 2.2 The matter proves it being not bodily but spiritual not moral but holy not civil but heavenly not treating of creatures but of God himself Vse Be more studious to know these then any Arts in Schools University or trading for which men can be content to serve an apprentiship It is a better trade Read hear meditate advise learn by your selves and others 4. Doct. There is need of wisdome to guide both the understanding and the will For the understanding is blinde Man is born like the wilde Asses colt Job 11.12 Hence came so many superstitious among the Heathen Because they knew not God Hence arose so many foolish opinions among the Papists of merits and prayer to Saints and good meanings Hence spring so many ignorant assertions among us as that men have served God ever since they were born that they shall be saved because they have done no man wrong nor none can say black is their eye And the will must needs mislead men then for if the blinde lead the blinde both shall fall into the ditch Matth. 15.14 Vse Let us bewail our natural misery that neither know nor care how to doe well It is a great grief to Gods people that they know not how to doe right in some cases It is a great unhappinesse that befals many wise men that they have no will to doe the good they know But both together how great a mystery Yet all naturally subject to it 5. Doct. Divine truths must be enquired into as well as divine precepts Hence comes that charge Buy the truth and sell it not Prov. 23.23 Knowledge of the truth is a great priviledge Ye shall know the truth and the truth shall make you free Jâ—h 8.32 Reason 1. Because the sun and eye of the soul is reason and understanding The Suns light is pleasing to the bodily eye so is the discovery of truth to the soul 2. There is no content in any place or calling without the knowledge of the mysteries thereunto belonging Vse It blames such as slight all truths in matter of knowledge Moral things they like they may bring some good to the Common-wealth but as for heavenly truths they make no reckoning of them All need not be Divines say they yet there are divine truths that all had need to know else why did God reveal them Why a Sun in the Firmament Is it not to shew us the beauty of the world as well as how to work and travail 6. Doct. Pains must be taken to distinguish real truths from apparent So is Christs-precept Search the Scriptures Joh. 5.39 Dig as for minerals ye have the example of the noble Bereans who hearing Paul searched the Scriptures daily whether those things were so Act. 17.11 Reason 1. Because real and apparent truths are hard to be distinguished and that upon a double account First in regard of their likenesse As copper is like gold pewter like silver Secondly because of our blear-eyednesse that cannot well judge of colours and so may easily call light darknesse and darknesse light 2. Because they are worth distinguishing the one being far more excellent then the other More then silver is better then pewter or gold then copper Melius est pallens aurum quam fulgens aurichalcum Better is pale gold then shining copper Bern. Vse Read therefore with understanding and what thou knowest not or canst not answer goe to Ministers or other learned in Gods Word to know the meaning of it as men doe to Lawyers in hard cases of Law for resolution and to Physitians for their bodies 7. Doct. Instruction is the means to get wisdome out of Scripture So Luke dedicates his Gospel to Theophilus that he might know the certainty of those things wherein he had been instructed Luk. 1.4 The Apostle reckons it as a difficult if not impossible thing to believe without hearing a Preacher Rom. 10 14 Reason 1. Because therefore God gives more knowledge to some then to others that they might as Conduit-pipes pour out to others or as rich men yet Gods Stewards give to others 2. Experience shews it in all Arts and Trades Men learn their skill from Teachers and Masters Artifices sine Doctore esse non possunt None can prove workmen without a teacher Hieron ad Paulin. Vse Let us not be ashamed to be taught or to reveal our own ignorance that we may learn truth The sick man is not ashamed to tell the Physitian his disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is it good to hide ignorance as Heraclitus saith but to bring it forth that it may be healed Plut. de audiend Vid. eundem advers Epicur de latend Some are willingly ignorant 2 Pet. 3.3 Sunt qui volunt intelligere non valent sunt qui nolunt intelligere ideo non intelligunt Aug. in Psal 35. Some would understand and cannot and some will not understand and therefore doe not Homo aliquando mente nimium perversa timeâ— intelligere ne cogatur quod intellexerit facere Idem de verb. Apost Serm. 13. Sometimes a man out of a minde too perverse fears to understand lest he be forced to doe what he understands Be not fastened to the world as Sea-weeds to rocks Long more for instruction then Vlysses did for the smoke of his house after ten years absence As the Scripture sets out spiritual arms to maintain truth so instruction teacheth us how to fit put on goe in and use them Fire in a flint must be beaten out There is then excellent use of Ministers to bring forth the fire of truth out of Gods Word 8. Doct. Hearing divine truth without understanding doth men no good Lots sons in law perished for all Lots counsel Gen. 19. and the old world though warned by Noah Gen. 7. For it is affected and wilfull ignorance as not seeing when the Sun shines Vse Beware of the grosse ignorance of these dayes notwithstanding so much preaching more then formerly Say ye not ye are Protestants and hear Sermons that will not save you He must not be saved by his Book that cannot read nor he by Gods Book that understands it not Eternal life is not to hear but to know This
minùs ipsi lucet cum illi accenderit Ennius apud Cicer. offic l. 1. He that gently shews a wandring man his way doth as if he lighted another mans candle at his His shines neverthelesse when the others is kindled A man of understanding He that understands these Proverbs well or hath a better capacity then others will gather very profitable Conclusions out of them Such were the men of Issachar which had understanding of the times to know what Israel ought to do 1 Chr. 12.32 Shall attain to The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To get any thing by price or labour or prayer or any way of right Thence Cain had his name I have gotten a man of the Lord Gen. 4.1 And Gen. 25.10 The field which Abraham purchased Heb. got 2. To possesse a thing when a man hath gotten it The Lord possessed me in the beginning of his way Prov. 8.22 Here it is taken in the first sense He shall get by labour and industry in learning from others and so have a right to it and use of it as a labourer at night hath to that which was another mans in the morning Wise counsess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We want a word to expresse it and are forced to use a Periphrasis or circumlocution to set it out in two words which is but one in the Originall The derivations are two but from the same root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to govern a ship Some derive it from the Governor that sits at the Stern called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who must guide the ship wisely or else all must be lost that is in it Sapientiâ suam Gubernator torquet nabem haud valentiâ Titin. apud Nonium The Governor guides his ship by wisdome not by strength He is called the Ship-master Jon. 1.6 As the Mariner long rouls up and down thoughts in his minde what to do in a storm so this wise man to guide his actions that he may choose the best upon deliberation The word imports any accurate way of doing any thing as Sea-men accurately guide ships between rocks and quicksands especially in storms Others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rope As Sea-men clime up and down the ropes perpetually yet fall not into the Sea so wise men easily dispatch their affairs without damage though dreadfull to others as the former employment is to such as are fearfull or unskilfull Or it may be of preferment to places of command to guide others as a Pilot guides a ship by the sterne and tackling and rudder In this last word may be a Metaphor taken from Ship-men the rest are literall In this vers is first the augmentation of wisdome by reading these Proverbs Secondly the height of what is to be gotten In the first note 1. The agent or cause A wise man 2. The action or transitory effect as building will hear 3. The thing made by action as the house and will increase Set out by the object learning In the second note 1. The agent A man of understanding 2. The effect shall attain unto 3. The object wise counsels 1. Dect No man so wife but he may learn more And that both in Theoricall and Practicall knowledge how to think and how to do better We are all children while we are here and know but in part 1 Cor. 13.11 Christ himself increased in wisdome Luk. 2.52 Before the Law they had but a few Revelations and Traditions Under it they had the truth in obscure shadows and sacrifices After it the darknesse of the understanding remained though more light appeared Adam in innocency might know more by reasoning and occurrents Angels learn from Gods dealing with his Church Vnto the principalities and powers in heavenly places is made known by the Church the manifeld wisdome of God Eph. 3.10 Which things the Angels desire to look into 1 Pet. 1.12 Reason 1. Want of light The Sun of knowledge shines not so cleer here as in heaven clouds of ignorance come beween There are few clouds in Aegypt whence comes want of rain and they are forced to water their gardens with their feet Deut. 11.10 Seldome a cloud seen in Japan But there are many clouds in the wisest mens brains to keep them from understanding many truths 2. Want of sight We see here by the spectacles of Gods works Invisible things of God are seen from the creation of the world Rom. 1.20 We see by the perspectives of Ordinances and must so do till the day of judgement Eph. 4.11 c. We cannot see so cleerly here as we shall in heaven 1. Vse Be not content with that measure of knowledge ye have but labour still for more As men in trading finding the world come on them give not over but go on to get more riches Youth must learn middle age increase learning old age attain to wise counsels Bodies grow old Souls do not Solon was wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I grow old alwayes learning many things Platon Dialog de Philosophia de Fortitud de Repub. l. 7. in Cicer. de Senect Marcus Antoninus the Emperor went often to the house of Sextius the Philosopher saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good even for an old man to learn Salvius Julianus a most famous Lawyer was wont to say Ets◠alterum pedem in sepulchro haberem adhuc addiscere vellem Although I had one foot in the grave yet I would learn still Pandect l. 4. Nulla dies fine linea said Apelles No day without a line And Augustine acknowledges himself both a Writer and a Learner Ego ex eorum numero me esse profiteor qui scribunt proficiendo scribendo proficiunt I professe my self to be of the number of them who write by profiting and profit by writing August Epist 7. Sapiens quamdiu vivit tamdiu addit A wise man adds as long as he lives Ambrose Vse 2. It shews us what little hope we have of children and young men that think they know enough already when old men and wise men may learn Multi potuissent ad sapientiam pervenire nisi se putassent jam pervenisse Many might have proved learned men but that they thought they were so already Senec. de Tranq c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opinion is the let of profiting Diogenes Laertius l. 3. de Bionis vita Ego senex à juvene Episcopus tot annorum a collega nec dum anniculo paratus sum doceri August apud Gratian. c. 24. q. 3. I an old man and a Bishop of so many yeers standing am ready to be taught by a young man and a Colleague scarce of one yeers standing 2. Doct. Much knowledge comes in at the ear We have heard him our selves and know that this is indeed the Christ Joh. 4.42 How shall they beleeve in him of whom they have not heard Rom. 10.14 Hearing and Seeing are by Aristotle called the learned senses because by these dores learning
the seducers to speak nor would not encouaage but rather discourage the young man Figures none unlesse a Prosopopeia wherein Solomon speaks to them as if the theeves themselves were present and spake these words to the young man And shedding of blood for slaying A figure of the cause for the effect Note 1. A preface If they say 2. The counsel it self in three exhortations In the first note 1. The act come 2. The company with us In the second note 1. The act let us wait 2. The object for blood In the third 1. The act let us lurk privily 2. The object for the innocent 3. The answer to a tacite objection without a cause Although they have given us no cause yet let not that discourage thee We shall get wealth let that encourage thee For this cannot be an argument Let us kill them because they have done us no wrong Therefore it is a prevention of an objection For the coherence Solomon not onely warns young men in generall to take heed of seducers but also acquaints them with their particular perswasions before-hand 1. Doct. Young men are in great danger of being drawn away to sinfull courses They have great need of clensing their way Psal 119.9 See how the young man is encountred with the wily allurements of the strumpet chap. 7.7 c. Reason 1. Because they have not that grounded experience that others have nor are so able to look through shews into substances 2. Because they are wilfull and headstrong and will follow their owne lusts notwithstanding good mens perswasions Solomon doth not give leave to the young man to walk in the wayes of his heart and in the sight of his eyes Eccles 11.9 but by an iconicall concession foretells their inclination and therefore God may justly give them over to be seduced 2 Thess 2.10 11 12. Vse Young men look about you Young birds are catcht with chaffe Take heed lest for despising your Parents good counsel God give you over to hearken to bad 2. Doct. Wickednesse will not be kept in in the heart but will break out The fool hath said in his heart there is no God And his deeds shew it They are corrupt they have done abominable works Psal 14.1 So the transgression of the wicked in his heart appears in that the words of his mouth are iniquity and deceit Psal 36.1 3. Reason 1. Because fin is like fire if any fuell come to it it will break forth 2. The devil blows the bellows by temptations Vse Take heed of the company of wicked men Though they carry themselves never so civilly for a time yet their wickednesse will break out Tum tua res agitur paries cum proximus ardet Look to thy self when thy neighbours house is on fire Men flee from insected houses So should we from sinners 3. Doct. Secresie is a great bait to wickednesse The good man is not at home he is gone a long journey A shrewd argument for adultery Joseph's greatest temptation was when there was none of the men of the house within Gen. 39.11 Reason 1. Because shame is a bridle to keep men from open wickednesse Many are kept in by it whom no counsel will keep from evill wayes 2. Because fear of punishment is a bit that keeps others from fin Things openly done will be questioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aster Conc. de Filio prodigo There are two strong keepers of youth fear and shame Duo sunt custodes domestici nobis a Deo dati pudor timor August God hath given us two keepers at home shame and fear Timor Domini est janitor animae The fear of the Lord is the dorekeeper of the soul Bern. Vse Take heed of secret solicitations to secret evile The fear of God must keep thee from these as it did Joseph Gen. 39.9 Set God alwayes before thee Psal 16.8 Walk before him Gen. 17.1 Be not worse then eye servants who will not offend in their Masters sight Take the Heathen mans counsell Suppose Socrates or some grave man before thee when thou art tempted to any secret wickednesse Yea suppose God before thee Quaecunque capessi testes factorum stare arbitrabere Pros Silius Bell Pun. l. 15. What â—re thou goe about think God a witnesse of thy actions In omnibus quae agis Deum prasentem cogites Bern. Med. c. 6. Think God present in all thou dost 4. Doct. Covetousnesse makes men cruel They say not Let us lay wait for wealth but for blood yet wealth was their aim We will kill rather then want Ahab's covetousnesse brought Naboth to his end 1 King 21.4 13. And Judas his desire of gain made him betray Christ Matth. 26.15 16. Reason Many do not kill men out of malice but 1. that they may injoy their prey without resistance 2. That they may not be discovered and so punished Mortui non mordent The dead bite not They would finde them out if they should live Vse Take heed of covetousnesse Though thou intendest only to cousen men of their goods at the first yet thou mayst be brought to kill Naboth for his vineyard 5. Doct. Wicked men have many secret devices to bring their wicked purposes to passe Esau resolves to kill his Brother Jacob after his Fathers buriall Gen. 27.41 Jezabel can undoe Naboth by calling a Fast 1 King 21.9 For it is their study day and night Psal 36.4 Prov. 4.16 Vse It teacheth not to marvel that wicked mens plots prevail sometimes against better men then themselves We should rather wonder they do not alwayes prevail they are so restlesse and have so many wayes to the Wood. 6. Doct. Wicked men promise themselves successe of their mischievous plots They think they lurk so as they cannot be prevented Esau made no doubt of slaying Jacob Gen. 27.41 Saul made sure reckoning to catch David in Keilab 1 Sam. 23.7 They think their Mine too deep for men to countermine and look not to God that can go beyond them Vse To shew us how deeply sin is rooted in sinfull souls so that they dare promise themselves good successe not onely in lawfull but also in sinfull affairs 7. Doct. Wicked men promise themselves impunity They lie so close that they will have no witnesses to accuse them And then they say The Lord shall not see Psal 94.7 And they say How doth God know and is there knowledge in the most High Psal 73.11 They encourage themselves in an evill matter they commune of laying snares privily they say Who shall see them Psal 64.5 Woe unto them that seek deep to hide their counsell from the Lord and their works are in the dark and they say Who seeth us and Who knows us Isa 29.15 Security is the cause of it They perswade themselves that God and men are blinde As the Ostrich hides his head and then thinks all the body safe Struthiocameli stoliditas mira in tanta reliqui corporis altitudine cum collum frutice occultaverit latere se
Filius onte diem patrios inquirit in annos The Son thinks the Father lives too long to keep him out of his inheritance It is the cause of other murders also as of heire Mat. 21.38 of adulteries for whores are hired Deut. 23.18 The Popes get much by Stews at Rome So theft and cousenage in the text are fruits of covetousnesse False witnesses are set on work by covetous persons as against Naboth 1 King 21.13 Desire of other mens goods proceeds from that root 1 King 21.1 So doth idolatry Matth. 6.24 Ye cannot serve God and Mammon Vse Take heed you set not up the Idol of gain in your hearts A man that rides a journey must not overload his horse nor he that runs a race overload himself Gain will make good men sordid Dulce lucrum è re qualibet Gain is good out of a dunghill The Emperour Vespasian imposed a tribute upon Urine Sueton. in Vespas c. 23. And Michael Paphlago the Greek Emperor upon the Air. Cuiac observ 10. c. 7. Gain made Balaam forwarder then his Asse to curse Gods people Those that count all good fish that comes to the net in the end will catch the devill and all 2. Doct. Worldly things are very precious to carnall eyes They are counted the onely good Who will shew us any good Psal 4.6 Nebuchadnezzar knows no other heaven but Babylon Dan. 4.30 Is not this great Babylon that I have built for the house of the Kingdome and for the honor of my Majesty Agrippae and Barnice came with great poâ—â— Act. 25.23 Reason 1. Because there is some proportion between worldly eyes and carnall objects Men are naturally covetous 2. They know no better things They are blinde in spirituall and heavenly matters He that never saw the Sun would think the Moon a glorious creature Vse It teacheth us not to marvel that young men are carried a way with worldly objects when old men if carnall are taken with them They have little and need much to satisfie their lusts No wonder then if they be catcht 3. Doct. Plenty is desired by ill men not caring how they come by it The love of money is the root of all evill which while some coveted after they have erred from the faith and pierced themselves through with many sorrows 1 Tim 6.10 Therefore must rich men weep and howle for the wiseries that come on them for their ill-gotten goods Jam. 5.1 c. The wayes wicked men use for gain prove it They will swear lie put off had and light ware use false lights and measures weights and witnesses and cheating devices to deceive others Vse Let us shew that we are not such wicked men by being content with a moderate state and not using ill means to get more Else we shall consult shame to our houses by cutting off many people and sinning against our souls Hab. 2.10 He that brings home a pack of plaguy clothes hath no such great booty of it 4. Doct. Wickednesse will brag and boast The devil offers all the Kingdomes of the world to Christ Matth. 4.8 9. Why boastest thou thy selfe in mischief O mighty man Psal 52.1 Reason 1. Wicked men hereby shew forth the pride of their hearts that are not content to be evill unlesse they boast and triumph over others 2. That they may draw others to them for great words and fair promises prevail much with wicked men Vse Suspect bragging persons that they intend to draw you to some evill Good men are modest Bad men divide the Bears skin before the Bear be dead They oft fall short of what they brag of and lose life and all when they promise themselves and others great riches as in the Powder-treason and in the invincible Navy in 88. and later Insurrections 5. Doct. Wicked men care not if all men be empty so themselves be full Theeves will take away clothes and all as from him that went down from Jerusalem to Jericho Luk. 10.30 They crush the poor Amos 4.1 They swallow up the needy and make the poor of the land to fail Amos 8.4 Reason 1. Because they have no love in them but self-love Like the unrighteous Judge that regarded no man Luk. 18.2 2. As they know not what belongs to humanity so much lesse to communion of Saints It is no Article of their Creed Vse It teacheth us to look for little kindnesse from ungodly men They are strangers to their owne blood Friends can look for little from them and godly men for lesse â— Doct. Wicked men dream of no want nor crosses in their ungodly courses Satans first temptation put such thoughts into Eves heart Ye shall not die Gen. 3.4 Soul thou hast much goods laid up for many yeers take thine ease eat drink and be merry Luk. 12.19 Reason 1. Because they have no sound forecast but look onely at the present as a foolish Merchant having had one good Voyage adventures all next time and loses all 2. Because they are bewitched with lust and prosperity Their eye is in their heart not in their head They beleeve they shall not want though they wasse because they would have it so Vse Build not on worldly prosperity Least of all in bad wayes Psal 62.10 Vers 14. Cast in thy lot among us let us all have one purse Ye have heard the Theeves arguments and allurements before now follows the conclusion Cast in thy lot c. For the words Cast in Heb. make to foll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are divers wayes of casting lots which seem to be hinted in Scripture The first was by the casting of a dart or arrow into the air and the parties or things being divided that on which or neer which it fell was taken So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Josh 18.10 Joshua cast lots for them And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast or shoot Joel 3.3 to shew the casting of it up as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 24.6 Let no lot fall upon it To shew the falling of it down which did determine the controversie So Jonathan was taken 1 Sam. 14.42 A second way was by a rod which the Tithing-man had in his hand to strike the tenth sheep as it came out of the fold for the Lord to avoyd partiality Lev. 27.32 A third way was by putting names or stones into a mans lap or a pot and he that drew out the right had the prize as in our Lotteries The lot is cast into the lap Prov. 16.33 As there is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast in so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come out In the place where his lot falleth Numb 33.54 Heb. cometh out And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come up On which the Lords lot fell Heb. came up Lev. 16.9 A fourth was by setting a stick or an arrow on end to see which way it would fall as the King of Babylon did to know which way he should go to Jerusalem or to Rabbah though others think it was
ungodly persons Psal 26.4 5. And vers 9. there he prays Gather not my soul with sinners A good Gentlewoman troubled in conscience when she was to die cryed out O Lord let me not go to hell where the wicked are for Lord thou knowest I never loved their company here God objects it as a vice thou hast been partaker with adulterers Psal 50.18 Reason 1. Company cannot alter the nature of things It cannot make good evill nor evill good 2. There is choyce of company else were it a sore temptation to evil if all were bad because man is a sociable creature Vse It blames those that lay the fault of their own naughtinesse upon their company I had never been drunk or wanton but that I fell into drunken or wanton company This is no excuse yea although we have store of company in our sinfull wayes Thou shalt not follow a multitude to do evill Exod. 23.2 Neither will company of great or wise men excuse us for God hath not chosen many such 1 Cor. 1.26 Nor of teachers They may perish as workers of iniquity Matt. 7.22 23. Nor of good men It was no excuse to Barnabas his dissimulation that he had Peter's company Gal. 2.11 12 13. Company may draw our corrupt nature to sin but cannot excuse us for sin Take heed then of bad company Keep not company with bad men no more then may be for thy good or theirs or then Gods Law binds thee Eagle Hawke and Raven ravening fowles might not be eaten in the time of the Law It signified no incorporating into wicked mens society Their example will corrupt Horses treading in the steps of Wolves catch much harm and abate of their swiftnesse Plin. Hist l. 28. c. 10. Claudum facit vicinus claudus A lame neighbour may make a man lame Dum spectant oculi laesos laeduntur ipsi Sore eyes make other mens eyes sore Ovid. Plato's friends did imitate his swelling or crookednesse Aristotle's stammering was imitated Alexander's shrill voyce Plutarch Malus ipse fies si malis convixeris Aristot Moral 9. Thou wilt be made evill if thou converse with evill men Touch pitch and be defiled Sumuntur à conversantibus mores ut quaedam in contactu corporis vitia transeunt ita animus mala sua proximis tradit Seneca de ira l. 3. c. 8. Manners are taken from those with whom we converse and as some diseases of the body are communicated by the touch so doth the minde deliver her evill qualities to her neighbours Drunkards make more in love with wine Wantons with women covetous men with money As on the contrary good company brings others to good as a good soyl and air brings health And wilde beasts are tamed being fed by men and conversing with them If ye will sin with them ye must suffer with them Non minùs ardebit qui cum multis ardebit August He burns no lesse that burns with company 5. Doct. Continuance or walking in sin is dangerous It brought destruction on Priests and people 2 Chr. 36.14 c. and Hos 11.2 Reason 1. It is a signe of an hard heart to continue in sin The mouth of the conscience is stopt 2. It makes the heart more hard still Custome will make a man not start at greatest sins Consuetudo peccandi tollit sensum peccati A custome of sinning takes away the feeling of sin They cannot cease from sin 2 Pet. 2.14 Vse Break off fin by repentance Dan. 4.27 Time past was too much for finfull wayes 1 Pet. 4.3 6. Doct. The very entrance into finfull wayes is full of danger like a downfall No stay till ye come to the bottome Prov. 4.14 The young man is there advised to passe away and not to come nigh it as men go far off from infected houses Prov. 5.8 Ye will hardly ever get out again Like suretiship set out by a man entring into the wide end of a horne and sticking in the narrow end Vse Keep out of evill wayes or get out quickly Non diù tutus qui periculo proximus Cypr. He is not long safe that is neer danger Nolo vicino Serpente dormire Fieri potest ut me mordeat fieripotest ut non me mordeat I will not sleep neer a Serpent perhaps she may bite me perhaps she may not bite me Vers 16. For their feet run to evil and make hast to shed blood The Dehortation was in the former vers the Reasons follow That it might appear that he had more weighty reasons to disswade them then the Theeves had to perswade Wherein note 1. The arguments v. 16 17 18. 2. A generall conclusion out of them vers 19. The arguments are very strong not onely in their owne weight but quoad hominem fit to convince them as being all taken out of their owne confessions 1. From the cruelty of their intentions vers 16. out of vers 11. 2. From the causelesnesse out of vers 11. also For they sought innocent blood without cause 3. From the craftinesse of their plots vers 18. out of v. 11. From laying wait and lurking privily The conclusion follows vers 19. that not onely Robbers but also Cheaters and all other sorts of covetous persons will fall to shedding of blood in the end For the words For. See on v. 9. This the word of coherence and ushers in a reason of the former dehortation They may give thee good words and colour over their bloody intentions as if they meant onely to enrich themselves out of other mens estates and not to meddle with their persons But these are but fig-leaves They will not stick at blood rather then lose their booty Therefore joyn not with them for they are not onely covetous but cruel also Their feet See on v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Run The word running intends not onely aiming at it as at a goal or prize but also making haste to attain it 1 Cor. 9.24 It signifies out of a readinesse of minde and great desire of the prey to make haste to obtain it The same words all but one are used Isa 59.7 Here feet run but Psal 68.31 hands are said to run or soon to be stretched out to God to shew the great hasse of those Nations to imbrace Religion Their mischievous intention is here amplified by the haste they make to effect it and by their violent prosecution of it They hasten with both feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To evill It is taken sometime for evill of sin I have done this evill in thy sight Psal 51.4 Sometime for evil of trouble And that 1. To themselves Woe be to him that coveteth an evill covetousnesse to his house Hab. 2.9 2. To others If it please my Father to do thee evill 1 Sam. 20.3 So it is intended here of evill to others as appears by the words before vers 11. Let us lay wait for blood And by the words immediately following to the same purpose It may be meant either of rapine or of murder
Both are evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And make baste This shews the meaning of the former word running Their feet are swift to shed blood Rom. 3.15 The word signifies 1. To doe a thing quickly or speedily Their sorrows shall be multiplyed that hasten after another God Psalme 16.4 2. To give a dowry to one He shall surely endow her to be his wife Exod. 21.16 3. To do a thing rashly as things done in haste lightly are The counsel of the froward is carried headlong Job 5.13 Here it is taken in the first sense to set forth speed in accomplishing their evil designes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To shed Not to let out some part of the blood for good but to pour it out abundantly till one be dead for the life is in the blood Gen. 9.4 Blood See on vers 11. Some understand it of their owne blood They rob till they come to the gallows And sometimes falling out about dividing their prey they kill one another Stobaeus tit 10. de Avar. quotes Aristotle saying that eight theeves falling out about the division of the prey four of them first killed the other four Then two of them which were left killed the other two Lastly of the two yet left one killed the other There was no end of slaughter til one only was left But here it is meant of others blood as appears by v. 11. v. 18. This is the first reason and a strong and powerfull one to disswade the young man from joyning with them or so much as entring into their way because they minde nothing that is honest but breath out bloodshed and horrible sins against nature which may make them and their courses justly odious to all men Few beasts will kill others of the same kinde Much lesse should men that have reason This is a very great wickednesse Therefore thou must not look so much at the riches and spoyls they promise thee as at the grosse evill they provoke thee to which even nature it self abhors Thus ye see the strength of Solomon's first reason to disswade the young man from joyning with evill men in their sinfull wayes Figures To shed blood To commit murder A figure of the cause for the effect Note 1. The coherence For. 2. The sentence And in it 1. A generall accusation 2. A particular In the generall 1. The agent their feet 2. The act run 3. The object to evill In the particular 1. The act they make haste 2. The object to shed blood 1. Doct. Good counsels must be backt with reasons God must be praised by righteous men because it becomes them and God deserves it Psal 33.1 c. We must not fret at evill men because they shall be cut off Psal 37.1 So Prov. 1.8 9. 3.1 2. Reason 1. To draw mens affections for it is not enough to inform the judgement The will and affections are more corrupt then it The Heathen woman could say Video meliora proboque deteriora sequor I see and like the best but follow the worst It is not the least work of a Teacher to move the affections There may be light but no life without this What had the Sun been good for if God had made no living creature to behold it Vela damus quamvis remige puppis eat Ovid. Tide and oars and sails are needfull on the water So are Doctrines Reasons and Uses in a Sermon 2. To dead objections and oppositions as mud-wals dead bullets The devil will have something to object against all Theorical and Practical truths We must have some solid reasons to weigh down his seeming arguments Vse It shews the need and justifies the practise of Ministers in not onely laying down but also backing truths with reasons that they may work both on head and heart 2. Doct. There is no member of the body so vile or mean but may be an instrument of sin and mischief Ye have yeelded your members servants to uncleannesse and to iniquity unto iniquity Rom. 6.19 So many use their throat tongues lips mouth feet Rom. 3.13 14 15. As birds use their beaks and talons wilde beasts their teeth claws and tails tame beasts their horns and hoofs to do hurt And men have eyes for adultery As David 2 Sam. 11.2 and ungodly men Having eyes full of adultery 2 Pet. 2.14 Others have eyes for covetousnesse as I saw a goodly Babylonish garment c. Then I coveted them And Ahab had eyes to covet Naboth's vineyard 1 King 21.1 Men have ears ready to hear wanton songs slanders c. Tongues for swearing lying flattering back-biting called the third tongue in Chaldee because it hurts the speaker hearer and person spoken of Hands to strike kill steal Feet to carry the whole body to mischief Vse 1. It teacheth us to bewail the spreading of corruption in us It cannot be enclosed in the soul but runs over every member of the body No Physician can tell all the diseases of the eye much lesse the sins of it 2. It shews us our great account that besides secret sins have so many to answer for in every member 3. It calls upon us for suspicion of and watchfulnesse over every member Not of the Eye or Ear alone but of all 3. Doct. Wicked men have a great affection desire and pronenesse to wickednesse As men have to those things they run after who yet hate those things from which they fly Wickednesse is sweet in his mouth he hides it under his tongue He spares it and forsakes it not but keeps it still within his mouth Job 20.12 13. Why boastest thou thy self in mischief O mighty man Psal 51.1 And sure men greatly affect what they boast of Reason 1. Because it is pleasing to their corrupt nature The Iron follows the Loadstone by a naturall sympathy So do wicked men pursue sinfull courses 2. Custome makes it dear to them Men are pleased with customes without a reason Vse Hence may we discern the vilenesse of our nature It were a stain to it to be drawn to sin but to love that which is evill and delight in it and run to it without solicitation argues a desperately corrupted nature 4. Doct. Sin is truly evill and hurtfull I have done this evil in thy sight Psal 51.4 Evill shall hunt the violent man to overthrow him Psal 140.11 Sin is evill by name and evil by nature For it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a breach of Gods Law or an unlawfull act 1 Joh. 3.4 It may be said of sin as Abigail speaks of her Husband Nabal or fool Is his name and folly is with him 1 Sam. 25.25 So evill is the name of sin and evill is in it It is the brood of that evill one It is evill before God whom it dishonors and who cries out against it Before men who make laws against it Hurtfull to others as all fins against the second Table being hurtfull to mens lives wives children states liberty credit Sin will pull down Church and
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
carry the voyce and that which hath wings shall tell the matter Eccl. 10.20 So the Owner is in the Originall called the possessour of riches v. 19. And the Ram that had two horns is called The possessour of two horns Dan. 8.6 The Hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. An owner or possessor of a thing The Master of the house shall be brought unto the Judges Exod. 22.8 that is The owner or possessour of it He that dwels in it 2. A chief or honorable man The Priest shall not defile himself being a chief man among his people Lev. 21.4 3. An husband If he were married Exod. 21.3 Hebr. if he were the husband of a wife 4. An Idol called Baal He brought him up into the high places of Baal Numb 22.41 5. A Lord. Call me no more Baali that is My Lord as in the marg Hos 2.16 6. An inhabitant So it is rendred The men of Shechem Judg. 9.20 Here it is taken in the first sense for the possessour of a wing that is a bird The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. A wing Every winged sowle after his kinde Gen. 1.21 2. It is put for the swiftnesse of the wind which seems to fly it is so quick and carries ships away apace He did fly upon the wings of the wind Psal 18.10 3. For the utmost part of any thing As 1. Of a garment They shall make them fringes in the borders of their garments Numb 15.38 2. For the sails of a ship which are spread like wings and make ships as it were to fly Woe to the Land shadowing with wings Isa 18.1 That is sending forth ships with sails as appears v. 2. there 3. For the wings of an Army The stretching out of his wings shall fill the breadth of thy Land O Immanuel Isa 8.8 4. The farthest part of the earth From the four corners of the earth Isa 11.12 5. The springing of the morning light which begins far from us The Sun of righteousnesse shall arise with healing in his wings Mal. 4.2 Here it is used in the first sense for the wing of a bird Figures none except eyes for sight The cause for the effect Note 1. The manner of speaking Surely 2. The matter And in it 1. The subject the net 2. The adjuncts 1 Is spread 2 Without cause 3. The object In the sight of any bird 1. Doct. Variety of reasons are needfull todisswade from evill See how many curses are threatned against it Deuter. ch 27. 28. Reason 1. Because of our privative unbeleef We are hardly drawn to beleeve any spirituall truth and divine O fools and slow of heart to beleeve all that the Prophets have spoken Luk. 24.25 A weak house must have many props else it wil fall 2. Because of our positive unbeleef We are opposite to matters of faith and holinesse and can reason strongly against our owne salvation We had need of many bullets to beat down this sort 3. Because of mens different dispositions One affects wit another credit another profit another pleasure All these must be wrought upon accordingly A fisher must have severall baits for severall fishes worms for one flies for another paste for another One man is loving another harsh one stout another fearfull one fed with hopes another affected onely with things present Perswaders to good or from evil must proceed accordingly Decet veritatem totis viribus uti suis non ut laborantem It becomes truth to use all her forces not as if it had much adce to uphold her self Tertull. advers Marc. l. 3. 4. To confirm our selves in the truth else we shall never work well upon others Vse To perswade us to study the Scripture well if we would be able to give counsell to others to draw them to good or from evill for there is the storehouse of truth and abundance of reasons and stronger then either nature or art can afford to work upon mens judgement or affections 2. Doct. Reasons brought to confirm truth must be solid ones So Christ confutes the Sadduces by a sentence out of the Law I am the God of Abraham the God of Isaac and the God of Jacob. God is not the God of the dead but of the living Matt. 22.32 It is conceived the Sadduces believed only the five Books of Moses and therefore our Saviour out of them brings his proof that could have brought plainer out of the Prophets if he had pleased as Dan. 12.2 Many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt So he confuteth the Pharisees who maintained that a man might swear by the Temple but not by the gold of the Temple by an undeniable argument Ye fools and blinde for whether is greater the gold or the Temple that sanctifieth the gold Matt. 23.17 So Paul reproves fornicators in that they make the members of Christ the members of an harlot 1 Cor. 6.15 So he confutes communion with Idolaters because therein they have fellowship with devils 1 Cor. 10.20 Reason 1. Because nothing but truth should come from an informer else he may be a blinde guide and fall and lead others into the ditch 2. Reasons ought not onely to be true but also to bear up other truths All stones in a building should be firm but especially the foundation stones What is a lying witnesse worth or a beggerly surety The Rabbins say of a weak argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your surety wants a surety And the Logicians cry out Incertum per incertius Ye prove an uncertainty by a greater uncertainty 3. Else we cannot satisfie our selves And how should a man think to perswade others by that which perswades not himselfe 4. Our reasons should not onely satisfie others but be so strong that they may convince them and stop their mouths A minister must be able by sound doctrine both to exhort and convince the gainsayers Tit. 1.9 Therefore their reasons had need be strong Vse Let us weigh our arguments well in our owne souls before we present them to others So men measure their corn at home before they bring it to Market that it may not fall short Else we cannot hope to perswade others to good or disswade them from evill if our arguments prevail not first with our selves 3. Doct. There is a world of injustice in the world As in Heathen Niniveh The Lion did tear in pieces enough for his whelps and strangled for his lionesses and filled his holes with prey and his dens with ravine Nah. 2.12 Woe to the bloudy City It is all full of lies and robbery the prey departeth not Nahum 3.1 So in idolatrous Israel Ahab must have Naboth's vineyard 1 King 21. It is full of lying killing stealing Hos 4.1 In Judab also professing Religion in David's old dayes It is like Absalom had some colour of complaint by reason of officers oppression No man is deputed of the King to
hear thee 2 Sam. 15.3 And in Israel in Samuel's old dayes His Sons turned aside after lucre and took bribes and perverted judgement 1 Sam. 8.3 Samuel could say Whose oxe have I taken or whose asse have I taken c. 1 Sam. 12.3 But his Sons could not say so Reason 1. Because men have different humours and affections some spleenful some fearfull some covetous some ambitious 2. They have divers degrees Some are great and think they may do what they will with mean ones Some low and do wrong for need They are poor and steal Prov. 30.3 Some of a middle rank who envy superiours slight inferiours and wrong both Vse Let us be just in the midst of an unjust generation as Noah was Gen. 6.9 and as Paul would have the Philippians to be Phil. 3.15 and as the middle region of the air is cold being between the upper region hot as being neerer the Sun and the lower hot by reflexion The net is spread Fowlers have nets and spread them to take innocent birds that they may be sure they may not escape 4. Doct. Wicked men have cunning devices to doe mischief As Absalom to get away the hearts of his Fathers Subjects by flattery 1 Sam. 15.3 And Ishmael by tears to call them to Gedaliah whom he had slain before and so to kill them Jer. 41.2 6 7. Reason 1. To expedite the businesse the sooner that they may quickly effect their desires They long to be rid of their mischievous designes as a woman with-childe of her burden Behold he travaileth with iniquity Psal 7.14 As the Mathematician that made an Engine to convey a Ship into the Sea with one hand which others could not do with much help was a cunning man So have wicked men curious fetches to hurt others 2. To remove all impediments which requires much skill Vse Take heed of ungodly mens plots Use the Doves innocency but with the Serpents subtilty Matth. 10.16 5. Doct. God hath put some visible distinction between visible creatures Birds are distinguished from Beasts by wings He made birds to fly in the air fishes to swim in the sea beasts to go on the earth Gen. 1. Reason To shew Gods wisdome that hath set a several mark on all creatures in their several kindes Vse Let us in beholding the variety of the creatures give God the glory of his wisdome Rom. 1.20 21. 6. Doct. Creatures have a lawfull power over their members A bird is Master of a wing Reason God gives them this power Vse Honor God then with your members Yeeld your members servants to righteousnesse unto holinesse Rom. 6.19 Vers 18. And they lay wait for their owne blood they lurk privily for their owne lives Here the Wise-man proceeds to a third argument to disswade the young man from joyning with these robbers The first was from their cruelty v. 16. The second from their injustice v. 17. The third in this vers from their craft and indirect dealing to bring their wicked ends to passe For the words And or So. For thus this word is translated Pro. 25.23 The North-wind driveth away rain so doth an angry countenance at back biting tongue It sets forth a reddition to a similitude So it may do here As the Fowlers without provocation lay wait to kill the harmlesse birds that they may devoure them so robbers without provocation lurk privily to kill men that they may deprive them of their riches They lay wait See on v. 11. For their own It may be translated their or their own And therefore the word owne is in a little letter as not necessarily included in the Originall word They that take it for their owne understand it thus These robbers that are so solicitous to draw thee into their society think to undoe others but indeed undoe themselves in the end They come to the gallows They doe as it were hold a pistoll with a dark lantern in their hand and when they think to kill others shoot themselves to death Quae rapinâ sublata funt raptorem rapiunt Ab Ezr. Things unjustly snatcht away snatch away the snateher Some hold on the comparison and read it their not their owne and understand it of the birds which the fowlers are not content to take but kill them also And they make the reddition v. 19. But the best way is to read it their and apply it to the rich men whom the theeves would rob And so it is a part of the application As Fowlers lay wait to kill birds so theeves to kill men The reasons to inforce this interpretation are these 1. They that are to be killed are those whose blood they laid wait for v. 11. which was not their owne but such as they would rob And swallow up alive v. 12. And finde riches in their houses v. 13. 2. Because the other interpretation agrees not with the similitude v. 17. for fowlers run no danger themselves in catching or killing birds No law layes hold on their lives So it should be a dissimilitude rather then a similitude Though fowlers get no harm by killing birds yet thou shalt perish with murdering theeves if thou joyn with them But this agrees not with the words 3. Because it agrees not with v. 19. They seek the life of the owners of those riches and not their owne lives To conclude the dehortation is not taken from the hurt that might befall the young man if he joyn with them but that might betide others by his joyning with them in their crafty wayes which will not onely be the losse of their estates but of their lives also sometimes which the young man not used to blood and fraud would startle at in likelyhood though the seducers used to it could shed blood without remorse Bloud See on v. 11. They lurk privily See on v. 11. For their owne Rather for their That is for to kill those whom they rob See before in this vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their lives Heb. Their souls The word signifies 1. The breath His breath kindleth coals Job 41.21 2. The life which cannot be without breathing But flesh with the life thereof shall ye not eat Gen. 9.4 3. The soul the cause and fountain of life Man became a living soul Gen. 2.7 4. A living body Let the earth bring forth the living creature Gen. 1.24 5. A man The souls that came out of the loynes of Jacob Exod. 1.5 That is the men 6. The body of a man He was laid in iron Psal 105.18 Heb. His soul came into iron As in the marg of your Bibles Yet it was the body of Joseph onely for his soul could not be bound in iron 7. A dead carâ—ase that had once a soul in it Whoso toucheth any thing that is unclean by the dead Lev. 22.4 Heb. by a soul 8. The heart minde or desire of a man Ye know the heart of a stranger Exod. 23.9 Heb. the sul 9. For God himself as the soul of man was taken for
the man himself in the fift signification The Lord God hath sworn by himself Amos 6.8 Heb. by his soul Here it is taken in the second sense for the life because as the breath is the signe of life so the presence of the soul is the cause of life and the absence of it the cause of death Faulkeners if they catch birds in the net kill them If not they shoot them So do robbers with men They kill them with the sword or with the gun Thus the Adulteresse seeks a mans life ch 6.26 7.22 23. Figures Blood for life and soul for life The cause for the effect The same thing is doubled in divers words to shew the certainty of it that this is indeed the intention of robbers what ever they pretend to the young man So Pharaoh's dream was doubled to shew that the thing was established by God and God would shortly bring it to passe Gen. 41.32 And Kimchi on those words Isa 1.2 I have nourished and brought up children saith The doubling of the word is to confirm the thing in divers words though the matter be all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And such is the custome of the Scripture in many places For the division Note 1. The efficient They the robbers 2. The act lay wait lork privily 3. The object for their blood for their lives To murder such as they rob It agrees with the former vers thus As fowlers lie hid themselves and lay their nets where birds come to catch and kill them though they never hurt them so these robbers lie hid privily to entrap them that hurt them not and to kill them for their goods 1. Doct. Similitudes rightly applyed are of great use They are much used in the Scriptures of the Old and New Testament As by Moses Deut. 32.11 12. Where Gods care of his is set out by the Eagles tender care of her young ones By the Prophets Isa 49.15 16. which sets it out by the Mothers respect to her young children By Christ Matt. 13. who take similies from Sea Land Trade Husbandry to teach all sorts of men piety By the Apostles Jude v. 12 13. where the like are taken from Bodies of men Heaven Earth Sea Reason 1. Because they help the understanding much For earthly things are better known to us then heavenly They are glasses in which we may see better things The eyes convey much knowledge to the soul 2. Similitudes help the memory for things seen are tokens of things unseen as a thread on the finger of an errand The act of memory lodges one thing in one corner of the room another in another 3. They help the will When we see the willingnesse of beasts to provide for their young it puts Parents in minde of their duty 4. They help the conscience A similitude helped David to see his sin quickly 2 Sam. 12.1 c. He could soon condemne him that killed his neighbours Ewe-lamb that would hardly else have condemned himself for killing his neighbor and abusing his Wife 5. They help the affections The attractive ones are helped by similies taken from things liked the abstractive by similies taken from things disliked 6. They help to amend our lives The Ant can teach the Sluggard to labour Vse 1. Treasure up store of similitudes All places afford plenty of them Sea land shop house streets fields are not barren What can you doe that may not teach you some good lesson for your souls 2. Be sure to apply them right else they may doe much harm As that parable Mat. 18.23 where the Lords revoking his pardon vers 34. is applyed to falling away from grace contrary to Christs interpretation vers 35. God wil not forgive you unlesse you forgive others Simile non currit quatuor pedibus No similitude runs on four legs If it agree in some things it must differ in others else it were not the like but the same And what application can be better then that which leads to the scope of the propounder Theologia symbolica non est argumentativa Similitudes making nothing true but illustrate things that were true before The absurdest thing in the world might be proved by some similitude As that Parents need take no more care for their children then the Ostriches do for their eggs Job 39.13 c. But what childe will allow of such a proof Therefore apply similitudes carefully lest ye run into error Before v. 11. they say Let us lay wait c. Here Solomon affirms that they do so 2. Doct. A wicked man as he perswades others to evil so he acts it himself So Judah counselled to and joyned in the selling of Joseph Gen. 37.26 c. Judas did the like in bringing Christ to his end Matt. 26.14 15. Reason 1. To shew their reall approbation of the work For it is pleasing to their corrupt nature They give bad counsel out of love to evill as their deeds declare 2. To encourage others to mischief For deeds draw more then words examples then precepts Vse To blame many who give good counsel to others to be just yet prove unjust themselves and to be patient yet are impatient themselves Like Pharisees they lay heavy burdens on mens shoulders but they themselves will not move them with one of their fingers Mat. 23.4 Fowlers have cunning pates to invent traps and strong hands to lay them 3. Doct. As wicked men have heads to invent so have they hands to execute mischief So Ishmael contrived and executed Gedalia's death and others Jer. 41.1 c. So did Joab Atner's and Amasa's death 2 Sam. 3.27 20.9 10. Reason 1. Because mens hands are naturally corrupt as well as their heads 2. Because else their plots will come to nothing if their hands be not nimble to execute as well as their heads to invent Vse It reproves such as have good heads and know well what they should doe but finde many rubs in the way when they should go about any good duty These are sluggards and cry A lion in the way Prov. 6.13 New words come to be expounded in every verse 4. Doct. Much pains is needfull to understand Scripture aright Continuall pains Continue in them 1 Tim. 4.16 Searching pains Search the Scriptures Joh. ch 5. vers 39. Reason 1. Because of the manner of writing Some things are plain but other things are figurative as I am the true vine and my Father is the husband-man Joh. 15.1 Some direct but others ironical as Rejoyce O young man in thy youth c. Eccl. 11.9 Some like Islands and Promontories as marks of good example to guide some like rocks and quick-sands as stories of bad example to avoyd 2. Because Ministers which have more gifts then others yet labour hard to understand Scripture Vse Let us take pains to know the meaning of Gods Word as Miners do that dig for gold silver or jewels or men that draw water out of deep wells even out of the wells of salvation Isa
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
is to be commended but that we should be ashamed not to seek after wisdome so earnestly as they do after riches See how patiently they that love money labour and sweat for it forbear pleasure and delight take all occasions of gain avoid all occasions of losse And we do not so much for heavenly wisdome which is far better For riches diminish by use wisdome encreases So Christs coming is set out by a theeve's in the night 1 Thess 5.2 We are spoken to here after the manner of men Rom. 6.19 For wisdome should be sought with more diligence then riches 2. Because though God could give it us without our labour yet he will not that we may the more esteem it being hardly gotten So Husbandmen Shepherds Gardiners Labourers Inkeepers Merchants learn Languages Arithmetick incur many dangers Per mare pauperiem fugiens per saxa per ignes Impiger extremos currens Mercator ad Indos Horat. The greedy Merchant runs to the Indies through sea rocks and fires to avoyd poverty The unjust Steward cannot dig It requires no great skill but is too great a labour for him Luk. 16.3 3. Because we must not fodere only but effodere not only dig but dig out All the Diggers labour is lost if he dig not till he dig the oar out of the ground Yea men dig till they dig it all out So must we labour till we attain the height of knowledge 4. The pleasure and profit will answer all the pains It brings happinesse and better profit then merchandise of gold and silver chap. 3.13 14. It will make amends if a man sell all he hath for it Matth. 13.44 The fruit is answerable to the labour The treasure answers the Miners pains and fills him with joy when his labour is done He fares the better for it all his life long Vse Let us be ashamed that we have taken no more pains in the use of the means to get heavenly wisdome We may say of Knowledge as Simonides said of Virtue Fertur in rupibus aditu difficilibus habitare It is reported to dwell in rocks hardly accessible Sudor ante virtutem positus Sweat goes before virtue Clem. Strom. l. 4. A man must climbe or dig for it if he will have it Worldly men dig where they have hope of a Mine though with much uncertainty We may be ashamed of doing so little where there is certainty of finding wisdome Viscera terrae extrahimus ut digito gestiatur gemma quam petimus Quot manus afferuntur ut unus niteat articulus Simili studio industriâ constantiâ sapien iae inquisitioni incumbendum erat Plin. l. 2. c. 65. We draw out the bowels of the earth to get a jewell we desire to wear on a finger How many hands are worn out that one finger may shine The like study industry constancy should we use in searching for wisdome We may then marvell at and bewail our slothfulnesse in seeking wisdome who all our life long are so diligent to seek for wealth 6. Doct. We must be constant in our pains in the use of the means of getting wisdome So are men unweariable in digging for treasure This Book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night Josh 1.8 The blessed man meditates in Gods Law day and night Psal 1.2 Reason 1. Because the Ministers are to preach constantly Preach the Word in season out of season 1 Tim. 4.2 And if Schoolmasters must keep hours it is fit Scholars do so also 2. We shall not be perfect in knowledge while we live no not if we had attained to Paul's stature We should know but in part till that which is perfect come 1 Cor. 13.9 10. And we must not give over means till we attain to a full measure of knowledge As a sick man gives not over physick and diet till he be fully recovered Vse Let such take it to heart who have found sweetnesse in Gods ordinances and now finde none Where is their constancy Qui thesaurum effodâ—nt in mundo licèt infinitas capiant divitias non priùs absistunt quà m totum exhauserint Non enim ut multa tollant sed ut nihil religâ—uant haec eos praecipuè cura tenere solet Multo magìs hoc nos in divinis facere thesauris opertet tamdiù effodere quoad totum exhauserimus apparens Apparens autem dixi quoniam omnia exhaurire non datur Chrysost in Homil. super orat Annae They that dig out treasures in the world although they get infinite riches yet cease not till they have drawn the Mine dry For this is their chief care not to get out much but to leave none behinde Much more should we do thus dig so long till we draw out all that appears Now I say that appears because no man hath power to draw out all Arborem quam summa conspicis viriditate laetari nisi fimo humore subterraneo foveatur continuè exarescet nec viror corticis quicquam valet nisi virtus stipitis humorem continuum sibi trahat Sic homo quantumcunque in sapientia virescat si novum humorem continuè sibi non trahat per studium acquisita viriditas facilitèr exarescit Cassiodor l. 2. The tree which thou seest enjoy the most greennesse unlesse it be continually cherished with dung and underground moysture will be dryed up neither is the greennesse of the bark worth any thing unlesse the force of the trunk draw moysture to it continually So a man how green soever he be in knowledge if he draw not daily new moysture to himself by study his greennesse gotten will easily be dryed up The cause why many get not saving knowledge is because discouragement makes them give over labour But seek and ye shall find Matth. 7.7 Plantin the curious Printers Motto was Labore constantia By labour and constancy But what are those means that we must use to get knowledge Answ Light and sight So in worldly things light of the Sun and our eyes must be used to distinguish objects The light is manifold 1. Of Creatures which must be used by observation of Gods power wisdome goodnesse characterised in them Rom. 1.20 The invisible things of God are seen from the creation of the world 2. Of Scriptureused by reading Nihil invenitur nisi quod per viam suam quaeritur Nothing is found unlesse sought in the right way 3. Of the Word preached used by hearing 4. Of the Sacrament of the Lords Supper used by receiving 5. Of good parts given to others used by conference 6. Of principles in our selves used by meditation The fight is twofold As the body hath two eyes so likewise hath the soul The first is Reason whereby man must seek to understand all the former means of knowledge truely The second is Illumination whereby he is made able to understand such things as Reason could not reach This is the cleerer eye of the twain These must be
act thou shalt understand 3. Three particular objects righteousnesse and judgement and equity 4. One generall object containing all the rest of that kinde that may be imagined yea every good path Then When thou hast painfully and carefully used all the former means 1. Doct. Pains must be taken to know how to carry our selves towards men Therefore the Apostle gives many directions to that end Rom. 12.15 16 17 18. 1 Thess 5.14 15. See the places Reason 1. Because there are many commandements which concern duty to men as all the second Table wherein are more commandements for number then in the first So carefull is God for mans good 2. There are many duties in every commandement that concerns men as fear of offending unjustly loving carriage good example counsel liberality patience c. 3. There are many faculties of the soul and members of the body to be imployed in every duty as the Understanding Will Affection Tongue Hand Foot 4. There are many objects of duty to man All sorts of men friends enemies strangers Men of all conditions rich poor wise foolish whole sick In all things that concern them to help them in their souls bodies states chastity good name contentednesse And what pains is sufficient to understand all these particulars Vse It serves 1. To blame those who think all men should please them and take no care to give content to others These shorten Christs summe of the second Table and make it Thou shalt love thy self And leave out thy neighbour 2. To reprove them that take no care to breed their children so as they may know how to carry themselves towards others but rather bear them out in wronging other men 2. Doct. God will give such wisdome to those that seek it that they shall know how to carry themselves towards others So God taught Joseph how to get respect among strangers in Potiphar's house in the prison and in Pharaoh's Court Gen. 39.4 21.22 45 16. God taught David how to get the favour of the people 1 Sam. 18.5 6. Reason 1. Because God loves concord among men See how he commends it and sets it out by excellent similitudes of precious oyntment and dew and pronounces a blessing upon it Psal 133. There can be no concord where men know not how to offer right nor suffer wrong 2. God would have the praise of it both of giving it and of the fruits of it Men agree not well whom God joyns not in affection 3. All the comfort of the Common-wealth depends upon mens good carriage one towards another 4. The Churches good depends upon the good carriage of every member even of the meanest as the Bodies do 1 Cor. 12. God would have Church and Common-wealth to flourish if mens sins hinder not Vse 1. To reprove such as seek not this wisdome from God but carry themselves proudly and look that all men should do duty and more then duty to them but care not so much as to take notice of any respect they owe to others or shewed to them by others They are far from Job's minde who did not despise the cause of his Man servant or of his Maid-servant when they contended with him Job 31.13 2. To blame such as have this wisdome given them from God to carry themselves wisely and well towards others but bring up their children so fondly that they neither know what they owe to their parents nor to any else These ruine their parents estates and prove the ruine of Church and Common-wealth Such cannot look that God should give wisdome to them or theirs nor look that any man should regard them 3. Doct. Nothing is better then wisdome it is here promised as a great favour and blessing It is worth asking Jam. 1.5 It was Solomon's great request 2 Chr. 1.12 Reason 1. Because it will help at a dead lift when all humane power fails as the poor mans wisdome did help to save the City Eccles 9.14 c. So a poor wise woman delivered the City Abel when all the strong men in the Town could not do it 2 Sam. 20.16 c. 2. It will guide us to heaven which no power nor force can reach Vse Let us with Solomon make it our great request to God to give us wisdome We have more need of it to get to heaven then he had to rule a Kingdom already gotten Let other men pray for wealth let us pray for wisdome 4. Doct. Many things are required to good carriage towards men Righteousnesse judgement and equity Some things required of the people some of the Pharisees some of the Souldiers Luk. 3.10 c. Some dues to Magistrates some to People Rom. 13.1 7 8. Reason 1. In regard of different persons which look for different duties That will not befit an equall that fits an inferiour nor a superiour that fits an equall nor a stranger that fits an enemy nor a neighbour that fits a stranger nor a friend that fits a neighbour 2. Knowledge alone serves not but Will and all the Affections are to be employed in counsel observance c. Vse It reproves such as never study Ethicks the Scripture is full of them How can they expect that others should behave themselves wel towards them when they know not how to carry themselves as becomes them 5. Doct. Men must grow from knowledge of some good duties to knowledge of others They must go on till they know every good path Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.18 That ye may grow up into him in all things which is the head even Christ Eph. 4.15 Reason 1. Because else Gods ordinances are bestowed in vain upon them as soyl upon Corn-fields Gardens and Orchyards where nothing grows 2. All our labour is lost in reading hearing meditating and conferring as a Scholars pains are lost that grows not in learning Vse Look to your growth more then to duties performed See if they bring increase and profit Else you drive a poor trade 6. Doct. Our carriage to others must be just and right in every thing That we may say with Samuel Whose Oxe have I taken or whose Asse have I taken or whom have I defrauded c. And may be like Ananias who had a good report of all the Jews that dwelt in Damascus Act. 22.12 The grace of God teacheth us to live justly Tit. 3.11 12. Reason 1. Because one spot blemishes a whose garment or fair face So one wilfull failing disgraces a mans whole life 2. One miscarriage layes a man open to punishment and all his former good actions cannot free him as one murther layes a man open to death though free every way else Vse Be watchfull over all your wayes all your life long David is tainted for his unkinde carriage to Mephibosheth Let good men take warning thereby Vers 10. When wisdome entreth into thine heart and knowledge is pleasant unto thy soul The Wise-man having formerly shewed the good that
Wisdome would do to us to encourage us to get is now he shews what evill it will keep us from when we have got it And that 1. In generall v. 10 11. 2. In particular 1. To keep us from hurt by the society of bad men from v. 12. to v. 16. 2. Of bad women to the end of the chap. For the generall note 1. The persons that are to be kept from hurt by Wisdome They are such as cheerfully entertain it v. 10. 2. The preservation it self v. 11. For the first For the words When. Some read it Because Intimating the cause of their preservation to be the ready receiving of wisdome and so make the words to depend on the former Thus it is used ch 1.9 But it is rather to be read when and referred to the latter and shews the difference in point of preservation from sin between wise men and fools So it is used Deut. 7.1 When the Lord thy God shall bring thee into the Land And the reddition v. 11. confirms it Then discretion shall preserve thee Wisdome See on ch 1 2. Cometh Sâ—e on ch 1.26 Into thine heart See on v. 2. of this chap. It must not enter into the head alone but into the heart also And knowledge See on ch 1.2 4. Is pleasant It signifies such a pleasure as men take in beholding beautifull objects which ravish the soul and carry it away captive It is translated beauty Psal 90.17 Let the beauty of the Lord our God be upon us Hence Naomi had her name Ruth 1.20 Call me not Naomi that is pleasant or beautifull but call me Marah that is bitter when knowledge shall appear so bright and lovely to thee that thou receive and retain it in thy heart and soul with wonderfull pleasure and delight as the palate delights in sweet meat Vnto thy soul See on ch 1.18 upon the word Lives For the word is the same in the Originall But here it is taken for the soul the fountain of life Figures Entreth A Metaphor from a stranger coming into the house and joyfully entertained by the Master of the house for his excellent parts and the good that may be gotten by his society Is pleasant A Metaphor from the content the eyes take in beholding beautifull objects or the palate in pleasing meats If so be ye have tasted that the Lord is gracious 1 Pet. 2.3 So it is with the soul when it begins to see the beauty of wisdome and take delight in it Note 1. The similitude of a stranger entertained 2. Of a delightfull object fed upon In the former note 1. The stranger When wisdome 2. The entertainment entreth 3. The entertainer into thine heart In the latter observe 1. The object And knowledge 2. The feeding on it is pleasant 3. The feeder unto thy soul 1. Doct. Men are naturally voyd of heavenly wisdome Man is born like a wilde Asses colt Job 11.12 The Gentiles had their understandings darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Eph. 4.18 Neither are we any better being all by nature Paul and all children of wrath even as others Eph. 2.3 Reason 1. It appears in our carriage our thoughts are vain The Lord knoweth the thoughts of man that they are vanity Psal 94.11 Obj. But his words are better Answ No. Their throat is an open sepulchre with their tongues they have used deceit the poyson of Asps is under their lips Their mouth is full of cursing and bitternesse Rom. 3.13 14. Obj. But their deeds are better The Heathen man said Musa jocosa mihi vita pulica tamen Although my muse do jest and sport of chastily my life 's not short Answ Their lives are answerable to their thoughts and words They are all gone out of the way they are together become unprofitable there is none that doth good no not one Rom. 3.12 2. It appears in their businesse In worldly things they are born foolish Nemo nascitur artifex No man is born an artificer Much more foolish are they then in heavenly things which are further above their reach Obj. But in things of God which most concern them I hope they are wise Answ No. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 Object But in matters that concern their salvation they are wiser Sure they will not damn their owne souls Answ They are no wiâ—er in such matters All have sinned and come short of the glory of God Rom. 3.23 3. In their several ages In childehood they mind nothing but vanity Childhood and youth are vanity Eccl. 11.10 Obj. It may be for want of wit they may follow their pleasure then but their manly age will reclaim them Answ No. Then the world takes them up profit drowns them There are many thorny grounds in the world In whom the care of this world and the deceitfulnesse of riches choke the Word and they become unfruitfull Maâ— 13.21 22. Obj. But old age will surely teach them more wisdome Answ They will learn none but the wisdome of the flesh which is enmity against God Rom. 8.7 4. The cause of it proves it The losse of Gods image by Adam's fall which makes us born without that wisdome which Adam had by Creation Vse Let this humble us Let not fools be proud of wisdome that have none That have foolish thoughts words deeds in worldly spirituall heavenly things in youth manly age old age And cannot without grace be any thing but fools being born so Remember Agur's speech Surely I am more brutish then any man and have not the understanding of a man I neither learned wisdome nor have the knowledge of the holy Prov. 30.2 3. Apply this to your selves 2. Doct. We cannot attain to true wisdome by our owne strength We cannot force it into our hearts it enters of it selfe Every good gift and every perfect gift is from above and cometh down from the Father of lights Jam. 1.17 The wisdome that is from above c. Jam. 3.17 Reason 1. Because those grounds that we have cannot reach it Our ladder is not high enough Sense reason common principles humane instructions cannot attain unto it 2. We have not the wings that should mount us up to this heavenly knowledge to wit revelation and illumination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilabitur sapientia non in hortulo nostro nascitur Plantam hanc implantet Pater coelestis necessum est condus promus thesaurarius coelestis in penum nostrum reponere debet This wisdome slides down from abroad from without and from above it grows not in our little garden It is necessary that the heavenly Father plant this plant in us The heavenly Butler and Treasurer must lay it up in our storehouse Vse 1. This should lay us yet lower in our own eyes Though we
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
imitated in sinfull courses The summe is That all the courses that are used in the house of the adulterers tend to death both of body and soul that so the young man if he love the safety of his own soul and body should take heed of coming there Figures Her house The sins comitted in her house The subject for the adjunct Her paths A Metaphor from Travellers often used in this Book Note 1. The hurt gotten in her house Death 2. The bad company it brings men to Dead and damned men worse then to bring men among Lazars in the Hospitall In the former observe 1. The word of coherence For. 2. The cause her house 3. The effect inclineth 4. The object unto death In the latter note 1. The way And her paths 2. The end unto the dead 1. Doct. Much hurt is gotten by conversing with lewd women If Samson were alive he would tell you how by Dalilah's acquaintance he loft his strength liberty sight lise besides the danger of his soul Solomon would inform you how he fell from God to Idolatry by such company and how thereby his posterity lost the greatest part of their Kingdome Reason 1. Because nothing can be expected from creatures but what their nature yeelds Fire will burn Seas drown Ravenous birds feed on carkasses Wilde beasts devour them Evil women are naught Evil trees bring forth bad fruit not good Mat. 12.33 35. All the houshold of the adulterers and all her wayes tend to death temporall and eternall as in the text 2. All men and women speak according to their disposition and employment Navita de ventis de tauris narrat arator Enumerat miles vulnera pastor eves Of Winds the Sea-man of his Bulls The Plow-man speaks his Wounds The Souldier reckons of his Sheep The Shepherd talk propounds A covetous man speaks of bargains a voluptuous man of games a proud man of titles an angry man of injuries a strumpet of wantonnesse Evil communication corrupts good manners 1 Cor. 15.33 Vse Letus observe the carriage of women and if we evidently see wantonnesse in their words and deeds set a crosse upon their houses with Lord have mercy upon them as over houses infected Cum foeminâ semper esse non cognoscere foeminam plus est quam mortuum suscitare Bern. in Cant. Serm. 65. To be alwayes with a woman and not to know a woman is more then to raise up a dead man Touch not pitch lest ye be defiled Ye have fire enough in your owne natures seek not fuell abroad The young man when he grows acquainted with strumpets hopes to spend his dayes merrily in fine houses and is suddenly carried to death and hell He looked for a storehouse of pleasure fine gardens c. and behold desolation The Heathen man could say Nolo tanti poenitentiam emere I will not buy repentance so deer And the Proverb is Caveat emptor Let the buyer beware It serves then to admonish us to take heed of haunting the company of Harlots lest we defile our selves and consent to their filthinesse We would not willingly come neer a rotten and ruinous house lest it should fall and bruise or kill our bodies There is more reason to avoyd the company of Harlots whose society may not onely break our bones but eternally damn our souls 2. Doct. Many miseries attend upon adultery It cost the Israelites and the Benjamites deer the losse of many thousand lives and almost the destruction of an whole Tribe Judg. 19. 20. 21. It cost David deer 2 Sam. 12. The losse of his childe the abuse of his wives a lasting sword on his house besides the rape of Tamar and rebellion of Absolon and Adonijah with the murder of Amnon Reason 1. Because it was death by Gods Law and so it is now by ours Lose life and lose all comfort 2. It is infamous all the world over No modest persons care for joyning with adul torous families 3. It breeds many quarrels between the Husband and the Adulterers Wives and Strumpets Adulterers one among another and Strumpets also 4. It brings many murders The adulterers will hunt for the pretious life chap. 6.26 The Husband enraged will kill the Adulterer ch 6.34 35. 5. It brings bastards which is a disgrace to posterity 6. It procures disinheriting of Children when men suspect their Wives want of chastity 7. It breeds diseases in the body and shamefull ones too as characters of that wickednesse 8. It brings poverty on the state by Gods curse or the Whores covetousnesse For by means of a whorish woman a man is brought to a piece of bread ch 6.26 Vse Think of the many mischiefs that attend upon adultery when thou art tempted to it A needfull theam for we naturally look not at sin as it is in it self but as it is to us not in its odious and filthy nature as we should doe though no danger followed it but in its hurtfull effects which is to fear the smoak more then the fire Yet so to look at it may be profitable to keep us from the fin if not for hatred of it yet for fear of the ensuing mischiefs Think with thy self there is great danger and much wickednesse in adultery else God which is so mercifull would never punish it with a double death temporall and eternall Remember that all conversing with strumpets tend to destruction And though she speak flattering words yet shamefull death follows adultery as well as theft or murder In Adrian's Gymnasium or place of exercise Venus is set forth as the ancientest of the Destinies not spinning the thread of life but cutting it asunder Quid Venus est quaeris est antiquissima Parca Filáque mox resecans at neque nens eadem Thou askest what Venus is She is The ancient'st Destiny That quickly cuts the threads of lise But knits them not truly Plutarch writes of a Temple inscribed Saerum Veneri homicidae Sacred to Venus the Man-stayer Chrysostome on Psal 50. saith What is an whorrsh woman but a sepulchre and the common burying place of mankinde is her house And in Rome because old Harlots were not permitted openly they harboured in caves of earth called Fornices from whence the word Fornication cometh and in this regard it is fitly sald in the text Her house enclineth unto death and her paths unto the dead To the grave an hole in the earth where the dead are laid A dark place fit for sin and fit for punishment Terence calls Harlots Cruces because they crucifie men Venery is deaths quickest Harbinger Pope John 12. being taken with an Adulteresse was stabbed to death by her Husband Aâ—xander the Great and Otho the third lost their lives by their lusts But how many alas by this means have lost their souls fleshly lusts do in an especiall manner fight against the soul 1 Pet. 2.11 And nothing hath enriched hell so much saith one as beautifull faces Let the young man think on these great examples
piety excels a dirty way of licentiousnesse 2. Their end is better Heaven is far better then hell Remember There is no condemnation to them that are in Christ Jesus who walke not after the flesh but after the spirit Rom. 8.1 Vse 1. To condemne those that follow the worst persons where they live If but one drunkard or strumpet in a parish others will follow them not regarding such as live better whose conversation is in heaven Phil. 3.20 2. Shew that ye have the same spirit by following godly men and walking in their wayes that so ye may come to the same blessed end the salvation of your souls And why shouldest thou not rather follow the example of Abraham Job Joseph David then of Ishmael Esau and other profane persons Sheep will not follow wolves but they will follow one another So do thou follow good men to heaven rather then bad men to hell 6. Doct. Good example sometimes prevailes to draw others to piety The people served the Lord all the dayes of Joshua and all the dayes of the Elders that outlived Joshua Judg. 2.7 Reason 1. Because shame is taken away by good examples going before 2. Fear is taken away If a man see another go over a frozen river he dares go over the ice Vse Set the best examples before you to imitate Prudentis viri est magnâ mensurâse metiri atque ad excellentium virorum imitationem se componere Nazianzen Epist ad Nicobul It is the part of a wiseman to measure himself by a great measure and to compose himselfe to the imitation of excellent men Ignari locorum cum solertibus viarum iter adoriri gestiunt Ambros Offic. l. 4. c. 47. They that know not the places desire to travell with such as are skilfull in the ways Columbam avolantem sequuntur omnes equum generosum totum armentum ovem totus grex Chrysoft de continent Josephi All the doves follow one that flies away all the drove followes a generous horse all the flock followes one sheep So should we follow the choisest examples for goodnesse Vers 21. For the upright shall dwell in the land and the perfect shall remain in it The Chapter is concluded with the reward of good and bad men In this verse is set out a gracious promise to encourage men to walke in upright wayes In the next a threatning to discourage them from bad wayes For the first Here is a motive to follow the righteous and not the wicked by an argument taken from that which men naturally most desire long life upon earth together with an establishment in our possessions and not through Gods judgements to be wasted and decay in our estates and so come to poverty or to die ignominiously and not to live out half our dayes Withall he shews that we are not good and righteous except we walk uprightly and sincerely For the words For. See on ch 1.9 The upright See on v. 7. Shall dwell in the Land Solomon speaks after the custome of the Old Testament wherein God purposing not so fully to reveal spirituall and heavenly things and blessings to his people as now did secretly shadow them under earthly comforts and encourage his people to obedience by such promises As in the fist Commandement long life is promised to those that honour parents So many temporall blessings are promised to such as obey Gods Law Deut. 11. 28. By dwelling in the land is meant long life and health and strength and plenty of all good things in that Land of Canaan that flowed with milk and honey It is not bare dwelling there that is promised but accompanyed with all things fit commodious comfortable and profitable This is that safe dwelling promised ch 1.33 And this God performed to the Jews while they worshipped him aright and when they fell to Idolatry he sent them captives to Babylon So that this v. shews who shall be kept from evil to wit just and upright men Yet some enlarge this promise to fignifie grace here and glory in heaven shadowed under the type of the Land of Canaan Others take it more largely then for that Land intimating that ordinarily in any parts of the earth where godly men live God usually blesses them unlesse he please to correct his people for their fins or to try their graces or to call them out to bear witnesse to his truth If it be objected that godly men suffer hardship and hunger here it may be answered that in that estate they enjoy great tranquillity content and felicity as seeing God in all and depending upon him for help It is well with them for the present and it will be better hereafter Heaven will make amends for all If it be further objected that good men sometimes live lesse while on earth then others it may be said that God makes them abundant amends in heaven in the land of the living If it be further urged that this is no encouragement to godlinesse because wicked men have as much and oftentimes more in the earth then godly men have I answer that these may have more comfort in what they have as having not onely a civill title but a spirituall one also and so shall never be indited as usurpers at the day of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The land or earth Which laft word may well come from it the letters are so like It signifies 1. That part of the world which is opposed to heaven containing Sea and Land wherein men dwell and beasts and fishes lodge The earth is given into the hand of the wicked Job 9.24 The earth is the Lords and the fulnesse thereof the world and they that dwell therein Psal 24.1 2. The dry part of the world opposed to sea and rivers The earth is full of thy riches so is this great Sea Psal 104.24 25. 3. Some particular Land or Countrey In the Land of Vz Job 1.1 4. For the inhabitants of the earth or of some Land or Countrey in it The earth also was corrupt before God and the earth also was filled with violence Gen. 6.11 For the transgression of a Land many are the Princes thereof Prov. 28.2 Here it is taken in the third sense for the dry land or more particularly for the Land of Canaan wherein Solomon dwelt and of which he spake the plenty and comfort whereof they well knew to whom he spake and might be much encouraged thereby to obedience The perfect See on ch 1.12 on the word whole Hereby is meant such as are perfect in heart and sincere and also perfect in parts having all needfull graces in them as a childe hath all members that a man hath though not so large For as for perfection of degrees none on earth hath attained to it Shall remain in it They shall not onely finde an abiding place there but also when adulterers and other wicked livers shall waste their estates and shotten their dayes by their sinfull courses and so be gone out of
tone My little Children these things write I unto you that ye sin not 1 Joh. 2.1 This is Christs own tone O Hierusalem Hierusalem how often would I have gathered thy children together even as an hen gathereth her chickens under her wings and ye would not Mat. 23.37 Like a tender Father complaining of an unthrifty son We were gentle among you even as a nurse cherisheth her children saith Paul 1. Thes 2.7 Reason 1. Because else his Ministery shall never doe any good His directions will be slighted his promises thought flatteries his reproves disgraces his threatnings fruit of malice 2. He doth else not imitate God who hath more reason to take state yet teacheth his with his abundance of sweetnesse Use 1. To reprove such teachers as seldome converse with those whom they take charge of and shew small affection to them It is fit Ministers should study They can never dispense the bread of life well if it be not well baked A Physitian must study Yet if the one visit not nor converse lovingly with his people nor the other with his patients they will do little good 2. It blames the criticall sort of the people who say if a Minister be familiar and cheerfull with those whom he teacheth he loseth repute discredits himself and his calling At indignus tu qui diceres tamen But yet it becomes not you to say so Would you have your teachers strange to you what comfort then can ye take in them or what good will ye get by them 2. Doct. Great respect in an hearer ought to be toward a teacher As in a son to a Father Solomon spake Proverbs as well as writ them and so had teachers as well as readers He spake three thousand Proverbs 1 King 4.32 That of Paul proves it cited out of the Prophets as being the Doctrine of the old and new Testament How beautifull are the feet of them that preach the Gospell of peace and bring glad tidings of good things Rom. 10.15 Such good respect Paul found from the Galathians Ye received me as an Angell of God even as Christ Jesus I bear you record that if it had been possible ye would have plucked out your own eyes and have given them to me Gal. 4.14 15. Note 1. The end why such respect should be shewed to our teachers 2. The manners how For the first The reasons are 1. For Gods cause because they are his Embassadors and for the time of teaching represent his person 2. For our sake we will else not regard nor get good by their words 3. For their sake that they may not be discouraged in their office 4. For others sake that our example may draw them to learn of them For the second The manner how we must respect them 1. By due respect to their persons by reverencing them and esteeming them very highly in love for their works sake 1 Thes 5.13 2 To their preceps by obedience Obey them that have the rule over you for they watch for your soules Heb. 13.17 3. By speaking well of them I ought to have been commended of you 2 Cor. 12.11 4. By dealing kindly with them Let him that is taught in the word communicate unto him that teacheth in all good things Gal. 6.6 Use 1. For complaint of neglect of teachers by their hearers An heathen Prince seeing Gods Ministers set at the bottom of the Table by a Christian Emperor said He would never be of that Religion where the teachers were contemned 2. Let men shew all due respect to their teachers especially in stâ—nding fast to truth taught by them that they may be encouraged to teach Gods truth still Doct. 3. Precepts of Parents and Teachers agreeable to Gods Law ought to be regarded Solomon spake and wrote both as a Father and as a teacher and he did regard his fathers instruction Chap. 4.4 his Mothers Chap. 31.1 and Agurs Chap. 30.1 It seems he regarded them well that left them in writing for us Reas 1. Because Parents should be teachers and not breed their children like brute beasts 2. Because teachers supply the defect of Parents taking upon them to instruct us when our parents cannot for want of time or abilitie Use 1. It reproves ungracious children that sleight the wholesome counsels of their own Parents sure they will never regard any others instruction 2. It blames unprofitable scholars that make their parents cost and teachers labour in vain Doct. 4. Such precepts ought never to be forgotten Let thine heart retain my words decline not from the words of my mouth Chap. 4.4 5. Remember the Law of Moses my servant Mal. 4.4 Res 1. Because Oblivio Mater aut proles ingratitudints Senec. de beneficiis Oblivion is the mother or child of unthank fulnesse Men remember what they think worthy of thanks and forget other things and thankfulnesse wil cause them to remember benefits 2. It is the stepmother or hinderer of spiritual profit No good is gotten by things forgotten Sicut in unoquâ— que operê mater est constantia ita universae doctrinae invenitur oblivio noverca Boet. do disciplin Scholar Use Think it not enough to learn good things unlesse you remember them It availes little to hear good instructions except ye keep them in memory it is not sufficient to talk of Gods word with the mouth unlesse we remember it in the heart Who among you wil give eare to this who wil hearken and hear for the time to come Isa 42.23 Say as Cenis to her Lady Antonia Frustrà Domina jussisti haec enim atque caetera â—mnia quae mihi imperas it a semper in memoria habco ut ex ca deleri non possint You need not Madam bid me do your businesse for these things and all other which you command me I have them alwaies so in my memory that they cannot be blotted out of it Deo or as another Jussa mihi tam velle sequi quà m posse necesse est It is as necessary for me to be willing as to be able to keep your commands As the Ark kept the two Tables and the Pot the hidden Manna so should we keep godly precepts in our hearts els are we like many cunning Artists that get much yet live poorly because they can keep nothing Doct 5. Such precepts ought to be put in practise All the commandments which I command thee this day shall ye observe to do Deut. 8.1 The words of Jonadab the son of Rechab that he commanded his sons are performed Jer. 35.14 Reas 1. Because they are good seed for a spiritual crop and men will be carefull to preserve seed corn else they may starve 2. Because they are lights to direct our steps not only to see the way but how to walk in it Thy word is a lamp unto my feet and a light unto my path Psal 119.105 Men go not in the dark without a lanthorn Use Draw out into practise what ye have learned by your parents and teachers If
body businesse and societie of friends yea and in Soul also for the Soul hath a fellow-feeling of the bodies joy or sorrow in regard of the neer conjunction of them 2. From the contrary because sicknesses and diseases are threatned as crosses and sometimes as curses See Deut. 28.29 c. The leprosie of Naeman shall sleave unto thee and unto thy seed for evers 2 Kings 5.27 3. Because health fits us for duty to God and men sicknesse makes us unserviceable to both Use To inform us that we may lawfully pray for health because in it self it is a blessing Spirituall blessings are best worth asking yet temporall not to be despised 5. Doct. Prosperity also is a blessing in it self the Devill confesses it to be so to Iob. Thou hast blessed the work of his hands his substance is encreased in the land Job 1.10 Abraham's servant confesses it in his Master The Lord hath blessed my Master greatly and he is become great and he hath given him flocks and heards and silver and gold and men-servants and maid-servants and Camells and Asses Gen 24.35 Reason 1. Because it is a gift of God I will give thee riches and wealth and honor 2 Chron. 1.12 2. He hath given it to some of his choisest servants as to Abraham Joseph David Solomon Use Abuse it not to luxury or oppression To be naught thy self more freely or to hurt others more powerfully Remember outward prosperity is Gods gift use it then to Gods honor and bless him for it Take heed it proves not as Tertullian calls it Campus quo ambitio decurrat A field in which ambition may run his course 6. Doct. Long life health prosperity are sometimes the rewards of well doing and obedience If ye be willing and obedient ye shall eat the good of the Land Isa 1.19 O that thou hadst hearkened to my Commandments then had thy peace been as a river Isa 48.18 That is thy prosperity as was shewed in the exposition of the Text. Reason 1. Because of Gods bounty who besides Heaven often gives comforts to his here 2. Because of mans frailty who is by prosperity much encouraged to obedience and discouraged by the contrary 1. Object Godly men oftentimes live but a while and in much pain and and poverty Answ Besides what was said before on the third Doctrine I answer 1. That their obedience is but in part and the reward is answerable 2. Promises of outward things are but conditionall And God by short life or sorrows keeps them from corruption or persecution and trouble 3. God gives them a longer and better life in Heaven So God verifies his promise with advantage As if a man should promise twenty shilling a week for a year and at the first months end void the bargain and give the party a thousand pound What cause had the receiver to complain either of falshood in the promiser or of losse to himself 4. Their short life have more sun-shiny daies and true and spirituall comforts there then any wicked mans long life Summer fruit may be as ripe as winter fruit though gathered some months before Use 1. It blames those who think that the study of wisdom and piety shortens their childrens daies They say they are too wise or too good to live long Such bring up their children foolishly and impiously and so shorten their daies which they would prolong 2. It encourages us to get wisdom and obedience Ungodly men think there is no better way in the world to make them live long then to be merry and to put away sorrow by letting slip the bridle to all manner of concupiscence but let us remember that a long healthfull prosperous life is the reward of obedience and live accordingly VERSE 3. Let not mercy and truth forsake thee bind them about thy neck write them upon the Table of thine heart NOw follow particular duties to bee performed to God and Man enterlarded with many excellent promises and rewards for encouragement to obedience And first the wise man begins with two duties to men setting the Exhortation to mercy and truth in this Verse and the encouraging promise in the next For the words Let not mercy and truth These two are oft enjoyned together in Scripture and it is pitty that they being so nearly joyned in themselves should ever be separated Sometimes they are jointly attributed to God His mercy is everlasting and his truth endureth to all generations Psal 100.5 His merciful kindness is great towards us and the truth of the Lord eudureth for ever 117.2 Sometimes to man Mercy and truth preserve the King Chap. 20.28 When they are attributed to God then Gods mercy is shewed in promising or giving man any good that deserves nothing but ill of him His truh is shewed in performance of his promises When they are spoken of man then is mercy seen in giving freely to the poor who deserve nothing of us yea to enemies who deserve ill of us Truth is manifested in doing what we owe by promise or debt to men Misericordia est gratia qua ex nostro libero animo benefacimus alteri non ex debito non ex passione Veritas quâ exclusa omni fictione adaequamus facta dictis verba cordi cordebitis Gratia qua gratuita veritas qua debita exhibemus Cajeetan Mercy is favour whereby out of our own free mind we doe good to another man not out of debt not out of passion Truth is that vertue whereby shutting out all feigning we do equall our deeds to our words our words to our haart our heart to our debts Grace or mercy is whereby we give free things Truth whereby we pay or restore things due to others Some interpret the Text here of Gods mercy and truth and that two waies 1. So carry thy self that God may deal mercifully and truly with thee But this cannot be the sense For though a man may so carry himself that God will not deal mercifully with him yet he cannot carry himself so badly that God will not deal truly with him for that were a blemish to God If he be upright God will perform his promises to him if not God will execute his threatnings upon him whichsoever God doth he shewes forth his truth 2. By way of promise not of exhortation And they read it Mercy and truth shall not forsake thee And they tie it to the former words if thou forget not my Law c. then God wil deal mercifully with thee and perform all his promises to thee But 1. This crosses the ordinary sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a prohibition and that without need 2. The words following are imperative 3. In the first and second Verses ye have a prohibition and promise This method is also observed in the verses following and most likly so here in this Verse and the next The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. Mercy or favour All the paths of the Lord are mercy and truth Psal
man 2. God made laws to that purpose as good rulers make laws not for their own honour only but for their subjects peace and wealth also 3. God appointed Magistrates to execute those laws to be custodes utriusque tabulae keepers of both tables And he gave to them more honour and power then to other men for that purpose 4. He himselfe wil punish those wrongs done to men at the day of judgment which his deputies do not punish here and wil punish them also for not doing it Use To condemn hypocrites who professe religion but want humanity of such the beloved Apostle saith If a man say I love God and hateth his brother he is a liar And this commandment have we from him that he who loveth God love his brother also 1 John 4.20.21 Doct. 2. Mercy and Truth should alwaies go together If ye wil deal kindly and truly with my Master tell me Gen. 24.49 Lie not one to another Put on bowels of mercies Col. 3.9.12 Reas 1. Because both are ornaments to us Men wear lace on good clothes so doth mercy adorn truth 2. both are profitable to others sometimes truth alone ties us to do good to other men when we are by dutie or promise engaged to them but certainly mercy will supply others wants where no particular engagment is 3. The want of the one buries the commendation of the other such an one is a merciful man to the poor but there is no truth in him no man can build upon his word such a man is very just in all his dealings but as hard as flint he hath a good estate but the poor fare never the better for it 4. Both are together in God else could we look for no favour from him nor expect the performance of any promise made by him for we daily give him cause to break them all Use 1. To blame such as brag of one of these but want the other one brags of his charity to the poor and thinks at his death he must needs go to heaven for it though he got all his wealth by fraudulent dealing Another boasts of his just dealing no man can say black is his eye though no poor man ever tasted of his cup One is no sign of salvation when the other leads to hel In Logick Conclusio semper sequitur partem debiliorem The conclusion alwaies followes the weaker part So here hel claim her own Use 2. Be not content with one of these alone make a marriage of them in your heart and life Those whom God hath joyned together let no man put assunder then may you say with David I wil sing of mercy and judgment unto thee O Lord wil I sing Psal 101.1 Doct. 3. Good must be done to them to whom we owe nothing This is to be a true neighbour in Christs judgment and mens Which now of these three thinkest thou saith our Saviour to the Lawyer was neighbour unto him that fel among the Thâ—eves And he said he that shewed mercy on him Then said Jesus unto him go thou and do likewise Luk. 30.36.37 Give to him that asketh thee and from him that would borrow of thee turn not thou amay Mat. 5.42 This must be done 1. For the creatures sake we are Gods creature so are they God would not have us neglect them we should not do it 2. For mans sake they are not beasts but men as well as we and while we are men we may need others no man can stand wholly on his own bottom 3. For Gods sake who requires it and to whom we can shew no other real requital for he needs not us nor ours but enjoynes us to do good to others freely for his sake 4. For pitties sake every facultie of the soul must be exercised else it is in vain placed there Use To condemn hard hearted persons who say to the poor What do I owe you These are Cains generation who taught them their lesson long since Am I my Brothers Keeper Gen. 4.9 And they may expect Cains reward A fugitive and a vagabond shalt thou be in the earth Gen. 4.12 4. Doct. Truth is required in all our dealings Abimelech expects it from Abraham Swear unto me here by God that thou wilt not deal falsly with me Gen. 21.23 God likes it and abhors the contrary Lying lips are abomination to the Lord but they that deal truly are his delight Chap. 12.22 Reason 1. Because then wee shall bee like God who never breaks his word though those he deales withall deal falsly with him as the best of men do This is his glory let us imitate him and it will be our credit 2. All men will be willing to deal with us if they finde truth in our words and deeds Else they will more willingly deal with poorer men Use This serves to cry up the forgotten trade of truth when men seek evasions to avoid contracts and if themselves see but a finger of gain care not for a handfull of truth 5. Doct. We should have outward mementoes of our duties to men This heap be witnesse and this pillar be witnesse that I will not passe over this heap to thee and that thou shalt not passe over this heap and this Pillar to me for harme Gen. 31.52 Pauls chain put him in mind of Onesiphorus his kindnesse Hee was not ashamed of my chain 2. Tim. 1.16 Reason 1. The creatures may put us in mind of it See how kind Heaven iâ—to Earth that affords it shine and showers to ripen the fruits of it yet gets nothing by it Grasse feeds beasts beasts feed us 2. Mens faces and habits put us in mind of true and mercifull dealing with them The poores ragges and pittifull words other mens kind lookes and carriage mind us of both Use Make use of such glasses as these How can ye look up to the Heaven or down to the Earth or the ragges of the poor or faces of the rich and yet deal falsly or harshly with others 6. Doct. We must be hearty in duties to men Is thine heart right as my heart is with thy heart 2 King 10.15 The soul of Jonathan was knit with the soul of David 1 Sam. 18.1 Reason 1. We would have men deal so with us we care not for their outsides 2. We can then give a good account not to men onely with whom we deal but also to God who knows how wee dealt with them Use To blame such as doe good offices but unwillingly grudgingly and as it were by constraint These are dead and heartlesse kindnesses Such forget that God loveth a chearfull giver 2 Cor. 9.7 And therefore must not look for any reward from him VER IV. So shalt thou find favour and good understanding in the sight of God and man THE wise man having pressed two duties that go against the hair in our corrupted nature mercy and truth now he urges them with promises of rewards often inculcated elsewhere and suitable to the things required Hee that
our graces if wee did well and speed ill Under these heads come the many interpretations of commenters It is hard to say precisely which is intended I conceive Not the first because he speaks not of the preparations for our journey but of the journey it self Nor the last for that is the end of the way not the way it self Nor the first part of the second interpretation taking God as an overseer But the second part of it looking to him for all strength which is a greater acknowledgment of him as it is more to enable one to doe the work then to look on while he doth it Also it agrees well with what went before Trust in him onely and no way to thy self and so acknowledge all strength to be in him and seek to him for it It agrees well with what followes And. That is Then when thou hast so done thou maiest boldly expect a good issue from him of all thou doest according to his will So this particle is translated Then he is gracious unto him Iob 33.24 He shall direst thy paths For paths see on Chap. 1.19 on the word waies Some understand this of informing men what they may lawfully doe and what not But it is better interpreted of relation to the end He will make thy waies to prosper and give a comfortable successe So that here is not a bare reward but a suitable one Acknowledge thou all thy strength to come from God and pray to him to assist thee and he will blesse thy labours that thou shalt effect more then thou couldst expect Figures Direct thy paths A metaphor from a guide that leads an ignorant man in a right way to the place to which he would go but knows not how to get thither Note 1. A precept 2. A promise In the precept observe 1. The Act. Acknowledge 2. The Object Him The Lord mentioned ver 5. 3. The Adjuncts 1. Of quality In thy waies 2. Of quantity In them all In the promise note 1. The blessing Gods direction And he shall direct 2 The objects Mans waies Thy paths 1. Doct. A good mans life is a journey It appears by Peters charge Dearly beloved I beseech you as strangers and Pilgrims abstain from fleshly lusts which war against the soul 1 Pet 2.11 It appears also by Pauls profession Brethren I count not my selfe to have apprehended but this one thing I doe forgetting those things which are behind and reaching forth unto those things which are before I presse toward the mark for the price of the high calling of God in Christ Jesus Phil. 3.13 14. Reason 1. In regard of the beginning of it It begins as soon as grace is wrought in the heart Then comes the first step of our spirituall journey Paul converted went immediately about this journey and conferred not with flesh and blood to delay him In respect of motion He is ever moving from one good duty to another as a traveller from one Town to another 3. In regard of progresse Hee grows in knowledge and grace as a traveller daily shortens his journey 4. In respect of strangenesse Men marvell at a strangers habit and carriage and he at theirs So in piety Wicked men think it strange that godly men run not with them into the same excesse of riot 1 Pet. 4.4 And godly men marvell as much at the extravagant courses of wicked men Paul and Barnabas seeing the indolatry of the Lystrians rent their cloths and cry out saying Sirs why do ye these things Act. 14.14 15. 5. In regard of perill Strangers are exposed to dangers every where So are godly men The Lystrians that would have worshipped Paul as a God presently after at the perswasion of the Antiochians and Iconians stone him Act. 14.19 He might well then by experience say We must through much tribulation enter into the Kingdom of God Act. 14.22 6. In respect of the aimed-at end which is some rich faire or mart by the traveller Heaven by the godly man Use 1. Let us resolve to bear all the inconveniences of the way wants and affronts The end will pay for all 2. Let us mind our end and be diligent in our way that we may be at rest and in happinesse So a merchant labours and travells in his youth to have rest and wealth in his ' age 2. Doct. A good man hath many good actions of severall good kinds to do So a traveller hath fair paths and foule green stony waies and good store of each to travell over Rem 12. All over contains severall duties The Gospell teacheth us to live soberly righteously and godlily in this present world Tit. 2.11.12 Reason 1. Many duties to God are to be done as praying hearing Gods word c. 2. Many to our selves as ruling our appetite and anger 3. Many to our fellow-travellers the Saints by the use of our spirituall and temporall talents 4. Many to strangers as worldly men through whose Country we travell We must observe the rules of equity and charity Use 1. Make no account of an idle life on earth Many actions admit little rest as in Governours in War and peace An husbandman plows harrows sows gathers corn threshes it finds somewhat to do all the year long 2. Please thy self with variety of imployments Go from private duties to publick from common to holy Thou shalt have rest enough in Heaven 3. Doct. A good man must look up to God for strength in his actions Make me to go in the path of thy Commandments Incline my heart unto thy testimonies Psal 119.35 36. Set a watch O Lord before my mouth keep the door of my lips Psa 141.3 Reason 1. Because the Fountain of all strength is with God We are too weak to think of a good work much more to effect it This is to acknowledge God in al our waies when we confesse we can do nothing without him and therefore must in all things depend upon him pray to him and trust in him Iansenius 2. Because then we may look for good successe and not else for God being neglected will crosse and blast our strongest endeavours Use 1. Be frequent in prayer to God for a blessing though thy businesses be never so well contrived Else thou wilt not thrive If God drive not the Chariot of the soul the horses the affections will be too unruly for any man to guide 2. If any thing succeed well upon thy hearty prayer and faithfull endeavours acknowledge help found from God So Paul when he looks upon any good done by him straitway cries out Not I but the grace of God which was with me 1 Cor. 15.10 Let such thoughts bee the ballast of the ship to humble thee in great atchievments So the Bee carries what she gathers or else little stones upon her wings that the wind blow her not away So Paul and Barnabas call men off from worshipping them to worship God Act. 14.15 Ambros Gregory on Revel 3.10 sets out well the humility
themselves the devil oftentimes becomes a Prophet Many professing themselves to be wise became fools Rom. 1.22 Therefore Chrysostome compares the heart of a man wise in his own conceit to a labyrinth his own good opinion of himselfe leads him into it but there are so many wandrings and turnings of error in it that he knowes not how to get out of it Chrysost Hom. 2. in Epist ad Rom. Us 1. To reprove such as are guilty of this over-weening conceit of their own wisdome and so sooth up themselves in ignorance and evil Nunquam satisfacit arti cui semper artificium satisfacit He never doth things wel that is alwaies pleased with what he doth This cursed self-love infects our souls with the dangerous plague of pride Every man though a fool thinks himselfe wise naturally this engenders in him a great contempt of other men Bis desipit qui sibi sapit He is twise a fool that thinks himself wise This selfe conceit spoiles all Socrates was esteemed the wisest of men because he said hoc scio quod nihil scio This I know that I know nothing Consilii satis in me mihi I know wel enough how to advise my selfe may be the proud fooles posy He that wil be wise must become a fool that he may be wise 1 Cor. 3.18 Intus existens prohibet alienum A conceit of wisdome barrs out wisdome Socrates was wont to say if a cryer should call all Taylors and Shoo-makers in a company to rise they would rise and other tradesmen would sit stil but if he should bid all wise-men rise no body would sit stil The heathen man Cicero could say Est illud maximum animo ipso animum videre It is the greatest matter by the soul it self to see the soul As it is an hard matter by the Suns light to see the Sun it is easier to discern other things by it Simonides hearing a man brag of his wisdome bid him remember that he was a man Take the Apostles counsel then Be not wise in your own conceits Rom. 12.16 Fear the woe of the Prophet woe unto them that are wise in their own eyes and prudent in their own sight Isa 5.21 In the next Verse Hee sends forth another woe against drunkards Woe unto them that are mighty to drink wine and men of strength to mingle strong drink Isa 5.22 As if men selfconceited were spiritually drunk Remember that of Augustine Qui sibi placet stulto placet He that pleaseth himself pleaseth a fool Use 2. Labour to cure this pride and self-love that makes thee think highly of thy self To this purpose 1. Measure thy thoughts by Scripture that is thy wisdom by Gods Then thou wilt see that thou art a fool 2. Distrust thine own judgemnt and be willing to hear other mens of every thing propounded Moses was taught by God yet was he content to hear Jethro and thinkest thou that thou hast need to hear no body He is wise in his owne eyes who hearkens not to those that rightly admonish him 3. Examine thine actions past Respice velut in speculo actiones tuas ut bonas augeas ornes malas corrigas retractes Bias. Look back upon thine actions as in a glasse that thou maist encrease and adorne the good and correct and retract the bad Then wilt thou not be wise in thine own eyes 3. Doct. A good man should think very meanly of himself and of his own wisdom So did Paul We know in part wee see through a Glasse darkly 1 Cor. 15.9.12 So did Agur Surely I am more brutish then any man and have not the understanding of a man Prov. 30.2 Reason Because as in natural things men are not born workmen so much lesse in Divinity and things of God Men that are quicksighted in other things are bleareyed in these The best hath cause enough to think lowly of themselves Use Acknowledge then your own ignorance and bee humble 4. Doct. A good man must nourish the fear of God in his soul The fear of the Lord is the beginning of knowledge Chap. 1.7 See this Doctrine more largely handled there And unto man he said Behold the fear of the Lord that is wisdom Iob. 28.28 This is true wisdom and who would not be wise Reason 1. Because there is abundant cause in God why wee should fear him He is to be feared for his truth justice power wisdom greatnesse goodness 2. Much good comes to us by it It guides us aright in our journey to Heaven as a rider guides the horse or as a Pilot guides the ship and prevents maâ—â— dangers in the way as a watchman on a Tower It is in the heart of the Text here and is a way to make us think meanly of our selves as it did Joseph It is not in me Gen. 41.16 And it will also keep us from evill as it did to Joseph How can I do this great wickedness and sin against God Gen. 39.9 Use See ye alwaies fear to offend God A reverend and religious man had written in his study Noli peccare Nam Deus videt Angeli astant diabolus accusabit conscientia testabitur infernus cruciabit Sin not For God sees Angells stand by the Devill will accuse thy conscience will bear witnesse Hell will torment thee Blessed is the man that feareth alwaies Chap. 28.14 Carnall security is naught in worldly affairs but worst of all in matters of religion If ye fear him not here in time ye must feel him in Hell to eternity 5. Doct. A godly man must take heed of every sin and make a totall departing from evill Depart from evill Psal 34.14 Cease to do evill Isa 1.16 Reason 1. Because it is the beginning of true obedience to avoid disobedience as of wisdom to get away foolishnesse Virtus est vitium fugere sapientia prima Stultitiâ caruisse Vertue it is to flye vice and the beginning of wisdom to be without folly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil The be ginning to the receiving of good things is the departing from evill things If men can keep their unruly affections from doing evill they will be ready to do good Fight then daily against sin for this is an honest and necessary War 2. It is a notable proofe and effect of the fear of God if it be generall so that wee endeavour to refrain from all evill in thought word and deed Use Take heed then of those baits that lead thee to thy former sins or any other lest thou be insnared and fall into new sins or relaps into old 6. Doct. We naturally chuse sinfull waies Else the wise man would not bidus to depart from them In time past ye walked according to the course of this Wold We all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh Eph. 2.2 3. The Gentiles walk in the vanity of their mind and have given themselves over unto lasciviousnesse to work all uncleannesse with greedinesse
pearle Sure that is worth much more We should think it no labour to take pains for wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith a Father while we gain we feel no pain Sing a song of profit and men will hearken The Jassians in Strabo delighted with the musick of an excellent harper ran all away assoon as the marken bell rang save a deaf old man and he went away also assoon as he heard of it What is gold and silver but the guts and garbage of the earth And what is all the pomp and glory of the world but dung and dogs meat Phil. 3.7 8 labour then more for wisdome then for the choicest silver or for the finest gold and be rich to eternity VER 15. She is more pretious then Rubies and all the things thou canst desire are not to be compared unto her THe wiseman in the former verse had preferred wisdome before silver and gold But some man might object pretious stones may be better then wisdome No saith Solomon wisdome is of greater price then they It might be further objected there may be more desirable things in the world then Rubies though we know them not and they may be better then wisdome He answers nothing can be more desirable then wisdome of all things that can be imagined For the words She is more pretious Of greater valew For the word see on Chap. 1.13 Then Rubies A pretious stone of great price and account of a ruddy collour It is likely our english word Ruby comes from rubedo rednesse in Latine Her Nazarites were more ruddy in body then Rubies Lam. 4.7 If the mountaines were pearl the huge rocks rubies and the whole globe a shining chrysolite yet all this were not to be named the same day with wisdome And all the things thou canst desire Heb. And all thy desires That is all that thou canst desire or any thing that thou canst desire be it the choisest thing in the world So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used without a negative particle added to it though not observed by any Grammarian or dictionary that I have met withall Surely in vain the net is spread in the sight of any bird Prov. 1.17 It withereth before any herb Job 8.12 So that it is a climax from one particular thing desirable to another still better and better but not a generall sum of all things desireable By desire here is not meant the act of desiring but the thing desired as the translation intimates So faith is put for the thing believed and hope for the thing hoped for What is the faith once delivered to the Saints Jude ver 3. But the Doctrine of the Gospell the Object of faith And what is the hope laid up for us in Heaven Col. 1.5 but the glory of Heaven the object of hope Are not to be compared unto her They are not equall to her much lesse of greater value The value of things is best known by comparing them together Wisdom will appear to be better then whatsoever is laid against it Figures Desires Things desired A figure of the adjunct for the object Wisdome is preferred 1. Before jewells 2. Before all other desirable things in the world if there be any thing better then jewells 1. Doct. Jewells and pearls are of great account among men One may be better then a merchants estate The merchant sold all he had to buy one pearle of great price Mat. 13.44 46. Therefore are they called pretious stones Rev. 18.12 Reas 1. Because of their beauty They are of divers colours and very specious 2. Because of their vertue They are good to stench blood and heal diseases 3. Because of their price A little silver is worth more then much coyn A little Gold then much silver A pretious stone then much Gold Use Let us see and admire Gods power and wisdom that hath put so much beauty vertue value into a little stone A fly is more wonderfull then an Elephant It hath eyes wings body feet in a little compasse In artificiall things many faces in a cherry stone are most admired and such like other small things It is a wonder to see so much vertue within a little glasse of strong waters Give the great God all the glory 2. Doct. The best things in the world are not comparable unto wisdom How much better is it to get wisdom then gold and to get understanding rather to be chosen then silver Chap. 16.16 See Job 28.15 16 17 18 19. verses Reason 1. Because wise men have really so esteemed wisdom and parted with all for it as in the parables of the treasure and pearle Math. 13.44 45 56. and in Pauls account and practise who had suffered the losse of all things for it Phil. 3.7 8. They would not cast away outward comforts if they looked not for better in so doing Ye took joyfully the spoiling of your goods knowing in your selves that ye have in heaven a better and an enduring substance Heb. 10.34 2. Because it loseth nothing by communicating to others The more mony we give the lesse we have but it is not so in communicating wisdom It is like the Sun that hath given light to all men since the world began and is as bright still as ever it was Hence comes the Arabian Proverb Get Wealth in measure but wisdom without measure Get as much wealth as may serve for this life but get wisdom in infinitum 3. Because it cannot be taken away from us as wealth honour pleasures may and therefore while we have it wee are both rich and happy Omnia mea mecum porto All mine I carry with me said Bias giving a reason why hee carried none of his goods out of his Country as counting nothing his own but his wisdom which the Enemies could not take from him 4. It alone can satisfie the soul Wealth and all worldly comforts cannot give content He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase This is also vanity Eccl. 5.10 Wisdom containes all treasures virtually in it self Rich men have not all good things Concupiscentia plùs longè stimulatur ab his quas nondum peperit quam partes expletur Salazar Concupiscence is more stung with the things it hath not gotten then satisfied with what it hath But men may say with David I have rejoyced in the way of thy testimonies as much as in all riches Psal 119.14 Use To condemn the folly of those men who endanger life and soul for transitory wealth and neglect that which is far more precious then any riches This argues blindnesse and blockishnesse For such men see not that wisdom is more worth seeking then all sublunary comforts Delights and riches are perishing comforts and nothing in comparison of heavenly wisdome Doct. 3. Nothing can be imagined that is comparable to wisdom So Solomon thought who being put to his choice desired nothing else of God 2 Chron. 1.7 c. So Paul thought who desired
it subsists of it selfe remains unmovable and upholds the rest of the world It is like the rock upholding the house Mat. 7.24 25. The earth is the lowest of all the elements the center of the rest upholding them all without any thing under it to uphold it Thus men and beasts have room where they may live and breath though it have no foundation yet it stands as fast as if it had a strong foundation answerable to the greatnesse of it The words may admit a double sense either that God did at first by his infinite wisdome so justly poise the earth that it should be upheld by its own equall weight and have no inclination to move upward downward or aside or else that Gods power immediately still without any thing wrought in the earth at first upholds it as a sure foundation and makes it a lasting foundation to uphold all the visible world God by his infinite wisdome so placed the earth as a foundation that should never remove out of his place lest the foundation failing the rest of the building should fall and perish The earth Not only the body of the earth but also all the creatures that are or live in it for it is opposed to the heavens He mentions the earth first because it is the center of the heavens and therefore saith he hath founded it But he is said to stablish the heavens above which have the earth for a foundation beneath For the word see on Chap. 2.22 By understanding God useth divers words to the same purpose to shew that all kind of wisdom is in God and his Christ For the word see on Chap. 2.2 Hath he established So fitted all the parts of heaven that they continue fast together and each observe their severall motions as Planets fixed Starres first mover in their places Orbes or Sphears This must be understood of the visible Heavens the beauty whereof we see and admire at Gods wisdome in it For unto us The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated fashioning Did not one fashion us in the womb Job 31.15 To wit by fitting and framing all the members of the body in the womb He covered the earth as it were with a roof the heavens he adorned with many Starres He hath not made the heavens unmovable like the earth but unweariable in their motion and not subject to diminution or dissolution This shews Gods infinite wisdom for palaces built by men fail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heavens The starry heavens so it is used Gen. 1.14 Let there be lights in the firmament of the heaven Though sometimes it be put for the Aire for there are fouls of heaven mentioned as well as starres of heaven Gen. 1.20 I find not the Hebrew word used at any time in the old Testament for the invisible heaven which was not then so plainly made known although the Greek word in the new Testament be so used Our conversation is in heaven Phil. 3.20 That is heavenly like the carriage of Saints and Angells there It hath its name in Hebrew from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are waters And it intimats two kinds of waters one in the heavens above the other in the earth beneath which also may be intimated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the duall number and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the duall number also two visible heavens Starry and Airy Figures Founded A metaphor for the earth hath no foundation under it but God hath made it as fast as if it had a strong foundation to uphold it Earth For the earth and all things in or on it The part for the whole So likewise in the word Heaven The part put for the whole comprehending stars and all Note 1. The foundation of the earth 2. The establishment of the heavens In the first observe 1. The Agent The Lord. 2. The instrument By wisdom 3. The Act. Hath founded 4. The Object The Earth In the second note 1. The Agent He. 2. The Instrument By understanding 3. The Act. Hath established 4. The Object The Heavens 1. Doct. The world had a beginning In the beginning God created the Heaven and the Earth Gen. 1.1 Through faith we understand that the worlds were framed by the word of God Heb. 11.3 Reason 1. Because the world could not make it selfe and the refore the maker must needs be before it Causa prior causato The cause is before the thing caused A builder must needs bee before a house in time 2. Because it is compounded of Heaven Air Earth Sea Stones Trees Beasts Men Angells Bodies are compounded of the Elements Souls of faculties Empires of divers people A garment sewed together had a beginning 3. Because the world is mutable in all parts of it Sometimes the Sun shines in Heaven sometimes the Moon sometimes the starrs sometimes none of them are seen The air is sometimes clear sometimes stormy The Sea sometimes calm sometimes tempestuous The Earth sometimes dry sometimes wet Kingdomes one while in peace another while in war Living creatures one while well another while sick All mutable things had a beginning Who can change that which is eternall 4. Because it will have an end as appears in the parts of it Fishes Birds Men die Sea eats up Earth Beasts Earth expells Sea by mans art and labour Some things had a beginning which by the mercy wisdom and power of the Creator shall be kept from having an end who gives to all Creatures durance long or shorter as he please To men for their generations To stars to the worlds end to Angells soules of men and their bodies also after the resurrection for eternity But nothing that hath an end was without a beginning It could not be at first without him that can take the being of it away when he please If it were from eternity it can keep it selfe to eternity Use 1. It confutes those who think the world to have been from eternity Their owne bodies may teach them the contrary 2. It confutes those that think not the world formally but materially to be from eternity I say with Tertullian Quod non lego non credo What I read nâ—t I believe not Of it self it could not be so being a dead thing By God it could not be made so For every thing hath his being before it produce any other thing It were dishonourable to God to have any thing eternall beside himself It would take away from him the credit of making the world or at least of making it out of nothing which is a divine priviledge Singular priviledges are chiefest ornaments It is some derogation that others can do what we can The Magicians were put to filence by lice and confessed This is the finger of God Exod. 8.19 And this opinion wil help to bring in the form from eternity too For some forme it
our knowledge of God as the word is taken for our knowledge of Christ Isa 53.11 By his knowledge shall my righteous servant justifie many But by Gods own wisdom The words are varied to shew the plenty of scripture language Here is Gods wisdome understanding knowledge For the word see on Chap. 1.2.4 The depths Some understand this of the springs and rivers that break out of the earth continually and run into streams through many countries and those oftentimes are strangely brought out of rocky hills God wisely and wonderfully opening a passage for them being of themselves weak and unable to passe through such difficult places others understand it of the floud which indeed was not a work of nature but of God who cause all the fountaines of the great deep to be broken up Gen. 7.11 But it is best to understand it of the works of God at first Gen. 1.9 in making room for the Sea and for the rivers that men might live on the drie land for he speaks here of works of creation as founding the earth establishing the heavens making the sea rivers and clouds all this was done at the beginning of the world It is a description of the great channels made at first to hold all the waters and the waters of the sea and rivers are included So Gods wisdom is set out in stable and remaining things as the earth heaven waters clouds which abide and do not succeed one another as men beasts trees do whereof we may see the same that Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The whole inferiour globe of earth and water Darknesse was upon the face of the deep Gen. 1.2 2. The waters in the sea or sea it selfe The fountains of the great deep were broken up Gen. 7.11 3. Great misery and trouble which drownes men in despair as it were in the bottom of the sea Deep called unto deep Psal 42.7 4. A thing that cannot be found out no more then the bottom of the sea can be found out Thy judgments are a great deep Psal 42.7 Here it is taken in the second sense for the sea and channells of waters Are brokon up Heb. Cleft So that it seems at first the earth was circular and fully round under the water till God made as it were clefts for the sea and rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the clouds They have their name from thinnesse in the Originall because they are so and therefore Gods wisdome is the more seen in them in that they hold the rain till God send a commission to powre it down upon the earth Yet sometimes the word is put for the skies wherein the clouds are 2 Sam. 22.12 Drop down Or Which drop down See the like addition Psal 104. Bread which strengtheneth mans heart And the sense requires it for Gods wisdom is not here commended for causing the clouds to rain now but for making them at first which are still so usefull to us as well as heaven earth sea An act of creation not of providence The clouds supplie the driness of unwatered places vapours drawn up from the waters or moister places of the earth fall down in rain to moisten the drier parts of the ground and they are said to send it down by drops for the comfort of the earth and not to powre it down in streams to drown it as in the deluge So the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drop down like a still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dew It hath its name from covering because it covers the earth It is taken for moisture falling from heaven As the dew of Hermon and as the dew that descended upon the mountains of Zion Psal 133.3 It may comprehend moderate rain also and gentle showers that do good to the earth Figures Two figures of the part for the whole one in Depths for all waters below the other in Dew from all profitable moisture coming from above Note 1. The making of these 2. Of the clouds In the first note 1. The efficient By his knowledge 2. The effect The depths are broken up In the second observe 1. Another effect of Gods wisdom And the clouds Lest earthly moisture should be wanting God hath provided a store-house above to supplie the drinesse of the earth 2. The effect of these clouds which are yet profitable in dropping down the rain gently for the grouth of herbs trees c. Which drop down the dew for so it should be read as was observed before Doct. 1. The scripture often presseth the same things by various expressions At Christs Incarnation God was manifested in the flesh 1 Tim. 3.16 The word was made flesh John 1.14 Of whom concerning the flesh Christ came who is God over all blessed for ever Rom. 9.5 In him dwelleth all the fulnesse of the Godhead bodily Col. 2.9 So in the sacrament of the Lords supper Take eat this is my body Mat. 26.26 The bread which we eat is it not the communion of the body of Christ 1 Cor. 10.16 As often as ye eat this bread ye shew the Lords death untill he come 1 Cor. 11.26 Reas 1. To shew the plenty of wisdome and great variety of words which are in the scripture we much commend Oratours that can expresse themselves variously to the same purpose 2. To shew the truth of Scripture-principals not only in their concord but also because they who understand not one expression may understand another 3. To work upon mens affections we are so dull that once speaking will not raise them up neither will often speaking in the same words do it but rather dull us more as meat often dressed the same way pleaseth not the palat but in different waies and divers sauces it pleaseth well so do divers expressions for somewhat more may be perceived in the one then in the other Against 1 Tim. 3.16 God manifested in the flesh it may be objected so it may be though Christ were not incarnate The answer may be out of John 1.14 The word was made flesh Ob. So it may be though Christ be not God Ans Rom. 9.15 He is God over all blessed for ever Ob. It may be he is not essentially God for all this Ans Col. 2.9 In him dwells all the fulnesse of the Godhead bodily So for the Sacrament Ob. 1 Cor. 11.26 it is called bread and bread will do our souls little good Ans Mat. 26.26 It is Christs body spiritually Ob. Then belike the bread is turned into Christs body Ans No it is but a remembrance of it 1 Cor. 11.26 Ob. A remembrance of a thing past doth little good Ans It is a communication of his body and the benefits thereof 1 Cor. 10.16 4. To affect severall men which have severall tasts that dressing of meat pleaseth one man which pleaseth not another that bait takes one fish which takes not another that expression prevailes with one man which prevailes not with another Use Let us read the Scriptures
opinion of wisdom whereof he had given so large commendations before and gives more afterwards in this Chapter propounding more benefits that will come hereby Wisdom is a treasure inestimable wonderfull profitable and full of pleasure as we have heard and still may hear out of this book when we see that Solomon is not content with the former praises whereby he hath declared unto us the profit and pleasure that they have which are possessed with wisdom but doth admonish us in the text carefully to keep it For the words My Son See on Chap. 1.1.8 Let not them Some carry it back to the words foregoing and conceive that Solomon charges the young man to be carefull to think often of Gods wisdom appearing in the Creation of Earth Heaven Water and Air ver 19.20 But it is rather to be referred to the words following in this verse requiring him to remember such precepts of wisdom and discretion as Solomon had or should teach him in this book His end being to bring the young man to get wisdom hee urgeth this as a principall means Thus the antecedent follows Psa 87.1 2. His foundation is in the holy Mountains The Lord loveth the gates of Zion Depart Be forgotten For things forgotten by us are departed from our minds From thine eyes From the eyes of thy mind Let them never step out of thy memory no more then jewells that hang in thy sight ver 3. Do not think of them onely at leisure times but meditate of them continually Keep wisdom once gotten as charily as men do things which they affect so much that they will never let them go out of their fight but watch them perpetually as God doth Zion Behold I have graven thee upon the Palmes of my hands thy walls are continually before me Isa 49.16 Let them be as the delight of thine eyes on which thou canst never look enough as the Prophets wife was to him I take away from thee the desire of thine eyes Ezek. 24.16 For eyes see on Chap. 1.17 on the word sight Keep Constantly in thy memory and ready for practise For the word see on Chap. 2.8 Sound wisdome Hâ—b Essence or Being See on Chap. 2.7 And discretion See on Chap. 1.4 Figures A metaphor in Eyes taken from the eyes of the body and applyed to the soul Let thy heart look upon them by meditation Note 1. The negative part 2. The affirmative In the negative or prohibition observe 1. The person spoken to My son 2. The action forbidden Let them not depart from thine eyes Wisdomes precepts must not be forgotten as if they were out of sight and out of mind In the affirmative or injunction note 1. The act Keep 2. The object Sound wisdom and discretion Doct. 1. Wisdome once gotten must never be forgotten This is one of the last lessons of the old Testament Remember the Law of Moses my servant c. Hos 4.4 It is required in the new Remember how thou hast received and heard and hold fast Rev. 3.3 Reas 1. Because of the excellency of wisdome shewed before we do not easily forget things excellent either for beauty or use Who forgets the virgin he is in love withall or the medicine that heals him 2. For the profit of them we easily forget things that bring no gain but who forgets his gold or trade though he be old Sirs ye know that by this craft we have our wealth Acts 19.25 3. Because of the losse that followes on the losse of wisdome which is very great the losse of all those good things which wisdom would procure for us temporall spirituall or eternall besides the losse of memory it selfe that when it hath unburdened it selfe of that which is good will easily forget meaner things 4. Because of the danger that followes this forgetfulnesse it will bring all those evills in the world which wisdome retained might prevent He that forgets his medicine must bear his pain It will also bring eternall misery in another world Use 1. To reprove such as have lost more knowledge then they have left whose blossomes were fair but are fallen off they are like many witty tradsmen that spend money as fast as they get it 2. To exhort us to remember the good things we have gotten Motives 1. Wisdomes precepts cost us much pain to get and should not then easily be lost we strove against natures streams to get it 2. We look for much good by it which will be lost with it Means 1. Think often of wise instructions especially the principall So Archers think often of the mark Pilots of the guiding starre travallers of the marks of the way The Jews wore Phylacteries to keep Gods commandements in their memories Numh. 15.38.39 The way is hard to hit and dangerous to misse 2. Set your affections upon them else other things will take you off from thinking of them Children easily forget what they learn play takes them off Men are serious in what they like As the stone on the still waters makes circles one after another and so the former perish so doth businesse put out wisdoms precepts 3. Speak often of wise things A Master learns by teaching scholars 4. Practise them No man forgets his trade while he is able to work in it To conclude this point think how carefull worldly parents are to call upon their children to keep transitory riches and take notice how gently and often Solomon calls upon us in this book not to forget wisdomes precepts lest we lose spirituall profit here and eternall glory hereafter offered to us and so perish eternally and then forget wisdome precepts if thou canst Doct. 2. Wisdoms precepts must be dear to us As dear as silver and as pretious as hid treasures Chap. 2.4 Dearer then silver gold rubies Chap. 8.10 11. Reas 1. Because they have been so alwaies to Gods people as the delight of their eyes without which they could not be satiated nor satisfied So they were to David O how I love thy Law it is my meditation all the day Psal 119.97 So to Paul I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord. Phil. 3.8 2. Because they are so to them in all conditions the pleasures of prosperity cannot take off their affection from them nor the crosses of adversity Use To reprove those who set light by wisdoms precepts many books will down with them and human histories but Gods word is sleighted by them Doct. 3. Wisdoms precepts must be carefully laid up by us So did David Thy word have I hid in mine heart Psal 119.11 So did the Virgin Mary His Mother kept all these sayings in her heart Luke 2.51 Reas 1. For direction in time of prosperity for then our waies have much danger in them 2. For consolation in time of adversity of which we have much need Use Let us do with wisdoms precepts as worldly men do with needfull instruments not throw them about the house but lock
the field and the beasts of the field shall be at peace with thee Job 5.22.23 What need he then be affraid to travail any where about his lawfull businesse 6. He knows nothing can hurt him for he hath such a command over all the faculties of his soul by Gods grace and the wisdom given him from above that he can make them harken unto reason Vse To encourage good men in troublesome times to go about their affairs without fear He that hath so many and so strong guards why should he fear Let Adam's children fear who are yet in their naked condition but let the righteous be bold as a Lyon Chap. 28.1 Doct. 3. Nothing can hinder a godly wise man from good successe Whatsoever he doth shall prosper Psal 1.3 He shall eat the labour of his hands Ps 128.2 Reas 1. In regard of the things themselves there is great probability of good successe for wisdome is of more force then power to effect any great design in peace or war And diligence is not wanting to a godly wise man who studies practicall divinity as well as theoricall and Gods blessing attends him which crowns every good action 2 In respect of the person he is he unto whom God hath engaged himselfe to do good in the end though he afflict him in the way Speed well in the end and speed well ever Vse to teach us a lesson of policy Who would not have good successe in what he undertakes Riches strength power friends carnall policy may fail him but godly wisdome will never fail him Strange things have been effected by human policy what may not be effected by heavenly wisdome Good successe in the way may be crossed again what is crowned with good successe in the end can never be crossed Be therefore godly wise and prosper to eternity VER 24. When thou liest down thou shalt not be affraid yea thou shalt lie down and thy sleep shall be sweet A Man awake walking or working can look to himselfe and use means to avoid danger he hath most need of a guard for safetie when he is laid down to sleep wisdom will watch over him then also and keep him safe For the words When thou liest down As he had promised the wise man security in motion in the former verse so here safety in rest The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies If but here it sets not out a condition but a time and is well translated When. So When the Jubile of the children of Israel shall be Numb 36.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lying down here is to sleep or take rest it is understood sometimes of the sleep of death When thou shalt sleep with thy Fathers 2 Sam. 7.12 but here of naturall sleep for it is opposed to the motion and travells of the day in the former verse and a man need not fear trouble nor cannot feel sweetnesse when he is dead and laid in the grave Thou shalt not be affraid See on Chap. 1.26 Yea. This word not only couples things together but augments Thou shalt be so far from being affraid that thou shalt sleep continually and sweetly without interruption or frightings Thou shalt lie down and none shall make thee affraid Job 11.19 Thou shalt lie down See on this verse before And thy sleep This shews that the former lying down was for sleep Shal be sweet Shall be very pleasing no sudden accidents nor dreams shall fright thee Figures Sweet A metaphor It shall be as pleasing to thee as sweet meat or drink is to the tast Note 1. A promise of safe sleep 2. Of sweet sleep Excludit timorem includit saporem He excludes fear he includes favour Holcot In the first note 1. The adjunct of time When thou liest down 2. The subject Thou shalt not be affraid In the second note 1. The adjunct of time Yea thou shalt lie down 2. The subject And thy sleep 3. The adjunct of quality Shall be sweet Doct. 1. God affords us rest after labour Man goeth forth unto his work and to his labour untill the evening Psal 104.23 For so or rightly he giveth his beloved sleep Psal 127.2 Reas 1. Because God is not an hard Master as he requires store of work so he affords sufficient time for rest which covetous men do not to their servants 2. To make men the more willing to serve him every man is willing to offer his service to a kind Master 3. Because he knows his service cannot be done unlesse he allow his servants competent rest Life and strength will fail for want of rest as for want of food 4. It would be uncomfortably done and neither give content to him nor to his servants as drousie work gives no content to men Use 1. Let us blesse God that takes care as well for our rest as for his work 2. Let us do his work with the more cheerfulnesse in the day being refreshed with comfortable rest the night before so may we the night following comfortably betake us to our bees gain not to fall to immoderate sleep but expecting good sleep from God who allowes it and can only give it and we must thereby be fitted for the service of so good a Master day by day Doct. 2. A godly wise man may go to bed without fear Thou shalt lie down and none shall make thee affraid Job 11.19 Ye shall lie down and none shall make thee affraid Levit. 26.6 Reas 1. Because he carries himselfe so inoffensively when he is awake that he gives no just occasion to any man living to hurt him when he is asleep Neminem laedens neminem timebis Senec. Hurt no man and fear no man Metus cum venit rarò lo um habet somnus Mimus Fear will seldome give way to sleep He that is quiet in his mind by reason of the hope of a good conscience treads underfoot cares and vexations 2. Because God who is his keeper is alwaies awake and watcheth to defend him when he cannot defend himselfe Behold he that keepeth Israel shall neither slumber nor sleep The Lord is thy keeper Psal 121.4 5. 3. Because he is a member of Jesus Christ and he will lose none of his members The Shepheard wakes when others aâ—e asleep that he may keep his sheep from the woolfe So the heathen man describes a good Prince he is one who wakes that others may sleep Securus dormit et vigilat et quiescit et ambulat qui se innocentâ—m ante Deum meminit He sleeps wakes rests walks securely who remembers that he is innocent before God Gloss Ordin Every member of Jesus Christ is so through faith in him Obdormit in Deo et in statu salutis Lyra. He sleeps in God and in the state of salvation 4. Because if they be hurt Christ accounts himselfe hurt Saul Saul why persecutest thou me Acts 9.4 So doth God the Father also He that toucheth you toucheth the apple of his eye Zach. 2.8 In all their afflictions
4.14 A gift in season is best and double worth to that which is long deferred Qui citò dat his dat Give quickly and thou givest twice Gratia tarda ingrata est Ingratum est beneficium quod diu inter manus dantis haefit Seneca Slow favour is no favour It is an unpleasing benefit that sticks long between the hands of the giver As we have opportunity let us do good to all men Gal. 6.10 3. We must do it comfortably according to their wants to give a dying man one meal or a naked man one hose will not keep him alive 4. We must do it liberally according to our ability Plentifull fountains give plenty of water To whomsoever much is given of him shall be much required Luke 12.48 Use It condemnes unwilling givers For such 1. Put off all till death like hogs good for nothing till they die 2. They give sparingly and with long intreaty if at all Often drawing makes the Well fuller and sweeter Standing still makes it stink So in giving almes Basil Opportunity lost may be irrecoverable Thou maist be as poor as Job to morrow and have nothing to give God gives the creatures their meat in due feason Psal 145.15 Job did not withhold the poor from their desire nor cause the eyes of the widdow to fail Job 31.16 His almes was alwaies ready when they needed it They need not wait long for it Go thou and do likewise So maist thou expect that God in mercy will not make thee wait long but will soon answer thy prayers VER 29. Devise not evill against thy neighbour seeing he dwelleth securely by thee THE wise man having perswaded before to the payment of debts and speedy giving to the door now he disswades from evill offices as from mischievous plots in this verse from contentious suits ver 30. From envy ver 31. Then gives reasons both why these good offices should be done and why the bad ones should be avoided and that to the end of the Chapter The words run so as if a man were allowed to plot mischief against a stranger or enemy because it forbids it onely against a neighbour But this is set out as a grievous sin with its aggravations yet the other not permitted He doth not tolerate small sins but set out greater to make them the more odious As if he had said Though thou must not devise evill against any man yet especially not against such as live near thee and expect no ill from thee Deceive not their expectation Fore the words Devise not Plot not evill against him in thy mind The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to plow or fit the ground for the seed They that plow iniquity Job 4.8 And secondarily to imagine and plot mischief in the mind by thinking and studying that so it may be ready for execution when occasion is offered Sometimes but rarely it is used for devising good things Mercy and truth shall be to them that devise good Ch. 14.22 It signifies also to be silent O Lord keep not silence Ps 35.22 Here it is taken in the second sense for plotting and devising Bain tells us that one of the Hebrew writers interprets this word of suspition of evill in a neighbour But himself likes it not The Doway Bible reads it Practise not But I find not the word any where so used Evill See on Chap. 1.33 Against thy neighbour Devise nothing that may tend to his hurt For the word see on ver 28. Seeing One cause why thou shouldst not hurt him is because he suspects no harme from thee and therefore cannot prevent it This particle I is translated thus elsewhere Seeing he judgeth those that are high Iob 21.22 He dwelleth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To sit He that sitteth in the Heavens Psal 2.4 2. To abide or remain Hee that abideth of old Psal 55.19 3. To dwell He that dwelleth in the secret place of the most high Psal 91.1 So here Securely Fearing no hurt from thee but rather expecting a good as from a neighbour See on Verse 23. on the word safely By thee Near thy dwelling Figures none Note 1. A prohibition 2. The reason thereof In the prohibition note 1. The Act forbidden Devise not 2. The Object of the thing Evill 3. The Object of the person Against thy neighbour In the reason note 1. The subject Seeing he dwelleth by thee 2. The Adjunct Securely 1. Doct. Plotting to hurt others is a great sin It is made a note of a wicked man He deviseth mischief upon his bed Ps 36.4 Hee deviseth wicked devices to destroy the poor Isa 32.7 Reason 1. Because it is an abuse and ill imployment of the most noble faculty of the soul as of reason and affections which should be used to do good to others and not to hurt men But are often used to plot evill against men contrary to Gods command 2. It is a concatenation of divers sins as of malice craft voluntary iniquity and wilfull contempt of Gods Commandment Use To condemn those who think there is no sin where there is no hurt done to others but place all sin in outward actions This was the Pharisees religion Math. 5. yet Christ shews there that though a man or woman have not hurt yet anger and lust are sins If we ought to study how to do men good though not desired then is it a sin to devise evill against them though not executed 2. Doct. It is a greater sin to devise evill against a neighbour Let none of you imagine evill in your hearts against his neighbour Zech. 8.17 He must go to Heaven that doth not evill to his neighbour Psal 15.3 Reason 1. Because of cohabitation If he like thee so well that he chuse to live by thee do not thou devise evill against him Continuall converse should keep thee from doing it 2. Because thou maiest get good by him more then by strangers that are farther off when thou shouldst need their help Aliquid boni propter vicinum bonum Some good comes by a good neighbour An heathen man being to sell or let his house put in this commodity among the rest that it stood among good neighbours Use Banish all ill causelesse thoughts against thy neighbours good out of thy heart This is the way to live with comfort 3. Doct. It is yet a greater sin to devise evill against such as take us for their friends expecting no hurt but good from us It was not an enemy that reproached me But it was thou a man mine equall mine guide and mine acquaintance Psal 55.12.13 If I have rewarded evill to him that was at peace with me Psal 7.3 4. Reason 1. Because such suspect no evill from us and therefore may more easily be ruined by us Natures Law will teach us not to imagine evill against them that trust to us and suspect it not The Italian Proverb is God keep me from them I trust and I will keep my self from them
I trust not Antigonus when he sacrificed prayed to be kept from counterset friends and being asked why he did so answered Because I can my self take heed of known enemies Bona fide agendum est cum iis qui nobis bene fidunt We must deal faithfully with them who faithfully put trust in us It is a shamefull thing to lay snares for them that suspect no evill from thee and think thou lovest them Thou dost egregiously dissemble that under a fai face and countenance to them hidest a foul heart against them 2. Because they deserve no evill of us and those ill offices are worst that are done to such as neither deserve nor fear ill from us 3. Because such expect good of thee and what can be worse then to deceive him that expects good from thee 4. Because they deserve good of thee and therefore thou shouldst not so much as cherish a thought of evill against them Use It condemns those that plot evill against their nearest friends These are traitors 2 Tim. 3.4 Judasses that betray with a kisse Such are dangerous enemies Such we had need take heed of as the Prophet warnes Trust ye not in a friend put ye not confidence in a guide keep the doors of thy mouth from her that lieth in thy bosom Mic. 7.5 These are the plagues of all meetings societies feasts which are upheld by love and faithfullnesse Nulla pestis gravior ad nocendum quà m familiaris inimicus Lyra. There is no plague more hurtful then a familiar enemy VERSE 30. Strive not with a man without cause if hee have done thee no harm IN the former verse sinfull plots against others were condemned here sinfull words and actions are blamed In a word all unlawfull contentions are forbidden Here is a prohibition of all manifest violence and secret deceitfulnesse For the words Strive not Neither in judgement by suits of Law nor by harsh words out of judgement With a man See on ver 13. Without cause Being provoked by no injury This forbids not complaints or suits upon just grounds but rash and causelesse ones For the word see on Chap. 1.17 on the word In vain If he have done thee no harme The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to do good or evill as well without desert as with it To begin as well as to repay Our translators take it in the first sense as an exposition of those words without cause That is if he have not first wronged thee Bain a great Hebrician and a learned Commenter takes it in the second sense for requiting and reads it thus If he do not requite thee And makes it the forme of an oath understanding these words Then say I am a liar or believe me no more Meaning hee will certainly be revenged on thee and do like for like Thou pickest a quarrell with him without a cause and must expect the like measure from him See the like expression If he do not curse thee to thy face Iob 1.11 Then say I am a liar The meaning is as it is well translated there And he will curse thee to thy face So it may be here Strive not with a man without a cause then or else he will do thee harm To wit if thou vex him causlesly For harm see on Chap. 1.33 on the word Evill Quest May wee then strive with a man that hath done us harm Ans Yes lawfully before a Magistrate and without sharpe words The sum of this Verse then is Contend with no man if thou canst chuse But if necessity or publick profit require it thou maist do it yet take heed thou exercise not publick or private contention with any man that hath not offended thee or done thee wrong Figures none Note 1. The Act forbidden Strive not 2. The Object With a man 3. The Adjunct of qualification set out 1. Generally Without cause 2. Particularly If he have done thee no harm 1. Doct. Mans nature is very apt to contend causlesly What cause had Ahab or Jezebel or the elders to contend with Naboth 1 King 21. What cause have wicked men to contend with Gods people Just as much as Wolves have to contend with sheep Math. 10 16 17. Reason 1. Because men are naturally proud and pride causeth contention Yea there is some pride and defire of victory in every contentation Onely by pride cometh contention Chap. 13.10 2. Because we are naturally covetous and we know that earthly mindednesse breeds a world of suits and contentions Use It teacheth us not to wonder that men love to go to Law without cause especially with simple men whom they think they can easily overcome Such men are proud of their wit and brag that they can easily bring under others though their cause be never so unjust An Abbat being asked why he went to Law so often especially knowing his cause was not alwaies just answers that hee did as boyes going by a nut-tree who fling stones and sticks at it to see what nuts will fall It is as naturall for sinfull men to contend as for birds to fly or for worms to creep And therefore it is no matter of admiration Doct. 2. Causelesse contention is not allowed by God or wise men If I have rewarded evill to him that was at peace with me let the enemy persecute my soul and take it Psal 7.4 5. Without cause have they hid for me their net in a pit which without cause they have digged for my soul Psal 35.7 The Assyrian oppressed them without cause Isa 52.4 Reas 1. Because they know the iniquity and unfitnesse of it and that there is no just ground of causelesse strife 2. They know the danger of it and neither God nor wise men will allow that in others that brings them to utter ruine Use To reprove those that are still in contentions whether they have cause or no they are like Salamanders that cannot live out of the fire they forget that Consilium malum consultori pessimum ill counsells are worst for the counsellors They think to ruine others but are ruined themselves As if a man should throw a stone at another and it should recoile and wound himselfe or dig a ditch for another and fall into it Psal 7.15 16. or hide a net for another and himselfe be caught in it Psal 35.8 How many have been undone by needlesse lawsuits How can they thrive whose courses are abhorred by God and all wise men Doct. 3. Contention without just provocation is a great sin David complaines of it False witnesses did rise up they laid to my charge things that I knew not They rewarded me evill for good to the spoiling of my soul Psal 35.11 12. Reas 1. Because it is against the law of charity which requires good to be done to others freely much more not to hurt them by causelesse contentions 2. It is against the law of equity for such not only do not as they would be done by but do not as they are
Doct. G. Gaâ—n cause of much mischiefe Chap. 1 13 Doct. 1. Much got by unlawful means Chap. 1.14 Doct. 3. It draws many Chap. 1.19 Doct. 3. Gods love more worth then all the world Chap. 1.1 Doct. 6 Gods people had need of government Chap. 1.1 Doct. 11. God gives reasons for his commands Chap. 1.9 Doct. 1. He gives rewards for obeying them Doct. 2. He is very desirous men should get heavenly wisdome Chap. 1.20 Doct. 3. He cals us to repentance many waies Chap. 1.24 Doct. 3. He paies wicked men in their own kind Chap. 1.26 Doct. 1. He will shew himselfe an enemy to ungodly men Doct. 2. He will pitty them no more then such as laugh at men in their sorrows Doct. 3. He will cast their sins in their teeth in their miseries Doct. 4. He will not give ease to them that never call on him but in trouble Chap. 1.28 Doct. 3. At sometime he will not be found of some men that seek him earnestly Doct. 6. He cleers himselfe fully from guilt of mens destruction Chap. 1.29 Doct. 2. He is content to give a reason of his judgments Chap. 1.32 Doct. 1. He must be looked upon as the fountain of all being Chap. 2.5 Doct. 4. He must be eyed as most powerful Doct. 6. He hath store of wisdome chap. 2.7 Doct. 1. He provides wisdome for others Doct. 2. He will keep his from dangerous errors Doct. 4. God will teach his how to carry themselves towards men Chap. 2.9 Doct. 2. He spares good men sometimes when he cuts off bad Chap. 2.21 Doct. 2. He oftentimes gives good men a comfortable and quiet continuance in their habitations Doct. 5. He many times makes good men thrive upon earth Doct. 6. He puts a difference here between good and bad sometimes Chap. 2.22 Doct. 1. He gives rewards though he need not Chap. 3.2 Doct. 1. And those pleasing Doct. 2. and fit ones Chap. 3.4 Doct. 2. He is the only object of safe confidence Chap. 3.5 Doct. 2. He must be rested upon heartily Doct. 3. Entirely and universally Doct. 4. He is the chief director of our waies for good Chap. 3.6 Doct. 6. He must not lose his part of our first profit Chap. 3.9 Doct. 5. Nor of the best of our goods Doct. 6. He gives reasons of his proceedings Chap. 3.12 Doct. 1. His proceedings may be seen in ours Doct. 4. All manner of wisdome is in him Chap. 3.19 Doct. 6. His great wisdome appears in parting earth and water Chap. 3.20 Doct. 3. He made the clouds to hold ascending vapours Doct. 4. He makes them send down rain Doct. 5. And that seasonably to shew his wisdome Doct. 6. He will prevent private plots against his people Chap. 3.26 Doct. 3. he hates ungodly men Chap. 3.22 Doct. 2. He intimately loves good men Doct. 3. His curse is on wicked men in all their waies Chap. 3.33 Doct. 1. His blessing is on godly men in all their doings Doct. 2. He sets light by proud scornfull men Chap. 3.34 Doct. 2. He shews great respect to humble men Doct. 3. He counts godly men wise and wicked men fooles Chap. 3.35 Doct. 1. Godly life preserves health Chap. 3.8 Doct. 1. Godly wisemen may go to bed without fear Chap. 3.24 Doct. 2. Good governours great blessings to a state Chap. 1.1 Doct. 8. Good men need not fear any trouble Chap. 1.33 Doct. 5. They should seek to know their spirituall condition Chap. 2.7 Doct. 1. They should not think highly of themselves Doct. 2. But meanly Doct. 3. They should nourish the fear of God in their soules Doct. 4. They should take heed of every sin Doct. 5. Their life is a journey Chap. 3.6 Doct. 1. They have many good actions to do Doct. 2. They must look up to God for strength Doct. 3. And that in all their actions Doct. 4. They have many good names in Scripture Chap. 3.34 Doct. 1. Good things must be done as well as evill avoided Chap. 2.20 Doct. 2. And that to them we owe nothing Chap. 3.3 Doct. 3. They cannot too often be inculcated Chap. 3.4 Doct. 1. H Happinesse is from God Chap. 3.5 Doct. 1. Haters of knowledge are found in the world Chap. 1.22 Doct. 6. Hearers should shew great respect to their teachers Chap. 2.1 Doct. 2. Hearing divine truths without understanding doth men no good Chap. 1.2 Doct. 8. Heavenly wisdome despised only by ignorant persons Chap. 1.7 Doct. 6. It is worth the looking after chap. 1.20 Doct. 1. It is to be found only in Jesus Christ Doct. 2. It is offered to the meanest Doct. 4. It hath a plain and easie way to it Doct. 5. It is of great price Chap. 2.4 Doct. 1. It is far remote and hidden from us Doct. 2. Means of obtaining it must be searched for Doct. 3. They must be used Doct. 4. And with pains taking Doct. 5. And that constantly Doct. 6. Heavenly knowledge of all sorts is from God Chap. 2.5 Doct. 4. Men are naturally void of it Chap. 2.10 Doct. 1. It cannot be attained by our own strength Doct. 2. It must come into the heart Doct. 3. It is better then all outward riches Doct. 4. Much pleasure and delight in it Doct. 5. It will raise up a drooping soul Doct. 6. Without it men are subject to many dangers Chap. 2.11 Doct. 1. Heavens and heavenly creatures preserved by God in their motion Chap. 3.19 Doct. 5. Health in our daâ—es is a great blessing Chap. 3.2 Doct. 4. Chap. 3.8 Doct. 2. Honour is given to God by our cost for his service Chap. 2.9 Doct. 2. It is the wise mans inheritance Chap. 3.35 Doct. 2. Houses of uncleannesse are gate-houses of death Chap. 2.18 Doct. 5. I Jewels and pearles are of great account amongst men chap. 3.15 Doct. 1. Ignorant persons inexcusable chap. 1.21 Doct. 4. Imitation of good men safer then of bad chap. 2.20 Doct. 5. Industry with Gods blessing brings much knowledge chap. 1.5 Doct. 6. Injustice store in the world chap. 1.17 Doct. 3. Innocent persons are the object of bad mens wrath chap. 1.2 Doct. 1. subject to many snares chap. 1.18 Doct. 5. Instruction is the means to get wisdome chap. 1.2 Doct. 7. Common should be publick chap. 1.21 Doct. 2. Inticerâ— to sin speak the best and hide the worst Chap. 1.14 Doct. 1. Inward capacity and outward discovery come both from God Chap. 2.6 Doct. 6. Irreligious persons are in Gods account the fooles of the world Chap. 1.7 Doct. 5. Judgment from God never comes without a cause Chap. 1.24 Doct. 2. K Knowledge of trivial things is little worth Chap. 1.2 Doct. 9. Knowledge of divine truths will do us much good Chap. 1.2 Doct. 10. It is ordinarily received from others Chap. 1.3 Doct. 2. Frequently comes in at the ear Chap. 1.5 Doct. 2. Sufficient for one of meaner capacity is not sufficient for one of greater Chap. 1.6 Doct. 1. It is a matter of great excellency Chap. 1.7 Doct. 4. Knowledge and fear
save them He was in the world and the world knew him not Joh. 1.10 Not onely strangers but Jews refused him He came to his owne and his owne received him not Joh. 1.11 Neither do the most receive the Gospel preached The wise Athenians mock at it Act. 17.32 Vse It informs us of the unsafenesse of following the generality Most men go in the broad way and will lead their followers to hell Wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat Mat. 17.13 Vers 25. But ye have set at nought all my counsell and would none of my reproof Wisdome proceeds in setting down the cause of the great judgement threatned v. 26. which was obstinacy and perversenesse in them illustrated by her kinde dealing with them and their ingratitude towards her and contempt This was set out in two particulars in the former vers Her call and their refusing to come her beckening and their disregarding In this vers it is amplified by two more She not onely calls and beckens but also gives good counsel which they set at nought And when that was slighted she chid and reproved them as she had just cause but they would none of that neither For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Heb. And. Yet it is often translated But and carries with it an oppofition to what went before with an aggravation As ch 10.14 Wise men lay up knowledge but the mouth of the foolish is neer destruction See the like ch 12.12 and in most verses of that Chapter So here though ye refused to come to me when I called you and would not hearken when I made fignes to you yet I neglected nothing fit for me to doe I might have let you go on and perish But I was moâ—e carefull of you then ye were of your selves I came to you and gave you good counsel which ye despised Yet I went further and reproved you but ye would not regard it neither See more on ch 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have set at nought The word signifies 1. To reject a thing as esteeming it not worth the looking after or receiving Poverty and shame shall be to him that refuseth instruction ch 13.18 2. To go back from a thing spoken as if it were not worthy to be performed I the Lord have spoken it it shall come to passe and I will do it I will not go back c. Ezek. 24.14 3. To make one naked and liable to shame fit to be contemned Aaron had made the people naked unto their shame among their enemies Exod. 32.25 4. To revenge and destroy men as esteemed not fit to live any longer Praise ye the Lord for the avenging of Israel Judg. 5.2 5. To make to cease or to be idle Wherefore do ye Moses and Aaron let the people from their works Exod. 5.4 Here it is taken in the first sense for rejecting a thing as vile The Latins call it despicere to look down upon a thing as beneath us lying on the ground and not worthy of a look from us as on the contrary suspicere to reverence is to look up at a thing as above us and worthy of reverence from us We set a thing at nought when out of contempt we never look after it Others presse the word further to the deriding of good counsel but I doubt whether the word will carry so much or no. And there be other words for that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 26. Yet this implyes more than bare refusing ye counted it of no value at all All. See on ch 1.13 My counsell Some take it for advice how to do well and reproof for disswasion from evill But Counsel here is to be taken for all the wholesome precepts and admonitions given by Wisdome whether to do good or avoyd evill And reproof is chiding men for not hearkening to counsell I would by my counsell have kept you from much evill and done you much good I shewed you how to escape hell and attain heaven But ye regarded not my counsel at all though given for your good It is a fault to refuse good counsell given by any though by a simple man but a greater fault to refuse Wisdomes counsell which alwayes gives good counsel It is a fault to refuse any of Wisdomes counsels a greater to refuse all And would none of Heb. would not have That is ye rejected it or ye resolved not to obey it Meiosis Some stretch it further to refusing to hear But the word properly signifies to rest in a thing as well pleased with it and being willing to follow it And here is intimated the not liking of Wisdomes reproof and resolving not to be amended by it And this is more then slighting it or counting it a thing unprofitable My reproof Neither counselling nor chiding would mend you For the word see on v. 23. The summe is Ye despised all my wholesome counsels which I gave you for your good and continued in bad wayes that tend to destruction that you might spend your time unprofitably and take no pains to get wisdome and therefore ye must needs perish Figures none In the third charge note 1. The note of oppofition But. 2. The parties accused Ye Ye simple ones scorners and sools v. 22. for all these were guilty 3. The act have set at nought 4. The object counsell Aggravated 1. From the giver my Wisdomes counsell 2. From the extent all Not some onely This is a great slighting of Wisdome as if she spake foolishly always and were not worthy to be heard at any time In the fourth charge note 1. The note of conjunction which shews it to be a new charge And. 2. The act would none of Ye utterly refused it 3. The object my reproof 1. Doct. Good counsell is profitable to men in it selfe Else would not Wisdome have blamed men for slighting it Therefore Christ gives it to the Angel of Laodicea I counsell thee to buy of me gold tryed in the fire c. Rev. 3.18 David praises God for it though given him by a woman Blessed be the Lord God of Israel which sent thee to meet me this day And blessed be thy advice and blessed be thou 1 Sam. 25.32 33. It is profitable 1. To inform our ignorance For no man knows alwayes what is best for himself A stander by may see more then a Souldier and give good warning 2. To cure our heedlesnesse Many of the faults of Gods servants come from hence and may by others good counsell be prevented 3. To repair our falls for we lie in sin sometimes till we be admonished by others Nathan tells David of his sin before he thought of repenting 2 Sam. 12. 4. To comfort our souls As it is an ease to let out our sorrows like corrupt matter into our friends bosome so to receive oyl of consolation from them Vse 1. It should make
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