would be loth to think they should answer for neglect of knowledge at the day of Judgement yet they must Else why sit ye at home and lose so many good Sermons your absence is a reall sleighting of wisdome Vers 8. My Son hear the instruction of thy Father and forsake not the Law of thy Mother In the rest of this Chapter and the two Chapters following Solomon's words consisting of many exhortations and promises do not well admit of any division but by the Chapters In the rest of this Chapter there is 1. A commendation of domesticall instruction v. 8 9. 2. A disswasion from hearkening to bad counsels from v. 10 to v. 20. 3. Wisdomes exhortation to men to follow her directions from vers 20. to the end of the Chapter In the first ye have 1. An exhortation in this vers 2. A promise in the next For the exhortation and first for the words My Son See on v. 1. Hear See on v. 5. Here it is taken for giving ear and heart to parents instructions beleeving or obeying them according to the nature of them Instruction The means to get learning See on vers 2. Of thy Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Father from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wish well for parents naturally bear good will to their children Amor descendit non ascendit Love descends but ascends not They are part of them and their care is great for them The word is not alwayes used for naturall Parents but sometimes for Mosters or elder persons or men in authority as Children for inferiors in the fist Commandement and elsewhere Solomon was a Father as a Ruler Teacher naturall Father And it may be that these Proverbs were written for instruction to his owne children and so to be communicated by other parents to their children as King James writ his Basilicon Doron for his Son Yet Solomon chooseth the name of a Father rather then of a King or Master to perswade them to be the more willing to receive instruction from him for Parents look to their childrens good when Masters and Kings having not that naturall band look to their owne ends Because Solomon took upon him principally to teach young men therefore he takes to him the name of a Father shewing withall that he desires nothing more then their spirituall good And forsake not Hearing and not forsaking must be applyed to the instruction of both Parents by the rule given in the last vers For as a Childe must not refuse to hear his Father at first so he must not be drawn away from the truth or good learned by his Father afterwards And as he must not be drawn from his Mothers counsels afterwards so he must not slight them at the first Hearing is to be given to the Father because Children are more ready to hearken to their Mothers though the Fathers be for the most part best able to advise And not forsaking looks to the Mothers Law because Children taken from the Mothers care and imployed by the Father are ready to slight her and to forget what she taught them in their childehood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not being drawn away by our owne corruption or other mens perswasion from what we have learned of our godly Mothers Others read pluck not up but that comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comes short of the other intending a mans owne seduction by himself and not so well forbidding seduction by others also Entisement is set down more plainly vers 10. The Law The teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shoot or rain or teach Precepts are dropt into young children by pious Mothers by little and little and as it were suckt in with their milk and fastned by often repeating Such teaching becomes Mothers and children It is translated Law rather then teaching because it bindes more and children think themselves lesse bound to Mothers then Fathers because Mothers are more tender over them and familiar with them Equals also may teach but not command Of thy Mother It is taken here for the naturall Mother for Solomon begins with houshold instruction Leave not the course of godlinesse wherein she bred thee Figures none Note 1. The Childes duty to his Father 2. To his Mother In the first note 1. The agent My Son 2. The act hear 3. The object the instruction 4. The subject of thy Father In the second note 1. The act and forsake not 2. The object the Law 3. The subject of thy Mother He had begun with Religion and duty to God vers 7. next he requires duty to Parents in this vers 1. Doct. Next after the care of Religion is the care of our duty to Parents Therefore God hath placed the fifth Commandement in the beginning of the second Table Philo thinks it was written in the border of both Tables Aben Ezra placeth it in the first Table but behinde Tindall conceives it was written in the first Table after the fourth Commandement so that the first Table should contain all duties to Superiours God and Magistrates and Parents c. and the second all duties to Equals Diis parentibus nunquam satis fit Aristotle God and Parents cannot be sufficiently requited The Heathen punished injuries to God and Parents alike Valer. l. 1. Qui dubitat utrum oporteat Deos revereri aut parentes non indiget ratione sed pari paena Aristot Topic. l. 8. He that doubts whether God or Parents be to be reverenced needs not be confuted by reason but by the same punishment All fatherhood is from God Men are fathers of some God of all in some sense or other Resisting them is in some sense resisting God as resisting a Constable is resisting the King or supreme Magistrate Parents are chosen in the fist Commandement to expresseall Superiors rather then Magistrates or Ministers these are comprehended under Parents The safety or ruine of Church and Common-wealth depends upon them for families are seminaries of both Divine right and naturall give Parents power over Children 1. Vse To inform us of what great weight this duty is both in the Text and Decalogue set next after our duty to God 2. To reprove disobedient Children This sin is next to impiety against God and before sins committed against equals Many have confessed at the Gallows that God justly brought them thither for disobedience to religious Parents And some have been troubled for their disobedience after their Parents death Object Our Parents are testy Answ Yet they must be born withall Multa ex quo fuerunt commoda ejus incommoda aequum est ferre Terent. We must bear with them by whom we get much Love thy Parent if he be kinde otherwise bear with him Ames parentem si aequus est aliter feras Mimus Servants must obey froward Masters 1. Pet. 2.18 Much more Children froward Parents 2. Doct. The beginning of Christian knowledge and piety ariseth for the most part from domesticall instruction
the beginning of the middle-watch Judg. 7.19 5. The chief part of any thing as the head is in the body Take thou also unto thee principall spices Exod. 30.23 6. The summe of things which is the head of number When thou hast taken the summe of the children of Israel Ex. 30.12 Here it is taken in the first sense for the head of the body And chains Wise men were wont to wear chains in signe of honour due to them for their wisdome Pharaoh put a gold chain about Josephs neck therefore Gen. 41.39 42. Hence the Giants and Anakims had their names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men samous for strength and either did or were accounted worthy to wear gold chains as men of note used to doe Or it may be Anak their Father wore a chain and they might have their name from him The Ishmaelites used to wear golden ear-rings in token of honor Judg. 8.24 And he saith chains in the plural number for the more gold chains men wear the greater is their honor About thy neck Heb. for thy neck as before or throat which is within the neck Heb. throats that is both sides of the neck or throat or because it consists of many roundels like rings one below another The summe of all is If for love to thy Father Mother and duty due to them thou wilt not hearken to their pious instructions yet let this motive prevail with thee taken from that reward of approbation and honor which good children attain unto that hearken to their Parents counsels That will make thee excellently adorned like a man that hath a crown on his head and chains on his neck Figures Two Metaphors One taken from a Garland or Crown on the head the other from a Chain on the neck signifying popular approbation and preferment Thou shalt be a man approved and honored Note 1. The coherence by way of motive For. 2. The sentence In it 1. The cause they shall be 2. The effect set out by two similitudes one from a crown on the head an ornament of grace on thy head The other from a chain on the neck and chains about thy neck Both signes of approbation and honour 1. Doct. Though God might alwayes command yet he often useth motives to perswade So in the preface to the Ten Commandements and in the second third fourth and fifth Commandements many motives are used from Gods power goodnesse and promises See the like Deut. 11. all over Reason 1. Because God dealeth with reasonable men and so presseth reasons Every thing is to be wrought upon in its owne way in ordinary course 2. Because their owne reason will condemne them if they hearken not to God but if God gave no reason as he need not then must he condemne men out of meer authority which though just would seem harsh 3. Because of Gods in finite goodnesse He useth all means for the good of men 1. Vse To shew the justice of the condemnation of wicked men they fin against the light of reason 2. To perswade us to hearken to God who deals with us in so low a way that might have stood upon high terms and given no reason for his command Princes use to say Sic volo sic jubeo stat pro ratione voluntas So I will so I command and for a Law my will shall stand Si regnas jube If thou be a King command Senec. Med. 2. Doct. Though we owe God more then we can do for him yet he woes us by rewards By temporall rewards Deut. 28.1 c. Delight thy self also in the Lord and he shall give thee the desires of thine heart Commit thy way unto the Lord and trust in him and he shall bring it to passe Psal 37.45 Psal 128. all over If ye be willing and obedient ye shall eat the good of the land Isa 1.19 Veluti pueris dant crustula blandi Doctores elementa velint ut discere prima Horat. Sat. 1. As kind Teachers give little cakes to boyes to make them willing to learn their A. B. C. Eternall rewards are promised Matth. 10.41 42. A crown of righteousnesse 2 Tim. 4.8 A crown of life Revel 2.10 A throne to sit on Rev. 3.21 The Spirit of God here accommodates himself to Childrens temper who love rewards So should men be taken with Gods promises Reason 1. To shew Gods freenesse who though he might require more duty out of debt then we can perform yet is pleased to reward our imperfect services as if a Creditor should give a thousand pound to one that owes him an hundred pound and paid but five pounds of it or a Master give to a Servant that failed in many things though he were honest treble his wages 2. To work upon our self-love He knows that we look at our selves naturally and he is willing to make use of this disposition of ours to encourage us to his service 1. Vse This shews how great a sin it is not to hearken to Gods voyce If he required all out of debt and gave no reward it were injustice to deny him How much more when he offers so liberally In so doing we justly deprive our selves of the good promised and perish eternally 2. Vse Let us willingly hearken to God who deals with us upon so fair terms as a City besieged yeelds gladly in extremity upon fair quarter much more upon great advantage and rewards offered Moses had respect to the recompense of reward Heb. 11.26 3. Doct. Hearkning to Parents instruction is a means to bring us to publick approbation So it fared with Solomon himself He got approbation by attending to his Parents precepts and adviseth his Son to seek it by attending to his Reason 1. Because the people observe the carriage of other mens children as well as of their owne and if they finde them respective of their Parents good counsels they expect much from them but little from disobedient ones Obedient children are comely in other mens eyes befide their Parents 2. Because wisdome is gotten by hearkening to Parents counsels and that makes men acceptable to others Keeping Parents precepts is grace unto the neck ch 3.21 22. Wisdome made David esteemed as an Angel of God 2 Sam. 14.20 A mans wisdome maketh his face to shine Eccl. 8.1 God who turns mens hearts whithersoever he will Prov. 21.1 makes wise men to be had in high esteem even of fools as if they were crowns and chains Vse Let not children think themselves too wise and despise their Parents counsel lest others set light by them Whereas if they hearken to it men will willingly cast their eyes upon them and have an high account of them as Joseph pleasing his Father had a parti-coloured coat that others might see his Fathers great affection to him 5. Doct. Hearkening to Parents instruction is a great means of preferment As in Joseph who was the best and best beloved Son of his Father In well ordered Cities all men may not wear crowns
tell him that his own life the comfort of his marriage his estate his credit his content are wrapt up in them Reason 1. That God may work upon mans judgement that so if his command will not work upon mans will as it should reason may convince their judgement 2. That he may work upon their affections Upon their love by recording former benefits and promising more as to David I annointed thee King over Israel and I delivered thee out of the hand of Saul And I gave thee thy Masters house and thy Masters wives into thy bosome and gave thee the house of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandement of the Lord. 2 Sam. 12.7 c. Kindnesse breeds love God works upon fear by judgements and threatning more Upon hatred by seting out the ugliness of sin and the hurt it brings on all the World and in particular on our selves Upon confidence by setting out his great power and infinite mercy which are the two main Pillars of confidence Use To lament our wretched sinfull disposition that have by nature so far cast off Gods soveraignty that he is as it were forced to use reasons to perswade us to obey his Commands which we should do without any reason given Yea which is more that we will not be perswaded by a world of reasons laid down in scripture but remain disobedient who would keep a servant that neither of himself nor by perswasion would be obedient God keeps thousands of such in the World Yea the best of men are guilty of disobedience to the Commands of God against duty and known reasons David knew that though he were a King yet he might not commit adultery nor murder and therefore is said not to be ignorant of but to despise Gods Commandement 2 Sam. 12.9 And it cost him dear Hee paid for it in both kinds by the sword and the abuse of his own Concubines Let every one of us lay it to his own heart and mourne for his own known disobedience 2. Doct. Teachers should not onely informe but perswade also So Paul exhorts wives to do their duty from their subjection to the husband as to the head and from the Churches examplâ— Wives submit your selves unto your own husbands as unto the Lord. For the husband is the head of the wife even as Christ is the head of the Church and he is the Saviour of his body Therefore as the Church is subject unto Christ so let the wives be unto their own husbands in every thing Eph. 5.22 23 24. Husbands are prest to their duty from Christs example Husbands love your wives even as Christ also loved the Church Eph. 5.25 From marriage union So ought men to love their wives as their own bodies Eph. 5.28 From leaving Parents for a wife For this cause shall a man leave his Father and Mother and shall be joyned to his wife and they two shall be one flesh Eph. 5.31 Children are urged to their duty from right and Gods promise Children obey your Parents in the Lord for this is right Honour thy Father and Mother which is the first Commandement with promise That it may be well with thee and that thou maist live long on the earth Eph. 6.1.2.3 Servants from reward Servants be obedient to them that are your Masters c. Knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free Eph. 6.5 8. Masters from their account to God And ye masters doe the same things unto them forbearing threatning knowing that your Master also is in heaven neither is there respect of persons with him Eph. 6.9 See the like duties pressed with reasons Col. 3.18 and 4.1 Reas 1. That the hearers may be brought to believe what is taught which bare information will not do 2. That they may be brought to obey it perswasive arguments are weights to draw to obedience Use Think not much that Ministers do not coldly deliver divine truths but earnestly presse them it were easier for them to do otherwise but ye have need of it and it is for your good Doct. 3. Correction comes from Gods love Thou shalt also consider in thine heart that as a man chastneth his son so the Lord thy God chastneth thee Deut. 8.5 As many as I love I rebuke and chasten Rev. 3.9 You only have I known of all the families of the earth therefore will I punish you for all your iniquities Ames 3.2 Reas 1. God doth it to prevent much evill that might otherwise befall them and that is a sign of love as not correcting is of hatred I will not punish your daughters when they commit whoredom nor your spouses when they commit adultery therefore the people that do not understand shall fall Hos 4.14 So a tender father by timely correction keeps his children from untimely ends A Physician keeps his patient from death by putting him to pain Gregory the great afflicted with the gout and other bodily infirmities cries out In hoc miâ—i placent quod nihil in hoâ— mundo placere permittunt Herein they please me in that they suffer nothing in this world to please me By correction God keeps his children from many sins or brings them to repentance Est in eo qui corripitur à Domius aliquid quod displicet id sc propter quod eum castigat et quod emendatum cupit Jansen in Text. There is in him that is chastned by the Lord something that displeaseth God to wit that for which he corrects him and which he would have amended God also by correction keeps his from eternall perdition Afflietions are a bridle that keeps the horse from falling and the rider from breaking his neck So doth God by them keep his children from many sins that might bring on them speedy destruction The child of God may say to God with Augustine in Psal 98. Et cum blandiris pater es cum caedis pater es Blandiris ne deficiam caedis ne peream Both when thou strokest and when thou strskest thou art afather Thou strokest that I should not faint thou strikest that I should not perish And on the same Psalm Illi Deus irasciter quem peccantem non flagellat Nam cui verè propitius est non solum donat peccata ne noceant ad futurum seculum sed etiam castigat ne semper peccare delectet God is angry with him whom he doth not scourge for sin For whom he favours indeed to him he not only forgives sins that they may not hurt him in the world to come but also chastens him that he may not delight to be alwaies sinning 2. God corrects his children to do them Good hereby he exerciseth and increaseth many graces in them as faith and patience he also fits them for glory hereafter as souldiers by pains and perills are fitted
revelation and yet maintain grosse errors contrary to Scripture that set Gods Word and his Spirit together by the ears Woe be to those eyes that pronounce light darknesse and call darknesse light and to those palates that call bitter sweet and sweet bitter Isa 5.20 4. Doct. There is a right way for the Saints to walk in That thou mayst walk in the way of good men and keep the paths of the righteous Vers 20. I have led thee in right paths ch 4.11 Reason 1. Because else it were worse living in Gods Kingdome then in any other Kingdome For all Kingdomes have rules of safety and of living 2. God should be in a worse condition then the meanest Master of a family He should have no certain service Vse Let us keep in the right way of the Saints All other wayes though never so specious lead to hell Therefore a cloud of witnesses that have walked in this way to heaven is set before us Heb. 11.1 c. 12.1 5. Doct. God onely can keep us in the right way He will keep the feet of his Saints 1 Sam. 2.9 Hold up my goings in thy paths that my footsteps slip not Psal 17.5 Reason 1. Because he onely can give light in his Word to discover the right way 2. He onely can give sight to discern it by his Spirit 3. He onely can give might to walk in it and to keep our feet from stumbling otherwise Gods people would soon go aside on the right hand or on the left and soon fall into the way of sinners Vse 2. When we are at a stand in the way for want of any of these pray to God for direction and help When all our strength and friends fail us God will direct us He sent food to Elijah because the journey else would have been too great for him 1 King 19.7 2. Comfort your selves that have so good a guide and so strong a keeper to guide and keep you in the right way Well may they walk uprightly that are so strongly supported Gods hand is ever under his they cannot fall beneath it 6. Doct. Gods Saints are mercifull people So was Cornelius one that feared God and gave much alms to the people Act. 10.2 So was Zacheus when he was converted The half of my goods I give to the poor Luk. 19.8 A strange alteration from covetousnesse to liberality as well as from wickednesse to holinesse Reason 1. Because of our renewed nature that takes away hardnesse of heart in part and makes us pitifull as the heaven is that drops showers on the earth and looks for nothing back again 2. They love to be like their God who maketh his Sun to rise on the evill and on the good and sendeth rain on the just and on the unjust Mat. 5.45 Vse I would make an use of tryal but I scarse dare I am afraid if every one that hears me now should faithfully try his estate which he knows laying it in one ballance and his good deeds in another and God should hold the scales as one day he will do we should finde but a few Saints Many would be found in Belshazzar's condition too light when they are weighed Dan. 5.27 Our abundance and finenesse in food and apparell compared with the wants of the poor would condemne us In the Law the Ministers had the tenth of mens profits Now Ministers Schooles Poor Churches Education of our owne children in learning have it not Our note of Saints now is to rail upon carnall men and do duties outwardly and hold fast our purses God amend it They are hypocrites and no Saints what shew of holinesse soever they make that are not mercifull Pure religion and undefiled is to visit the fatherlesse and widows in their affliction Jam. 1.27 The sentence at the last Judgement is according to mens mercifull or unmercifull carriage Matth. 25. and they that shew no mercy now must look for none then Jam. 2.13 Vers 9. Then shalt thou understand righteousnesse and judgement and equity yea every good path In this vers the second benefit of Wisdome is set down to teach us how to carry our selses wisely towards men Having spoken largely concerning the former and backed it with reasons now he briefly propounds the latter it being more easie to know how to carry our selves towards men then towards God For the words Then See on ch 1.28 These words must depend upon the first 4 verses as the former Then v. 5. did The summe of all is When thou hast used all the former means then thou shalt know how to carry thy selfe towards men as well as towards God Others knit it to the words following Then shalt thou understand c. when wisdome entreth c. But that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 useth to follow as ch 1.28 not to go before and there is another reddition to that v. 10. understood v. 11. Then discretion shall preserve thee Also the mark in the beginning of v. 10. in our Translation shews that the Interpreters conceived the sentence began there and these words v. 9. depended on the words before Shalt thou understand See on ch 1.6 Righteousnesse and judgement and equity For these words see on chap. 1.3 and for judgement see on vers 8. of this cha We must do things lawfully discreetly and equally Yea every good path A genus to the rest and summe of all delivered in the conclusion or an c. as if he had said In a word if there be any good path that comes not within the compasse of these yet thou shalt understand it That I may comprehend much in few words thou shalt not onely know the former particulars but all honest wayes how to carry thy self towards men For wise carriage to God was promised before v. 5. Thou shalt increase in knowledge and grow from the knowledge of those good things to know all else needfull of that kinde For the word Every see on chap. 1.13 on the word All. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good It signifies 1. That which is right and just See thy matters are good and right 2 Sam. 15.3 2. That which is profitable Houses full of all good things Deut. 6.11 3. That which is pleasing Do what is good in thine eyes 2 Sam. 19.27 4. That which is full and compleat Thou shalt be buried in a good old age Gen. 15.15 5. That which is joyfull and delightfull A festivall We come in a good day 1 Sam. 25.8 Here it is taken in the first sense for right and just wayes Path 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies properly a Wheel-track and because such are found in paths or wayes therefore it signifies so too In a Common the way is discerned by wheel-tracks Thou shalt see the tracks wherein godly men have gone before thee as a man may see the track of a Cart-wheel It may be read every path of good Figures Path or Wheel track A Metaphor Note 1. The adjunct of time Then 2. The
either male or female Whether it be beast or man Exod. 19.13 2. A male or a man opposed to a woman There was a man in the Land of Vz Job 1.1 3. An Husband opposed to a Wife She gave also to her Husband Gen. 3.6 4. A great man or a valiant man Art not thou a valiant man 1 Sam. 26.15 Here it is taken in the third sense for a man opposed to a woman v. 16. That speaketh That is so full of wickednesse that he cannot keep it in but it breaks out in his words Froward things Contrary to what he should speak Crosse things to truth holinesse or righteousnesse That gives such untoward counsel as is mentioned ch 1.11 Come with us let us lay wait for blood c. Whereby men are seduced to evil Words tending to the subversion of Gods honour and mans good temporall and eternall whereby men are perverted Such as speak distorted words as if the upper lip stood where the neather lip should The summe is as if Solomon should have said Unlesse wisdome enter into thy heart as a keeper how canst thou conversing amongst men who for the most part walk in an evill way be freed from the grossest errors or most corrupt manners of them that speak perverse things seeking to infect others by their subverting perswasions Thus some do in matters of opinion Also of your owne selves shall mâ—n arise speaking perverse things to draw away disciples after them Act. 20.30 Others doe the like in matters of practise Let us eat and drink for to morrow we die 1 Cor. 15.32 Discretion then and understanding deliver us from evill mens wayes and words of perverse men not by taking us out of the world but by not suffering us to beleeve their evill words or to follow their lewd courses Figures none Note 1. The deliverance 2. The description of the person from whom he is delivered In the former observe 1. The act To deliver 2. The object thee In the description of the person from whom he is delivered note 1. The danger from the way 2. The cause of the evill man 3. The effect from the man that speaketh 4. The object froward things 1. Doct. Young men are in danger of bad company This lost Rehoboam his Kingdome 1 King 12.8 He consulted with the young men that were grown up with him and which stood before him This was the undoing of the prodigall Son He wasted his substance with riotous living Luk. 15.13 Reason 1. In respect of the sociablenesse of their nature which puts them forth to seek for company as soon as they are fit for action Adam could not be alone Man loves to give and to receive Homo est animal politicum Man is a sociable creature Arist Now most are bad and that makes men for the most part to light on bad company 2. In respect of the necessity of their callings He must buy sell trade with others His owne calling cannot furnish him with all things needful Now many are bad in all callings and the skilfullest workmen oftentimes most given to drinking by which others are spoyled that trade with them 3. In respect of the band of their relations Husbands Wives Parents Children Kindred may be naught and with them they must keep company because they owe duty to them and so may more easily be corrupted by them then by strangers whom they lesse love Jezebel Aâ—ab's wife stirved him up to work wickednesse 1 King 21.25 4. In respect of the corruption of mans nature The young man is corrupt himself by nature Therefore David calls on a young man to cleanse his wayes Psal 119.9 So are all others And like will to like Vse 1. Choose good company at first So did David To the Saints that are in the earth and to the excellent in whom is all my delight Psal 16.3 I am a companion of all them that fear thee and of them that keep thy precepts Psal 119.63 Much good may be gotten by the company of such for soul body estate and credit 2. Refuse all bad company as far as thy calling and relations will permit else thou wilt burden them in their sins and learn to be like them Constantius the Arrian Emperor desired the orthodox Christians to joyn with the Arrians not onely in worship but also in society They answered Arriani sunt mortui in delictis non possumus vivi cum mortuis conjungi The Arrians are dead in sins and we that are alive may not be joyned with the dead Scultet in Lucif Caral p. 376. Nazianzen perswades his Brother Cesarius to come out of Julian's Court where he had an office lest he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smell of the smoak if not be burnt with the fire He might be tainted though not perverted 3. In conversing with such evill men as thou art tyed to by calling or relation go not beyond thy bounds Take heed of their sins Be more ready to do them good then to get hurt by them 2. Doct. Young men are in danger of bad example Joseph not old had learned in Aegypt to swear by the life of Pharaoh Gen. 42.15 Therefore old women must be a pattern to young and Titus in all things must shew himself a pattern of good works Tit. 4.7 Reason 1. Because there is a multitude of bad examples in the world in young men like them in grown men in old men Among many snares one may take 2. They are more ready to be won by examples especiall of great ones then by precepts prohibitions promises threats The other Jews dissembled likewise with Peter insomuch that Barnabas was also carried away with their dissimulation Gal. 2.13 3. Young men are more ready to be led by example then others because they know their owne want of experience and presume upon the knowledge of the ancient I said Dayes should speak and multitude of yeers should teach wisdome Job 32.7 Vse 1. Be wary whom ye imitate Do not imitate wicked men nor civil men but men truely godly 2. Be wary how ye imitate them Not in their infirmities but take St. Paul's counsel Be ye followers of me even as I also am of Jesus Christ 1 Cor. 11.1 Follow them no further then the rule of Gods Word leads them 3. Doct. Young men are in danger of bad counsell Thus Amnon was drawn to execute his wantonnesse by the counsell of Jonadab 2 Sam. 13.3 5. Therefore Solomon advises his Son to take heed of bad counsel My Son if sinners entice thee consent thou not ch 1.10 Reason 1. Because evill men will be continually provoking them to evill for they desire to make others like unto themselves as some say that infected persons desire to infect others 2. Wicked men are subtil and can allure young men by flattering words and crafty speeches which like sugar go down quickly 3. Evill men can take all advantage of time place disposition occasions to seduce young men and therefore are the more likely to prevail
laughter of a frantick man There is no greater misery then false joy Non dolere quòd peccaveras magis offendit Deum quà m quod antè peccaveras Chrysost Not grieving that thou hast sinned offends God more then that thou hadst sinned before 6. Doct. Many love to have others take notice of their sins Absolon went in unto his Fathers Concubines in the sight of all Israel 2 Sam. 16.22 Reason 1. Because they think their sinfull courses to be a credit to them shewing that they dare do that which others dare not 2. Because they would have others know that they fear no punishment from God or man like the unrighteous Judge Which feared not God neither regarded man Luk. 18.4 Vse Of all men in the world take heed of those Trust not them that will betray themselves to eternall wrath They will not be afraid to ruine you to eternity Vers 15. Whose wayes are crooked and they froward in their paths It is no wonder that wicked men goe in crooked wayes Where else can they go that leave the right way which turnes not aside to the right hand nor to the left It is as if the wiseman should have said Let no man think that he may converse with them and yet go aright in the wayes of uprightnesse It cannot be wisdome only will free thee from hurt by wicked men and from walking in their crooked wayes The last mark of a wicked man is set down here in the text which is obstinacy in evill paths Here is a gradation Every step exceeds the other Ill words are naught v. 12. Ill deeds are worse v. 13. Boasting of sin worse v. 14. Obstinacy worst of all v. 15. Such are desperately incorrigible For the words Whose wayes See on ch 1.19 Are crooked Swarve from the right rules of Gods word and being compared with it are found not to be strait And they froward The word signifies going backward or out of the way In their paths See on v. 9. Figures A metaphor from travellers who obstinately go on and persist in wrong wayes Note 1. The wickednesse of their wayes 2. Their obstinacy in them In the former note 1. The subject Whose wayes 2. The adjunct Are crooked In the latter observe 1. The adjunct And they froward 2. The subject In their paths 1. Doct. The Scripture delights much in metaphors Cains sin is like a dog lying at his door watching for his going out to devour him Gen 4.7 Jotham sets out the unkindnesse of the Israelites to his father Gideon in preferring Abimelec a bastard before his lawfull sons by the trees setting a bramble to rule over them Judg. 9.14 15. Jehoash compares Amaziahs proud desire to a thistles desire to marry his son to the Cedars daughter 2 King 14.9 The progresse and profit of the Gospell preached is by Christ compared to seed sown in a good ground corn among tears fishes taken in the net bread leavened treasure hid in a field a pearl of price Mat. 13. The difference betwixt Gods people under the law and under the Gospell is set out by Allegories of Sarah Hagar Sinai Sion Gal. 4.14 c. The flying and killing of Kings and great persons under the similitude of Islands and mountains vanishing away Rev. 16.20 Reason 1. Because this is a great help to the understanding as spectacles to the eyes By worldly things which we know we are taught heavenly things which we know not 2. It is a great help to the memory Things that we forget as we are very ready to forget things belonging to the soules good are brought to our mind upon the fight and hearing of those metaphors 3. It works much upon the affections Many outward things are very pleasing to us By comparing spirituall things to those things we love and take comfort in in the world our affections are drawn higher Therefore God is called a Father and an husband 4. It workes upon the conscience I am Gods servant child wife When I see the carefulnesse of mine to do duty to me my conscience smites me and tels me I am not so carefull to do duty to God Vse 1. It condemnes the Papists who in many points to confirme their erroneous opinions turn metaphors into a literall sense As to prove that children who die unbaptized cannot be saved they interpret that Joh. 3.5 of outward water in Baptisme which is spoken of the Spirit washing away the filth of sin like water To prove the corporall presence of Christs body in the Lords Supper they quote This is my body overthrowing the nature of the Sacrament taking the figne quite away and destroying the nature of Christs body by making it to be in many places at once So that there is neither Sacrament nor Christs body To establish their feigned Purgatory they interpret 1 Cor. 3.13 of naturall fire which is spoken of the tryall of mens works by the judgement of Christ at the last day when all mens works shall be revealed as gold is tryed by passing the fire and when their Purgatory will be at an end as themselves confesse To establish prayer to Saints they urge the custome of Kings Courts wherein men come to Kings by Nobles not considering that Kings are ignorant and in danger and soon wearied by many addresses and therefore must be informed protected eased by them that are about them but God need not Yea they drive men from reading Scriptures because of these metaphors taken from humane affaires which God put in of purpose to draw men to it So Mr. Fox in Latimers life mentions a Priour in Cambridge that disswaded men from reading the Scriptures lest reading Luk. 9.26 and 1 Cor. 5.6 Plow-men looking back and Bakers leavening the bread too little should despair To which Latimer answers If a painter should picture a Fox in a Pulpit in a Fryers coul no Clown that should see it would imagine that the Painter thought a Fox could preach but intended to signifie Fryers did preach like Foxes 2. Let us labour to apply Metaphors aright and then we shall profit by them When we read Joh. 15. see what sap we receive from Christ the spirituall vine and whether we be his sheep And so in other parables 2. Doct. The same thing is set out by divers similitudes in Scripture As the progresse of the Gospel Matth. 13. Our union with Christ by a Vine Joh. 15. a Graffe Rom. 11. a Body 1 Cor. 12. Reason 1. Because variety is very pleasing Many different strings make good musick 2. It is very profitable A fisher had need of many baits If one take not another may 3. Man hath many affections and some outward objects work more upon love and joy others upon sorrow and hatred others upon fear others upon confidence Vse In every thing that concerns thy soul make use of such similitudes in Scripture as may most affect thee As of the love of Mothers when thou doubtest of Gods favour The store of sap the vine gives
50.9 c. And if God did need how should we supply his wants that cannot supply our own for soul or body He that cannot keep his own Family cannot relieve others 3. Because God is absolute Lord over all and may command what hee list without rewarding any creature in Heaven or in Earth For the second that yet he will give a full reward appears 1. Because he is mercifull and stands upon his honor And where justice will give no reward mercy will So Fathers promise many things to their children to encourage them to do their dutie Here is long and healthful years and prosperitie and what needs a man more in this life 2ly Because God is faithful and hath promised a full reward to every good action so that mercy and truth appear in it though justice require it not Vse 1. To acknowledge that if God blesse us in soul or bodie it is of his free grace not of the merit of our obedience He might by his right over us require service without pay yet he is so merciful that he wil not So a father may look for duty freely from a child yet he provides for him and gives him an inheritance 2ly Let this encourage us to dutie we owe it to God therefore doe it we shal have a ful reward therefore do it cheerfully this is a double band kindnesse useth to work more upon mens spirits then dutie so let it do with us toward God This encouraged Moses he knew he deserved nothing yet had respect unto the recompence of reward Heb. 11.26 Doct. 2. Gods rewards are such as men like wel ordinarily He gives his people a land of brooks fountains wheat barley wines fig-trees c. Deut. 8.7 A land that had goodly houses many herds of greater cattel many flocks of lesser much silver and gold c. Deut. 8 c. Reas It appears 1. in the particulars in the Text God promises long life peace and plenty what would man have more for his body who loves not all these Men love long life for that end they are choice in meat drink apparel baths physick they spare for no cost so do worldly men dote on peace and plenty These God promises 2ly it appears by the prayers of men no doubt they pray for what they love best and God often gives it as he gave wisdome to Solomon to guide a great Kingdome when he prayed for it 3ly By Gods aditional gifts to Solomon as honour and riches which he asked not yet could not but like wel when God gave them So he gives a comfortable earthly passage to them that seek for heaven seeke ye first the Kingdome of God and his righteousnesse and all these things shal he added unto you Mat. 6 33. Who likes not a good way to a good end It is a double mercy Use Be careful to please God and trust him for rewards he will give such as thou likest and canst no where else get Gods precepts well kept wil be in stead of Diet Physick Guard and other means of preserving life If other means fail God wil preserve by these Doct. 3. Long life is a blessing God gave Abraham a good old age Gen. 25.8 The hoary head is a crown of glory c. Chap. 16.31 It is a sweet mercy and generally desired What man is he that desireth life and loveth many daies that he may see good Psal 34.12 As if he had said every man naturally doth desire it Men love life and abhor death With long life wil I satisfie him Psal 91.16 Reas 1. Because life it selfe is a blessing therefore the continuance of it is so 2ly Because God promiseth it to his servants as in the fift commandement and God useth to promise good things and threaten bad And this promise Wisdom useth as conceiving it wil much work upon the spirits of men for by me thy daies shal be multiplyed and the years of thy life shal be incrcased Chap. 9.11 3. It is a type of heaven which had it all the perfections of joy it hath yet were it not lasting it could not afford full happinesse 4. It is a resemblance of Gods eternity who is called The antient of daies Dan. 7.13 5. Short life is accounted a curse God theatens Eli that there should not be an old man in his house 1 Sam. 2.31 Sure then the contrary is a blessing 1. Obj. How is it a blessing when wicked men often live long Ans It is a blessing in it selfe and to good men who have the more time to serve God though it may be none yea a curse to wicked men who may sin the more and have the more pain in hel 2. Obj. Good men often have it not but die soon as Josiah 1. Ans It is in perilous times when it is better to die then to live From henceforth blessed are the dead which die in the Lord Rev. 14.13 It might have been a blessing to live long before in the time of the Churches prosperitie but not then in the time of her persecution then the righteous are taken away from the evil to come Isa 57.1 2. If in other times God take them away they lose not but get by it they get by death a longer and an happier yea an eternal life 3. Obj. Men may live long in miserie and that is a curse rather then a blessing Ans God wil give his servants prosperity with their long life if he see it fit for them if not he wil turn their afflictions to their good We know that all things worke together for good to them that love God Rom. 8.28 A Physician can make an healing medicine out of poison so can God make afflictions profitable to his Use 1. It shewes the folly of many men who would have long life yet look not after heavenly wisdome the means of continuing life Such shew themselves to be fooles as by adultery drunkennesse quarrels kill themselves or are killed by others because they follow not wisdome and holy directions they might live longer if they lived wisely and godlily Such complain in vain of shortnesse of life which they bring on themselves 2. It teaches us not to complain for the troubles of old age but to blesse God for the comforts we have seen more then others in the length of our daies Remember that God hath set the one over against the other Eccles 7.14 Sicut nun hirunde non facit ver nec una linea Geometram sic nec una dies vel breve tempus reddit hominem foelicem Recuperus As one swallow makes not a spring nor one line a Geometrician so neether one day nor a short time makes a man happy Doct. 4. Health in our daies is a great blessing also So it is promised It shal be health to thy navil and marrow to thy bones verse 8. They are life unto those that find them and health to all their flesh Chap. 4.22 Reas 1. Because it gives a man much comfort in
honour to God immediately for it is an act of homage or acknowledging his power over all things in the world 2. Mediately by maintaining Gods Worship and Ministers by which he is daily praised and honoured Use 1. To reprove such as are niggardly towards pious uses they not only hinder religion but also dishonour God He can get no good if we be never so liberal in this kind honour is all he lookes for from us and if that be denyed him he gets nothing by us 2. To teach us in all our cost for Gods service to look at Gods honour not at our own his glory should be our principal intention To encourage us hereunto consider that God takes it as an honour when we are at cost for his service though it be out of his own and wil reward it as if it were ours and as if he got much by it who indeed gets nothing at all Doct. 3. Our cost for Gods service must be out of our own goods that God hath given us David saith to Ornan I will not take that which is thine for the Lord nor offer burnt offerings without cost 1 Chron. 21.24 Thou shalt not bring the hire of an where into the house of the Lord thy God for any vow Deut. 23.18 Gods service must be maintained out of goods lawfully gotten Reason 1. Because else we doe not maintain Gods service our selves but force others to do it 2. Because it is not thank-worthy to give of another mans no more then to be patient in deserved troubles 1 Pet. 2.19.20 Use It condemnes the cost of many bestowed on Churches and Lectures when they die out of goods gotten by oppression all their life long Men cannot buy out cosenage by giving part to God I the Lord hate robbery for burnt offering Isa 61.8 When the Athenians demanded mony for sacrifices Phoâ—ion pointed to an usurer to whom he ought mony and said Puderet me si vâ—â—is accessiones cedeâ—em huic autem sua non readerem Recuperus I should be ashamed to adde to your offerings and not pay this man his own De substantia aliorum tollere Deo indè afferre non crit utique offerre sed more latronum Patrocinium alterius quaerere velle Deum violentiae socium facere Chrysoft Hom. 43. To take out of other mens substance and offer thereof to God is not at all to offer but as theeves doe to seek the Patronage of another and to be willing to make God a partner in our violence Eleemosâ—nam Deus detestatur quae de Lachrymâ—s alienis praestatur Quid enim praestat si unus benedicat ubi plures maledicunt August L. de verb. Dom. God hates an almes which is given out of other mens tears For what gain is it if one blesse where many curse 4. Doct. The cost bestowed on Gods worship must be out of all our profit Abraham gave Melchizedec tithes of all Gen. 14.20 Let him that as taught in the word communicate unto him that teacheth in all good things Gal. 6.6 Reason Because all the good things wee have come from God and therefore his service should fare the better for all Use It reproves those that care not how little they give for pious uses living or dying They have forgotten above half their lesson They should honour God not with some but with all their substance Such as can spend all on Haukes Hounds and Harlots leave nothing to maintaine Gods worship 5. Doct. God must not lose his part of our first profit Whatsoever is first ripe in the land which they shall bring unto the Lord shall be thine Numb 18.13 So saith God to Aaron his Priest Reason Because it is good to remember God in the youth of our gain Use It condemnes those that will give nothing to good uses till they die They are like swine that never do good alive and dying give every one a pudding 6. Doct. The cost bestowed on Gods service must be out of the best of our good All the best of the Oyle and all the best of the wine and of the wheat the first fruits of them which the shall offer unto the Lord have I given thee Numb 18.12 Abeâ— brought the firstlings of his flock and of the fat thereof and the Lord had respect unto Abel and to his offering Gen. 4.4 First fruits were most dear and precious as the first born Reason 1. Because that God that gives the best is worthy of the best 2. To shew our willingnesse in giving to God Men that willingly send presents to their friends send of the best Use To reprove such as think the worst good enough for God and good uses Ye brought that which was torne and the lame and the sick Mal. 1.13 God requires the best the world is ungratefull and hardly affords him the worst to maintaine his worship They think Gods Ministers are indebted to them for meanes when God saith it is his and men owe it to him and he requires it for his Ministers and worship The Apostle makes the people the greater debters If we have sown unto you spirituall things is it a great matter if we shall reap your carnall things 1 Cor. 9.11 VERSE 10. So shall thy barnes be filled with plenty and thy presses shall burst out with new wine IN this Verse is the suitable yea exceeding reward of those that to their cost maintain Gods worship It containes an answer to a secret objection Many men are timerous and fear lest by this liberality they should hinder themselves and theirs and not have enough left to maintain them in a comfortable fashion and so may be much hindred yea it may bee want necessaries for themselves and after much hard labour for posterity leave little to their children The text answers by adding a sweet promise suitable to the duty It shall bee so farre from diminishing your estate that God will fill your barnes and Winepresses so that ye shall receive far more then ye give away Fear not what shall become of you your Wives and Children God will give you much more to leave them Thou needst not suspect that thy pious liberality will bring thee to want it wil rather increase thy wealth and fill thee with all things needfull and comfortable Seeing God cannot well be honoured in the way that he hath appointed without cost and no charge goes so neare a carnall heart as that which is spent to maintain Gods worship by reason of that naturall strangenesse and emnity that is between God us God gives us encouragement to bear this cost by a promise of a greater reward hyperbolically set out intimating that wee shall be so far from being impoverished by it that we shall grow richer and have as much corn as our barnes can hold and so much wine that oue Winepresses and Vessells cannot hold it and other comforts answerable and this is the sum of this Verse Now for the words So. Heb. And. Te meaning is
good we are corrected Doct. 6. We must not be weary of afflictions though they be great and frequent Consider him that endured such contradiction of sinners lest ye be weary and faint in your minds ye have not yet resisted unto blood striving against sin Heb. 3.4 Thou hast born and hast patience and for my names-sake hast laboured and hast not fainted Rev. 2.3 Reas 1. Because we are Gods creatures He hath supream and absolute power over us and therefore may lay on us what he will Say with the Jews We are the clay and thou our potter Isa 64.8 2. Fainting makes us unfit for all good duties either of religion or of our callings we can do nothing truly good or acceptable to God without cheerfulnesse A weary man cannot walk or work with comfort his spirits are spent already Use 1. To reprove such as are weary and faint under afflictions some bear little ones or great ones a while and then give over some utterly despair of help and conclude they are quite undone others mur mur against God others seek freedome by unlawfull meanes as Saul by a Witch All these faint under Gods hand and sin against him This is the other extream we heard before that some made light of afflictions and sleighted them now we see that others despair sink under them Non quia dura sed quia molles patimur Not because the things are hard but because we that suffer are tender Seneca Though it be profitable for us to be arflicted yet our flesh is impatient and desires nothing but pleasure and ease and so discourages us under affliction as if God intended to destroy us the Devill tells us as much and we are ready to believe him But we should not forget the exhortation which speaketh unto us as unto children My son despise not thou the chastning of the Lord nor faint when thou art rebuked of him Heb. 12.5 2. Resolve still to bear while God afflicts remember it is for correction not for confusion And that we are naturally impatient and had need of patience which as Nazianzen calls it is Nervus animae the sinew of the soul Say with Tertullian Totus mundus mihi pereat dum modo patientiam lueis faciam Let me lose all the world so I may get patience Lib. de patientia If that shrinks all failes if afflictions like waves of the sea come rouling one in the neck of another expostulate not with God but pray and wait for deliverance be such as the Apostle bids you to be Rejoycing in hope patient in tribulation continuing instant in prayer Rom. 12.12 VER 12. For whom the Lord loveth he correcteth even as a father the son in whum he delighteth BEcause as it is a hard thing to part with our substance for God so it is as hard if not harder to endure Gods correcting hand which we are alwaies ready to suspect to come out of hatred therefore Solomon takes away that thought and assures us that such corrections come from Gods love and tend to our good For the words For. See on Chap. 1.9 Whom the Lord. See on Chap. 1.7 Loveth See on Chap. 1.22 He correcteth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To reason a case by arguments and answers How forcible are right words But what doth your arguing reprove Job 6.25 Should he reason with unprofitable talk Job 15.3 2. To convince confute or reprove such as are in the wrong Do ye imagine to reprove words Job 6.26 3. To correct or scourge one for sin O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure Psal 6.1 And in that sense it is taken here See more on Chap. 9.7 Even as a father See on Chap. 1.8 The son See on Chap. 1.1.8 In whom he delighteth With whom he is wel pleased The sum of the verse is as if Solomon had said Thou must not despise nor be weary of Gods correction because it comes not out of anger but from abundance of love For as a godly Father seeks by correction to amend his child or a wise Physitian to cure his patient by bitter potions so doth God use by afflictions to keep every one in order whom hee loves or to call him back if he have sinned lest he grow worse and lose the comfortable sense of Gods favour For as Parents according to the flesh use to correct their children according to their offence when they neglect their duty or do evill so doth God exercise his children with crosses that they may not be proud or live loosely but more warily and wisely for time to come Figures none Note 1. The truth nakedly set down 2. By Smilitude In the former note 1. The word of coherence For. 2. The Agent The Lord. 3. The Act. Correcteth 4. The Patient Whom he loveth In the latter note 1. The Note of similitude Even as 2. The Corrector The Father 3. The corrected set out 1. By his relation The Son Not the servant onely 2. By his Fathers affection In whom he delighteth Abraham must offer Isaac whom he loves Gen. 22.2 God offers up his Son Christ in whom he is well pleased Math. 3.17 Though God chastise his children sorely yet he takes pleasure in them 1. Doct. God gives reasons of his proceedings that need not give any at all So in the preface to the commandemens Exod. 20.1 c. Ye must obey for I am Jehovah that gave you your being I am your God in convenant with you and I shewed my love to you in bringing you out of Aegypt In the second Commandment God reasons from his jealousie to idolaters and his kindnesse to true worshippers and their posterity long after them For I the Lord thy God am a jealous God visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me And she wing mercy unto thousands of them that love me and keep my Commandments In the third Commandement hee argues from his judgements on such as abuse his name For the Lord will not hold him guiltlesse that taketh his name in vain In the fourth from his liberall allowance of six daies to us for our own occasions who may well therefore afford him one in seven Six daies maist thou labour do all thy work For so indeed it should be translated being a permission not a command for labour in our callings belongs to the eighth Commandement And from his own example who after six daies worke rested one day For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day Wherefore the Lord blessed the seventh day and hallowed it In the fifth Commandment from the good that comes by honouring Parents A long and comfortable life which all men desire That thy daies may be long in the land which the Lord thy God giveth thee There are no reasons given for the rest because mans reason can
of God sleighted by many Chap. 1.29 Doct. 4. Knowledge should be the guide of our choice Doct. 5. It is very necessary Chap. 2.1 Doct. 4. Knowledge of God is worth the finding Chap. 2.5 Doct. 5. Knowledge of good duties must be increased daily Chap. 2.9 Doct. 5. Knowledge of things dangerous to the Soul is needful Chap. 2.16 Doct. 3. L Long life how a blessing Chap. 2.21 In the exposition it is a blessing Chap. 3. Doct. 2.3 Long life health prosperity are sometimes the rewards of well doing Doct. 6. Long life is better then riches or honour Chap. 3.16 Doct. 5. M Magistrats must be kind to their subjects Chap. 1.1 Doct. 4. Many love to have others take notice of their sins Chap. 2.14 Doct. 2. Meanes of salvation are offered to great Townes Chap. 1.20 Doct. 6. Members of the body even the meanest may be instruments of sin Chap. 1.16 Doct. 2. Men regard not signes calling to repentance Chap. 1.24 Doct. 6. They are not all in a safe condition Chap. 1.33 Doct. 1. Men soonest hearken to counsels that come out of good will Chap. 2.1 Doct. 1. They cannot walk in good waies unlesse they leave bad Chap. 2.20 Doct. 1. They must be at cost to maintain Gods service Chap. 2.9 Doct. 1. They should often think of their base beginning Chap. 3.13 Doct. 4. Mercy and truth should alwaies go together Chap. 3.3 Doct. 2. They find favour with God ch 3.4 â—oct 2. And with men Doct. 4. They teach a man how to direct his waies before God Doct. 5. And before men Doct. 6. Ministers must shew the cure of spirituall diseases Chap. 1.23 Doct. 1. Moderation in justice requisit Chap. 1.3 Doct. 6. Mothers must teach their children Chap. 1.8 Doct. 6. N Nat rall life depends upon the presence of the Soul chap. 1.18 Doct. 6. Naturall parts well used help much in religion chap. 1.5 Doct. 5. Naturally men are simple and easily led into error chap. 1.4 Doct. 3. We are far out of Gods way chap. 1.24 Doct. 5. We chuse sinfull waies chap. 2.7 Doct. 6. Naturally wisdome is hid from us chap. 3.13 Doct. 5. Men seek still for increase of good things gotten chap. 3.14 Doct. 1. We are apt to contend causelesly chap. 3.30 Doct. 1. None of the oppressours waies must be imitated chap. 3.31 Doct. 6. Nothing is better then wisedomâ— chap. 2.9 Doct. 3. Nothing can hinder a godly wiseman from good successe chap. 3.23 Doct. 3. O Obstinacy in sin is a great height of wickednesse chap. 2.15 Doct. 4. Opportunities of doing good must be taken Ch. 1.28 Doct. 6. Oppression of others is many mens livelihood chap. 3.31 Doct. 1. Hereby men grow rich Doct. 2. Outward comforts are good in themselves chap. 3.27 Doct. 1. They may be lent or conveyed from one man to another Doct. 2. Outward mementoes of duties to men needfull Chap. 3.3 Doct. 5. P. Paines must be taken to distinguish reall truths from apparent chap. 1.2 Doct. 6. And to know how to carry our selves towards men chap. 2.9 Doct. 1. Parents should give good names to children chap. 1.1 Doct. 2. They should be respected next after God ch 1.8 Doct. 1. Their instruction oftentimes begins piety in children Doct. 2. Their good counsells should keep others bad counsells out of childrens hearts chap. 1.10 Doct. 1. They correct their dearest children chap. â— 12 Doct. 5. Perfection is expected of such as would be blessed chap. 2.21 Doct. 4. Places all fit to do do good in chap. 1.21 Doct. 3. Pleasure of wisdom should kill pleasure of sin ch 2.14 Doct. 3. Plenty desired by ill men not caring how they get it chap. 1.13 Doct. 3. Plotting to hurt others is a great sin chap. 3.29 Doct. 1. Greater against a neighbour Doct. 2. Greater yet against a friend Doct. 3. Practicall matters must be received chap. 1.3 Doct. 1. Prayer is an invocation or calling upon God chap. 1.28 Doct. 2. It is a seeking of God Doct. 5. Precepts of Parents and teachers agreeable to Gods word to be respected chap. 2.1 Doct. 3. Never to be forgotten Doct. 4. Are to be put in practise Doct. 5. To be practised heartily Doct. 6. Preservation from sinfull waies is a great benefit Chap. 2.11 Doct. 5. Profit nor pleasure should not draw to sin chap. 2.14 Doct. 1. Propriety of goods chap. 1.19 Doct. 4. By wicked men violated chap. 1.19 Doct. 5. Propriety of husbands and wives chap. 2.16 Doct. 5. Prosperity hinders hearkning to good counsell chap. 1.32 Doct. 4. It is often joyned with folly Doct. 5. It is the ruine of many Doct. 6. It is a blessing in it self chap. 2.2 Doct. 5. Q. Quietnesse is the portion of Gods servants chap. 1.33 Doct. 4. And that in all conditions chap. 3.23 Doct. 1. R. Reasons many needfull to disswade from evill chap. 1.17 Doct. 1. Reasons brought to confirm truth must be solâ—d ones chap. 1.17 Doct. 2. Refusers of Knowledge must damned chap. 1.29 Doct. 6. Relief must be given to others speedily according to their wants and our abilities chap. 3.28 Doct. 3. Repenting sinners shall not want Gods help chap. 1.23 Doct. 5. Repetitions in Scripture useful chap. 1.62 Doct. 1. Reproofes common should be publick chap. 1.21 Doct. 1. They must not be sharp at first chap. 1.21 Doct. 1. They must be sharpe after if slighted Doct. 2. They may turn some that meant it not chap. 1.23 Doct. 4. Yet not regarded by many Doct. 5. Great danger in the rejecting them Doct. 6. Resolutions against sollicitations to evill necessary chap. 1.10 Doct. 8. Rest after labour afforded by God chap. 3.24 Doct. 1. Resting in hea ing will keep us from compleat wisdom chap. 2.2 Doct. 3. Rich men innocent are in danger Chap. 1.11 Doct. 8. Riches and honour are blessings in themselves chap. 3.16 Doct. 6. Right must be preserved to every one chap. 1.3 Doct. 4. Right way missed by many ch 2.13 Doct. 1. Quite left by some Doct. 2. Gods waies right waies Doct. 3. Robbers sometimes deal justly and liberally among themselves chap. 1.14 Doct. 4. S. Safety constant is prepared for good men chap. 1.33 Doct. 3. Safety of Gods people is not in their power or care chap. 3.26 Doct. 1. Saints have a right way to walk in chap. 2.8 Doct. 4. God will keep them in that way Doct. 5. They are mercifull people Doct. 6 Scripture books some should be more carefully read then other chap. 1.1 Doct. 2. It containes store of good matter sufficient to inform simple ones chap. 1.4 Doct. 1. It best teaches subtlety to prevent dangers Doct. 2. Rightly understood it will keep from errours Doct. 4. It brings increase of knowledge chap. 1.5 Doct. 3. Scripture learning the best learning Doct. 4. Brings no good not understood chap. 1.6 Doct. 2. Affords a man knowledge enough to teach others Doct. 3. Hardest things in it may be understood by labour Doct. 4. Difficulties in it need exposition Doct 6. It cannot be