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
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
done by they trouble others that trouble not them 3. It is against the law of humanity and society which is preserved by concord and destroyed by discord 4. It is against the law of piety which bids do good for evill and then much more forbids doing evill without a cause A Christian should abhor nothing more then unprofitable contentions Non contentio sed collatio debet esse inter christianos There should be no contention but communication among Christians Recuperus Insont is tutor aut vindex est judex an t certè Deus The tutor or revenger of the innocent man is the Judge or certainly God Lapide If the Judge will not right them surely God will Use Take heed therefore for time to come of causelesse contentions Continuance in known sins certainly damns men The heathen man could say Cum pari contendere anceps est cum superiore furiosum cum inferiore sordidum Seneca To contend with an equall is a doubtfull businesse to contend with a superiour a mad prank to contend with an inferiour is sordid It is madnesse for a man to delight in needlesse contentions It may become Papists to do so as Cardinal Wolsey when he was Lord Chancellor paid home Sir James Paulet without any provocation then onely because hee had laid him by the heeles when he was a schoolmaster Cranmer would not strive with them that gave him cause when hee was Archbishop It was a proverb then Do the Bishop of Canterbury a shrewd turn and you shall have him your friend ever after And Robert Holgat Archbishop of York though he was a Papist being when he was a Priest sued by Sir Francis Askew when he was Lord President of the North shewed him all lawfull favour in a suit saying He was much beholdden to him for had not he been hee must have lived a poor hedge-Priest all the daies of his life yet may a godly man by lawfull means keep off injury maintain his right and punish sin This is not causelesse contention VER 31. Envy thou not the oppressour and chuse none of his waies THE Dehortation is not needlesse It comes to passe sometimes in the world that many men thrive and grow very rich by wicked plots Then proud men envy them Why should not I thrive as well as they They were of as meane Parentage as I and it may be of meaner Covetous men imitate them If these waies will make them rich they will make me rich also I am not a fool I can paly my game as well as they to go beyond others There was need therefore to warn the young man that he erre not on the right hand out of pride nor on the left hand out of covetousness This precept is fitly joyned to the former For as we must not abuse other mens simplicity nor innocency to do them hurt so wee must not abuse their prosperity to envy them nor imitate their wicked waies of gain For the words Envy thou not The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken sometimes in a good sense and then it is construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for He was zealous for his God Numb 25.13 And then it signifies to grieve that a person or thing dear unto one should be abused by another and to seek to defend or vindicate him or it Then it is translated zealous Sometimes it is taken in a bad sense I the Lord thy God am a jealous God Exod. 20.5 And then the verb is ordinarily construed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rachel envied her fister Gen. 30.1 And it imports a grieving and envying that another should enjoy what we desire or think to belong to-us Then it is translated to be jealous or to envy And so it is taken here for envying that others are richer then we The oppressour or Be not envious against the oppressour So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Surely there is no inchantment against Jacob Numb 23.23 Heb. The man of violence That is an ungodly man that grows rich by oppressing others Men may dislike him for his cruelty but they would not envy him unlesse hee were rich Invidus alterius rebus macrescit opimis The envious man grows lean to see other mens estates grow fat Be not troubled that wicked men thrive by wicked waies Look not on such as happy men to be envied nor applaud the courses they take nor follow them to get wealth by those unlawfull waies The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1. For a man by nature whither male or female as opposed to a beast I am God and not Man Hos 11.9 2. For any man None shall deliver out of my hand Heb. Not aman That is not any man Hos 2.10 3. For a male opposed to a female The male and his female Gen. 7.2 4. For an husband She gave also unto her Husband Gen. 3.6 5. For an excellent man for strength or nobility Art not thou a valiant man 1 Sam. 26.15 Heb. Art not thou a man Here it is taken in the first sense for a man opposed to a beast And chuse none of his waies Do not do wickedly as hee doth that thou maist be as rich as he Although some of his evill waies may be fairly covered over with vizards that the evill of them may not be seen or be more gainfull then other yet shew that thou hast more wisdom then to prefer any way above good waies or to chuse one wicked way though thou refuse other for they are all to be refused Regard not worldly wickednesse joyned with greatnesse neither bee wicked as they are that thou maist be great as they are Be not allured by the ungodly mans example however he speed in the world to follow him in the same steps For as wicked mens prosperity makes other men to envy them at the first so it makes them to imitate them at last that they may be rich also For chuse see on Chap. 1.29 For None or Not any see on Chap. 1.13 on the word All. For Waies see on Chap. 1.15 Figures A Metaphor in the word waies Men that oppresse do not now and then do an unjust action but walk on constantly in such courses to their death as travellers do in their way till they come to their journies end Two sins are here forbidden 1. Envying of evill rich men 2. Imitating of them In the first note 1. The Sin forbidden Envy not 2. The Object The oppressour In the second observe 1. The Sin forbidden And chuse not 2. The Object Any of his waies 1. Doct. Many live by oppressing others So vild beasts and great birds and fishes live on the weaker and smaller By reason of the multitude of the oppressions they make the oppressed to cry Job 35.9 I considered all the oppressions that are done under the Sun Eccl. 4.1 Reason 1. Because it is an easie way of living when men need not work themselves but make others to work for them as men go easily in
knowledge of those things he knew not before Wisdome In this verse it is taken for the Theorical part of wisdome to know the truth of things as appears by the opposition of manners in the next verse It may be meant of wisdome in general knowledge of the truth for many Philosopical truths are contained in this Book But it hath a special eye to the knowledge of God and divine truths as appears vers 7. And it signifies an exact knowledge of things by the causes or other properties whereby we may be able to distinguish between real and apparent truths And Instruction The word properly signifies the manner of teaching by which wisdome is attained It is set after wisedome because that is the end and perfection of instruction and therefore more worthy then the means Finis primus in intentione ultimus in executione The end is first in intention last in execution Men think of dwelling before they think of building It signifies such instruction as is communicated to boyes joyned with correction for the word imports both To make scholars bred up under severe discipline to learn wisedome These Proverbs are better then rods They will teach what rods cannot To perceive Heb. To understand or make to understand The words For thoughts cannot be understood They are known only to God Nor deeds are not said to be understood but to be seen Understanding properly hath relation to that which comes in at the ear Of understanding Words of weight worthy to be understood and well understood by those that delivered them and coming from men of great understanding and making them such that learn them Acute sentences full of good matter fit to passe for authentical like currant money This specifies what wisedome the holy Ghost here meant to wit knowledge of things to be believed As in the next verse he first names wisedome and then shews what kinde of wisdome he means To know justice c. I will not trouble you with that that troubles the interpreters how to distinguish wisdome instruction and understanding into knowledge by causes or other arguments and many other distinctions for I take it the latter in each verse doe but expound the former and instruction knowing perceiving and receiving doe but set out the means of attaining it For the figures Wisdome A figure of the general for the special For divine wisdome which indeed is the best of all other wisdome and deserves to carry away the name from all the rest Humane truths are not to be named the same day with divine So Christ is called the Son of man Gods Word the Bible and Scripture because he is the most excellent Son of Man and it the most excellent book and writing Instruction A figure of the cause for the effect For the wisedome gotten by instruction As Judah and Ephraim for their posterity Or of the adjunct for the object Instruction for the things wherein men are instructed as hope reserved for us in heaven for the things hoped for there Col. 1.5 Of understanding A figure either of the efficient for the effect as before because they came from understanding men or of the matter because they contain things worthy to be understood As here is wisdome Rev. 13.18 that is wise matter Or of the effect because they breed understanding men As pale death because it makes men pale For the division and arguments 1. Note the general 2. The particular The general To know wisdome and instruction And in it 1. The act To know 2. The object Wisdome 3. The means to attain it Instruction In the particular the wisdome here meant is set out 1. By an act To perceive 2. By the object The words 3. The adjunct Of understanding The Observations follow 1. Doct. In reading Scripture the end should be alwayes before our eyes Solomon writ the Proverbs that men might get wisdome by reading them So the builder still mindes his end whether he build for himself or to let out for gain and builds his house accordingly It is Gods great question in religion To what purpose is the multitude of your sacrifices to me saith the Lord Isai 1.11 Reason 1. The end incites to the work Much profit sets the Seaman Plowman Tradesman on work Omnia in rebus humanis spebus aguntur All endeavours in humane affairs are driven on by hopes Salu. contra avar Spes alit agricolas spes sulcis semina credit Hope nourishes the husbandman and makes him commit his seed to the furrows Tibul. l. 2. el. 7. 2. The end orders all the means No man can fit the means unlesse the end be in his thoughts Workmen matter form all must be ordered by the end 3. The end attained perfects the work It is imperfect till the end be attained 4. Senselesse things only set no end before them as fire and water Beasts have an end they goe to the pastures and to the waters that their life may continue Vse It blames most readers of Scripture which travail to no end They read a chapter or make their children doe it out of custome meerly but know not why or wherefore Why should Gods Word be worst used by them They work and play for some end but read for none and therefore are never the better 2. Doct. Wisdome is to be gotten out of Scripture Solomon writ his Proverbs to teach men wisdome The holy Scriptures are able to make Timothy wise unto salvation 2 Tim. 3.15 The writers were wise men as Moses who was learned in all the wisdome of the Egyptians Act. 7.22 Davids wisdome and Solomons are well known by their works and reigns Pauls also who was brought up at the feet of Gamaliel and taught according to the perfect manner of the law of the Fathers Act. 22.3 As for Daniel God gave him knowledge and skill in all learning and wisdome and he had understanding in all Visions and Dreams Dan. 1.17 Those that were not learnedly bred had tongues and wisdome given them from God immediately The Lord took Amos an Herdman and bid him prophesie Amos 7.14 15. He found him unfit but he made him fit else no doubt he would not have sent him Some of the Apostles were Fishermen But on the day of Pentecost They were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance Act. 2.4 From wise men we look for wise Books But that which is more then all this the most wise God guided their heads and pens which had been enough to have made a man blinde and foolish to write aright and wisely Holy men of God spake as they were moved by the holy Ghost 2 Pet. 1.21 Vse Lose not your labour then to seek heavenly wisdome in humane writings with neglect of the Scriptures as your great Politicians and Moralists doe Men seek it in many arts businesses studies inventions but in vain here it is to be found and abundantly more then elsewhere Experience confirms it in
Children hearken to such willingly that they may obtain the Rechabiles blessing Not to want a man of their posterity to stand before God for ever Jer. 35.19 Children can hearken to their Parents worldly counsels and remember them when they are dead and gone Much more account should they make of their spirituall advices 5. Doct. Children must never be drawn from their Parents good instructions They must not forsake them if they live to be old Prov. 22.6 Abraham's Children and houshold after him must keep the way of the Lord taught by him Gen. 18.19 Reason 1. Because Parents good instructions are a treasure and men are very carefull of their treasures Not onely to get but to keep them till old age against a time of need 2. There is much danger of losing this treasure Thine owne corruptions Satans temptations bad counsels examples like theeves seek to rob thee of it Vse 1. Take heed of seducers and all that would mislead thee Too many now have forgot their pious education both by errors and loosenesse of life whose Parents would scarce owne them if they were alive 2. Ye that are children lay up your Parents godly counsels not in your brains onely but in your hearts Ye may have need of them in age and death 6. Doct. Mothers must take pains to teach their children piety Else how should they obey their Mother ch 30.17 So did Solomon's Mother ch 31.1 Mothers of good and bad Kings are named in Kings and Chronicles as having a share in their childrens goodnesse or badnesse by their education Our first dayes are spent for the most part under our Mothers care while our Fathers are busied in their calling about matters of the Church or Common-wealth She therefore should take advantage thereof to teach us goodnesse Vse It condemns many fond Mothers that are careful to provide all things needfull for their children save onely good education and instruction They lose an opportunity of doing much good to their souls Children are more ready to hear Mothers then Fathers because they converse more with them and they are lesse stubborne then when they are bigger and come to their Fathers care We say they speak the Mother-tongue 7. Doct. Children must not slight their Mothers counsels If they do their eyes shall be pickt out by ravens and eagles Prov. 30.17 Solomon records his Mothers instruction Pro. 31.1 as well as his Fathers ch 4.4 The fifth Commandement requires honor to Mothers as well as to Fathers Exod. 20.12 A foolish man despiseth his Mother Prov. 15.20 Reason 1. Because Mothers bear great affection to their children and therefore ought to be heard 2. They endure most pain in breeding and bearing them and take most pains in nursing and tending them in tender yeers when they are least able to help themselves 3. Instruction is attributed to the Father which is accompanyed with correction but a milde law such as good Subjects live comfortably under or gentle teaching to the Mother She teacheth more mildely Vse To blame children that will hearken to their Fathers for fear of correction but account their Mothers instructions as words of weak and doting women because they cannot or will not correct them Though they be not so wise as men ordinarily yet love will teach them to give good counsel and women sometimes are wiser and better then their husbands who may be won by the conversation of their wives 1 Pet. 3.1 And many are beholding to their Mothers for their best instructions who as sometimes they are better so oftentimes have more leasure then their husbands 8. Doct. Mothers instructions agreeable to Gods Word should be as a Law to children The same words are repeated Prov. 6.20 Forsake not the law of thy Mother Disobeyers of Mothers must be punished as Law-breakers She may instruct well in precepts of life though it may be not so fully in matters of saith Now Laws concerning life are needfull also Vse Let good children look upon their Mothers instructions as Laws not to be broken all their life long Vers 9. For they shall be an ornament of grace unto thy head and chains about thy neek The reason to perswade Children to obey their Parents and to encourage them follows And Solomon being to teach children or simple ones like to children takes therefore his argument from Garlands and Chains that make a fair shew in the eyes of such persons as suiting to their capacity and affections to whom he speaks They are delighted in them and they please the vulgar much Thus the Spirit of God accommodates himself to Childrens temper They love shining things For the words For. The word carries not alwayes a cause with it but a reason or motive for the most part and often by way of promise So it is used chap. 23.17 18. Fear the Lord for surely there is an end or reward For so the word sometimes signifies and the sense requires it there Know thou the God of thy Father c. for the Lord searcheth all hearts 1 Chron. 28.9 They. The instruction of thy Father and law of thy Mother vers 8. Mothers may help to preferre their children as well as Fathers Shall be It is not in the Originall and therefore is written in lesser letters yet needfully added for children must not look for such preferment or respect while they are young but when learned and of yeers Harvest follows Seed-time presently An ornament of grace As the note of similitude is wanting They shall be as an ornament of grace See the like Job 7.7 My life is wind that is my life is as wind Heb. An addition of favour or joyning of grace Hence Levi had his name Now at this time my husband will be joyned unto me therefore was his name called Levi Gen. 29.34 But it must be an addition of ornament not for nothing nor for infamy but for honor or at least for acceptation To make thee amiable or honorable before others and comely in their eyes as Noah found grace in the eyes of the Lord Gen. 6.8 As use-money brings an increase and Conquerors had garlands given them Vnto thy head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or for thy head as this particle is rendred Psal 84. A Psalme for the Sons of Korah This shews that he means a garland or crown such as Kings and Priests used to wear upon their heads the highest member and most looked at in token of honour Zach. 3.5 6.11 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The head which is the beginning or highest part of the body Job 19.9 He hath taken the crown from my head 2. The highest part of any thing which stands above the rest as the head above the other members The top of the ladder reaebed to heaven Gen. 28.12 3. A Commander in war or peace who is above the rest and guides them by reason as the head doth the members Numb 14.4 Let us make a Captain 4. The beginning of a thing In
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
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
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the fruit Not part of it as this particle is used of the fruit of the tree ye shall not eat of it Gen. 3.3 but feed upon it to the full as follows in this vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The fruit of a tree Of the fruit of the tree Gen. 3.3 2. That which proceeds from or comes forth out of another thing or is caused by it be it good as ch 8.19 My fruit is better then gold Give her of the fruit of her hands ch 31.31 Or be it bad I will punish the fruit of the stout heart of the King of Assyria Isa 10.12 I will bring evill upon this people even the fruit of their thoughts Jer. 6.19 And so here They shall have evill fruit of evill wayes They shall be abundantly punished for forsaking my counsels and following their owne They shall be left to themselves till they perish Psalm 81.12 Of their owne way See on vers 15. They have promised themselves much pleasant fruit out of their evill wayes but they shall finde themselves deceived in the end and finde bitter and deceitfull fruit far other then they expected They shall bring destruction upon themselves by following their owne counsels that would not be saved by following mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be filled The word properly signifies to be satisfied In satisfaction there are two things fulnesse and content Therefore the word especially when it is applyed to evil things fignifies fulnesse alone for no man is content with misery but he may be as full of it to his endlesse sorrow as they are of good things who are fully satisfied with them They shall be as full of those evils their sins bring upon them as a man well filled is of meat They despised the pleasant fruits of wisdome and shall feed on the bitter fruits of sin With their owne devices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies devices counsels or consultations Though they could never make an end of inventing and practifing evill yet they shall be squatted at last and surcharged with the evill effects thereof Figures Eat Receive A Metaphor from Meats Fruit Effect A Metaphor from Trees Way Practice A Metaphor from Travellers Be filled Hebr. satisfied A figure of the effect for the cause Devices for evill devices A figure of the generall for the speciall As Isa 1.8 They shall be as wool That is as white wool Here are two similitudes to set out these mens miseries The first is taken from Eating The second from Fulnesse In the first note 1. The word of coherence Therefore 2. The persons they 3. The act shall eat 4. The object of the fruit of their owne way In the second note 1. The act Be filled 2. The object with their owne devices 1. Doct. Sins bring miseries upon men Ye have plowed wickednesse ye have reaped iniquity ye have eaten the fruit of lies Hos 10.13 He that soweth iniquity shall reap vanity Pr. 22.8 And that 1. In a morall way when God punisheth men according to their sins The Israelites are slain while the meat which they Iusted for was in their mouths Numb 11.33 What more just then that men should reap that they sow 2. In a physicall or naturall way And that 1. When fins breed diseases as drunkennesse breeds dropsies gluttony surfets wantonnesse foul diseases 2. When God leaves men to their owne foolish courses which ruine them Vse 1. Let no man accuse God or others for his troubles or condemnation His own sins bring them upon him Nemo laeditur nisi a seipso No man is hurt but by himself Qui nolunt regi à prudentia Dei necesse est ut regantur ab imprudentia sua in multos errores mala damna labantur They that will not be ruled by Gods prudence must of necessity be ruled by their owne imprudence and fall into many errors mischiefs damages 2. When troubles come upon us let us look back to our fins yea to the fins of our youth that we may be humbled for them as David was Psal 25.7 Remember not the sins of my youth And Job ch 13.26 Thou makest me to possesse the iniquities of my youth Harvest follows long after seed-time So may misery after sin The sins mentioned before were not about matters of Justice or Morality but of Religion 2. Doct. Sins in matter of Religion bring heavy judgements on men yea on whole Nations How costly was Idolatry in the Judges dayes It made Gods people slaves to Canaanites and many othe adversaries What cost Jeroboam's Calves Ahab's Baal Israelites Idolatry Losse of the Kingdome and Captivity 1 King 17. The like effect had Judas slighting Gods Prophets 2 Chr. 36. The seven golden candlesticks were ruined by impiety Rev. 2. 3. Reason 1. Because duties of Religion more neerly concern Gods glory therefore such sins more highly offend him as being not against his image onely but against himself not mediately but immediately 2. Because Gods honour is of more weight then mans good for God is far greater then man and we far more engaged to him then to any man Vse 1. It discovers how different mens judgements are now adayes from Gods how little love they have to God how much self-love that would have the least sin against man punished by the Magistrate but not the greatest against God They are like the Turks who whip men for speaking against God and kill them for speaking against Mahomet saying God can revenge himself Mahomet cannot 2. Take heed of impiety Morall men may condemn injustice more but God condemns impiety most 3. Doct. Constant and continuall evils come on sinners See variety of judgements one in the neck of another Lev. 26.18 c. Gods hand is still stretched out against them Isa 9.12 17 21. Reason 1. Because evill men are constant in sin Now evil of sin is not barren It breeds evil of punishment Rarò antecedentem scelestum deseruit pede paena claud◠Sin was never so quick-footed nor punishment so lame but that the latter could overtake the former 2. God is constant in justice If they sin still he wil punish still A thief must be punished the second and third time as well as the first Vse It shews us that fools and wicked men are not in vain confounded in this Book of the Proverbs and the words promiscuously used What are they but fools that heap sorrows on their heads by continuance in sin and will not give over till they perish eternally 4. Doct. Wicked men drive a trade of sinning They walk stand fit in wicked wayes Psal 1.1 They commit sin daily as working in a shop 1 Joh. 3.8 Reason In a trade are two things considerable Constant labour and expectation of gain Walking for health is no trade nor expectation of gifts is no trade A wicked man labours constantly in sin He may stumble on a good action as a good man on a bad but his head and heart
both labour in sin Gain he looks for from it His Motto is Dulcis â—dor lucri è re qualibet Gold smels well though raked out of a dunghill He can gain by wantonnesse oppression lying flattery c. Vse Here is an help to judge of our estate Is our way a way of sin or of goodnesse We must not try our selves by one act either to cleer our selves for one good act or to condemne our selves for one bad one Our course of life must cleer or condemne us 5. Doct. Abundance of troubles shall come upon wicked men The back-slider in heart shall be filled with his owne wayes Prov. 14.14 Many sorrows shall be to the wicked Psal 32.10 Reason 1. Their fins bring on them store of spirituall evils as shame grief despair wherewith the mind is overburdened as the flomach overprest with meat and made fick of a surfet 2. Bodily evils as diseases pains c. 3. Their ill life brings an ill death violent or despairing 4. Wicked men cannot be filled with sin here but they must be filled with misery in hell A way of sin here and a way of eternal sorrow there Vse It declares to us what is the portion of sinners They take great content in sinfull wayes as if they were the onely free and happy men but their end will be misery 6. Doct. Ungodly men have many devices to undoe themselves So Achitophel and Judas were wise enough to hang themselves Reason 1. Because God overpowers them in their owne way and beats them at their owne weapons and takes them in their subtilty He countermines and voyds their mines He taketh the wise in their owne craftinesse 1 Cor. 3.19 2. Because their Wisdome is imperfect They know not how to prevent all dangers Vse See the misery of wicked men Their wittends to self-destruction Vers 32. For the turning away of the simple shall slay them and the prosperity of fools shall destroy them Wisdome having in the former vers set out the effect to wit the destruction of ungodly men here she concludes her threatnings with another cause of it This vers gives a reason why wicked men shall be so horribly and inevitably destroyed And therein both expounds the former verse and gives answer to a secret objection It might be demanded Who are they that shall eat of the fruit of their labours The answer is in the text simple ones and fools that turn away from Wisdomes instructions It might be further demanded But how shall they eat of the fruit of their labors The answer is in the Text again They will slay them and bring them to destruction But then it may be objected Wicked men thrive most and they that slight Wisdomes counsels grow richest The answer is ready It may be so but yet it will turn to their destruction in the end as the Oxe to be slain goes in the best pastures The Sun-shine of prosperity ripens the sin of the wicked Bernard calls it Misericordiam omni indignatione crudeliorem A mercy that he had no minde to as being worse then all cruelty What good is there in having a fine Suit with the plague in it As soon may a man miscarry upon the soft sands as upon the hard rocks For the words For. It gives a reason of what was said before See on v. 9. They cannot justly complain of my severity because they themselves are the cause of their owne ruine They will not be taught how to escape it though they have not wit enough of themselves to do it Others read it But as it is translated ch 9.18 But he knoweth not that the dead are there And then they understand the former vers thus God will suffer wicked men to eat of their labours and prosper for a time but will destroy them in the end by their owne prosperity The former reading agrees best with the scope which is neer threatning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The turning away Some take it to be meant of turning away from God and goodnesse to error and wickednesse of life Others take it for their turning away from seeking after heaven to look after the world So Demas forsook Paul having loved this present world 2 Tim. 4.10 Others take it for turning away from Wisdomes counsels given before which they are charged withall v. 25.30 An unwillingnesse to be taught by Gods Ministers And that agrees well with what went before When men will not be taught by Gods Ministers destruction follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the simple See on v. 4.22 Shall slay them Shall destroy themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the prosperity The word fignifies quietnesse and abundance which useth to follow peace Of fools See on v. 22. Shall destroy them Shall lay them open to death temporal and eternall This is Scripture language In the day thou eatest thereof thou shalt surely die Gen. 2.17 Figures Turning away A Metaphor from a Traveller that misseth his way Shall slay them Shall be the cause of their death A Metaphor from an Executioner So also in Destroy them Wisdome sets down two causes of their destruction The first is an aversenesse to instruction The second is love of prosperity These two concur in most sinfull men and had before punishment answerable set down to wit Gods not hearing them and their destruction In the former note 1. The word of coherence For. 1. The act the turning away 3. The agent of the simple 4. The effect shall slay 5. The object them In the later observe 1. The cause And the prosperity of fools 2. The effect shall destroy them 1. Doct. God is content to give a reason of his judgements though he need not Here are two things to be proved 1. That God need not give a reason of his judgements 2. That God will give a reason of them neverthelesse For the first God need not give a reason of his judgements Who shall say unto him What dost thou Job 9.12 O man who art thou that replyest against God Rom. 9.20 The Potter need give no reason why one piece of clay is made a vessell of honour and another of dishonour Reason 1. Because God is of supreme authority Superiors need not give account to Inferiors of their proceedings Inferiors must to Superiors 2. He is in infite in justice No doubt but his judgements are all just though men do not alwayes understand the reason of them A man may be mis-informed or judge amisse out of passion but God cannot For the second God will give a reason of his judgements though he need not Reason 1. Because of his love to man being willing to inform him of his proceedings God will not hide his proceedings about Sodome from Abraham because he shall have a great posterity and will acquaint them therewith and so bring much glory to God Gen. 18.17 18. 2. For mans good that he may bring him to repentance How shall the Childe mend if the Father tell him not why he strikes
understanding to be all one here As if the wise man bore so great affection to it that he could not name it often enough nor finde words sufficient to expresse the worth of it Baine distinguisheth them thus By Wisdome is meant the knowledge of heavenly things by knowledge things needfull to be known here in the world by Understanding discretion to carry our selves well among men But it is most likely that they are Synonymas and intend no more but knowledge of what we should beleeve and how we should carry our selves religiously and so it answers well to the former vers and gives a good reason to confirm it Thou shalt understand because God gives wisdome c. Figures Gods mouth is put here for his revealing truth 1. By a Metaphor attributing a mouth to God and speaking of him after the manner of men although he have no body nor bodily members 2. By a Metonymie of the cause for the effect Hereby is meant Gods revealing his will as men do by their mouths make their minde known yet in another way more befitting Gods spirituall essence by a sound from Heaven or by Angels or by his Servants Prophets and Ministers or inwardly by his Spirit Note 1. Gods liberality 2. His instruction In the former observe 1. The word of coherence For. 2. The person spoken of the Lord. 3. The act giveth 4. The object wisdome In the latter note 1. The two gifts knowledge and understanding 2. The way of bestowing by divine information cometh out of his mouth 1. God gives the soul eyes by illumination 2. He gives light by revelation We shall see the fruit of our labour in searching for heavenly wisdome for God will give it 1. Doct. What we cannot do in search of true wisdome God will supply So he taught Moses and Daniel what Aegyptian and Chaldean wisdome could not teach them So he taught David what his Teachers could not So he confesses I have more understanding then all my Teachers for thy testimonies are my meditation Psal 119.99 So he taught Solomon more then any of the children of the East or all the Wise men of Aegypt knew 1 King 4.30 So he would teach the Philippians what they could not teach one another If in any thing ye be otherwise minded God shall reveal even this unto you Phil. 3.15 Reason 1. Because of Gods mercy He will not leave his servants in the suds If he will have birds fly he gives them wings If he give an heart to seek for wisdome he supplyes by his Spirit where means fall short 2. Because of Gods glory He will perfect the work that he may have the honour of the whole Jesus is the author and finisher of our faith Heb. 12.2 He will not lose his glory for mens imperfections but will supply what is wanting Vse This may encourage Gods people to labour for wisdome If aboy willing to learn had a Schoolmaster that would say to him Study hard when you stick I will help you out My head is better then yours Would he not study So do ye God will supply what ye want Vse 2. When ye stick at difficulties pray to God to resolve you He will help you out of the ditch 2. Doct. Wisdome is a free gift If a man ask wisdome of God it shall be given him Jam. 1.5 I have given thee a wise and understanding heart saith God to Solomon 1 Ki. 3.12 Reason 1. A parte antè from our condition before We have no spirituall wisdome naturally nor strength that can get it nor wealth that can purchase it We are born fools and dead in sins and trespasses Eph. 2.1 2. A parte post We can give no requitall to God who gives it We cannot teach him wisdome Who hath known the minde of the Lord or who hath been his counsellour or who hath first given to him and it shall be recompensed unto him again Rom. 11.34 35. Neither can we with all our wisdome no not when we are in heaven add any thing to Gods happinesse who is perfection it self Poor Apprentices when they get skill in their Trades may help to make their Masters rich We cannot do so to God Vse 1. To teach us to receive wisdome being a free gift There is none among us which would not onely think himself to be out of his wits if he should refuse a thing which he could not want but also would judge himself most unthankfull if he did not receive it with hearty thanksgiving when it was freely offered him We would hardly purchase heavenly wisdome if we will not receive it of free gift 2. To teach us humility If we get true wisdome let us not attribute it to our own strength nor crow over others Fishermen got it when Pharisees could not 3. Doct. Wisdome comes from the Lord alone Hither the Apostle James sends us to beg it If any of you lack wisdome let him ask of God that giveth to all men liberally and upbraideth not Jam. 1.5 Solomon prayes to God for it and obtains it of God 1 Kin. 3.9 12. If as a learned man saith that all profitable learning in the world came out of Adam's mouth at first as from a most wise teacher and fountain how much better may the same be said of the onely wise God Jude v. 25. who is wonderfull in counsell and excellent in working Isa 28.29 Reason 1. The Law the most compleat rule of life came from him No Laws of Solon or of the wisest men come neer it No man could find out such 2. The Gospel is from him alone As he gave the Law by Moses so the Gospel by Christ Joh. 1.17 Angels could not have found out a way to satisfie Gods justice and save us 3. All prophesies are from him alone The Word of the Lord that came unto Hosea Hos 1.1 The revelation of Jesus Christ which God gave unto him Rev. 1.1 None can tell things to come but God Vse 1. Let us then not trust to the rivers but go to the fountain for waters of wisdome You may learn humane wisdome from Plato and Aristotle but divine wisdome is not to be sought in the books of Heathen writers and Infidels but in those books which come out of Gods owne mouth Solomon sends us thither for it from whence he had it himself Origo fontium fluminum omnium mare est virtutum scientiarum Dominus Jesus Christus Bern. in Cant. Serm. 13. The originall of all fountains and rivers is the Sea The originall of all virtues and sciences is the Lord Jesus Christ Ad sapientem pertinet considerare causam altissimam per quam certissimè de aliis judicatur secundum quod omnia ordinari oportebit Aristotle It belongs to a wise man to consider of the highest cause by which he may most certainly judge of others and according to which all things must be ordered Non Chaldaeorum institutio sed divina gratia pueros intelligentes fecit It was not the
instruction of the Chaldeans but Gods grace which made the young men wise Theodor. in Dan. 1.17 2. Take notice that our wisdome is not from our selves but from God It is not in our power to get it Be not then proud of thy wisdome as if God were a debtor to thee for using thy wisdome to his glory He hath paid thee beforehand he gave thee thy wisdome and if thou use it to his glory he will pay thee again with eternall glory Proud persons then must be dumb unlesse they make Solomon a liar who saith The Lord giveth wisdome What wisdome then soever we have we must not praise our selves for it as if we were something more then others which are voyd thereof but without advancing our selves we must confesse with St. James that every good and every perfect gift is from above and cometh down from the Father of lights Jam. 1.17 Otherwise we should well deserve to hear Who maketh thee to differ from another And what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory as if thou hadst not received it 1 Cor. 4 7. 4. Doct. All manner of heavenly knowledge is from God God who at sundry times and in divers manners spake to our Fathers by the Prophets hath in these last dayes spoken to us by his Son Heb. 1.1 2. Flesh and blood hath not revealed it unto thee but my Father which is in heaven Mat. 16.17 Reason 1. Because none can teach us to know God but God himself Who can consider of the highest cause but by influence from the highest cause Who can see the Sun but by influence from the Sun 2. We cannot know heaven but by Gods revelation As we know not what is in the Indies but by relation of such as dwell or have been there 3. We know not the way to heaven but by Gods direction Mens brains may make a ladder to climbe to Kingdomes but Jacob's ladder where God stands at the top can onely reach to heaven Vse Try your wisdome whether heavenly or no in divine things by the originall of it The conscience is troubled with the guilt of sin God sets Christs blood alone before thee Papists set merits works of supererogation Popes pardons to help clense it Gods way is the best The soul is oppressed with filth of sin God offers his Spirit to clense this soul stable Papists talk of whippings abstinence from flesh yet are many of their votaries homines quos si vel foeno pasceres lascivirent Erasmi vita Men that would be wanton if they eat nothing but hay 5. Doct. Gods Word and Ministers must be regarded in the search of wisdome To the Law and to the Testimony if they speak not according to this Word it is because there is no light in them Isa 8.20 Search the Scriptures for in them ye think ye have eternall life and they are they which testifie of me Joh. 5.39 Quench not the Spirit Despise not prophesyings 1 Thess 5.19 20. Reason 1. Because the Scriptures are the fountains of heavenly wisdome 2. They are the touch-stone of divine truths Spirits must submit to be tryed by them 1 Joh. 4.1 2. 3. The Ministers are the conduit-pipes through which God ordinarily sends forth the waters of heavenly knowledge 4. They are Goldsmiths that know best how to use the touchstone of the Word to try truths It is their study and their trade Vse 1. To shew us the vanity of those men who trust to revelations and their owne Spirits in stead of Gods and slight the Scriptures and despise the Ministers Certainly they are far from true wisdome 2. To exhort us to read the Scriptures diligently and to hearken to Gods Ministers reverently For though men must use their owne endevours to get true wisdome else praying to God for it is but mocking of God yet they cannot by any labour of their owne attain it Therefore must our ears and hearts be enclined to our Teachers v. 2. By them doth God open his mouth to give us wisdome We should then resort to the preaching of the Word not slackly or for custome sake as hypocrites superstitious persons and Idolaters do but to the end that we may receive and learn wisdome of God through his grace and goodnesse whereby we knowing him may walk in his fear It is promised as a blessing Thine eyes shall see thy Teachers Isa 30.20 6. Doct. Inward capacity and outward discovery come both from God He gave Solomon wisdome to comprelâ—end many things which others could not understand He gave Mâ—ses knowledge of the Creation of the world Reason He gave man eyes to seâ— withall else he could not have had any comfortable view of the excellency of the creatures He placed the Sun and Moon in the firmament else eyes would have done no good Much more is there need of Christs help for spirituall light and sight Quod lux est videntibus visis id Deus est intelligentibus intellectis Thalasstus in Hecatontade That which light is to them that see and to things seen the same is God to understanding men and things understood Vse Seek both of God by his revelation of the truth in his Word and illumination to conceive it in the preaching of it by his Spirit Else no sound wisdome is to be gotten nor no spiritual light nor sight Vers 7. He layeth up sound wisdome for the righteous he is a buckler to them that walk uprightly The two next reasons follow why right searchers shall obtain true wisdome The one from Gods plentifull provision The other from his protection from errors For the words He layeth up Heb. he hideth He had said before that wisdome must be sought like an hidden treasure now he shews where it is hidden not with men nor in the bowels of the earth but with God Men lay up treasure God layes up wisdome and that in Christ in whom are all the treasures hid of wisdome and knowledge Col. 2.3 And who is the wisdome of God 1 Cor. 1.24 Now God doth not hide it to deprive men of it but that as a treasure he may keep it safe and bring it out to give to his children as they need it And it shews withall that God hath abundance of wisdome enough to serve himself and all creatures because he layes it up as men do riches who have much more then they have present use of And he layes it up for the good of his as he doth goodnesse O how great is thy goodnesse which thou hast laid up for them that fear thee Psal 31.19 So it is ready and at hand for them upon all occasions So we keep things carefully that we lay up for our children As the men of China do hide matter to make China dishes in the earth to make portions for their children Sound wisdome The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. Essence or being or substance of a thing Hence may come the
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
and thankfulnesse of the Elders Sibi victorias non attribuunt sed totum Deo ascribunt qui vires ipsis ad vincendum suggessit They do not attribute their victories to themselves but ascribe all to God who gave them strength to overcome Plinie reports that the Roman Generall after a Victory brought in his Garland and laid it in Jupiters lap in the Capitoll David doth the like speaking of his great preparations for the building of Gods Temple Who am I and what is my People that we should be able to offer so willingly after this sort for all things come of thee and of thine own have we given thee 1 Chron. 29.14 He ascribes all to the true God Non magnum est humilâ—m esse in abjestione sed magna prorsus rara virtus humilitas honorata Bern. in Cant. Ser. 33. It is no great matter to be humble in a low estate but it is certainly a great and a rare vertue for men in honor to be humble Non mirum est si ventus pulverem secum ferat rapiat Nos pulvis sumus Anselm de solitudine No wonder if the wind carry and snatch away the dust with it We are dust 4. Doct. A good man must seek for strength from God not in some of his actions alone but in all even in the least Without me ye can do nothing Ioh. 15.5 Reason The strength to do the least things is from God even to breath He giveth to all life and breath and all things Act. 17.25 And he can take it away when he please and so spoile all our actions His breath goeth forth he returneth to his earth in that very day his thoughts perish Psal 146.4 Use It reproves those who pray not to God for a blessing on their ordinary labours Onely they seek unto him in difficult cases when they are at their wits end as Seamen pray in a storm Psal 107.27 28. It may be they pray not before they work and therefore God lets them be forty years as the Israelites in the Wildernesse about that which might be done in fourty daies 5. Doct. Such as seek for Gods help may expect Gods blessing Cail upon me in the day of trouble I will deliver thee Psal 50.14 Jabez called on the God of Israel saying Oh that thou wouldest blesse me indeed and enlarge my coast and that thine hand might be with me and that thou wouldest keep me from evil that it may not grieve me And God granted him that which he requested 1 Chron. 4.10 Reason 1. He will make thy waies right 2. He will make them full and compleat 3. He will make them successefull Use See the reason why many mens waies prosper not They go on in their own strength God is not in all their thoughts Ps 10.4 So Pharaoh went desperately into the Sea and was drowned Ps 136.15 They seek not for strength from God and God will not blesse them 6. Doct. The chief director of our waies for good is God I have raised him up in righteousnesse and I will direct his waies he shall build my City Isa 45.13 I will direct their work in truth Isa 61.8 Reason 1. Because the wisest man in the world canot direct his own waies so as to make them alwaies succeed well O Lord I know that the way of man is not in himselfe it is not in man that walketh to direct his steps Ier. 10.23 2. God hath wisdom enough to guide us through all difficulties Use Do nothing without Gods direction in his word A man that had an house to build would in all things follow the direction of a skilfull workman lest he lose his cost So let us follow Gods guidance Else all our labour is lost None desires to go astray out of his way except he be first gone out of his wits Every man will rather take a guide to directhim the right way and give money to that end If we be careful to acknowledge God in our waies we shal not wander out of them for we shal have a trusty guide who offereth himselfe freely in the Text to direct our paths God led the Israelites through the wildernesse not the shortest but the safest way So wil God do for all them that make him their guide The Athenians conceived that their Goddess Minerva turned all their evil counsels into good to them the Romans thought their Goddesse Videlia set them again in the right way when at any time they were out All this and more then is undoubtedly done by the true God for all that commit their waies unto him and depend upon him for direction and successe Then may we conclude This God is our God for ever and ever he wil be our guide even unto death Psal 48.14 VER 7. Be not wise in thine own eyes fear the Lord and depart from evil IN this verse is a scale of duties consisting of three steps Mans forsaking his own wisdome leads him to the fear of God and the fear of God keeps him from sin A promise of health followes in the next verse for the words Be not wise See on Chap. 1.5 In thine own eyes See on Chap. 1.17 on the word sight For the phrase being wise in our own eyes is being so in our own conceit as the Doway Bible reads it and it comprehends these particulars under it that a man should not think himselfe sufficiently wise so as by that he should be able to guide himselfe in all his actions to know what is right what wrong what successe will follow good or bad and that he hath a deeper reach then other men and is able to dive into the greatest matters Solomon doth not say be not wise for then should he contradict other scriptures and himselfe too that bid us labour for wisdome his meaning is not then that we should not seek to understand scripture and to be able to give a reason of all we do and know when we judge aright of things and when not for that were to make a man a beast but that he should not think himselfe wiser then other godly men nor at any time oppose his own wisdom to God take heed alwaies that his judgment be not blinded by natural ignorance or selfe-love it differs a little from leaning to our own understanding Verse 5. This is the cause that the effect we lean to our own understanding because we are wise in our own eyes This is in the judgment that in the affection of confidence this is Theorical that is Practical There may also be a Meiofis in it think meanly of thy selfe take notice of thine own ignorance and think other men wiser then thy selfe fear the Lord. See on Chap. 1.7 And depart The word signifies to turn away from a thing which a man dislikes From evil It is put 1. for evil of sin which is the cause 2. of trouble which is the effect He that avoides the first shal escape the last the first is