our knowledge of God as the word is taken for our knowledge of Christ Isa 53.11 By his knowledge shall my righteous servant justifie many But by Gods own wisdom The words are varied to shew the plenty of scripture language Here is Gods wisdome understanding knowledge For the word see on Chap. 1.2.4 The depths Some understand this of the springs and rivers that break out of the earth continually and run into streams through many countries and those oftentimes are strangely brought out of rocky hills God wisely and wonderfully opening a passage for them being of themselves weak and unable to passe through such difficult places others understand it of the floud which indeed was not a work of nature but of God who cause all the fountaines of the great deep to be broken up Gen. 7.11 But it is best to understand it of the works of God at first Gen. 1.9 in making room for the Sea and for the rivers that men might live on the drie land for he speaks here of works of creation as founding the earth establishing the heavens making the sea rivers and clouds all this was done at the beginning of the world It is a description of the great channels made at first to hold all the waters and the waters of the sea and rivers are included So Gods wisdom is set out in stable and remaining things as the earth heaven waters clouds which abide and do not succeed one another as men beasts trees do whereof we may see the same that Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The whole inferiour globe of earth and water Darknesse was upon the face of the deep Gen. 1.2 2. The waters in the sea or sea it selfe The fountains of the great deep were broken up Gen. 7.11 3. Great misery and trouble which drownes men in despair as it were in the bottom of the sea Deep called unto deep Psal 42.7 4. A thing that cannot be found out no more then the bottom of the sea can be found out Thy judgments are a great deep Psal 42.7 Here it is taken in the second sense for the sea and channells of waters Are brokon up Heb. Cleft So that it seems at first the earth was circular and fully round under the water till God made as it were clefts for the sea and rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the clouds They have their name from thinnesse in the Originall because they are so and therefore Gods wisdome is the more seen in them in that they hold the rain till God send a commission to powre it down upon the earth Yet sometimes the word is put for the skies wherein the clouds are 2 Sam. 22.12 Drop down Or Which drop down See the like addition Psal 104. Bread which strengtheneth mans heart And the sense requires it for Gods wisdom is not here commended for causing the clouds to rain now but for making them at first which are still so usefull to us as well as heaven earth sea An act of creation not of providence The clouds supplie the driness of unwatered places vapours drawn up from the waters or moister places of the earth fall down in rain to moisten the drier parts of the ground and they are said to send it down by drops for the comfort of the earth and not to powre it down in streams to drown it as in the deluge So the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drop down like a still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dew It hath its name from covering because it covers the earth It is taken for moisture falling from heaven As the dew of Hermon and as the dew that descended upon the mountains of Zion Psal 133.3 It may comprehend moderate rain also and gentle showers that do good to the earth Figures Two figures of the part for the whole one in Depths for all waters below the other in Dew from all profitable moisture coming from above Note 1. The making of these 2. Of the clouds In the first note 1. The efficient By his knowledge 2. The effect The depths are broken up In the second observe 1. Another effect of Gods wisdom And the clouds Lest earthly moisture should be wanting God hath provided a store-house above to supplie the drinesse of the earth 2. The effect of these clouds which are yet profitable in dropping down the rain gently for the grouth of herbs trees c. Which drop down the dew for so it should be read as was observed before Doct. 1. The scripture often presseth the same things by various expressions At Christs Incarnation God was manifested in the flesh 1 Tim. 3.16 The word was made flesh John 1.14 Of whom concerning the flesh Christ came who is God over all blessed for ever Rom. 9.5 In him dwelleth all the fulnesse of the Godhead bodily Col. 2.9 So in the sacrament of the Lords supper Take eat this is my body Mat. 26.26 The bread which we eat is it not the communion of the body of Christ 1 Cor. 10.16 As often as ye eat this bread ye shew the Lords death untill he come 1 Cor. 11.26 Reas 1. To shew the plenty of wisdome and great variety of words which are in the scripture we much commend Oratours that can expresse themselves variously to the same purpose 2. To shew the truth of Scripture-principals not only in their concord but also because they who understand not one expression may understand another 3. To work upon mens affections we are so dull that once speaking will not raise them up neither will often speaking in the same words do it but rather dull us more as meat often dressed the same way pleaseth not the palat but in different waies and divers sauces it pleaseth well so do divers expressions for somewhat more may be perceived in the one then in the other Against 1 Tim. 3.16 God manifested in the flesh it may be objected so it may be though Christ were not incarnate The answer may be out of John 1.14 The word was made flesh Ob. So it may be though Christ be not God Ans Rom. 9.15 He is God over all blessed for ever Ob. It may be he is not essentially God for all this Ans Col. 2.9 In him dwells all the fulnesse of the Godhead bodily So for the Sacrament Ob. 1 Cor. 11.26 it is called bread and bread will do our souls little good Ans Mat. 26.26 It is Christs body spiritually Ob. Then belike the bread is turned into Christs body Ans No it is but a remembrance of it 1 Cor. 11.26 Ob. A remembrance of a thing past doth little good Ans It is a communication of his body and the benefits thereof 1 Cor. 10.16 4. To affect severall men which have severall tasts that dressing of meat pleaseth one man which pleaseth not another that bait takes one fish which takes not another that expression prevailes with one man which prevailes not with another Use Let us read the Scriptures
and evill being contraries the one will keep out the other So cold keeps out heat and heat keeps out cold till it be overcome Foul water in a bottle keeps out good wine till it be poured out 2. In particular Evill thoughts keep out all thoughts of doing good The mind like the Smith can hammer but one iron at once 3. Evill words draw from good actions and corrupt good manners 1 Cor. 15.33 4. Evill deeds and practises keep from good courses They give a double impediment 1. By satisfying corrupt nature they steal away the affection from all good 2. By imploying it in evill they leave no time for good for men by nature never have pleasure enough in fin Vse 1. For discovery It shews us a reason why many are strangers to all good wayes because they are verst in evill and cannot leave it Can an husbandman look for a crop if he plow not up thornes and thistles Can a Gardiner look for good herbs if he weed not his Garden Will not Ivie if it be let grow overtop and kill trees No marvell then if evill doers follow not that which is good 2. For direction Let us by leaving evill wayes seriously shew that we intend to do good When one puls down an old house men think he means to build a new not else though he talk often of it Who will believe that a man means to live soberly or chastly that dayly haunts Taverns and wanton places Pythagoras his letter Y shewed that men going alike in their childhood afterwards if they followed evill forsook good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceasing from evill is the beginning of motion to virtue Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alienation from evill is an appropinquation to good Chrysost 2. Doct. It is not enough to avoid evill but we must also do good Cease to do evill learn to do well Isa 1.16 17. Depart from evill and do good Psal 34.14 Reason 1. Because forsaking evill is but a foundation for a greater building and no man can dwell in a foundation 2. Justice in all Common-wealths requires as many good offices as doing no harme So also in Gods Church 3. God gives us wisdome as to direct us how to avoid evill so to do good and that is the principall office of wisdome else none should be the better for it 4. The reward for avoiding evill is but privative escaping misery but the reward of doing good is positive eternall happinesse A beast nay a stone goes not to hell Vse Here is a lesson of spirituall ambition to teach us not to be content only to leave sin but to be in love with good wayes Not to be not miserable and avoid hell but to lay up for our selves treasures in heaven Mat. 6.20 3. Doct. One chief and principall end of wisdome is wel-doing Keep therefore and do them for this is your wisdome Deut. 4.6 These Commandements the Lord commanded to teach you that ye might do them Deut. 6.1 Reason 1. Because else no blessing attends upon our knowledge no more then upon a man that knowes what is good to preserve his life and by neglect thereof dies So do knowing and not doing men lose heaven If ye know these things happy are yee if ye do them Joh. 13.17 Not else 2. Because a curse followes upon knowledge without practise Cursed is he that confirmeth not all the words of this Law to do them Deut. 27.26 That servant which knew his Lords will and prepared not himself neither did according to his will shall be heaten with many stripes Luk. 12.47 Vse 1. To blame those that use their knowledge to do evill they can never get good by it but the more harme They only know how to undoe their soules So the Adulterer hath wit to bâ—naught which others want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollodorus And let the door be shut with barres But no workman can make the door so strong that a cat or an Adulterer cannot enter So the Adulterer takes advantage of day and night In the darke they dig through houses which they had marked for themselves in the day time Job 24.16 2. To exhort us to make the best advantage of our knowledge for well doing Then we hit the marke otherwise we misse it This is the conclusion of this Chapter and shewes the end of the former Precepts of avoiding hurt by bad men and women that we might do good Artium omnium finis est benè viverdi disciplina quam vitâ magis quà m literis nobiles sunt secuti The end of all arts is the discipline of living well which noble personages have followed more in life then in learning Tusc qu. l. 4. Optimus quisque maluit facere quà m dicere Every excellent man had rather be doing then talking Salust At Athens a grave man coming into the Theater no man rose to give him place though they knew they ought to have done it by the City law The Lacedemonian Ambassadors being there the old man coming toward them they rise and give him the chief place At which the people gave a great shout and one of the Lacedemonians to their shame spake thus Ergo Athenienses quid sit rectum sciunt at illud facere ex toto negligunt Belike then the Athenians know what is right and yet altogether neglect to do it Valer. l. 10. c. 5. 4. Doct. Wisdome not only shewes a man how to avoid evill but also how to do good If thou encline thine ear unto wisdome then shalt thou understand righteousnesse and judgment and equity yea every good path Ch. 2.29 I have set before you life and death blessing and cursing therefore chuse life that both thou and thy seed may live That thou mayest love the Lord thy God and that thou mayest obey his voice c. Deut. 30.19.20 Reason 1. Because it perfectly shewes us the difference between good and evill that we may not mistake the one for the other So cannot naturall principles civill education nor morall Philosophy 2. It shewes us the means of escaping the one and pursuing the other what occasions are to be avoided or taken what helpe to do both is to be had from Gods word and Spirit Vse Let us labour to get this true wisdome Men give much money with their children and children serve many years to learne a Trade to avoid poverty and get wealth We then should spare for no cost nor labour to get true wisdome to direct us to flie all evill and doe all good 5. Doct. It is safer to imitate good men then bad Looking unto Jesus the authour and finisher of our faith who for the joy that was set before him endured the crosse despising the shame and is set down at the right hand of the throne of God Heb. 12.2 Follow the faith of your teachers considering the end of their conversation Heb. 13.7 Reason 1. Because the way of good men is better then the way of bad men A fair way of
12.3 If open opposing will not serve to rob and kill ambushes must 5. Doct. Many snares are laid for innocent men As for David by Saul that he might be killed by the Philistins or any other way So for Daniel by the Princes of the Kingdome by enquiring into all his wayes and by new projects Dan. 6.4 5. Reason 1. Because of the malice of ungodly men against them 2. Because of their subtilty If they were not malicious they would not lay snares for good men If not subtil they could not do it to prevail Vse Judge not them evill that have many snares laid for them Nets are not laid for Kites but for Pigeons For their souls that is for their lives For they cannot come at their souls to hurt them 6. Doct. The naturall life depends upon the presence of the soul 1 King 17.22 The soul of the childe came into him again and he revived Reason 1. Because there is no life in the infant in the wombe till the soul enter into it This we call quickening in the Mother a distinct act from conceiving 2. Life continues not if the soul depart 3. It ends then Souls departure from the body brings death 4. Continuance of life in the soul after the death of the body shews that the life of the body depends upon it 5. The souls returning at the resurrection brings life to the body 6. It brings eternall life to it also The soul continuing with the body to eternity that body then can never die Vse Be most careful of your souls Then your bodies wil live also Else both perish No life without the soul The body will live if the soul live And the body will live as the soul lives happily or miserably to eternity If the soul be damned say Farewell all bodily comfort for ever What is a man profited if he shall gain the whole world and lose his owne soul Matt. 16.26 Vers 19. So are the wayes of every one that is greedy of gain which laketh away the life of the owners thereof Solomon's three arguments being handled whereby he seeks to draw the young man from bad company and ill courses now he proceeds to raise a larger conclusion to keep him not onely from robberies but from covetousnesse the root of it He tells him that not these grosse sinners onely but all that are covetous will be drawn to shed blood rather then to lose gain Here in a patheticall conclusion all that hath been said before is shut up with a vehement acclamation and applyed to more then robbers and murderers even to all covetous persons See the like collections or conclusions with enlargements Psal 128.4 Behold thus shall the man be blessed that feareth the Lord. Not onely with precedent blessings of successe and children but with consequent also of the Churches peace and lasting posterity vers 5.6 And Psal 144.15 Happy is that people that is in such a case yea happy is that people whose God in Johovah For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So. The word signifies 1. The foot or lowest part of a thing The laver and his foot Exod. 30.28 1. A place or office Pharaoh shall restore thee unto thy place Gen. 40.13 Me he restored unto mine office Gen. 41. ver 13. 3. Right or true The daughters of Zelophehad speak right Numb 27.9 4. So. And that sometimes in the reddition of a fimilitude As the heavens are higher then the earth so are my wayes higher then your wayes Isa 55.9 And sometimes without a similitude And it was so Gen. 1.7 God effected what he spake Some take it here as a reddition to the similitude vers 17. but it is rather a conclusion of Solomon's disswasion of the young man from joyning with robbers and covetous persons not in regard of the unhappy event likely to befall themselves but in respect of their cruelty to others whom they deprive of goods and life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wages It signifies 1. A way or path in which men walk Dan shall be a serpent by the way an adder in the path Gen. 49.17 2. A company of traveller a going together in the way for safety as the Turkish Caravanâ— doe A company of Iskmaelites came from Gilead with their camels c. Gen. 37.25 3. A custome or manner of doing in which men are as constant as travellers in their way It ceased to be with Sarâ—h after the manner of women Gen. 18.11 Lest thou learn his wayes Prov. 22.15 And so it is taken in this place for the constant customes of covetous men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of every one He doth not say of some of them but of every covetous person Not a barrel better herring For the word see on v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is greedy of gain Heb. that gaineth gain That makes it his greatest employment to thrive and makes truth and equity to yeeld to gain The word signifies 1. To cut or wound Cut them in the head or wound them saith the marg Amos 9.1 2. To be covetous or greedy of gain for such will cut and wound others in their bodies sometimes as robbers do So the word is used He that is greedy of gain troubleth his owne house Prov. 15.27 3. To finish a thing When the Lord hath performed his whole work Isa 10.12 for covetous or greedy men are very defirous to finish their work Here it is taken in the second sense and it is observed that in that signification it is never taken in a good sense for a lawfull desire or lawfull gain but alwayes in an ill sense for being so greedy of gain that they use unlawfull means to get it Which This word is not in the originall It may be left out and read He taketh away the life of the owners thereof That is the covetous man doth it Some would read It. That is gain or riches for many lose their lives for their wealth But it is rather to be understood of the robber or covetous man who will not onely deceive or cousen but also kill men for their money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taketh away See on v. 3. on the word Receive The Hebrews have no compounds and therefore the word signifieth to take away as well as to take The life See on vers 18. Of the owners thereof See on v. 17. Some understand it of the theeves intimating that when they had gotten wealth they should be never the richer it would bring them to the gallows But it is rather to be interpreted of rich men whom they would cousen or rob and if they finde them too strong for them or likely to reveal them then they will kill them This agrees with all the former verses especially the eleventh The word sometimes signifieth an husband that hath right to his wife So here it signifies lawfull possessors that have right to their goods and have onely authority to dispose of them The summe of all is They take
cut off and confesseth As I have done so God hath requited me Judg. 1.7 So Shallum and Pekah Kings of Israel flew their predecessors and were slain by their Successors 2 King 15. As David defiled Vriah's Wife so Absalom defiles his Concubines 2 Sam. 12.10 11. Reason 1. That God may cleerly declare his own justice before all men 2. That men may cleerly see their owne fin written as it were in their punishment 3. That men in greatnesse and power may take heed of wronging others lest God should set up others to pull down them 4. To set a pattern of doing justice before Magistrates as God did in his Law Who so sheddeth mans blood by man shall his blood be shed Gen. 9.6 Eye for eye tooth for tooth hand for hand foot for foot c. Exod. 21.24 Vse It serves to teach men that complain of hard dealing from others to look back and see if they have not dealt ill with others in the like kinde Ministers complain of peoples not hearkening to them Have they hearkened to God Magistrates complain of Subjects breaking their laws Have they not broken Gods law Parents complain of Children slighting their words Have not they slighted Gods Word Masters cry out of the falshood of Servants Have not they been false to God Let such as are guilty give glory to God who hath paid them in kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. Orest Should not they that act heavy things suffer heavy things Non est injuria pati quod prior feceris Sen. de ira l. 2. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is fit a man should suffer what he doth Pindar Nom. 4. See Isa 33.1 Qui praedam vult esse meritò fit praeda He that will eat the prey deserves to be made a prey Aug. in Ps 38. 2. Doct. God himself will shew himself an enemy to ungodly men His anger will consume obstinate sinners Deut. 29.19 20. Vpon the wicked he shall rain snates fire and brimstome and a horrible tempest this shall be the portion of their cup Psal 11.6 Reason 1. Because God hates wicked men and that heartily also The wicked and him that loveth violence his soul hateth Psal 11.5 2. He denounceth a perpetuall war against them The Lord hath sworn that the Lord will have war with Amalek from generation to generation Exod. 17.16 3. Nothing will sat is fi◠him but their utter destruction I will utterly put out the remembrance of Amalek from under heaven Exod. 17.14 4. After their death he will never be reconciled to one wicked man no not to eternity Who shall be punished with everlasting destruction 2 Thess 1.7 Vse To reprove such as flatter themselves in their wicked wayes under hope of mercy from God while they continue in those wayes that God hates Who would have so wise and powerfull an enemy Nothing can follow but nertain destruction For our God is a consuming fire Heb. 12.29 3 Doct. God will take no more pity of wicked men in their sorrows then men that laugh at other mens miseries I will dash them one against another even the Fathers and the Sons together saith the Lord. I will not pity nor spare nor have mercy but destroy them Jer. 13.14 He bids his servant lay load on Babylon Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double Rev. 18.6 Reason 1. Because God is immutable He hates wicked men and cannot affect them if they live and die so It is against his nature 2. His decrees concerning the end of wicked men are for eternity He hath preordained all their misery and cannot alter Vse It shews the vilenesse and venemous nature of sin and abominablenesse of it that provoken the great God that hath more pity in him then all Angels and men so to be displeased that when the creature shall be in misery he will let it abide so for ever and shew it no more pity in hell then they that laugh at men in their miseries Quod Deus loquitur cum risu tu legas cum fletu If God laugh thou hast good cause to cry August It makes God merry at his creatures misery who otherwise delights in mercy Mic. 7.18 Trap. 4. Doct. God will cast wicked mens sins in their teeth in their miseries Ye have forsaken me and served other gods wherefore I will deliver you no more Go and cry unto the gods which ye have chosen let them deliver you in the time of your tribulation Judg. 10.13 14. Whosoever shall deny me before men him will I also deny before my Father which is in heaven Matth. 10.33 Reason 1. Not that God will vouchsafe to speak to them in hell but will cause all their sins to come into their memory which is as much as if he from heaven told them of them Psal 50.25 2. Not onely their memories shall bring them to their remembrance whether they will or no but God will also sit in their consciences and check them to eternity The conscience shall never lose his force Excuse it cannot in hell therefore it will accuse for ever Vse Think of this ye that live in sinfull courses your fins will never be obliterated God will upbraid you to eternity Men are ashamed to be mocked a few dayes how much more for ever 5. Doct. Wicked men live in fear Through the fear of death they are all their life time subject to bondage Heb. 2.15 I will send a faintnesse into their hearts and the sound of a shaken leaf shall chase them Lev. 26.36 A dreadfull sound is in his ears Job 15.21 Reason 1. Because they think every thing threatens death to them which besides the pain of it is the Iosse of all good had and hoped for 2. Their conscience tells them of and makes them fear evill after death even hell it self Vse See now if many wicked men be not grosse hypocrites They speak stoutly and brag as if they were the most fearlesse men in the world yet God that knows their hearts pronounces them timorous creatures Tuliius Hostilius worshipped Fear and Palenesse Lact. Institut Cataline was afraid at any sudden noyse Salust Richard the third after the murder of his Nephews could never sleep in quiet Daniel Chron. Nor Charles the nineth after the Paris Massacre Thuan. These Tyrants became more terrible to themselves then ever they were to others Trap. 6. Doct. That which wicked men fear will certainly come upon them The Romans did come and destroy Jerusalem as the Jews feared Joh. 11.48 The fear of the wicked it shall come upon him Prov. 10.24 I will bring their fears upon them Isa 66.4 Reason 1. Death will certainly come which is most terrible to wicked men 2. Hell will certainly come with which their conscience frighteth them here Vse It shews the grosse self-flattery that is in ungodly men They make us beleeve they fear not evils and are confident
they will never come on them but they are deceived in both Because ye have said We have made a covenant with death and with hell are we at agreement when the overflowing scourge shall passe thorow it shall not come unto us Your covenant with death shall be disanulled and your agreement with hell shall not stand when the overflowing scourge shall passe thorow then ye shal be trodden down by it Isa 28.15 19. Vers 27. When your fear cometh as desolation and your destruction cometh as a whirlewind when distresse and anguish cometh upon you Wisdome comes now to a second judgement to be denounced against fools that despise instruction And that is helplesnesse They shall cry to her for help but all in vain She will not hear v. 28. The judgement is set down 1. By the cause of their crying to wit the greatnesse of their misery and grievousnesse of their punishment in this vers 2. By the fruitlesnesse of it They should cry in vain and to no purpose vers 28. The cause of their cry and grievousnesse of their punishment is set out by soure similitudes 1. From an enemy or flood that sweeps all away 2. From a whirlewind which none can resist 3. From bands that gird in a man and pain him so as he cannot get out or from a besieged City 4. From a disease that cleaves to a man so that he cannot be rid of it For the words When your fear cometh See on vers 22. it is called their fear because they should have feared it or did fear mischief in generall though they went not the right way to work to prevent it Hereby is meant especially death for many wicked men fear not hell though that be most to be feared See on vers 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As desolation The word signifies an utter laying waste of a Country in war by an Army of Souldiers who lay heaps upon heaps and leave not a stone upon a stone Matt. 24.2 or by a flood or storm coming with a great noyse and violence and suddenly carrying all before it Therefore shall evill come upon thee thou shalt not know from whence it riseth and mischief shall fall upon thee thou shalt not be able to put it off and desolation shall come upon thee suddenly which thou shalt not know Isa 47.11 They came upon me as a wide breaking in of waters in the desolation they rolled themselves upon me Job 30.14 And your destruction The same word that was transsated calamity v. 26. Cometh See on v. 26. This v. expoundeth the end of the last vers before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a whirlewind Suddenly and irresistibly and with a terrible noyse and fragor It comes from a word that signifies to be consumed or ended It sets out a violent wind that blows all away before it like chaffe and consumes it Hereby is intended death taking away all those lovely things which men have been so long working for and gotten with so much sweat Sudden death like a grievous whirlewind will blow them out of the world Some take it for a tempest at Sea that riseth suddenly after a long calm when men are secure and lifts the waves up and drowns the ship Aquila takes it for an earthquake and that suddenly shakes the earth it self and throws downe Houses and Castles and swallows up men alive in the bowels of the earth However it sets out an unlooked for and unavoydable judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When distresse cometh It comes from a word that betokens to keep in straiten or besiege a man or a City so that men have not room enough to breathe or to get things necessary Isa 29.2 3. It imports any great grief or trouble of minde whereby the heart is as it were straitned and kept in and oppressed When ye are so distressed with troubles that ye are straitned like men in a narrow way in great danger yet finding no way to get out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And anguish It comes from a word that fignifies cleaving fast to one like a disease that cannot be parted from the body though it pain a man sore An evill disease say they cleaveth fast unto him and now that he lieth he shall rise up no more Psal 41.8 It may be meant of bodily pain Some think that both these words signifie the same thing and two words of the same signification are used to heighten the signification and to signifie extreme trouble great fear and grief shall accompany your Iestruction and death As if one word were not sufficient to set out the horror of it See the like Job 14.10 11 â—â— Where death is set out in divers phrases So many words and similies are used here to shew the grievousnesse of their destruction It is called fear because it will make them sore afraid Desolation suriously breaking in upon them Destruction making an end of them A whirlewind blowing away not onely light things as chaffe but also blowing down trees houses and strong buildings Anguish and distresse grievously afflicting both soul and body and all to shew how sharply God will proceed against impenitent sinners As if an enemy came with a noyse to destroy a City or a great house fell by a hideous earthquake with a terrible noyse or a ship sunk in a raging storm or the corn were smote down with hail or floods overran all the fields So terrible will the destruction of wicked men be Vpon you On you simple ones scorners and fools v. 22. Figures Cometh Befalleth you A Metaphor attributing a living action to a dead thing as Job 1.19 There came a great wind from the wildernesse The misery to come upon these wicked ones is set out 1. Literally 2. By similitudes In the first note 1. The object When your fear 2. The act attributed to it cometh The similitudes are taken 1. From a Countrey laid desolate as desolation 2. From things thrown down by a tempest And in it 1. The misery and your destruction 2. The act cometh 3. The manner as a whirlewind The third fimilitude may be taken from a body straitned or a City besieged when distresse The fourth from a painfull disease cleaving to a man And in it 1. The evill anguish 2. The act cometh 3. The object upon you As if it came down from heaven by the hand of God who will lay on load as an enemy invading you The points we shall handle shall be only of the conditions of wicked mens destruction as they naturally arise out of the former similitudes Enemies lay a place desolate quickly Tempests soon throw down trees and houses 1. Doct. The destruction of wicked men shall be sudden and unexpected Sodoms destruction was in a Sun-shiny morning when they expected comfort but were soon destroyed Gen. 19.23 c. The Israelites in the Wildernesse were destroyed while the meat was in their mouths Psal 78.30 31. So the old World was unexpectedly destroyed They did eat they
act thou shalt understand 3. Three particular objects righteousnesse and judgement and equity 4. One generall object containing all the rest of that kinde that may be imagined yea every good path Then When thou hast painfully and carefully used all the former means 1. Doct. Pains must be taken to know how to carry our selves towards men Therefore the Apostle gives many directions to that end Rom. 12.15 16 17 18. 1 Thess 5.14 15. See the places Reason 1. Because there are many commandements which concern duty to men as all the second Table wherein are more commandements for number then in the first So carefull is God for mans good 2. There are many duties in every commandement that concerns men as fear of offending unjustly loving carriage good example counsel liberality patience c. 3. There are many faculties of the soul and members of the body to be imployed in every duty as the Understanding Will Affection Tongue Hand Foot 4. There are many objects of duty to man All sorts of men friends enemies strangers Men of all conditions rich poor wise foolish whole sick In all things that concern them to help them in their souls bodies states chastity good name contentednesse And what pains is sufficient to understand all these particulars Vse It serves 1. To blame those who think all men should please them and take no care to give content to others These shorten Christs summe of the second Table and make it Thou shalt love thy self And leave out thy neighbour 2. To reprove them that take no care to breed their children so as they may know how to carry themselves towards others but rather bear them out in wronging other men 2. Doct. God will give such wisdome to those that seek it that they shall know how to carry themselves towards others So God taught Joseph how to get respect among strangers in Potiphar's house in the prison and in Pharaoh's Court Gen. 39.4 21.22 45 16. God taught David how to get the favour of the people 1 Sam. 18.5 6. Reason 1. Because God loves concord among men See how he commends it and sets it out by excellent similitudes of precious oyntment and dew and pronounces a blessing upon it Psal 133. There can be no concord where men know not how to offer right nor suffer wrong 2. God would have the praise of it both of giving it and of the fruits of it Men agree not well whom God joyns not in affection 3. All the comfort of the Common-wealth depends upon mens good carriage one towards another 4. The Churches good depends upon the good carriage of every member even of the meanest as the Bodies do 1 Cor. 12. God would have Church and Common-wealth to flourish if mens sins hinder not Vse 1. To reprove such as seek not this wisdome from God but carry themselves proudly and look that all men should do duty and more then duty to them but care not so much as to take notice of any respect they owe to others or shewed to them by others They are far from Job's minde who did not despise the cause of his Man servant or of his Maid-servant when they contended with him Job 31.13 2. To blame such as have this wisdome given them from God to carry themselves wisely and well towards others but bring up their children so fondly that they neither know what they owe to their parents nor to any else These ruine their parents estates and prove the ruine of Church and Common-wealth Such cannot look that God should give wisdome to them or theirs nor look that any man should regard them 3. Doct. Nothing is better then wisdome it is here promised as a great favour and blessing It is worth asking Jam. 1.5 It was Solomon's great request 2 Chr. 1.12 Reason 1. Because it will help at a dead lift when all humane power fails as the poor mans wisdome did help to save the City Eccles 9.14 c. So a poor wise woman delivered the City Abel when all the strong men in the Town could not do it 2 Sam. 20.16 c. 2. It will guide us to heaven which no power nor force can reach Vse Let us with Solomon make it our great request to God to give us wisdome We have more need of it to get to heaven then he had to rule a Kingdom already gotten Let other men pray for wealth let us pray for wisdome 4. Doct. Many things are required to good carriage towards men Righteousnesse judgement and equity Some things required of the people some of the Pharisees some of the Souldiers Luk. 3.10 c. Some dues to Magistrates some to People Rom. 13.1 7 8. Reason 1. In regard of different persons which look for different duties That will not befit an equall that fits an inferiour nor a superiour that fits an equall nor a stranger that fits an enemy nor a neighbour that fits a stranger nor a friend that fits a neighbour 2. Knowledge alone serves not but Will and all the Affections are to be employed in counsel observance c. Vse It reproves such as never study Ethicks the Scripture is full of them How can they expect that others should behave themselves wel towards them when they know not how to carry themselves as becomes them 5. Doct. Men must grow from knowledge of some good duties to knowledge of others They must go on till they know every good path Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.18 That ye may grow up into him in all things which is the head even Christ Eph. 4.15 Reason 1. Because else Gods ordinances are bestowed in vain upon them as soyl upon Corn-fields Gardens and Orchyards where nothing grows 2. All our labour is lost in reading hearing meditating and conferring as a Scholars pains are lost that grows not in learning Vse Look to your growth more then to duties performed See if they bring increase and profit Else you drive a poor trade 6. Doct. Our carriage to others must be just and right in every thing That we may say with Samuel Whose Oxe have I taken or whose Asse have I taken or whom have I defrauded c. And may be like Ananias who had a good report of all the Jews that dwelt in Damascus Act. 22.12 The grace of God teacheth us to live justly Tit. 3.11 12. Reason 1. Because one spot blemishes a whose garment or fair face So one wilfull failing disgraces a mans whole life 2. One miscarriage layes a man open to punishment and all his former good actions cannot free him as one murther layes a man open to death though free every way else Vse Be watchfull over all your wayes all your life long David is tainted for his unkinde carriage to Mephibosheth Let good men take warning thereby Vers 10. When wisdome entreth into thine heart and knowledge is pleasant unto thy soul The Wise-man having formerly shewed the good that
wrong done to God by Idolatry is set out by this similitude Thou hast gone a whoring from thy God Hos 9.1 Reason 1. Because it wrongs him in his greatest propriety dearer to him then friends or children 2. It breaks the greatest obligation for he is her guide If he leave her she is in perpetual danger Her lovers having satisfied their lust will leave her 3. It may put the Husband to labour to provide for other mens children and is not that a great injury Vse Let women when they are tempted to wantonnesse think what wrong they do their Husbands So great that though they may repent and be pardoned by God yet they can never make their Husbands amends This is a soveraign antidote against Adultery 5. Doct. The Wise should be guided by her Husband Wives submit your selves unto your own Husbands Eph. 5.22 See the same words Col. 3.18 Reason 1. Because the Husband is the guide as in the text 2. He is the head and the body must not rule It were a monster in nature to see the body placed above the head Vse Let Wives be content to be subject A man that being sober overturns the ship and drowns the passengers is not fit to guide it when he is drunk If innocent Eve missed Adam Wives now in the state of corruption are not fit to guide but must be guided 6. Doct. An adulteresse sins against God as well as against her Husband She breaks the seventh Commandement where God forbids it and separates those whom God the author of marriage hath joyned together and joyn them together and joyns them together whom God hath separated Vse Let Wives think of this and of Joseph's carriage to prevent adultery saying How can I do this great wickednesse and sin against God Gen. 39.9 And if they be guilty let them say with David Against thee have I sinned Psal 51.4 And repent that they may be saved Vers 18. For her house enclineth unto death and her paths unto the dead The Wise-man proceeds to shew the greatnesse of the mercy of preservation from evill women by the greatnesse of the danger from which men are kept thereby That is from death it self which is most terrible in the thoughts of wanton persons and which if often thought of would keep them from wanton courses This danger is set out 1. In the kinde of it in this vers Death omnium terribilium terribilissimum The most terrible of all terrible things 2. By the irrecoverablenesse or hardnesse to return v. 19. For the first That the young man might see Solomon's counsel was not in vain he sets down the great mischief that befalls such as follow the Harlots wayes and enter into her house And how great evils he shall escape that comes not there is set out by the disorders of her house and deadly wayes of them that live there For the words For. This is no reason of the last vers why she wrongs her Husband and sins against God She did not do it that she might perish her self and undoe others but that she might satisfie her owne lust and covetousnesse But those words depend upon the beginning of v. 16. to shew the young man what a great mercy of God it was to keep him from the strumpets acquaintance and by consequence from utter destruction The Genevah translation reads surely As the same particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Surely in vain the net is spread c. ch 1.17 And then it is an absolute sentence as if he had said Make account of nothing else but utter ruine if once thou enter into her house and joyn in her wayes Bain reads seeing And so ties it to the following v. as giving a reason why few return to wit because her house leads to death as if he had said to the young man If thou wilt not hearken to me but wilt enter into the Harlots house thou wilt finde death there and a great difficulty of returning Her house The filthy manners and wicked conversation used in her house For the word see on ch 1.13 Some understand it of the strumpet her self which leaving her husbands poor house lives with some adulterer in a stately house or hires one to entertain her lovers and thinks to live gallantly there but leaving her Husbands house hastens to the grave the house of darknesse and forsaking the covenant of her God goes to eternall darknesse But it is rather a caution to the young man to take heed of coming into her house because he shall find nothing there but death and destruction Enclineth Heb. boweth downward Not onely tends that way but with a descent and humiliation and laying low There is in her house a road-way to death and hell and that downward as men go down an hill apace not staying till they come to the bottome Vnto death It brings speedy death unto men both of soul and body And her paths See on v. 9. Vnto the dead It comes from a word that signifies to heal or cure by an Antiphrasis because the dead are past skill and cure of the Physician So a mountain mons à movendo because it moves not And a Wood lucus à lucendo because it wants light Wantonnesse takes men away from among the living and brings them to the dead in body and soul which have dyed before them either by a naturall death or by such like wanton courses as these men take Death and the dead here must include both spirituall and temporall death the grave and hell For it seems not a sufficient reason to keep men from adultery and from Harlots houses that they must die for this is common to all men A man may say as mockers do Let us commit adultery without any fear for nothing shall befall us which doth not befall the chastest men They must die as well as we It must needs therefore include hell also unlesse we should interpret it of a violent or early death which often befalls adulterers and may scare others more then hell For the one they see the other they beleeve not Many murders attend on adultery and ruine of whole families Others translate it unto the giants As the word is used Deut. 2.11 which also were accounted giants And then it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to heal because they are strong and stout and need no Physician or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be faint or weak because the very sight of them makes others faint as if they had the pangs of death upon them And by these giants some mean the devils the tormentors of adulterers in hell others understand men of great might and great rebels against God such as those in the old world who abused their strength to wickednesse and wantonnesse whose bodies are now in the grave and souls in the deepest place of hell To both which places adulterers must descend to keep such wicked wretches company in eternall misery whom in their life they have
and tremble 3. Doct. Wantonnesse shortens mens dayer Give not thy strength unto women nor thy wayes to that which destroyeth Kings Prov. 31.3 The adulteresse will hunt for the precious life ch 6.26 Reason 1. Because it wasts a mans strength and when strength fails life will fail If fuell decay the fire goes out And thou mourn at the last when thy flesh and thy body are consumed ch 5.11 2. It breeds noysome diseases which oft-times prove incurable 3. It hath gluttony and drunkennesse for companions which alone can shorten mens lives much more accompanyed with wantonnesse Plures gulà quà m gladio periisse certum est It is an undoubted truth that more perish by the throat then by the sword 4. Strumpets kill men in private either for their money which they have about them or for want of money when all is spent lest they should be a burden to them on whom they have spent it Vse Let us quench lust with this water If our life be gone all is gone Men are at great cost to preserve life by physick They forbear many pleasing meats and keep a diet But no physick nor diet will keep an adulterer long alive Strumpets will waste more then those helps can do good If they do not yet may the Magistrates sword or Gods judgement do it The King of Babylon caused Ahab and Zedekiah to be rosted in the fire because they have committed villany in Israel and have committed adultery with their neighbors wives Jer. 29.22 23. 4. Doct. He that will scape an Harlot must keep out of her house Had not Joseph been in Potiphar's house he had not been in his Mistrisses danger Gen. 39. Joseph scapes by getting him out of the house The young man Prov. 7. is undone by going into the Harlots house Reason 1. Because her house is full of baits ch 7.16 17. Fine fare and ornaments 2. It hath locks and keyes and private opportunities of sinning Vse If ye know such houses keep out of them Strumpets like Cocks crow on their owne dunghills They count all their owne that comes within their dores Keep out then and be safe 5. Doct. The house of uncleannesse is the gatehouse of death Come not neer the dore of her house lest thou give thy yeers unto the cruel ch 5.8 9. Her house goes down to the chambers of death ch 7.27 Reason 1. In respect of spirituall death For what life of grace can be expected in a stews 2. In respect of corporal death and that many wayes as ye heard before The Strumpets house is the Devils armory wherein are weapons of all sorts to destroy men for the devill was a murderer from the beginning Joh. 8.44 3. In respect of eternal death both of soul and body Her house is like Sodom If Lot go not out of it he must be burned with fire and brimstone His condition that converses there grows still worse and worse His soul is dead his body will be soon dead and then no space for repentance and so he dies eternally Vse Pity those gallants that pity not themselves that go from their own houses into naughty houses and from thence to the grave and hell Out of a lesser and temporary fire into a greater and eternall 6. Doct. Adulterers go downward Her feet go down to death ch 5.5 And questionlesse her adulterer goes down with her Let not thine heart decline to her wayes for she hath cast down many wounded ch 7.25 26. Reason 1. Because they go downward in their strength as was shewed before 2. In their estates For much is spent upon strumpets to the impoverishing of themselves and theirs Vse Let such repent quickly lest they go so low that they never get up again Vers 19. None that go unto her return again neither take they hold on the paths of life The wounds gotten in the Harlots house which are deadly were set out in the former v. The ordinary neglect of them and irrecoverablenesse is set out in this v. For the words None Not onely her self but also all her customers are in danger of perishing Hebr. not all which in Scripture language is none As Psal 143.2 In thy sight shall no man living be justified Heb. not every one living See more on ch 1.24 on No man Some of the ancientest have hence concluded that adultery is an unpardonable sin But they forget that all manner of sin and blasphemy shall be forgiven unto men save onely the sin against the holy Ghost Mat. 12.31 Not none of any condition or none of all simply though the word be used both these wayes in severall places but none in comparison or very few So few return from adulterous courses that in respect of them which do not return they are as none So None calleth for justice Isa 59.4 There is none that calleth upon thy name Isa 64.7 That is very few do so He compareth them which are given to adultery to Souldiers that go into the war and there place and thrust themselves so forward that they are slain We say All the City went to see such a sight that is the most of them It may be some could not and others would not We know that David did repent of adultery but we read of few more that did it Some understand it that none do or can return by their owne wit or strength have they never so good naturall parts but by Gods extraordinary grace some may and do return But the former interpretation is better That go unto her That go in unto her to commit adultery with her A modest expression of a secret or foul action frequent in Scripture Jacob went in unto Leah Gen. 29.23 David had gone in unto Bathshebab Psal 51. in the title Or that go into her house to converse familiarly with him Or that go into an untimely death by wantonnesse Or figuratively that fall into her sinful wayes and so are spiritually dead She that liveth in pleasure is dead while she liveth 1 Tim. 5.6 That interpretation of few returners from adultery is best because he had spoken before of the sinful and deadly courses used in her house v. 18. And now he intimates that her snares are like lime-twigs they hold fast all that converse with her in her house and so fast that very few or none think of returning So that this vers is an explication men because they are so bewitched with the unlawful pleasure ◠of her house that they scarce ever think of leaving those finful wayes while they live For the word Goe see on ch 1.26 on the word Cometh Return again Some understand it of returning to prosperity Gods judgement follows them for the most part and wastes them and their estate to the consumption of both But it is rather meant of returning by repentance leaving those sinful paths of death to walk in the good wayes of life as follows in this v. For the word see on ch 1.23 on the word Turn Neither take