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
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
the Lord. 3. Good counsell to be hearkened to for direction of life 4. Reproof to be regarded when we sin that we may reform For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that Heb. In stead of that For their sin they shall be punished They hated knowledge See on v. 2 4 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And have not chosen To wit in their prosperity when they might and should have done it they did refuse to doe it or despise it as v. 24 30. The fear of the Lord. See on v. 7. Figures none Foure causes of judgement are here set down Two in this vers Two in the next In this vers 1. Hating knowledge 2. Not choosing the fear of the Lord. In the next 1. Refusing counsell 2. Despising reproof In the first note 1. The word of coherence For that 2. The act they hated 3. The object knowledge In the second note 1. The act and did not choose 2. The object The fear of the Lord. The same things having been spoken of and handled before vers 7 22 25. I shall onely insist upon some generalls 1. Doct. Repetitions in Scripture are usefull Compare Phil. 3.1 with Phil. 4.4 Rejoyce in the Lord rejoyce in the Lord alway and again I say rejoyce I will not be negligent to put you alwayes in remembrance I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance 2 Pet. 1.12 13. The same thing repeated in two verses Reason 1. They are great helps to the memory Often reading imprints them deep there Therefore in the Gospels the same Histories Miracles Precepts and Doctrine of Sacraments are repeated The same things are often found in the second Epistle of Peter and Jude 2. They are great helps to the understanding because of some different expressions and additions As in the doctrine of the Sacrament of the Lords Supper some things are added 1 Cor. 11. which are not in the Gospels 3. They are great helps to the affections Every new reading with delight works more love or joy or sorrow or fear The oftener men view what they love the more they like it 4. They are great helps to practice The more we see things in Gods Book the more desirous we are to see them in our lives Vse 1. It reproves the queasie stomachs of the people that had rather hear falshoods under a glittering colour of new truths then the same things inculcated on their souls though never so sound They like the same meat again and again especially if the sauce and dressing differ a little and why not then the same points of religion 2. It calls upon Ministers to presse the same truths Religion follows not new fashions as Clothes do Hence come errors for want of a good foundation Plantas saepius adaquare conducit Primas Gardeners often water their plants with the same water God lays downe the reasons now the second time why he destroyes these ungodly men 2. Doct. God cleers himself abundantly in his Word of the destruction of ungodly men Had not God cause to destroy the old World See Gen. 6.11 The earth was corrupt before God and the earth was filled with violence God examines the cause of Sodom and condemns them justly Genefis 18. So he deals with Israel 2 King 17. with Judah 2 Chr. 36. with the Church of Ephesus Rev. 2. with Laodicea Rev. 3. Reason 1. Because sin the cause of it is from us and not from God He neither compels nor counsels nor allures nor consents to it but forbids it and threatens to punish it O Israel thou hast destroyed thy self Hos 13.9 2. It is justice in God to punish sin and not cruelty as in a Judge to condemne murderers 3. God foretells their destruction in his Word and by his Ministers 4. He useth many means to prevent it By mercies judgements ordinances checks of conscience Vse 1. It blames those who lay their dishonour upon Gods head He will lay it back on theirs as Solomon did Joab's murder and Shimei's curse Their bloud shall return upon the head of Joab 1 King 2.33 The Lord shall return thy wickednesse upon thine owne head 1 King 2.44 God will say as Paul I take you to record that I am free from the blood of all men Act. 20.26 In Sin-offerings the persons hand that brought it was to be laid on the head of it and not the Priests to shew that God was not the cause of death but the sinner 2. Give God the glory of his judgements publick or particular on others or our selves He smites not without a cause Say with the Church The Lord is righteous for I have rebelled against his commandement Lam. 1.18 I will bear the indignation of the Lord because I have sinned against him Mic. 7.9 Knowledge is put before the fear of God as a foundation 3. Doct. There is no fear of God where there is no knowledge Who knows the power of thine anger according to thine anger so is thy fear Psal 90.11 Who is the Lord that I should obey his voyce to let Israel go I know not the Lord neither will I let Israel go Exod. 5.2 Reason 1. Because knowledge is the light of the soul Men cannot work without light Nor affections do their part without knowledge Ignoti nulla cupido Men love not desire not fear not hope not without knowledge of the object 2. Knowledge is the guide and mover of the soul It shews arguments to fear God as well as whom to fear So the great wheel of the Jack makes the rest to go if it be still the rest are so There is then no fear of God without knowledge Vse No marvell that many are so destitute of the fear of God They dare swear and lie They are Ignoramusses They know not Gods power else they durst not do it nor his goodnesse else they would not do it 4. Doct. Many care neither for the knowledge nor fear of God Israel doth not know my people doth not consider Isa 1.3 The unjust Judge did not fear God nor regard man as himself confesseth Luk. 18.4 Reason 1. Because knowledge and the fear of God are difficult to obtain There are so many things to be known and so high above Nature and Art that they are not easily reached And the fear of God is harder to get then knowledge For many get the one and never come to the other 2. They crosse our corruptions and curb them The fear of God keeps men from many sins to which their corrupt nature would lead them Joseph would not wrong his Brethren for saith he I fear God Gen. 42.18 But so did not I because of the fear of God Neh. 5.15 Joseph lacked not power nor opportunity onely Gods fear kept him back Knowledge flies in mens faces after they have sinned Ignorant men are quiet after sin because they know not that they have done amisse Vse Be not offended at hard usage from ungodly men
Wisdome would do to us to encourage us to get is now he shews what evill it will keep us from when we have got it And that 1. In generall v. 10 11. 2. In particular 1. To keep us from hurt by the society of bad men from v. 12. to v. 16. 2. Of bad women to the end of the chap. For the generall note 1. The persons that are to be kept from hurt by Wisdome They are such as cheerfully entertain it v. 10. 2. The preservation it self v. 11. For the first For the words When. Some read it Because Intimating the cause of their preservation to be the ready receiving of wisdome and so make the words to depend on the former Thus it is used ch 1.9 But it is rather to be read when and referred to the latter and shews the difference in point of preservation from sin between wise men and fools So it is used Deut. 7.1 When the Lord thy God shall bring thee into the Land And the reddition v. 11. confirms it Then discretion shall preserve thee Wisdome See on ch 1 2. Cometh Sâ—e on ch 1.26 Into thine heart See on v. 2. of this chap. It must not enter into the head alone but into the heart also And knowledge See on ch 1.2 4. Is pleasant It signifies such a pleasure as men take in beholding beautifull objects which ravish the soul and carry it away captive It is translated beauty Psal 90.17 Let the beauty of the Lord our God be upon us Hence Naomi had her name Ruth 1.20 Call me not Naomi that is pleasant or beautifull but call me Marah that is bitter when knowledge shall appear so bright and lovely to thee that thou receive and retain it in thy heart and soul with wonderfull pleasure and delight as the palate delights in sweet meat Vnto thy soul See on ch 1.18 upon the word Lives For the word is the same in the Originall But here it is taken for the soul the fountain of life Figures Entreth A Metaphor from a stranger coming into the house and joyfully entertained by the Master of the house for his excellent parts and the good that may be gotten by his society Is pleasant A Metaphor from the content the eyes take in beholding beautifull objects or the palate in pleasing meats If so be ye have tasted that the Lord is gracious 1 Pet. 2.3 So it is with the soul when it begins to see the beauty of wisdome and take delight in it Note 1. The similitude of a stranger entertained 2. Of a delightfull object fed upon In the former note 1. The stranger When wisdome 2. The entertainment entreth 3. The entertainer into thine heart In the latter observe 1. The object And knowledge 2. The feeding on it is pleasant 3. The feeder unto thy soul 1. Doct. Men are naturally voyd of heavenly wisdome Man is born like a wilde Asses colt Job 11.12 The Gentiles had their understandings darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Eph. 4.18 Neither are we any better being all by nature Paul and all children of wrath even as others Eph. 2.3 Reason 1. It appears in our carriage our thoughts are vain The Lord knoweth the thoughts of man that they are vanity Psal 94.11 Obj. But his words are better Answ No. Their throat is an open sepulchre with their tongues they have used deceit the poyson of Asps is under their lips Their mouth is full of cursing and bitternesse Rom. 3.13 14. Obj. But their deeds are better The Heathen man said Musa jocosa mihi vita pulica tamen Although my muse do jest and sport of chastily my life 's not short Answ Their lives are answerable to their thoughts and words They are all gone out of the way they are together become unprofitable there is none that doth good no not one Rom. 3.12 2. It appears in their businesse In worldly things they are born foolish Nemo nascitur artifex No man is born an artificer Much more foolish are they then in heavenly things which are further above their reach Obj. But in things of God which most concern them I hope they are wise Answ No. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 Object But in matters that concern their salvation they are wiser Sure they will not damn their owne souls Answ They are no wiâ—er in such matters All have sinned and come short of the glory of God Rom. 3.23 3. In their several ages In childehood they mind nothing but vanity Childhood and youth are vanity Eccl. 11.10 Obj. It may be for want of wit they may follow their pleasure then but their manly age will reclaim them Answ No. Then the world takes them up profit drowns them There are many thorny grounds in the world In whom the care of this world and the deceitfulnesse of riches choke the Word and they become unfruitfull Maâ— 13.21 22. Obj. But old age will surely teach them more wisdome Answ They will learn none but the wisdome of the flesh which is enmity against God Rom. 8.7 4. The cause of it proves it The losse of Gods image by Adam's fall which makes us born without that wisdome which Adam had by Creation Vse Let this humble us Let not fools be proud of wisdome that have none That have foolish thoughts words deeds in worldly spirituall heavenly things in youth manly age old age And cannot without grace be any thing but fools being born so Remember Agur's speech Surely I am more brutish then any man and have not the understanding of a man I neither learned wisdome nor have the knowledge of the holy Prov. 30.2 3. Apply this to your selves 2. Doct. We cannot attain to true wisdome by our owne strength We cannot force it into our hearts it enters of it selfe Every good gift and every perfect gift is from above and cometh down from the Father of lights Jam. 1.17 The wisdome that is from above c. Jam. 3.17 Reason 1. Because those grounds that we have cannot reach it Our ladder is not high enough Sense reason common principles humane instructions cannot attain unto it 2. We have not the wings that should mount us up to this heavenly knowledge to wit revelation and illumination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilabitur sapientia non in hortulo nostro nascitur Plantam hanc implantet Pater coelestis necessum est condus promus thesaurarius coelestis in penum nostrum reponere debet This wisdome slides down from abroad from without and from above it grows not in our little garden It is necessary that the heavenly Father plant this plant in us The heavenly Butler and Treasurer must lay it up in our storehouse Vse 1. This should lay us yet lower in our own eyes Though we
it subsists of it selfe remains unmovable and upholds the rest of the world It is like the rock upholding the house Mat. 7.24 25. The earth is the lowest of all the elements the center of the rest upholding them all without any thing under it to uphold it Thus men and beasts have room where they may live and breath though it have no foundation yet it stands as fast as if it had a strong foundation answerable to the greatnesse of it The words may admit a double sense either that God did at first by his infinite wisdome so justly poise the earth that it should be upheld by its own equall weight and have no inclination to move upward downward or aside or else that Gods power immediately still without any thing wrought in the earth at first upholds it as a sure foundation and makes it a lasting foundation to uphold all the visible world God by his infinite wisdome so placed the earth as a foundation that should never remove out of his place lest the foundation failing the rest of the building should fall and perish The earth Not only the body of the earth but also all the creatures that are or live in it for it is opposed to the heavens He mentions the earth first because it is the center of the heavens and therefore saith he hath founded it But he is said to stablish the heavens above which have the earth for a foundation beneath For the word see on Chap. 2.22 By understanding God useth divers words to the same purpose to shew that all kind of wisdom is in God and his Christ For the word see on Chap. 2.2 Hath he established So fitted all the parts of heaven that they continue fast together and each observe their severall motions as Planets fixed Starres first mover in their places Orbes or Sphears This must be understood of the visible Heavens the beauty whereof we see and admire at Gods wisdome in it For unto us The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated fashioning Did not one fashion us in the womb Job 31.15 To wit by fitting and framing all the members of the body in the womb He covered the earth as it were with a roof the heavens he adorned with many Starres He hath not made the heavens unmovable like the earth but unweariable in their motion and not subject to diminution or dissolution This shews Gods infinite wisdom for palaces built by men fail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heavens The starry heavens so it is used Gen. 1.14 Let there be lights in the firmament of the heaven Though sometimes it be put for the Aire for there are fouls of heaven mentioned as well as starres of heaven Gen. 1.20 I find not the Hebrew word used at any time in the old Testament for the invisible heaven which was not then so plainly made known although the Greek word in the new Testament be so used Our conversation is in heaven Phil. 3.20 That is heavenly like the carriage of Saints and Angells there It hath its name in Hebrew from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are waters And it intimats two kinds of waters one in the heavens above the other in the earth beneath which also may be intimated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the duall number and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the duall number also two visible heavens Starry and Airy Figures Founded A metaphor for the earth hath no foundation under it but God hath made it as fast as if it had a strong foundation to uphold it Earth For the earth and all things in or on it The part for the whole So likewise in the word Heaven The part put for the whole comprehending stars and all Note 1. The foundation of the earth 2. The establishment of the heavens In the first observe 1. The Agent The Lord. 2. The instrument By wisdom 3. The Act. Hath founded 4. The Object The Earth In the second note 1. The Agent He. 2. The Instrument By understanding 3. The Act. Hath established 4. The Object The Heavens 1. Doct. The world had a beginning In the beginning God created the Heaven and the Earth Gen. 1.1 Through faith we understand that the worlds were framed by the word of God Heb. 11.3 Reason 1. Because the world could not make it selfe and the refore the maker must needs be before it Causa prior causato The cause is before the thing caused A builder must needs bee before a house in time 2. Because it is compounded of Heaven Air Earth Sea Stones Trees Beasts Men Angells Bodies are compounded of the Elements Souls of faculties Empires of divers people A garment sewed together had a beginning 3. Because the world is mutable in all parts of it Sometimes the Sun shines in Heaven sometimes the Moon sometimes the starrs sometimes none of them are seen The air is sometimes clear sometimes stormy The Sea sometimes calm sometimes tempestuous The Earth sometimes dry sometimes wet Kingdomes one while in peace another while in war Living creatures one while well another while sick All mutable things had a beginning Who can change that which is eternall 4. Because it will have an end as appears in the parts of it Fishes Birds Men die Sea eats up Earth Beasts Earth expells Sea by mans art and labour Some things had a beginning which by the mercy wisdom and power of the Creator shall be kept from having an end who gives to all Creatures durance long or shorter as he please To men for their generations To stars to the worlds end to Angells soules of men and their bodies also after the resurrection for eternity But nothing that hath an end was without a beginning It could not be at first without him that can take the being of it away when he please If it were from eternity it can keep it selfe to eternity Use 1. It confutes those who think the world to have been from eternity Their owne bodies may teach them the contrary 2. It confutes those that think not the world formally but materially to be from eternity I say with Tertullian Quod non lego non credo What I read nâ—t I believe not Of it self it could not be so being a dead thing By God it could not be made so For every thing hath his being before it produce any other thing It were dishonourable to God to have any thing eternall beside himself It would take away from him the credit of making the world or at least of making it out of nothing which is a divine priviledge Singular priviledges are chiefest ornaments It is some derogation that others can do what we can The Magicians were put to filence by lice and confessed This is the finger of God Exod. 8.19 And this opinion wil help to bring in the form from eternity too For some forme it
name indeed before some particular Psalmes but not before the Book of Psalmes The Son The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build A son is a better monument of a father especially a wise and good son then a stately Palace left behinde him In this language speaks Sarah Gen. 10.2 to Abraham perswading him to goe in unto her maid It may be that I may obtain children by her Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be builded up by her as in the margin of your Bibles So the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plant A better memorial then a curious Garden Of David His name is also taken from love for God loved him He was preferred to the Kingdome when Saul was rejected Solomon mentions his Father as some other Sacred Writers doe 1. To preserve his Fathers memory like a good child that would not have his Father forgotten so long as his own memory remains even to the worlds end 2. To shew how well he was bred and whence he had his instruction at the first 3. To shew that his Father was a Prophet as well as himself and instructed him from his youth in holy mysteries It is Quinchis Observation in his Preface before the twelve small Prophets It is the Tradition of the Elders saith he that every Prophet that sets his own name and his Fathers in the beginning of his Prophecy was certainly a Prophet and the Son of a Prophet He that sets only his own name was a Prophet but not the Son of a Prophet He that sets to his name and the name of his City was a Prophet of that City He that sets to his name and not the name of his City was a Prophet of Jerusalem 4. And lastly for his own honour though not to be proud of it For it might well be an honour to Solomon to have the title given afterwards to Jesus Christ Matth. 1.1 The Son of David I mention this last because though it may become me to name it for Solomons credit yet I believe it was the least reason of the rest in his eyes who preferred Gods honour and his fathers before his own King It may be understood either of David or of Solomon for both of them were Kings of Israel Of Israel Jacobs name but here signifying his posterity He got it by wrestling with God and it signifies a Prince with God Gen. 32.28 And he said thy name shall be called no mate Jacob but Israel for as a Prince hast thou power with God and with men and hast prevailed For the Rhetorical sense or interpretation All is literal but the first word and the last We have no proper English word to expresse the first and therefore we call them by a Latin name Proverbs And under that name by a figure of the part for the whole is comprehended not speeches commonly vented only but also similitudes riddles and wise mens sayings So the soul is put for the whole man Exod. 1.5 where seventy souls are said to come out of Jacobs loyns We may call them by a Periphrasis Excellent sentences as by the Greeks they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things worthy to be taken notice of For the last word Israel Jacobs name It is put for the Israelites his posterity by a figure of the cause for the effect So Judah for the Jews that came of him Though thou Israel play the harlot yet let not Judah offend Hos 4.15 Now for the Logical sense or arguments Here is 1. the effects a Book of Proverbs The Proverbs 2. The efficients Solomon set it out who is described 1. By an adjunct of his name Of Solomon 2. Of his pedegree The Son of David He was Davids son 3. Of his Office King of Israel He was no mean man but as the son of a famous King so was he himself King of Israel I must be brief in the Doctrinal Observations and leave you to chew them and gather more for my great work is Exposition that ye may understand Scripture aright and be kept from errours I beseech you bear with prolixity in Exposition It may be with me as I finde it with most Commenters who are like Horses free at the beginning and out of breath before they end And if you bear with me I will bear with you then and God will bear with us all The same words will come again and again which I shall refer to the former places to avoid Tautologies and that will be the mother of brevity I come now to the Theological sense or observations The 1. Doctrine shall be general 1. This book of the Proverbes is of excellent use 1. Because it consists of Proverbs ruling sentences full of wisdome and gravity more excellent then other sentences and more currant among men looked upon as Princes on earth or as the two great lights the Sun and Moon among the Stars in heaven More excellent then other Proverbs which are meerly humane whereas these are of divine authority as being parts of Canonical Scripture Solomon was wise but a greater then Solomon is here Gods Spirit directed him More excellent then many other parts of Scripture for not the pith only but the husk also is excellent Sense and expression are both admirable High matter and style I will speak of excellent things Heb. Princely or leading things chap. 8.6 And also because they are all Proverbs So are not ordinary writings nor other books of Scripture This book containeth nothing but illustrious sentences They need not be marked with a star or finger or N. B. Nota bene Mark well in the margin as in other books and as Seneca was fain to set marks in books on things he liked Epist 6. for all here are remarkable And after the nine first chapters ye need not study for light by reading many verses together to finde the sense of one but each contains its own light within it self like a Lanthorn They are like an heap of Corn wherein are many grains but no one mixed with another each hath its weight in it self They are brief sentences fit for learners for mans memory is short forgetful and confounded with prolixity They make the deeper impression for their brevity They contain matters of piety morality civility houshold affairs and are usefull for all men They contain also many parables and similitudes which are very fit to teach Christ taught often by them to perswade and delight Take away metaphors out of Scriptures and ye take away a great part of the choycest household stuffe out of the house God therein playes with us infants and as it were stutters to us and cures our eyes with clay He sets out things that men are desirous to understand and are too high for them by things more obvious and delightful If this will not work with men nothing will So much Christ himself testifies If I have told
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
minùs ipsi lucet cum illi accenderit Ennius apud Cicer. offic l. 1. He that gently shews a wandring man his way doth as if he lighted another mans candle at his His shines neverthelesse when the others is kindled A man of understanding He that understands these Proverbs well or hath a better capacity then others will gather very profitable Conclusions out of them Such were the men of Issachar which had understanding of the times to know what Israel ought to do 1 Chr. 12.32 Shall attain to The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To get any thing by price or labour or prayer or any way of right Thence Cain had his name I have gotten a man of the Lord Gen. 4.1 And Gen. 25.10 The field which Abraham purchased Heb. got 2. To possesse a thing when a man hath gotten it The Lord possessed me in the beginning of his way Prov. 8.22 Here it is taken in the first sense He shall get by labour and industry in learning from others and so have a right to it and use of it as a labourer at night hath to that which was another mans in the morning Wise counsess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We want a word to expresse it and are forced to use a Periphrasis or circumlocution to set it out in two words which is but one in the Originall The derivations are two but from the same root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to govern a ship Some derive it from the Governor that sits at the Stern called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who must guide the ship wisely or else all must be lost that is in it Sapientiâ suam Gubernator torquet nabem haud valentiâ Titin. apud Nonium The Governor guides his ship by wisdome not by strength He is called the Ship-master Jon. 1.6 As the Mariner long rouls up and down thoughts in his minde what to do in a storm so this wise man to guide his actions that he may choose the best upon deliberation The word imports any accurate way of doing any thing as Sea-men accurately guide ships between rocks and quicksands especially in storms Others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rope As Sea-men clime up and down the ropes perpetually yet fall not into the Sea so wise men easily dispatch their affairs without damage though dreadfull to others as the former employment is to such as are fearfull or unskilfull Or it may be of preferment to places of command to guide others as a Pilot guides a ship by the sterne and tackling and rudder In this last word may be a Metaphor taken from Ship-men the rest are literall In this vers is first the augmentation of wisdome by reading these Proverbs Secondly the height of what is to be gotten In the first note 1. The agent or cause A wise man 2. The action or transitory effect as building will hear 3. The thing made by action as the house and will increase Set out by the object learning In the second note 1. The agent A man of understanding 2. The effect shall attain unto 3. The object wise counsels 1. Dect No man so wife but he may learn more And that both in Theoricall and Practicall knowledge how to think and how to do better We are all children while we are here and know but in part 1 Cor. 13.11 Christ himself increased in wisdome Luk. 2.52 Before the Law they had but a few Revelations and Traditions Under it they had the truth in obscure shadows and sacrifices After it the darknesse of the understanding remained though more light appeared Adam in innocency might know more by reasoning and occurrents Angels learn from Gods dealing with his Church Vnto the principalities and powers in heavenly places is made known by the Church the manifeld wisdome of God Eph. 3.10 Which things the Angels desire to look into 1 Pet. 1.12 Reason 1. Want of light The Sun of knowledge shines not so cleer here as in heaven clouds of ignorance come beween There are few clouds in Aegypt whence comes want of rain and they are forced to water their gardens with their feet Deut. 11.10 Seldome a cloud seen in Japan But there are many clouds in the wisest mens brains to keep them from understanding many truths 2. Want of sight We see here by the spectacles of Gods works Invisible things of God are seen from the creation of the world Rom. 1.20 We see by the perspectives of Ordinances and must so do till the day of judgement Eph. 4.11 c. We cannot see so cleerly here as we shall in heaven 1. Vse Be not content with that measure of knowledge ye have but labour still for more As men in trading finding the world come on them give not over but go on to get more riches Youth must learn middle age increase learning old age attain to wise counsels Bodies grow old Souls do not Solon was wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I grow old alwayes learning many things Platon Dialog de Philosophia de Fortitud de Repub. l. 7. in Cicer. de Senect Marcus Antoninus the Emperor went often to the house of Sextius the Philosopher saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good even for an old man to learn Salvius Julianus a most famous Lawyer was wont to say Ets◠alterum pedem in sepulchro haberem adhuc addiscere vellem Although I had one foot in the grave yet I would learn still Pandect l. 4. Nulla dies fine linea said Apelles No day without a line And Augustine acknowledges himself both a Writer and a Learner Ego ex eorum numero me esse profiteor qui scribunt proficiendo scribendo proficiunt I professe my self to be of the number of them who write by profiting and profit by writing August Epist 7. Sapiens quamdiu vivit tamdiu addit A wise man adds as long as he lives Ambrose Vse 2. It shews us what little hope we have of children and young men that think they know enough already when old men and wise men may learn Multi potuissent ad sapientiam pervenire nisi se putassent jam pervenisse Many might have proved learned men but that they thought they were so already Senec. de Tranq c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opinion is the let of profiting Diogenes Laertius l. 3. de Bionis vita Ego senex à juvene Episcopus tot annorum a collega nec dum anniculo paratus sum doceri August apud Gratian. c. 24. q. 3. I an old man and a Bishop of so many yeers standing am ready to be taught by a young man and a Colleague scarce of one yeers standing 2. Doct. Much knowledge comes in at the ear We have heard him our selves and know that this is indeed the Christ Joh. 4.42 How shall they beleeve in him of whom they have not heard Rom. 10.14 Hearing and Seeing are by Aristotle called the learned senses because by these dores learning
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
hear thee 2 Sam. 15.3 And in Israel in Samuel's old dayes His Sons turned aside after lucre and took bribes and perverted judgement 1 Sam. 8.3 Samuel could say Whose oxe have I taken or whose asse have I taken c. 1 Sam. 12.3 But his Sons could not say so Reason 1. Because men have different humours and affections some spleenful some fearfull some covetous some ambitious 2. They have divers degrees Some are great and think they may do what they will with mean ones Some low and do wrong for need They are poor and steal Prov. 30.3 Some of a middle rank who envy superiours slight inferiours and wrong both Vse Let us be just in the midst of an unjust generation as Noah was Gen. 6.9 and as Paul would have the Philippians to be Phil. 3.15 and as the middle region of the air is cold being between the upper region hot as being neerer the Sun and the lower hot by reflexion The net is spread Fowlers have nets and spread them to take innocent birds that they may be sure they may not escape 4. Doct. Wicked men have cunning devices to doe mischief As Absalom to get away the hearts of his Fathers Subjects by flattery 1 Sam. 15.3 And Ishmael by tears to call them to Gedaliah whom he had slain before and so to kill them Jer. 41.2 6 7. Reason 1. To expedite the businesse the sooner that they may quickly effect their desires They long to be rid of their mischievous designes as a woman with-childe of her burden Behold he travaileth with iniquity Psal 7.14 As the Mathematician that made an Engine to convey a Ship into the Sea with one hand which others could not do with much help was a cunning man So have wicked men curious fetches to hurt others 2. To remove all impediments which requires much skill Vse Take heed of ungodly mens plots Use the Doves innocency but with the Serpents subtilty Matth. 10.16 5. Doct. God hath put some visible distinction between visible creatures Birds are distinguished from Beasts by wings He made birds to fly in the air fishes to swim in the sea beasts to go on the earth Gen. 1. Reason To shew Gods wisdome that hath set a several mark on all creatures in their several kindes Vse Let us in beholding the variety of the creatures give God the glory of his wisdome Rom. 1.20 21. 6. Doct. Creatures have a lawfull power over their members A bird is Master of a wing Reason God gives them this power Vse Honor God then with your members Yeeld your members servants to righteousnesse unto holinesse Rom. 6.19 Vers 18. And they lay wait for their owne blood they lurk privily for their owne lives Here the Wise-man proceeds to a third argument to disswade the young man from joyning with these robbers The first was from their cruelty v. 16. The second from their injustice v. 17. The third in this vers from their craft and indirect dealing to bring their wicked ends to passe For the words And or So. For thus this word is translated Pro. 25.23 The North-wind driveth away rain so doth an angry countenance at back biting tongue It sets forth a reddition to a similitude So it may do here As the Fowlers without provocation lay wait to kill the harmlesse birds that they may devoure them so robbers without provocation lurk privily to kill men that they may deprive them of their riches They lay wait See on v. 11. For their own It may be translated their or their own And therefore the word owne is in a little letter as not necessarily included in the Originall word They that take it for their owne understand it thus These robbers that are so solicitous to draw thee into their society think to undoe others but indeed undoe themselves in the end They come to the gallows They doe as it were hold a pistoll with a dark lantern in their hand and when they think to kill others shoot themselves to death Quae rapinâ sublata funt raptorem rapiunt Ab Ezr. Things unjustly snatcht away snatch away the snateher Some hold on the comparison and read it their not their owne and understand it of the birds which the fowlers are not content to take but kill them also And they make the reddition v. 19. But the best way is to read it their and apply it to the rich men whom the theeves would rob And so it is a part of the application As Fowlers lay wait to kill birds so theeves to kill men The reasons to inforce this interpretation are these 1. They that are to be killed are those whose blood they laid wait for v. 11. which was not their owne but such as they would rob And swallow up alive v. 12. And finde riches in their houses v. 13. 2. Because the other interpretation agrees not with the similitude v. 17. for fowlers run no danger themselves in catching or killing birds No law layes hold on their lives So it should be a dissimilitude rather then a similitude Though fowlers get no harm by killing birds yet thou shalt perish with murdering theeves if thou joyn with them But this agrees not with the words 3. Because it agrees not with v. 19. They seek the life of the owners of those riches and not their owne lives To conclude the dehortation is not taken from the hurt that might befall the young man if he joyn with them but that might betide others by his joyning with them in their crafty wayes which will not onely be the losse of their estates but of their lives also sometimes which the young man not used to blood and fraud would startle at in likelyhood though the seducers used to it could shed blood without remorse Bloud See on v. 11. They lurk privily See on v. 11. For their owne Rather for their That is for to kill those whom they rob See before in this vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Their lives Heb. Their souls The word signifies 1. The breath His breath kindleth coals Job 41.21 2. The life which cannot be without breathing But flesh with the life thereof shall ye not eat Gen. 9.4 3. The soul the cause and fountain of life Man became a living soul Gen. 2.7 4. A living body Let the earth bring forth the living creature Gen. 1.24 5. A man The souls that came out of the loynes of Jacob Exod. 1.5 That is the men 6. The body of a man He was laid in iron Psal 105.18 Heb. His soul came into iron As in the marg of your Bibles Yet it was the body of Joseph onely for his soul could not be bound in iron 7. A dead carâ—ase that had once a soul in it Whoso toucheth any thing that is unclean by the dead Lev. 22.4 Heb. by a soul 8. The heart minde or desire of a man Ye know the heart of a stranger Exod. 23.9 Heb. the sul 9. For God himself as the soul of man was taken for
reproofs and God would despise them in their miseries For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. The Pronoune is added in the Originall for Emphasis sake which else needed not as being included in the verb. I even I will laugh Not onely men your enemies but which is far more grievous I the wisdome of God will deride you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also It imports a proportionable revenge Ye scorned good counsel and I will laugh at your calamity This particle doubled imports 1. A distribution Neither by Prophets nor by dreams 1 Sam. 28.15 2. A conjunction of two things together Both the Prophet and the Priest Jer. 14.18 3. A comparison of things in a way of likenesse or equality As Babylon hath caused the slain of Israel to fall so at Babylon shall fall the slain of all the earth Jer. 51.49 4. An augmentation or increase of a thing Neither heretofore nor since thou hast spoken unto thy servant Exod. 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will laugh The word signifies 1. Slighting of a thing He scorneth the multitude of the City Job 39.7 2. Smiling upon one in good will If I laughed on them they beleeved it not Job 29.24 3. Jesting or being in sport Whether he rage or laugh Prov. 29.9 4. Dariding or laughing to scorn He that sitteth in the heavens shall laugh the Lord shall have them in derision Psal 2.4 So it is taken here Some by Gods laughing understand the pleasure that God taketh in the execution of his justice upon wicked men But it rather intimates Gods strange carriage toward them then any content in God The anger of Wisdome comes from upbraiding unto threatning Some take it for not pitying them in their misery as men pity not those whom they laugh at For God hath no face to laugh Ridere Dei est nolle huâ—anarum afflictionum misereri Greg. Moral l. 9. c. 15. Gods laughing is not pitying mens afflictions A similitude from Men. It is a misery to be in trouble but a double misery to be laughed at by them who only can help Others take it for deriding or slighting their counsels or projects for delivery and leaving them helpless Others take it for bringing them into so miserable a condition that they should be a derision and made a laughing stock to all men But this is somewhat far fetcht It is taken here for forsaking them utterly and having no more compassion on them then men have on one going to execution when they laugh at him and make sport at his torments At Heb. In. But sometimes it notes the object or cause of a thing That they die not in their uncleannesse Lev. 15.31 it for their uncleannesse So here God will laugh not onely in the time of but at their calamity Your trouble shall be my joy Your Your calamity who refuse all good counsell Calamity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word literally signifies a cloud or mist as in a dark day There went up a mist from the earth Gen. 2.6 Figuratively it signifies calamity and affliction which is uncomfortable and troublesome like a foggy misty day The calamity of Moab is neer to come and his affliction hasteth Jast Jer. 48.16 So here it fignifies affliction so sore that it darkens men like a cloud and affords them no light of comfort or hope of delivery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will mock The meaning is that as he that mocks another casts his former courses in his teeth with contempt so God in their miseries will cause them to think of all their evill wayes with shame This is a further addition to their misery When Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your fear The word signifies 1. Fearing or the act of fear The fear of the Lord fell upon all the Kingdomes 2 Chr. 17.10 2. The person feared Jacob sware by the fear of his Father Isaac Gen. 31.53 3. The thing or evill feared Be not afraid of sudden fear Prov. 3.25 So it is taken here Wicked men are afraid of trouble death losse of goods and life and all these things shall come upon them Which because it will be terrible unto them and make them sore afraid it is called by the name of fear it self So Job 39.22 He mocketh at fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cometh The word signifieth 1. Coming to a place When we came to the Inne Gen. 43.21 2. When it is spoken of the Sun it signifieth the setting of it Because the Sun was set Heb. came Gen. 28.11 3. When spoken of a Woman it signifies carnall copulation A modest expression After David had gone in to Bathsheba Psal 51. in the title 4. When it is spoken of dayes it signifies old age Abraham was old and well stricken in age Gen. 24.1 Heb. come into dayes See the marg there 5. When it is spoken of words it signifies the fulfilling of them Where is the Word of the Lord let it come now Jer. 17.15 6. When it is spoken of Corn and Fruit it intimates the gathering of them Ye bring in little Hag. 1.6 Heb. ye have made little to come 7. When it is spoken of a congregation or society of men it notes admission into as a member to enjoy all the priviledges of it A Moabite shall not enter into the congregation of the Lord Deut. 23.3 8. When it is spoken of a Covenant it signifies making of it or accepting of it Which had entred into the covenant Jer. 34.10 9. When of going to Fathers it signifies dying Thou shalt go to thy Fathers Gen. 15.15 10. When it is joyned with going out it signifies administring an office in the Common-wealth Church or Family Which may go out before them and which may go in before them Numb 27.17 11. When it is spoken of a thing without life it notes the coming to passe of a thing There came a great wind Job 1.19 So here When those things ye fear shall come upon you Figures Laugh at a Metaphor taken from Scorners Calamity a Metaph. from a Mist Mock a Metaph. Fear a Metonymie of the adjunct for the subject Cometh a Metaphor from living creatures Note a double threatning in this vers In the first note 1. The word of coherence Also 2. The agent I. 3. The act will laugh 4. The cause or object at your calamity In the second note 1. The act I will mock 2. The adjunct of time when your fear cometh In the time of your misery 1. Doct. God payes wicked men in their owne kinde Ye slighted my counsels and I will slight your miseries The old world was destroyed by a flood of water for a flood of sins Sodome by fire for fiery lust Aegyptians children slain for slaying the Israelites Children Joseph's brethren hardly used for using him so So they confesse that was the cause of their distresse Gen. 42.21 So Adonibezek that cut off the thumbs and great toes of threescore and ten Kings had his owne
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
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
hale vulnus admisceat Chrysol Prosperity is the Step mother of virtue She so applauds her porters that she hurts them She gives her guests pleasant cups at the beginning that when they are drunk she may give them a deadly wound So Amnon was slain when his heart was merry with wine 2 Sam. 13.28 Is he happy that is strong to kill himself or that runs fast and climbes high to break his neck Like those that eating of the juyce of some poy sonfull hearbs die laughing It hastens and heightens judgement Vse Dote not on prosperity lest ye desire your ruine I may say to you as Christ to the two Disciples with their Mother Ye know not what ye ask Mat. 20.22 Are ye able to bear that burden Rather use Agur's prayer to God Give me neither poverty nor riches feed me with food convenient for me Prov. 30.8 Many might have sailed safe to the shore if they had not put out their top and top-gallant Keep then the golden mean and be safer Vers 33. But who so hearkneth unto me shall dwell safely and shall be quiet from fear of evill Wisdome having sent forth three sore threatnings to terrifie ungodly men from following their vain and dangerous wayes now concludes her speech with a comfortable promise to perswade them to hearken to her wholesome counsels For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But. It often signifies And and joyns like things together But sometimes it is a note of opposition as vers 25. See there The prosperous condition of those that hearken to Wisdomes wholesome counsels is opposed to the ruine of those that despise them Whoso hearkeneth See on v. 5. Here it is taken for regarding Wisdomes counsell and obeying it Vnto me To me Wisdome and those counsels that I have given or such like other given in Gods Word or by his Ministers agreeable to it Shall dwell Shall perpetually abide in safety As a man that lives quietly in his owne house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Safely Free from danger or confidently Free from fear as follows Knowing he shall be safer and therefore need fear no evill After that he hath hearkened to my counsel and gotten wisdome according to my advice God will keep him safe within the compasse of his protection He shall be out of danger of destruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And shall be quiet The word signifies 1. One that is quiet outwardly and inwardly in state and minde One dieth in his full strength being wholly at ease and quiet Job 21.23 2. One that lives securely in sin and fears no danger though he have cause Woe to them that are at ease in Sion Amos 6.1 3. One that is proud and insolent for prosperity and quietnesse makes men secure and proud The scorning of those that are at ease and the contempt of the proud are joyned together Psal 123.4 Here it is taken in the first sense for a good security or quietnesse From fear See on v. 26. He shall lead a most quiet life being free not onely from evill it self but from the very fear of it He shall not need so much as to fear adversity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of evill Sometimes it fignifies evill of sin which is committed by man Mans thoughts are onely evill continually Gen. 6.5 Sometimes evill of punishment inflicted by God Shall there be any evill in the City and the Lord hath not done it Amos 3.6 So it is taken here He shall need fear no hurt at all Figures none Note 1. The condition required 2. A double promise In the condition note 1. The word of opposition But. 2. The person who so 3. The act hearkeneth 4. The object unto me In the first promise note 1. The thing promised Shall dwell 2. The adjunct safely In the second promise note 1. The good promised And shall be quiet 2. The object from fear of evill 1. Doct. All men shall not be in a safe condition There is no peace saith my God to the wicked Isa 57.21 When they shall say Peace and safety then sudden destruction cometh upon them 1 Thess 5.3 Reason 1. Because many remain yet in their natural condition as children unregenerate and there is no safety in being born subject to Gods wrath Eph. 2.3 2. Many are drencht deeper in that estate of condemnation by innumerable actuall sins as young men who follow the lusts of their owne eyes and consume the cream of their time in vanity 3. Men are deeper in it then they as men that have made some shew of goodnesse and afterwards either return with Demas to the world 2 Tim. 4.10 or with the dog to the vomit or the sow to the mire 2 Pet. 2.21 Vse Let us examine our selves whether our condition be safe or no. There is no safety to be had unlesse we be reconciled to God by Jesus Christ It is not wit nor wealth nor strength that can save thee nor multitude of friends Onely Christ can shelter thee from Gods wrath He shelters none but his owne members and that not in profession onely but in truth Cyphers in his Arithmetick neither advance themselves nor other numbers Try if thou be a true member of Christ by these notes 1. If thou have another heart as Saul had when God made him a King That heart becomes not a member of Christ that became a limbe of Satan 2. What hast thou done or snffered to honour Christ This was the Philippians mark Your sufferings are unto you an evident token of salvation and that of God Phil. 1.28 They must look for no spoyls that will not fight for their Generall 2. Dâ—ct Wisdomes counsels are worth hearkening to Hitherto tend Wisdomes earnest perswasions vers 22 23. ch 9.4 In both which places simple persons are earnestly solicited to give audience to Wisdomes precepts Hitherto tend her sweet promises of communicating excellent and right things ch 8.6 9.5 Reason 1. Because they are safe There may be danger in following other counsels None in following Wisdomes It is in Religion as in the State folly ruling overthrows it and not wisdome The foolish Pilot overthrows the ship not the wise 2. All safe things are not honorable but Wisdomes counsels are like Achitophel's as if a man had enquired at the oracle of God 2 Sam. 16.23 or like Solomon's wise sayings which men came from far to hear And there came of all people to hear the wisdome of Solomon from all the Kings of the earth which had heard of his wisdome 1 King 4.34 3. All things honorable are not profitable Many die honorably in fighting for their Countrey that get nothing by it but Wisdomes wayes are profitable also Godlinesse is profitable to all things having promise of the life that now is and of that which is to come 1 Tim. 4.8 Wisdome brings happinesse and many particular comforts Prov. 3.13 c. We see wise men thrive in Trades when fools spend their patrimony 4. All things profitable are not comfortable as
sufficient for himself to guide the world and layes up enough to make others wise He layes it up 1. In the Creatures The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 2. In his Word Thes are written that ye might beleeve that Josus is the Christ the Son of God and that beleeving ye might have life through his mine Joh. 20.31 3. In the Sacraments They are mysteries 1 Cor. 11.23 c. 4. In Christ He is made of God unto us wisdome 1 Cor. 1.30 And of his fulnesse we all have received and grace for grace Joh. 1.16 5. In the government of the World He brings down great men disappoints their plots delivers his people Exod. 15. 6. In the government of the Church He makes his people to increase under persecution as the Israelites did in Aegypt Exod. 1.12 Sanguis Mirtyrum semen Ecclesiae The blood of the Martyrs was the seed of the Church 7. In Heaven Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 Vse Despair not of getting store of knowledge if ye dig where and how God appoints We are ill keepers of wisdome Adam soon lost it Therefore God keeps it for us Otherwise it would soon be lost out of the world Witnesse barbarous times Seek therefore for true wisdome in â—ste Creatures by Observation in the Word by Auscultation in the Sacraments by Meditation in Christ by Supplication in the World by Contemplation in the Church by Consideration in Heaven by Premeditation 3. Doct. Upright men shall not want necessary wisdome God hath laid up store for them If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self Joh. 7.17 What man is he that feareth the Lord him shall be teach in the way that he shall choose The secret of the Lord is with them that fear him and he will shew them his covenant Or as your marg reads And his covenant to make them know it Psal 25.12 14. Reason 1. Because God is liberal and like to great Princes useth not to give one gift alone unto his Favourites They give riches and honour He gives righteousnesse and wisdome He blesseth us with all spirituall blessings Eph. 1.3 2. Because he knows that they will use it well To such children as use clothes well and other gifts Parents give more So doth God Vse It comforts Gods people They have an heart to do well but often complain that they cannot understand what is right in many particulars Be of good comfort God that hath given thee that heart will give thee convenient knowledge 4. Doct. God will keep his from dangerous errors So he kept the Antiochians by the Apostles and Councell at Jerusalem Act. 15.1 2 31. The Galatians by Paul's Epistle Gal. 1.8 c. Reason 1. Because God would not be dishonoured nor have his way nor himself be evil spoken of by them A Father had rather any should think ill of him then his children 2. He would not have them perish Men may perish by damnable errors as well as by wicked lives 2 Pet. 2.1 A Father would not have his children take such courses as should lead them to the gallows God hath more care to keep his from hell Vse Let us praise God for keeping us free from the damnable errors of the time about God his Word Resurrection into which others run greedily It is not our care but Gods that keeps us pure 5. Doct. True wisdome is a great means to keep men from errors So some read it which is a buckler meaning wisdome By them is thy servant warned Psal 19.11 What to do To take heed of errors which himself sees not vers 12. Beware lest ye be led away with the error of the wicked How shall we avoyd it By growing in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.17 18. Reason Because wisdome takes away those things that make us go out of the way As 1. Ignorance of the right way This makes a Traveller take the wrong way for the right Ye do erre not knowing the Scriptures Matt. 22.29 Wisdome removes this and shews us the right way 2. Darknesse He that knows the way best may erre in the dark So may Gods servants in difficult things not so cleerly revealed in Scripture Here also wisdome helps them out Vse It discovers to us a way how to discover errors and avoyd them which is by getting wisdome Verum est index sui obliqui Truth discovers what is right and what it wrong Men that have true weights at home weigh things they buy and are not cousened by false weights abroad So wise men weigh opinions by the Scripture and are not deceived 6. Doct. Uprightnesse both of heart and life is needfull for them that would be kept from errors Witnesse David's preservation and Solomon's failing in religion Reason Because God takes no care of keeping such who deny him heart or life Vse Behold another means of keeping you from errors that may endanger your salvation Get upright hearts and lives and ye shall be safe Vers 8. He keepeth the paths of judgement and preserveth the way of his Saints Here are the two last benefits or reasons why such as use the right means shall attain to the knowledge of God to wit Gods direction in matters of judgement and preservation in matters of practise He not onely shews that God will give that wisdome to his servants which he hath laid up for them but also what good fruit it shall bring forth in them God provides sound wisdome for good men which is a buckler to defend them that they may walk safely in good wayes and God preserves them therein For the words He keepeth Some understand it of God in regard of himself that he alwayes doth justly in what he doth Others of God in regard of his people He keeps them in right wayes and will not suffer them to erre to perdition But the words are To keep the paths of judgement that is God layeth up wisdome in store for them and gives it them and gives withall understanding to discern errors that they may judge rightly of divine truths and not go astray from them The paths The rules of truth See on ch 1.19 Of judgement See on ch 1.3 Yet to handle it more fully the Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The Law or Word of God by which judgement is to be given The judgements of the Lord are true Ps 19.9 2. The suit or case to be tryed in judgement Moses brought their cause before the Lord Numb 27.5 3. The sentence past in judgement They gave judgement upon them 2 King 25.6 4. The crime or cause of that sentence They whose judgement was not to drink of the cup Jer. 49.12 5. The punishment inflicted by virtue
imitated in sinfull courses The summe is That all the courses that are used in the house of the adulterers tend to death both of body and soul that so the young man if he love the safety of his own soul and body should take heed of coming there Figures Her house The sins comitted in her house The subject for the adjunct Her paths A Metaphor from Travellers often used in this Book Note 1. The hurt gotten in her house Death 2. The bad company it brings men to Dead and damned men worse then to bring men among Lazars in the Hospitall In the former observe 1. The word of coherence For. 2. The cause her house 3. The effect inclineth 4. The object unto death In the latter note 1. The way And her paths 2. The end unto the dead 1. Doct. Much hurt is gotten by conversing with lewd women If Samson were alive he would tell you how by Dalilah's acquaintance he loft his strength liberty sight lise besides the danger of his soul Solomon would inform you how he fell from God to Idolatry by such company and how thereby his posterity lost the greatest part of their Kingdome Reason 1. Because nothing can be expected from creatures but what their nature yeelds Fire will burn Seas drown Ravenous birds feed on carkasses Wilde beasts devour them Evil women are naught Evil trees bring forth bad fruit not good Mat. 12.33 35. All the houshold of the adulterers and all her wayes tend to death temporall and eternall as in the text 2. All men and women speak according to their disposition and employment Navita de ventis de tauris narrat arator Enumerat miles vulnera pastor eves Of Winds the Sea-man of his Bulls The Plow-man speaks his Wounds The Souldier reckons of his Sheep The Shepherd talk propounds A covetous man speaks of bargains a voluptuous man of games a proud man of titles an angry man of injuries a strumpet of wantonnesse Evil communication corrupts good manners 1 Cor. 15.33 Vse Letus observe the carriage of women and if we evidently see wantonnesse in their words and deeds set a crosse upon their houses with Lord have mercy upon them as over houses infected Cum foeminâ semper esse non cognoscere foeminam plus est quam mortuum suscitare Bern. in Cant. Serm. 65. To be alwayes with a woman and not to know a woman is more then to raise up a dead man Touch not pitch lest ye be defiled Ye have fire enough in your owne natures seek not fuell abroad The young man when he grows acquainted with strumpets hopes to spend his dayes merrily in fine houses and is suddenly carried to death and hell He looked for a storehouse of pleasure fine gardens c. and behold desolation The Heathen man could say Nolo tanti poenitentiam emere I will not buy repentance so deer And the Proverb is Caveat emptor Let the buyer beware It serves then to admonish us to take heed of haunting the company of Harlots lest we defile our selves and consent to their filthinesse We would not willingly come neer a rotten and ruinous house lest it should fall and bruise or kill our bodies There is more reason to avoyd the company of Harlots whose society may not onely break our bones but eternally damn our souls 2. Doct. Many miseries attend upon adultery It cost the Israelites and the Benjamites deer the losse of many thousand lives and almost the destruction of an whole Tribe Judg. 19. 20. 21. It cost David deer 2 Sam. 12. The losse of his childe the abuse of his wives a lasting sword on his house besides the rape of Tamar and rebellion of Absolon and Adonijah with the murder of Amnon Reason 1. Because it was death by Gods Law and so it is now by ours Lose life and lose all comfort 2. It is infamous all the world over No modest persons care for joyning with adul torous families 3. It breeds many quarrels between the Husband and the Adulterers Wives and Strumpets Adulterers one among another and Strumpets also 4. It brings many murders The adulterers will hunt for the pretious life chap. 6.26 The Husband enraged will kill the Adulterer ch 6.34 35. 5. It brings bastards which is a disgrace to posterity 6. It procures disinheriting of Children when men suspect their Wives want of chastity 7. It breeds diseases in the body and shamefull ones too as characters of that wickednesse 8. It brings poverty on the state by Gods curse or the Whores covetousnesse For by means of a whorish woman a man is brought to a piece of bread ch 6.26 Vse Think of the many mischiefs that attend upon adultery when thou art tempted to it A needfull theam for we naturally look not at sin as it is in it self but as it is to us not in its odious and filthy nature as we should doe though no danger followed it but in its hurtfull effects which is to fear the smoak more then the fire Yet so to look at it may be profitable to keep us from the fin if not for hatred of it yet for fear of the ensuing mischiefs Think with thy self there is great danger and much wickednesse in adultery else God which is so mercifull would never punish it with a double death temporall and eternall Remember that all conversing with strumpets tend to destruction And though she speak flattering words yet shamefull death follows adultery as well as theft or murder In Adrian's Gymnasium or place of exercise Venus is set forth as the ancientest of the Destinies not spinning the thread of life but cutting it asunder Quid Venus est quaeris est antiquissima Parca Filáque mox resecans at neque nens eadem Thou askest what Venus is She is The ancient'st Destiny That quickly cuts the threads of lise But knits them not truly Plutarch writes of a Temple inscribed Saerum Veneri homicidae Sacred to Venus the Man-stayer Chrysostome on Psal 50. saith What is an whorrsh woman but a sepulchre and the common burying place of mankinde is her house And in Rome because old Harlots were not permitted openly they harboured in caves of earth called Fornices from whence the word Fornication cometh and in this regard it is fitly sald in the text Her house enclineth unto death and her paths unto the dead To the grave an hole in the earth where the dead are laid A dark place fit for sin and fit for punishment Terence calls Harlots Cruces because they crucifie men Venery is deaths quickest Harbinger Pope John 12. being taken with an Adulteresse was stabbed to death by her Husband Aâ—xander the Great and Otho the third lost their lives by their lusts But how many alas by this means have lost their souls fleshly lusts do in an especiall manner fight against the soul 1 Pet. 2.11 And nothing hath enriched hell so much saith one as beautifull faces Let the young man think on these great examples
pain Fools look at things present in the way wisemen foresee things future in the end A green way to a robbing place a calm passage to a rock or quick sand is perilous A riotous person wallowes in pleasure and dies in a prison Let Adulterers think of their end and they will have little pleasure in their sin 4. Doct. The destruction of impenitent adulterers is generall as well as certain Wheremongers and Adulterers God will judge Heb. 13.4 That may he said to them that is said to impenitent sinners Except ye repent ye shall all likewise perish Luk. 13.3 5. Raason Because the destruction of such is certain as was proved in the former point And then it must needs be generall If it be certain that man must die then all men must die except God extraordinarily dispense with some But this he never did to any impenitent sinner If it be true that man hath a reasonable soul then every man hath so though fools and mad men make little use of it So if it be certain that impenitent adulterers perish then it is generall and all such must perish Vse Let no man stand upon priviledges of birth wit wealth If he be an impenitent Adulterer he must die Let no man presume upon repentance He may be killed in the act as Zimri and Cosbi were Numb 25. 5. Doct. No hope of comfort from God here or hereafter for wanton persons till they repent Not here They were as fed horses in the morning every one neighed after his Neighbours wife Shall I not visit for these things saith the Lord and shall not my soul be avenged on such a Nation as this Jer. 5.8.9 Not hereafter 1 Cor. 6.9 10. Fornicatours and Adulterers shall not inherit the Kingdome of God And God accounts them such till they repent of their filthinesse Reason Because they live in a way of rebellion against God and by consequence make themselves Gods following their own will in all things Vse Let Adulterers give over their trade Who will follow a course of life that he were sure to have no comfort of in life or death 6. Doct. There are crosse wayes in the world paths of life and paths of death Crosse-wayes and gates Wide is the gate and broad is the way that leadeth to destruction But strait is the gate narrow is the way which leadeth unto life Mat. 7.13 14. There is a way of sinners and a law of the Lord Psol 1.1 2. Some walke in the one and some in the other Reason Because the ends are fully opposite Eternall weale eternall woe These shall go away into everlasting punishment but the righteous into life eternall Mat. 25.40 And sure the same wayes cannot lead to so different ends They are not suitable to them Vse Let secure persons take heed They think all shall go to heaven none to hell But they are deceived most go to hell The strait way is hardly found and by few the broad way easily and by many Mat. 7.13 14. Vers 20. That thou mayest walke in the wayes of good men and keep the paths of the righteous So much for the deliverance Now for the generall application of all for the good that will come to those that avoid the society of evill men and women Which is 1. Set out in this verse to be a preservation in such wayes 2. Illustrated 1. By the benefit of such wayes vers 21. 2. By the miseries that contrary wayes bring v. 22. For the first in this vers This is the last part of the Chapter wherein Solomon having before exhorted the young man to the study of wisdome now shewes the last benefit of it The end of our study of wisdome should be to walke in good wayes The benefit of all spoken before is here summed up together So that this verse depends upon v. 11 12 16. in this manner wisdome will deliver thee from all evill wayes words men and women that thou mayest more freely converse with good men in good wayes whereby much good may be learned For the words That It teaches us that Solomons end in teaching men how to get Wisdome to avoid all the former inconveniences was not that they should be idle but that they should go on in good wayes without interruption or incumbrances So the word is used Josh 4.24 That all the people of the earth might know the hand of the Lord that it is mighty that ye might fear the Lord your God for ever That thou mayest walke See on ch 1.15 In the way See on ch 1.15 Of good men That thou mayest follow the godly and virtuous examples of Patriarchs and Prophets and others that fear God and walke in his wayes But Where shall we finde these good men Our blessed Saviour tels us There is none good but one that is God Mat. 19.17 We answer God'y men though they be not perfectly good but have many imperfections yet being sincere are good in Gods account For men are counted good or bad in Scripture language not according to some particular act but according to their constant course and scope And keep See on v. 8. The paths See on ch 1.19 on the word wayes Of the righteous or Of the just The word is taken 1. For one perfectly just that is not guilty of any sin before God How should man be just with God Job 9.2 God hath made man upright Eccl. 7.29 2. For one just or righteous in his own opinion or the opinion of other men He that is first in his own cause seemeth just ch 18.17 3. For one truly just though not perfectly who intends in all things to deal justly and righteously with God and man And this is the common acception of the word in Scripture for there are none perfectly just upon earth So Neah was a just man Gen. 6.9 4. For one just in some particular cause They turn aside the just for a thing of nought Isa 29.21 She hath been more righteous then I Gen. 38.26 Here it is taken in the third sense for one truly just and righteous though not perfectly Figures Walke wayes paths Metaphors from travellers Keep A metaphor from Watch-men arguing care and constancy in walking in Gods wayes For men do not use to stand still to look upon wayes but to go on in them Therefore the same thing is set down in two different expressions of walking in and keeping Gods wayes In the former note 1. The act That thou mayest walke 2. The object in the way 3. The subject of good men In the latter observe likewise 1. The act and keep 2. The object the paths 3. The subject of the righteous 1. Doct. Men cannot walke in good wayes unlesse they leave bad It is as hard for men accustomed to do evill to do good as for an Ethiopian to change his â—kin or a Leopard his spots Jer. 13.23 No man can serve two Masters Ye cannot serve God and Mamnon Mat. 6.24 Reason 1. In generall Because good
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
Therefore or for that reason as that particle often signifies and Lira wel hints upon the text Se on Chap. 2.22 on the word But. Shall thy barnes The receptacles of thy Corn Barnes or Granaries Be filled More then formerly so that thine eyes shall see that thy cost bestowed upon God is not in vain For the word see on Chap. 1.13 With plenty With abundance of Gorn so that both thine eye and thy belly shall be satisfied and thy family plentifully nourished In a word Thou shalt have a very plentifull Harvest And thy Presses Thy Winepresses wherein the grapes are troden to scruze out the Wine Shall burst out They shall be so full that they shall run over Thou shalt have so great a vintage that thy Presses and tubs shall not be able to hold thy wine The wine shall burst out of the presses for abundance The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To break down a thing as a wall or the like A time to break down Eccl. 3. ◠2. To break out or make a breach Hence Pharez had his name How hast thou broken forth this breach be upon thee Therefore his name was called Pharez Gen. 38.29 3. To break forth into plenty or multitude as a river overflowing the banks or a man having many children The flould breaketh out from the inhabitant Job 28.4 And thy seed shall be as the dust of the earth and thou shalt spread abroad Heb. break forth to the West and to the East and to the North and to the South Gen. 28.14 4. To break out by way of urging or compelling another And he urged him 2 King 5.28 Here it is taken in the third sense for breaking forth into plenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With new wine It hath its name in the originall from a word that signifies to expell or possesse for it drives all the wit out of the drunkards head and takes possession of the fort of his heart Figures Plenty Heb. Satifaction which comes from plenty A figure of the effect for the cause Burst out That is run forth as things do that break out A figure of the cause for the effect Here is a double promise 1. Of a plentifull Harvest 2. Of an abundant Vintage In the former note 1. The Subject So shall thy barnes 2. The Adjunct Be filled 3. The Object With plenty To wit of corn which useth to be lodged in barnes In the latter note 1. The subject and thy presses 2. The adjunct shal burst out 3. The object with new wine Doct. 1. To do pay or give what God appoints is not the way to impoverish men but to enrich them This in general if man obey Gods commandements appears by the blessings following Deut. 28.1 c. whereof these things are part 1. If men do what God requires they lose not by it as in not hoarding up corn to make it dear but selling it He that witholdeth corn the people shal curse him but blessing shal be on the head of him that selleth it Prov. 11.26 Vox populs vox Dei the voice of the people is Gods voice in this kind and God will curse them also 2. In paying dues and not denying or putting men to trouble to sue for them Bring ye all the tithes into the store-house and I wil rebuke the devourer for your sakes and he shal not destroy the fruits of your ground neither shal your vine cast her fruit before the time in the field saith the Lord of hosts Mal. 3.10.11 3. In giving The righteous sheweth mercy and giveth for such as are blessed by him shal inherit the earth Psal 37.21 22. Reas 1. Because of Gods command who doth not use to command his to their loss or if to temporal losse yet he requites it in grace or in glory There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels but he shal receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternal life Mat. 10.29.30 2. Because of Gods promise which he never failes to perform in that kind or a better as in the place last quoted 3. Experience proves it we see many blest outwardly that are conscionable in these things and many undone that doe otherwise Use It condemnes those that make no conscience of hoarding up corn till it be naught to the endangering of many mens lives whose blood they must needs be guilty of and though it be the blood of poor men yet God will require the blood of poor men as wel as rich When he maketh inquisition for blood he remembereth them he forgetteth not the cry of the humble Psal 9.12 And such also are here condemned as care for paying no debts without suits nor to part with any thing for the poor Oh say they what shal our wives and children do if we be so free and conscientious Ans God wil give thee much more So the Prophet answers Amaziah asking What shall we doe for the hundred Talents the Lord is able to give thee much more then this 2 Chron. 25.9 All creatures have gotten much by him no creature ever lost by him Doct. 2. To maintain Religion and Gods worship with cost doth not impoverish men but inrich them Witness Davids costly preparations for building the Temple and Selomons great charge in building it The Jews daily cost in sacrifices encreased rather then diminished their cattle Since the people began to bring the offerings into the house of the Lood we have had enough to eat have left plenty for the Lord hath blessed his people and that which is left is this great store 2 Chron. 31.10 Reas 1. Because this cost to maintain Gods worship is a sanctified usury it is a disposing of money in a lawful way with expectation of great gain other usury is unlawful and often hurtful this is lawful and profitable 2. Ic is a blessed usury for as in giving to the poor men lend unto the Lord Prov. 19.17 so in maintaining Gods worship God is the borrower and he useth to pay with increase Vile est quod datur ubi tam grande est quod recipitur That is of little worth which is given where so great a reward is received Salv. contra avar 3. It is a politick usury Gods servants must be wise as serpents Mat. 10.16 This is the wisest way to bestow money and brings in greatest increase Gods glory must be our chiefe end herein but we may also expect Gods blessing on our trading in this kind and Gods people are the more likely to trade with us and do us good if we be at cost for Gods service which they like as well as we but this must be an inferiour end least of all regarded Use To exhort us to exercise this blessed usury and to think nothing lost that is lent
4.14 A gift in season is best and double worth to that which is long deferred Qui citò dat his dat Give quickly and thou givest twice Gratia tarda ingrata est Ingratum est beneficium quod diu inter manus dantis haefit Seneca Slow favour is no favour It is an unpleasing benefit that sticks long between the hands of the giver As we have opportunity let us do good to all men Gal. 6.10 3. We must do it comfortably according to their wants to give a dying man one meal or a naked man one hose will not keep him alive 4. We must do it liberally according to our ability Plentifull fountains give plenty of water To whomsoever much is given of him shall be much required Luke 12.48 Use It condemnes unwilling givers For such 1. Put off all till death like hogs good for nothing till they die 2. They give sparingly and with long intreaty if at all Often drawing makes the Well fuller and sweeter Standing still makes it stink So in giving almes Basil Opportunity lost may be irrecoverable Thou maist be as poor as Job to morrow and have nothing to give God gives the creatures their meat in due feason Psal 145.15 Job did not withhold the poor from their desire nor cause the eyes of the widdow to fail Job 31.16 His almes was alwaies ready when they needed it They need not wait long for it Go thou and do likewise So maist thou expect that God in mercy will not make thee wait long but will soon answer thy prayers VER 29. Devise not evill against thy neighbour seeing he dwelleth securely by thee THE wise man having perswaded before to the payment of debts and speedy giving to the door now he disswades from evill offices as from mischievous plots in this verse from contentious suits ver 30. From envy ver 31. Then gives reasons both why these good offices should be done and why the bad ones should be avoided and that to the end of the Chapter The words run so as if a man were allowed to plot mischief against a stranger or enemy because it forbids it onely against a neighbour But this is set out as a grievous sin with its aggravations yet the other not permitted He doth not tolerate small sins but set out greater to make them the more odious As if he had said Though thou must not devise evill against any man yet especially not against such as live near thee and expect no ill from thee Deceive not their expectation Fore the words Devise not Plot not evill against him in thy mind The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to plow or fit the ground for the seed They that plow iniquity Job 4.8 And secondarily to imagine and plot mischief in the mind by thinking and studying that so it may be ready for execution when occasion is offered Sometimes but rarely it is used for devising good things Mercy and truth shall be to them that devise good Ch. 14.22 It signifies also to be silent O Lord keep not silence Ps 35.22 Here it is taken in the second sense for plotting and devising Bain tells us that one of the Hebrew writers interprets this word of suspition of evill in a neighbour But himself likes it not The Doway Bible reads it Practise not But I find not the word any where so used Evill See on Chap. 1.33 Against thy neighbour Devise nothing that may tend to his hurt For the word see on ver 28. Seeing One cause why thou shouldst not hurt him is because he suspects no harme from thee and therefore cannot prevent it This particle I is translated thus elsewhere Seeing he judgeth those that are high Iob 21.22 He dwelleth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To sit He that sitteth in the Heavens Psal 2.4 2. To abide or remain Hee that abideth of old Psal 55.19 3. To dwell He that dwelleth in the secret place of the most high Psal 91.1 So here Securely Fearing no hurt from thee but rather expecting a good as from a neighbour See on Verse 23. on the word safely By thee Near thy dwelling Figures none Note 1. A prohibition 2. The reason thereof In the prohibition note 1. The Act forbidden Devise not 2. The Object of the thing Evill 3. The Object of the person Against thy neighbour In the reason note 1. The subject Seeing he dwelleth by thee 2. The Adjunct Securely 1. Doct. Plotting to hurt others is a great sin It is made a note of a wicked man He deviseth mischief upon his bed Ps 36.4 Hee deviseth wicked devices to destroy the poor Isa 32.7 Reason 1. Because it is an abuse and ill imployment of the most noble faculty of the soul as of reason and affections which should be used to do good to others and not to hurt men But are often used to plot evill against men contrary to Gods command 2. It is a concatenation of divers sins as of malice craft voluntary iniquity and wilfull contempt of Gods Commandment Use To condemn those who think there is no sin where there is no hurt done to others but place all sin in outward actions This was the Pharisees religion Math. 5. yet Christ shews there that though a man or woman have not hurt yet anger and lust are sins If we ought to study how to do men good though not desired then is it a sin to devise evill against them though not executed 2. Doct. It is a greater sin to devise evill against a neighbour Let none of you imagine evill in your hearts against his neighbour Zech. 8.17 He must go to Heaven that doth not evill to his neighbour Psal 15.3 Reason 1. Because of cohabitation If he like thee so well that he chuse to live by thee do not thou devise evill against him Continuall converse should keep thee from doing it 2. Because thou maiest get good by him more then by strangers that are farther off when thou shouldst need their help Aliquid boni propter vicinum bonum Some good comes by a good neighbour An heathen man being to sell or let his house put in this commodity among the rest that it stood among good neighbours Use Banish all ill causelesse thoughts against thy neighbours good out of thy heart This is the way to live with comfort 3. Doct. It is yet a greater sin to devise evill against such as take us for their friends expecting no hurt but good from us It was not an enemy that reproached me But it was thou a man mine equall mine guide and mine acquaintance Psal 55.12.13 If I have rewarded evill to him that was at peace with me Psal 7.3 4. Reason 1. Because such suspect no evill from us and therefore may more easily be ruined by us Natures Law will teach us not to imagine evill against them that trust to us and suspect it not The Italian Proverb is God keep me from them I trust and I will keep my self from them
I trust not Antigonus when he sacrificed prayed to be kept from counterset friends and being asked why he did so answered Because I can my self take heed of known enemies Bona fide agendum est cum iis qui nobis bene fidunt We must deal faithfully with them who faithfully put trust in us It is a shamefull thing to lay snares for them that suspect no evill from thee and think thou lovest them Thou dost egregiously dissemble that under a fai face and countenance to them hidest a foul heart against them 2. Because they deserve no evill of us and those ill offices are worst that are done to such as neither deserve nor fear ill from us 3. Because such expect good of thee and what can be worse then to deceive him that expects good from thee 4. Because they deserve good of thee and therefore thou shouldst not so much as cherish a thought of evill against them Use It condemns those that plot evill against their nearest friends These are traitors 2 Tim. 3.4 Judasses that betray with a kisse Such are dangerous enemies Such we had need take heed of as the Prophet warnes Trust ye not in a friend put ye not confidence in a guide keep the doors of thy mouth from her that lieth in thy bosom Mic. 7.5 These are the plagues of all meetings societies feasts which are upheld by love and faithfullnesse Nulla pestis gravior ad nocendum quà m familiaris inimicus Lyra. There is no plague more hurtful then a familiar enemy VERSE 30. Strive not with a man without cause if hee have done thee no harm IN the former verse sinfull plots against others were condemned here sinfull words and actions are blamed In a word all unlawfull contentions are forbidden Here is a prohibition of all manifest violence and secret deceitfulnesse For the words Strive not Neither in judgement by suits of Law nor by harsh words out of judgement With a man See on ver 13. Without cause Being provoked by no injury This forbids not complaints or suits upon just grounds but rash and causelesse ones For the word see on Chap. 1.17 on the word In vain If he have done thee no harme The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to do good or evill as well without desert as with it To begin as well as to repay Our translators take it in the first sense as an exposition of those words without cause That is if he have not first wronged thee Bain a great Hebrician and a learned Commenter takes it in the second sense for requiting and reads it thus If he do not requite thee And makes it the forme of an oath understanding these words Then say I am a liar or believe me no more Meaning hee will certainly be revenged on thee and do like for like Thou pickest a quarrell with him without a cause and must expect the like measure from him See the like expression If he do not curse thee to thy face Iob 1.11 Then say I am a liar The meaning is as it is well translated there And he will curse thee to thy face So it may be here Strive not with a man without a cause then or else he will do thee harm To wit if thou vex him causlesly For harm see on Chap. 1.33 on the word Evill Quest May wee then strive with a man that hath done us harm Ans Yes lawfully before a Magistrate and without sharpe words The sum of this Verse then is Contend with no man if thou canst chuse But if necessity or publick profit require it thou maist do it yet take heed thou exercise not publick or private contention with any man that hath not offended thee or done thee wrong Figures none Note 1. The Act forbidden Strive not 2. The Object With a man 3. The Adjunct of qualification set out 1. Generally Without cause 2. Particularly If he have done thee no harm 1. Doct. Mans nature is very apt to contend causlesly What cause had Ahab or Jezebel or the elders to contend with Naboth 1 King 21. What cause have wicked men to contend with Gods people Just as much as Wolves have to contend with sheep Math. 10 16 17. Reason 1. Because men are naturally proud and pride causeth contention Yea there is some pride and defire of victory in every contentation Onely by pride cometh contention Chap. 13.10 2. Because we are naturally covetous and we know that earthly mindednesse breeds a world of suits and contentions Use It teacheth us not to wonder that men love to go to Law without cause especially with simple men whom they think they can easily overcome Such men are proud of their wit and brag that they can easily bring under others though their cause be never so unjust An Abbat being asked why he went to Law so often especially knowing his cause was not alwaies just answers that hee did as boyes going by a nut-tree who fling stones and sticks at it to see what nuts will fall It is as naturall for sinfull men to contend as for birds to fly or for worms to creep And therefore it is no matter of admiration Doct. 2. Causelesse contention is not allowed by God or wise men If I have rewarded evill to him that was at peace with me let the enemy persecute my soul and take it Psal 7.4 5. Without cause have they hid for me their net in a pit which without cause they have digged for my soul Psal 35.7 The Assyrian oppressed them without cause Isa 52.4 Reas 1. Because they know the iniquity and unfitnesse of it and that there is no just ground of causelesse strife 2. They know the danger of it and neither God nor wise men will allow that in others that brings them to utter ruine Use To reprove those that are still in contentions whether they have cause or no they are like Salamanders that cannot live out of the fire they forget that Consilium malum consultori pessimum ill counsells are worst for the counsellors They think to ruine others but are ruined themselves As if a man should throw a stone at another and it should recoile and wound himselfe or dig a ditch for another and fall into it Psal 7.15 16. or hide a net for another and himselfe be caught in it Psal 35.8 How many have been undone by needlesse lawsuits How can they thrive whose courses are abhorred by God and all wise men Doct. 3. Contention without just provocation is a great sin David complaines of it False witnesses did rise up they laid to my charge things that I knew not They rewarded me evill for good to the spoiling of my soul Psal 35.11 12. Reas 1. Because it is against the law of charity which requires good to be done to others freely much more not to hurt them by causelesse contentions 2. It is against the law of equity for such not only do not as they would be done by but do not as they are
is life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent Joh. 17.3 9. Doct. Knowledge of trivial things is little worth It is like Fishermen by the Sea-side gathering fine shels and letting Oysters alone or fools playing with feathers Hereby much precious time and labour is lost Vse It should be our wisdome to passe by such things as being known will doe us little good that we may have time for better things A good choyce of matter and books is a great help A bad choyce a great hinderance 10. Doct. Knowledge of divine truth will doe us much good It will bring us acquainted with God more fully then the creatures can Psal 19. comp vers 1. with vers 7. It will shew us the way to heaven Joh. 17.3 Vse Go to the Fountain Gods Word Thirst for those living waters as the Hart Psal 42.1 Câ—y out with David Oh how doe I love thy Law it is my meditation all the day Psal 119.97 Vers 3. To receive the instruction of wisdom justice and judgement and equity The former verse directed us to Theorical this to practical wisdome For the words To receive From others by instruction The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To receive or take away from others by force as 2 Sam. 12.30 He took their Kings Crown from off his head 2. To receive what is purposely given Thou shalt not take a gift Deut. 16.19 3. To take a thing not given As though they would have fetched wheat Heb. Taken wheat 2 Sam. 4.6 4. To receive instruction or to learn of another as Job 22 22. Receive I pray thee the Law from his mouth 5. To allure or take with fair speech Let her not take thee with her eyelids Prov. 6.25 So there is a taking of souls Prâ—v 11.30 He that winneth Heb. taketh souls is wise And the Apostles were made fishers to take men Matth. 4.19 Here the word is taken in the fouth sense for learning and receiving knowledge out of these Proverhs which doe minister and offer it plentifully to us and are it were dead teachers of living men Much is got by conferring with the dead in their Books The Instruction Expounded before in the second verse to be not a particular head of knowledge but the way of attaining it or receiving from our teachers Of Wisdome Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before Theorical wisdome but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudence or providence It comes from a root that signifies good forecast wifely to foresee all conveniences and inconveniences that we may order our actions aright So it is used 1 Sam. 18.30 David behaved himself more wisely then all the servants of Saul Hence it signifies to prosper For prosperity ordinarily follows wife managing of businesse as ruine follows foolish carriage of affairs Keep therefore the words of this Covenant and doe them that ye may prosper in all that ye doe Deut. 29.9 The first signification is here intended Such instruction as may teach a man how to carry himself wisely that he may prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justice That is giving every one his right Not to be restrained to Magistrates alone but to be applyed to the people also for all may doe right or wrong to others though they be no Magistrates Judgement The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1. For discerning right from wrong The aged doe not alwayes understand judgement Job 32.9 2. For the law manner or rule of it The judgements of the Lord are true Psal 19.9 3. For punishment or execution of judgement God would bring forth his people out of Egypt by great judgements Exod. 7.4 Here it is used in the first fignification to teach men how to discern right from wrong Neither is this peculiar to Magistrates but common to others also for though all have not an authorative judiciary power either in Church or Common-wealth yet all have a power so far as concerns their own actions to judge before and after what is fit to be done to others and what not And equity Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Straight wayes that goe on foreright and even like plains when men goe not up hill and down hill in their actions but proceed in an even course It comes from a word that signifies to be right and equal It is translated taking the straight way 1 Sam. 6.12 It signifies also a thing right in Gods or mans eyes which they approve as just and equal Doing that which is right and good in the sight of the Lord Deut. 6.18 Because that which is right pleaseth God and should please men also although it be to their losse Heb. Equilies that is all kinde of equity or equity in all our actions not in some only or it may be the word wants a singular in Hebrew Wisdome then is required for the guiding of all these three justice judgement and equity Some think these three words to contain three several vertues but cannot well distinguish them All three are found chap. 2.9 Some understand by Justice the matter of our actions that it be lawful by Judgement the manner of them that it be right by Equity moderation that we use not the extremity of the law nor doe all that we may Others understand by Justice right actions by Judgement discerning good from evill by Equity integrity of minde in working and discerning Set out by the clean creatures in the law The first by chewing the cud ruminating on Gods Word to know what is just The second by dividing of the hoof distinguishing between good and evill The third by the fishes that live in the clear water above the mud So a right minde carries us above the sinful wayes of the world Others by Justice mean that which is just and right by Gods Law or mans by Judgement that which is due by contracts or bargains by Equity that which nature dictates to be equal Quod tibi fieri non vis alteri ne feceris That which thou wouldst not have done to thee doe not to another Others take them all to be Synonymas fignifying the same thing and trebled to work more upon mens affections especially there being some difference in the notion though the things be the same Justice looking to the object what is Gods right what mans what our own Judgement looking to the workman who must discern the difference that each may have his right Equity looking to the manner of doing it not going too far nor falling short in any of them This last I think to be right because the former doe either interfere one with another or doe not so well agree with the nature of the words and use of them in Scripture where they are often put promiscuously Figures I finde none the words being all literally to be understood Here is first another general end of these Proverbs to teach us practical wisdome 2. An explanation of it by particulars In the general note 1.
an act To receive 2. The instrumental cause The instruction 3. The object Of wisdome or prudence The particulars are three 1. Justice 2. Judgement 3. Equity 1. Doct. Matters of practice must not be perceived only but also received There is a piercing of truth into the understanding and a receiving of it into the judgement The natural man cannot receive the things of God because he cannot perceive them 1 Cor. 2.14 So in matters of practice there must first be a knowledge of them in the understanding and then a receiving them in the will and affections before they can be brought into action The seed on good ground are they which in an honest and good heart having heard the Word keep it and bring forth fruit with patience Luk. 8.15 Reason 1. Because they doe a man no good if they only swim in his brain What good doth a Physitians Lawyers Seamans knowledge without a will to practise it for his own good and others 2. They attain not to their end else but are like fruit falling before it be ripe or a ship cast away 3. As the proper Element of truth is the judgement so the will and affections of holinesse and righteousnesse Elements out of their place doe hurt A man knows that there is a God if he would be this God himself like Alexander and challenge divine worship he might ruine himself and others So a man knows what is to be done and believes it yet if he have a minde to doe otherwise much mischief may follow Air in the earth breeds earthquakes Fire out of the chimney burns houses Earth falling in mines kils men Water overflowing drowns cattell Vse It reproves such as have good heads but not good hearts illumination without sanctification whose knowledge appears in their tongues not in their lives and serves to guide others but not themselves If ye know these things happy are ye if ye doe them Joh. 13.17 ye are not happy for knowing but unhappy for not doing and shall be beaten with many stripes Luk. 12.47 Brag not of your knowledge then that have no will to doe good with it A cunning Papist and Protestant may reason the case of religion yet both goe to hell the one for idolatry the other for want of piety A Moralist and an Epicure may both dispute of the chiefest good yet both meet in hell the one for lack of faith in Christ the other for a vicious life Subdue your will then or look to perish by your wit 2. Doct. Knowledge is ordinarily received from others Theophilus had his knowledge from instructors Luk. 1.4 Apollos from Aquila and Priscilla Act. 18.26 Abrahams family from their Mâ—ster Gen. 18.19 Solomon from David his Father Prov. 4.4 and some from his mother Prov. 31.1 Therefore are parents set up in their family to teach children Schoolmasters for boys Masters of families for youth Ministers for men Vse 1. It cals on us to praise God for teaching us by men like our selves for putting heavenly treasure in earthly vessels for us 2 Cor. 4.7 The treasure must not be contemned for the vessels but regarded for their own worthinesse 2. It shews us that teaching is not enough without learning What good will the running of the Fountain doe where is no mouth to drink What good will an alms doe not taken Giving is but offering if not received and who ever thrived by offers 3. Let parents especially be careful to teach their children piety and justice who brought them into the world ignorant Else it will be an eternal grief to breed a childe for hell and not seek to save him 4. Let children learn and as willingly receive instruction from parents as they doe inheritances This they may do and not be tempted to desire to be rid of their parents yea they may be saved with their parents 3. Doct. A spiritual wisdome is required to guide all our actions A wise man shews out of a good conversation his works with meeknesse of wisdome Jam. 3.13 See the like there vers 17. Wisdome is profitable to direct Eccles 10.10 With the well advised is wisdome Prov. 13.10 Through wisdome is an house builded and by understanding it is established Prov. 24.3 Reason 1. Because it is hard to know what is to be done upon all occurrents 2. If we want this spiritual wisdome our passions will quickly blinde us and lead us on to our own and others ruine 3. Because of variety of means some fit some unfit and some fitter then other A wise choyse of instruments and matter wonderly furthers a building or any other work 4. Divers ends present themselves and if the right end be not chosen all means are in vain though never so good in themselves Though they could effect other things as good yet not that As meat may feed yet not keep us warm and fire may hear but not cool Vse Let us bewail the want of this spiritual wisdome both in good men and bad Our actions doe not smell of it By our indiscretion we oft give occasion to be ill spoken of and make our Religion to be reproached 2. Think it not enough to know things to be beleeved but learn out of Gods precepts how to carry thy self in all things That is it which must win others to love thee and serve God 1 Pet. 2.12.3.1 4. Doct. Every ones right must be preserved Render unto Caesar the things which are Caesars Matth. 22.21 Render to all their dues Rom. 13.7 Reason 1. There are distinct rights God hath his right Superiours have their right equals have theirs inferiours have theirs we have ours and beasts have theirs 2. This right is by the law of Nature or Scripture or laws and customes of Nations 3. This right must be preserved And that 1. because the division is originally from God 2. The preservation is commanded by God in all the Commandements 3. Much mischief comes to our selves and others by violating it It breeds confusion in the greater world among the elements and in the lesser world among our selves If it were in heaven neither God nor Angels nor Saints should have their right On earth much wrong would be found in family State and Church Vse It condemns those who take away others right unjustly by fraud or violence So are they unthankful to God discontented with their own condition injurious to others 5. Doct. Men must study to know how to judge of interests This is the study of Divines of Lawyers of private persons It concerns every man that he may not doe or suffer wrong Vse Study this point It is very comfortable for soul body credit and estate Labour to know every ones right with a will to preserve it in thy calling and then all will be happy if every one doe it Wars and contentions will be prevented and a quiet state recovered Psal 85.10 11. Glory will dwell in that land where mercy truth and righteousnesse meet and abide together 6. Doct. Extremity of justice