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
with delight in which is so much consent in truth with so many various expressions Divers men at divers times and in divers places writing in divers expressions yet delivering the same truths Here is utile dulci profit mixt with pleasure to alure the understanding reader 2. Doct. God parted the Earth and the water at the beginning The one was within the other till God separated them Let the waters under the Heaven be gathered together into one place and let the dry laud appear and it was so Gen. 1.9 Thou coveredst the Earth with the deep as with a garment the waters stood above the Mountains At thy rebuke they fled c. Psal 104.6 7. Reason 1. Because Earth and Water being dead things could not part themselves so as to bee confounded no more 2. There was none else living then to make that separation Light onely was created and that might drive away darkness but could not drive away waters Neither had it heat sufficient to drie it away that cannot now drie up the Sea though gathered into the body of the Sun 3. Had there been Angells or men then created they had not had strength sufficient to drive away the waters from off the face of the Earth 4. Neither had they had wisdom enough to know where to imprison them and keep them from returning Use Let us acknowledge Gods goodnesse in this separation It is long since it was done but we enjoy the benefit of it this day As may appear by villages drowned in the Sea 3. Doct. Gods great wisdom appear'd in this separation of the waters from the Earth O Lord how manifold are thy works In wisdom hast thou made them all Psal 104.24 When God had divided the waters from the earth God saw that it was good Gen. 1.10 There is a particular acknowledgement of the goodnesse of that separation there Reason 1. Because God shews great wisdom in all he doth yea when men think he worketh foolishly The foolishnesse of God is wiser then men 1 Cor. 1.25 2. Because thereby he provided a subsistence for men and beasts which cannot walk upon the waters without a miracle as Christ did on the Sea Math. 14.25 3. He provided for their breathing in the air which they could not do in the water 4. For their continuance of life which the water would soon have taken away Use Let us admire at Gods wisdom that could find a way to do that which neither men nor Angells could do to disperse such huge waters and to make places to receive them and keep them in that they turn not again to cover the Earth Ps 104.9 The Philosophers themselves were forced to confesse this to be a work of Divine wisdom Much more should we cry out with the Apostle O the depth of the riches both of the wisdom and knowledge of God! Rom. 11.33 4. Doct. God made the clouds to be receptacles for ascending vapours They are Gods clouds as an house is his that builds it He bindeth up the waters in his thick clouds Iob 26.8 They are the bottles of Heaven that hold the rain there Job 38.37 Reason 1. Because God made all other parts of Heaven and who then should make the clouds but he So hee that builds the walls of the house lates the crosse beams to beare up chambers 2. Because we see the clouds dark and full before rain like a woman with child and after it a clear Heaven like a woman delivered Use Blesse God that befides the waters below hath provided another storehouse above that may supply the earth when moisture fails it Else were it a great labour to water the earth with our feet as they were forced to do in Aegypt Deut. 11.10 Else must the corn and herbs perish 5. Doct. God makes the clouds to send down rain Who canseth it to rain on the Earth where no man is Iob 38.27 Thou visitest the Earth and waterest it Thou makst it soft with showers Ps 65.9 10. Reason 1. Because he provides it and lodges the afeending vapours in the clouds as in the former doctrine 2. Because he onely hath the key to open the clouds as well as to shut them Optatus finding fault with the Donatists for swearing by men bids them to call upon those men by whom they swear to bring rain Hereby it might appear whether they were Gods or no and might be sworne by or no. Use Blesse God that unlocks his storehouse and gives rain in time of need and doth not keep his treasure to the hurt of others as covetous men do 6. Doct. God shews his wisdom in sending seasonable raine He giveth both the former and the later rain in his season Ier. 5.24 I caused it to rain upon one City and caused it not to rain upon another City Am. 4 7. Reason 1. In the regard of the thing it self Hee knows the Earth to be dry and cold and therefore he causeth the Sun to warm it and the rain to moisten it Math. 5.45 Therefore is God said by his knowledge or fore-knowledge to send the rain or make the clouds that send it as knowing what need the earth hath of it 2. In regard of the time Hee sendeth it when the Earth most needs it Former rain to bring forth the corn out of the Earth and latter rain to bring forth the latter crop hay or grasse An hermit being asked why his little ground thrived more then anothers greater who prayed for rain and faire weather when he thought it needfull answered because I pray to God who is wiser then I to send such weather as he please 3. In regard of the manner That it should drop down softly like water out of a still For if it should come violently it would not refresh but destroy the fruits of the Earth as sometimes at Sea it hath faln so violently that it hath sunk ships 4. In regard of the measure of it in sending what is needful Else lasting rain is a judgement and causes dearth Use Pray to God for rain when ye need it and praise him when ye have it in convenient time As the key of the womb of the grave of the earth is his so is also the key of the clouds He gives rain wisely Trace his wisdom by steps in the former Verse and this See how stedfastly the earth is setled so that it upholdeth great buildings and high Mountains without removing See how the heavenly bodies keep their course without shaking or wearinesse See how the sea keeps her bounds without drowning the land See how the clouds drop down raine yeerly and make fruitfull seasons Then say with the Psalmist again O Lord how manifold are thy works in wisdom hast thou made them all Psal 104.24 VER 21 My son let not them depart from thine eyes keep found wisdom and discretion SOlomon having before mentioned the great effects of wisdom now renews his exhortation to remember all her precepts Hee would not have men to have a low
you earthly things and ye beleeve not how shall ye beleeve if I tell you of heavenly things Joh. 3.12 Etiam sine probationibus ipsius monetis autoritas adest quo modo jurisconsultorum valent responsa etiamsâ—ratio non reddatur Advocatum ista non quaerunt affectus ipsos tangunt naturd vim suam exercente proficiunt Even without any proofs mony hath authority in it self as Lawyers answers though no reason be given These seek no advocate they touch the affections themselves and prevail by their own nature exercising its strength Senec. Epist 94. And in the same Epistle Quis negaverit brevissimis quibusdam praeceptis feriri efficaciter etiam imperitissimos Haeo cum ictu quodam audimus n.c. ulli licet dubitare aut interrogare adeo etiam sine ratione ipsa veritas ducit Who can deny that some very short precepts strike effectually upon the most ignorant These things we hear with a certain stroke neither may any man doubt or ask so far even without reason doth the truth it self lead And in his 33. Epistle Stoicorum tot us contextus virilis est inaequalitatem scias esse ubi quae eminent notabilia sunt Non est admirationi una arbor ubi in eandem altitudimen tota sylva surrexit The whole context of the Stoicks is manly know that there is inequality when some things more eminent are observable One tree is not admired when the whole Wood is grown to one height And in the same place Quocunque emiseris oculum id tibi occurret quod eminere posset nisi inter paria legeretur Turn your eye which way you will that will come to your view that would be eminent if it were not read among equal sayings Lastly they contain many lively pictures of mens manners and carriages set out lively and to the eye Ye may see the sluggard folding his arms the drunkard reeling as the Lacedemonians shewed their drunken servants to their children that they might abhor drunkennesse the labourers working the good houswise spinning and imploying her maids and providing for all her household the King chasing away wicked counsellours with his eyes so that they dare not appear in his presence Pictures are very delightful to us and affect more then letters We hang them therefore in our sight Sight of shadows works often more then words of substance As musical sounds sometimes make men weep sometimes rejoyce being sutable to what is within so doe Parables Omnis imitatie est similis effectrix Every imitation brings forth the like Plato Dial. 2. de leg They breed good manners as well as resemble them Arist Politic. l. 8. c. 5. Imagines parabolas necessarias existimo ut imbecillitatis nostrae adminicula sint ut discentem audientem in rem praesentem adducant I judge Images and Parables to be necessary in speech that they may be helps to our infirmitie and that they may bring the learner and the reader into the thing as present Sence Epist 59. Praeclarae adinferendam rebus lucem repertae sunt similitudines Similitudes are found to be very excellent to bring light to things Quintil. Inst l. 1. 2. Because they are Solomons Proverbs to whom God gave more wisdome then to any other meer man since the fall living either in his time before or after it For he was wiser then all men then Ethan the Ezrahite and Heman and Chalcol and Darda the sons of Mahol and his fame was in all Nations round about 1 King 4.31 When God gives more excellent gists to some then to others he conveys more excellent things to us by them then by others Greater talents are put to greater use Paul laboured more then all the Apostles in preaching and writing and spreading the Word far and neer I laboured more aboundantly then they all 1 Cor. 15.10 From Jerusalem and round about to Illyricum I have fully preached the Gospel of Christ Rom. 15.19 For God had bestowed better breeding and greater gifts on him then on others I was brought up saith he in this City at the feet of Gamaliel and taught according to the perfect manner of the Law of the Fathers Act. 22.3 He was caught up into Paradise and heard unspeakable words which it is not lawfull for a man to utter 2 Cor. 12.4 He writ more highly then the other writers of the Epistles as John the beloved Apostle excelled among the Gospel writers to shew what learning could doe improved by grace though now too much contemned Augustine wished for three things To have seen Christ in the flesh Paul in the Pulpit and Rome in her glory So doubtlesse more excellent things are communicated to and by Solomon then some other holy writers for pipes filled with water or Wine run out accordingly Solomon was also the son of David His Father was a powerful King a wise Prophet and an holy man who bred his son accordingly Had he been meanly bred as Amos among the herdmen of Tekoa Amos 1.1.7.14 15. yet being so wise he had deserved audience much more coming of such a Father He was also a King not a subject nor a Tyrant but a wise and a good King Kings speeches though mean are Chronicled and greedily received as from those that in regard of their Office have Gods Image stampt upon them and are called Gods Psal 82.5 6. In that respect they are worthy of audience Neither was he King of a small Nation but of Israel a great people which he guided with much wisdome and made very prosperous and therefore may well guide us by his counsels He was King of all Israel of all the twelve Tribes before the Kingdome was lessened by division as afterwards It was much more populous in his time then in after dayes He was also King of Gods people and of his only people upon earth a great wise and understanding Nation Deut. 4.6 and best able to judge of these Proverbs of all the people in the world Having Gods Law to guide them they could best discern the solidity of Solomons Proverbs And fit it was that they should have a very wise King Therefore we may the better learn of him As this addes to Solomons honour to be King over the wisest people in the world so to our esteem of the Book written by the wisest man a great King and son of a great King and King of the wisest people The first use is for Ministers to study these Proverbs well that they may be able to crack the shell and give the kernel to the people So great is the fulnesse of these sentences that though many have written and preached on this book already yet they have left matter enough for others As in the silver and other rich mines men are dayly digging and yet still meet successively with more matter of like price that which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludes unto Joh. 5.39 So the treasures of divine wisdome in this Book cannot be drawn dry Study it
reproofs and God would despise them in their miseries For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. The Pronoune is added in the Originall for Emphasis sake which else needed not as being included in the verb. I even I will laugh Not onely men your enemies but which is far more grievous I the wisdome of God will deride you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also It imports a proportionable revenge Ye scorned good counsel and I will laugh at your calamity This particle doubled imports 1. A distribution Neither by Prophets nor by dreams 1 Sam. 28.15 2. A conjunction of two things together Both the Prophet and the Priest Jer. 14.18 3. A comparison of things in a way of likenesse or equality As Babylon hath caused the slain of Israel to fall so at Babylon shall fall the slain of all the earth Jer. 51.49 4. An augmentation or increase of a thing Neither heretofore nor since thou hast spoken unto thy servant Exod. 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will laugh The word signifies 1. Slighting of a thing He scorneth the multitude of the City Job 39.7 2. Smiling upon one in good will If I laughed on them they beleeved it not Job 29.24 3. Jesting or being in sport Whether he rage or laugh Prov. 29.9 4. Dariding or laughing to scorn He that sitteth in the heavens shall laugh the Lord shall have them in derision Psal 2.4 So it is taken here Some by Gods laughing understand the pleasure that God taketh in the execution of his justice upon wicked men But it rather intimates Gods strange carriage toward them then any content in God The anger of Wisdome comes from upbraiding unto threatning Some take it for not pitying them in their misery as men pity not those whom they laugh at For God hath no face to laugh Ridere Dei est nolle huâ—anarum afflictionum misereri Greg. Moral l. 9. c. 15. Gods laughing is not pitying mens afflictions A similitude from Men. It is a misery to be in trouble but a double misery to be laughed at by them who only can help Others take it for deriding or slighting their counsels or projects for delivery and leaving them helpless Others take it for bringing them into so miserable a condition that they should be a derision and made a laughing stock to all men But this is somewhat far fetcht It is taken here for forsaking them utterly and having no more compassion on them then men have on one going to execution when they laugh at him and make sport at his torments At Heb. In. But sometimes it notes the object or cause of a thing That they die not in their uncleannesse Lev. 15.31 it for their uncleannesse So here God will laugh not onely in the time of but at their calamity Your trouble shall be my joy Your Your calamity who refuse all good counsell Calamity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word literally signifies a cloud or mist as in a dark day There went up a mist from the earth Gen. 2.6 Figuratively it signifies calamity and affliction which is uncomfortable and troublesome like a foggy misty day The calamity of Moab is neer to come and his affliction hasteth Jast Jer. 48.16 So here it fignifies affliction so sore that it darkens men like a cloud and affords them no light of comfort or hope of delivery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will mock The meaning is that as he that mocks another casts his former courses in his teeth with contempt so God in their miseries will cause them to think of all their evill wayes with shame This is a further addition to their misery When Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your fear The word signifies 1. Fearing or the act of fear The fear of the Lord fell upon all the Kingdomes 2 Chr. 17.10 2. The person feared Jacob sware by the fear of his Father Isaac Gen. 31.53 3. The thing or evill feared Be not afraid of sudden fear Prov. 3.25 So it is taken here Wicked men are afraid of trouble death losse of goods and life and all these things shall come upon them Which because it will be terrible unto them and make them sore afraid it is called by the name of fear it self So Job 39.22 He mocketh at fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cometh The word signifieth 1. Coming to a place When we came to the Inne Gen. 43.21 2. When it is spoken of the Sun it signifieth the setting of it Because the Sun was set Heb. came Gen. 28.11 3. When spoken of a Woman it signifies carnall copulation A modest expression After David had gone in to Bathsheba Psal 51. in the title 4. When it is spoken of dayes it signifies old age Abraham was old and well stricken in age Gen. 24.1 Heb. come into dayes See the marg there 5. When it is spoken of words it signifies the fulfilling of them Where is the Word of the Lord let it come now Jer. 17.15 6. When it is spoken of Corn and Fruit it intimates the gathering of them Ye bring in little Hag. 1.6 Heb. ye have made little to come 7. When it is spoken of a congregation or society of men it notes admission into as a member to enjoy all the priviledges of it A Moabite shall not enter into the congregation of the Lord Deut. 23.3 8. When it is spoken of a Covenant it signifies making of it or accepting of it Which had entred into the covenant Jer. 34.10 9. When of going to Fathers it signifies dying Thou shalt go to thy Fathers Gen. 15.15 10. When it is joyned with going out it signifies administring an office in the Common-wealth Church or Family Which may go out before them and which may go in before them Numb 27.17 11. When it is spoken of a thing without life it notes the coming to passe of a thing There came a great wind Job 1.19 So here When those things ye fear shall come upon you Figures Laugh at a Metaphor taken from Scorners Calamity a Metaph. from a Mist Mock a Metaph. Fear a Metonymie of the adjunct for the subject Cometh a Metaphor from living creatures Note a double threatning in this vers In the first note 1. The word of coherence Also 2. The agent I. 3. The act will laugh 4. The cause or object at your calamity In the second note 1. The act I will mock 2. The adjunct of time when your fear cometh In the time of your misery 1. Doct. God payes wicked men in their owne kinde Ye slighted my counsels and I will slight your miseries The old world was destroyed by a flood of water for a flood of sins Sodome by fire for fiery lust Aegyptians children slain for slaying the Israelites Children Joseph's brethren hardly used for using him so So they confesse that was the cause of their distresse Gen. 42.21 So Adonibezek that cut off the thumbs and great toes of threescore and ten Kings had his owne
Matches made for money but Wisdomes counsels are comfortable also Her wayes are wayes of pleasantnesse and all her paths are peace Prov. 3.17 Vse Let us open both our hearts and ears to such counsels as these scattered in the Book of God the fountain of wisdome We are too prone to hearken to foolish counsels as Absalon was to give ear to the unsafe counsell of Hushai 2 Sam. 17.14 And to the sinfull counsel of Achitaphel to go in to his Fathers Concubines 2 Sam. 16.21 22. The whole world foolishly hearkens to the unprofitable counsell of some idle ring-leaders at the Tower of Babel Gen. 11.4 The Jews to the uncomfortable counsell of their Captains to go back into Aegypt Jerem. 43.5 Let us for time to come rather hearken to Wisdomes counsels which are safe to the Soul honorable to the Body profitable to the State comfortable to the whole man And of such counsell we shall never need to repent It is strange that the World should call and men run the Devill call and men fly but when God calls they will not creep 3. Doct. Constant safety is prepared for good men Trust in the Lord and do good so shalt thou dwell in the Land and verily thou shalt be fed Psal 37.3 Great peace have they which love thy Law and nothing shall offend them Psal 119.165 Thou shalt see the good of Jerusalem all the dayes of thy life Yea thou shalt see thy childrens children and peace upon Israel Ps 128.5 6. For I saith the Lord wil be a wall of fire unto her round about Zec. 2.5 Reason 1. Because they have a guard of Angels set about them by God He shall give his Angels charge over thee to keep thee in all thy wayes Psal 91.11 2. God himself is their guard He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty Psal 91.1 Who are kept by the power of God through faith unto salvation 1 Pet. 1.5 Vse Let us learn spirituall policy in these dangerous times Who would not be glad to be safe in these storms Follow Wisdomes counsel Labour for piety and thou shalt be safe 4. Doct. Quietnesse also is the portion of Gods servants When he giveth quietnesse who then can make troubles Job 34.29 1. Quietnesse outwardly if God see it fit for them O that thou hadst hearkened to my commandements then had thy peace been as a river Isa 48.18 2. Quietnesse inwardly Being justified by faith we have peace with God Rom. 5.1 Quietnesse in life The meek shall inherit the earth and shall delight themselves in the abundance of peace Psal 37.11 Quietnesse in death Mark the perfect man and behold the upright for the end of that man is peace Psal 37.37 In the grave which is their bed He shall enter into peace they shall rest in their beds each one walking in his uprightnesse Isa 57.2 After death for ever None can passe the great gulf between them and hell to molest them Luk. 16.26 They rest from their labours Rev. 14.13 Vse Woe to those that seek to disquiet the people of God They go about to crosse Gods will and he will crosse theirs 5. Doct. A good man need not fear any trouble Thou shalt not be afraid of destruction when it cometh Job 5.21 Thou shalt not be afraid of the terror by night nor for the arrow that flyeth by day Psal 91.5 He shall not be afraid of evill tydings his heart is fixed trusting in the Lord. This fearlesnesse proceeds 1. From some inward principles A good man may be like a ship at Sea in such a storm that he hath no anchorroom abroad nor haven neer all that sustains him must be within As 1. An equall and proportionable ballancing by ballast or goods So a good man may have peace of conscience which may make him fearlesse He that knows himself at peace with God what need he fear the wrath of all the creatures Such may glory in tribulation Rom. 5.3 and take delight in them as in sweet smelling roses 2. The skill of the Ship-master makes them not to fear God gives spiritual wisdome to his how to carry them in and get out of any trouble Wisdome onely can teach men how to keep an eternall Sabbath of rest in the soul 3. Labour of ship-men is needfull to preserve the ship Except these abide in the ship ye cannot be saved Act. 27.31 So God gives spirituall courage and grace to his to hold up their heads in all troubles 2. From outward helps As 1. Gods protection I will give peace in the land and ye shall lie down and none shall make you afraid Lev. 26.6 They know that God who hath undertaken to deliver them hath many wayes to doe it and they rest upon that and are quiet and fearlesse 2. He hath a guard of Angels about him The Angel of the Lord encampeth round about them that fear him and delivereth them Ps 34.7 But it may be objected that good men have a passion of fear as well as others and at some times are afraid of troubles It may be answered that because no man can perfectly obey Wisdomes counsels they best in infirmity may be perplexed but not quite overcome with fear they will recover Fides non tollit omnem dubitationem sed vincentem Faith takes not away all doubting but prevailing doubting Scotus in Sentent He that walketh uprightly walketh surely Pr. 10 9. Perfect freedome from fear is reserved for them in heaven Wicked men dwel in fear as strangers good men in hope as inhabitants Further it may be objected Good men had need to fear troubles for the world hates them and doth often persecute them Answ Troubles may befall a good man but he need not fear any hurt by them Surely in the flouds of great waters they shall not come nigh unto him Psal 32.7 They can detract nothing from his felicity He shall be happy in prosperity and adversity Trouble shall not be evill to him but doe him good and lead him to good For our light affliction which is but for a moment worketh for us a far more exceeding and eternall weight of glory 2 Cor. 4.17 It may be God may sometimes try his servants but ordinarily they change their manners before God changes their prosperity Fortunam sui cuique fingunt mores Cornelius Nepos in vita Pompeij Every mans manners carve out his owne condition Fortune is a constant wife to good men and an inconstant strumpet to bad men said Heathen Plutarch Apophthegm She is nailed to good men not well fastned to bad men Evill mens troubles will be endlesse good mens not so Vse Behold a great encouragement to hearken to Wisdomes counsels and to be pious We shall attain to a condition that need not fear any troubles I will not fear though the earth be removed and though the mountains be carried into the midst of the Sea Though the waters thereof roar and be troubled though
They will disswade them from fearing God or trusting on him and then all fear and hope being gone young men may be easily drawn to any evill Vse 1. Let young men labour to get heavenly wisdome that they may be able to distinguish good counsel from evil Else they cannot be safe 2. Let them take heed of being familiar with bad men What can be looked for from them but bad counsel What from a bad tree but bad fruit A corrupt tree bringeth forth evil fruit Mat. 7.17 4. Doct. It is a great blessing to be kept out of evil wayes I withheld thee from sinning against me saith God to Abimelech therefore suffered I thee not to touch her Gen. 20.6 Blessed is the man that walketh not in the counsell of the ungodly nor standeth in the way of sinners Psal 1.1 Reason 1. Because it keeps us from all the danger of the way as he that scapes a theevish way scapes robbing 2. It prevents the danger in the end of the way In the world a man may have a foul way to a profitable Market In the sea he may have a stormy passage to a gainful Mart. Here the end is alwayes like the way good or bad Vse Praise God that ye scape errors and sins that others fall into So ye scape way-dangers and end-dangers that are eternall 5. Doct. God sets characters on men whose wayes should be avoyded by us Two notes are set out in the text evill Livers and evill Teachers Such as walk in evill wayes and such as speak froward things So bad men are described They are all gone aside they are altogether become filthy there is none that doth good no not one Psal 14.3 And so bad women are set out She is loud and stubborn her feet abide not in her house Now she is without now in the streets and lieth in wait in every corner ch 7.11 12. Reason God doth this 1. For the good of his people that they may not be deceived by them whereof they are in great danger If it were possible they would deceive the very elect Mat. 24.24 2. To make wicked men inexcusable They might have known those that mislead them and have avoyded them For God gave them plaine characters of such in his Word Vse Let us study the characters of ungodly men set out in Gods Word not to imitate them but to take heed of them as Sea-men seek to know rocks and quick-sands 6. Doct. Some are so shamelesse that they will give most lewd counsell So do theeves Come with us let us lay wait for innocent blood ch 1.11 So do oppressors Come and let us cut them off from being a Nation Psal 83.4 Reason 1. Out of naturall inclination to undoâ— others as Pirates are said to hang out false lights on rocks and sands to draw ships thither that they may have the spoyl of them 2. Out of pride of their owne wit that they may brag they have misled others Vse Take heed of such counsellours count them wicked men and hearken not to their words Take Solomon's counsell Crase my Son to hear the instruction that causeth to erre from the words of knowledge Prov. 19.27 Old men have been drawn away by bad counsell as Solomon by his Wives 1 King 11.4 Joash was drawn to Idolatry after Jehojadah's death 2 Chron. 24.17 18. Julian is said to be drawn to Apostaâ—â—e by Libanius Young men then and unsetled had most need to take heed of bad counsell Thoughts are not mentioned in this description because we know them not We must judge of men by their words and deeds and embrace or shun them accordingly Vers 13. Who leave the paths of uprightnesse to walk in the wayes of darknesse The Wiseman now comes to the second note of wicked men whose wayes are to be avoyded and that is wickednesse of life Neither doth he set them out by any one kinde of sin but by such generall symptomes as are common to all wicked men that all wicked wayes may be discovered He shews his great care of our salvation in continuing still to shew from what persons and from what dangers God doth deliver the children of wisdome For the words Who leave He changes the number and puts it into the plurall to shew that there are many such wanderers in the world The word imports an utter forsaking of good wayes and having nothing to do with them as a Whore that forsakes her Husbands house and sets up a Stewes v. 17. The paths See on ch 1.19 Of uprightnesse The known and beaten wayes of equity agreeable to divine Laws and the Law of Nature For the word see on v. 7. To walk See on ch 1.11 on the word Come In the wayes See on ch 1.15 Of darknesse Wayes of uprightnesse are well opposed to wayes of darknesse because they are in the light and wayes of darknesse are crooked By wayes of darknesse here are meant wayes disagreeable to Gods Laws and Nature whether errors of judgement or wickednesse of life as appears by what was said before of the contrary wayes of uprighenesse The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. Darknesse of the night opposed to the light of the day When it was dark Josh 2.5 2. The grave the dark habitation of dead bodies A land of darknesse Job 10.21 3. A secret place where men cannot see what is done no more then in the night In a dark place of the earth Isa 45.19 4. Afflictions which make men sad and fearfull and ignorant how to get out as in a dark night He beleeveth not that he shall come out of darknesse and he is waited for of the sword Job 15.22 5. Ignorance and sin which is the night and darknesse of the soul The people that walked in darknesse Isa 9.2 So it it is taken here as appears by the opposition to the paths of righteousnesse Figures A Metaphor from Travellers in the whole vers who leave the high-wayes that are light some and right to go through dark and crooked wayes Now because many men are so cunning to hide their fins with fair colours therefore Solomon gives further marks by which these Imposters may be known that men may avoyd them Note 1. The high-way forsaken 2. The by-way entertained In the former note 1. The act Who leave 2. The object the paths 3. The adjunct of uprightnesse In the latter observe 1. The act To walk 2. The object in the wayes 3. The adjunct of darknesse 1. Doct. Many are out of the right way Some have not the knowledge of God 1 Cor. 15.34 The Apostle saith more elsewhere They are all gone out of the way Rom. 3.12 Reason 1. Because naturall ignorance and corruption misleads many Fire will burn if it meet with fuel 2. Worldly pleasures mislead them Baits take the fish though there be hooks to catch them 3. Profits will carry men away Piracy thrives at a cheaper rate then Merchandise Pleasures last but our lives Profits last to childrens children
piety excels a dirty way of licentiousnesse 2. Their end is better Heaven is far better then hell Remember There is no condemnation to them that are in Christ Jesus who walke not after the flesh but after the spirit Rom. 8.1 Vse 1. To condemne those that follow the worst persons where they live If but one drunkard or strumpet in a parish others will follow them not regarding such as live better whose conversation is in heaven Phil. 3.20 2. Shew that ye have the same spirit by following godly men and walking in their wayes that so ye may come to the same blessed end the salvation of your souls And why shouldest thou not rather follow the example of Abraham Job Joseph David then of Ishmael Esau and other profane persons Sheep will not follow wolves but they will follow one another So do thou follow good men to heaven rather then bad men to hell 6. Doct. Good example sometimes prevailes to draw others to piety The people served the Lord all the dayes of Joshua and all the dayes of the Elders that outlived Joshua Judg. 2.7 Reason 1. Because shame is taken away by good examples going before 2. Fear is taken away If a man see another go over a frozen river he dares go over the ice Vse Set the best examples before you to imitate Prudentis viri est magnâ mensurâse metiri atque ad excellentium virorum imitationem se componere Nazianzen Epist ad Nicobul It is the part of a wiseman to measure himself by a great measure and to compose himselfe to the imitation of excellent men Ignari locorum cum solertibus viarum iter adoriri gestiunt Ambros Offic. l. 4. c. 47. They that know not the places desire to travell with such as are skilfull in the ways Columbam avolantem sequuntur omnes equum generosum totum armentum ovem totus grex Chrysoft de continent Josephi All the doves follow one that flies away all the drove followes a generous horse all the flock followes one sheep So should we follow the choisest examples for goodnesse Vers 21. For the upright shall dwell in the land and the perfect shall remain in it The Chapter is concluded with the reward of good and bad men In this verse is set out a gracious promise to encourage men to walke in upright wayes In the next a threatning to discourage them from bad wayes For the first Here is a motive to follow the righteous and not the wicked by an argument taken from that which men naturally most desire long life upon earth together with an establishment in our possessions and not through Gods judgements to be wasted and decay in our estates and so come to poverty or to die ignominiously and not to live out half our dayes Withall he shews that we are not good and righteous except we walk uprightly and sincerely For the words For. See on ch 1.9 The upright See on v. 7. Shall dwell in the Land Solomon speaks after the custome of the Old Testament wherein God purposing not so fully to reveal spirituall and heavenly things and blessings to his people as now did secretly shadow them under earthly comforts and encourage his people to obedience by such promises As in the fist Commandement long life is promised to those that honour parents So many temporall blessings are promised to such as obey Gods Law Deut. 11. 28. By dwelling in the land is meant long life and health and strength and plenty of all good things in that Land of Canaan that flowed with milk and honey It is not bare dwelling there that is promised but accompanyed with all things fit commodious comfortable and profitable This is that safe dwelling promised ch 1.33 And this God performed to the Jews while they worshipped him aright and when they fell to Idolatry he sent them captives to Babylon So that this v. shews who shall be kept from evil to wit just and upright men Yet some enlarge this promise to fignifie grace here and glory in heaven shadowed under the type of the Land of Canaan Others take it more largely then for that Land intimating that ordinarily in any parts of the earth where godly men live God usually blesses them unlesse he please to correct his people for their fins or to try their graces or to call them out to bear witnesse to his truth If it be objected that godly men suffer hardship and hunger here it may be answered that in that estate they enjoy great tranquillity content and felicity as seeing God in all and depending upon him for help It is well with them for the present and it will be better hereafter Heaven will make amends for all If it be further objected that good men sometimes live lesse while on earth then others it may be said that God makes them abundant amends in heaven in the land of the living If it be further urged that this is no encouragement to godlinesse because wicked men have as much and oftentimes more in the earth then godly men have I answer that these may have more comfort in what they have as having not onely a civill title but a spirituall one also and so shall never be indited as usurpers at the day of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The land or earth Which laft word may well come from it the letters are so like It signifies 1. That part of the world which is opposed to heaven containing Sea and Land wherein men dwell and beasts and fishes lodge The earth is given into the hand of the wicked Job 9.24 The earth is the Lords and the fulnesse thereof the world and they that dwell therein Psal 24.1 2. The dry part of the world opposed to sea and rivers The earth is full of thy riches so is this great Sea Psal 104.24 25. 3. Some particular Land or Countrey In the Land of Vz Job 1.1 4. For the inhabitants of the earth or of some Land or Countrey in it The earth also was corrupt before God and the earth also was filled with violence Gen. 6.11 For the transgression of a Land many are the Princes thereof Prov. 28.2 Here it is taken in the third sense for the dry land or more particularly for the Land of Canaan wherein Solomon dwelt and of which he spake the plenty and comfort whereof they well knew to whom he spake and might be much encouraged thereby to obedience The perfect See on ch 1.12 on the word whole Hereby is meant such as are perfect in heart and sincere and also perfect in parts having all needfull graces in them as a childe hath all members that a man hath though not so large For as for perfection of degrees none on earth hath attained to it Shall remain in it They shall not onely finde an abiding place there but also when adulterers and other wicked livers shall waste their estates and shotten their dayes by their sinfull courses and so be gone out of
a man had the Philosophers stone if he used it not he would have no gold A known medicine helps not if not taken keep then good precepts actually as wel as cordially in deed as wel as in heart they that do not so forget them or at least keep them not delight thy selfe with keeping them in thine heart and honour thy God with observing them in thy life Doct. 6. Such precepts must be practised heartily Thou Solomon my son know thou the God of thy father and serve him with a perfect heart and with a willing mind 1 Chron. 28.9 Servants obey in all things your Masters according to the flesh not with eye service as men-pleasers but in singlenesse of heart fearing God And whatsoever ye do do it heartily as to the Lord and not unto men Col. 2.22 23. Ye have obeyed from the heart the form of Doctrine which was delivered you Rom. 6.17 〈◊〉 Reason 1. Because the heart is the fountain of life Dead services please neither God nor men It is like the speaking of Parrots Acceptable service to God must be reasonable service Rom. 12.1 It is like the Fountain of joy and comfort and therefore where it is not men can have no comfort in any thing they do Use See where your hears are when ye do what Parents and Teachers advise you If ye do it unwillingly it is not thank-worthy VERSE 2. For length of daies and long life and peace shall they adde unto thee THe Exhortation was in the former Verse The promise to encourage us to obedience is in this That men might with more courage endeavour to obey Solomons wise directions God joynes the reward to the work and promises those things which all men but especially young men most of all desire and long for and are most dear to men of tender years to wit a long quiet and happy life Some distinguish the three things promised thus That by length of daies should be meant a life on earth as long as may be drawn out by any strength of nature By long life or years of life eternall life in another world By peace peace of conscience But they may rather be understood thus By length of daies may be understood a life that lasts long By long life or years of life an healthfull life By peace a prosperous life For the words For. See on Chap. 19. A reason of the former Exhortation Length of daies They bring a long life to a man not beyond the time appointed by God but as God hath determined so by his blessing he gives long life to those that obey him This is understood of bodily life here which the Law also promises in the first commandment The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Day in Scripture is used 1. For a naturall day confisting of 24 hours Neither eat nor drink three daies Est 4.16 2. For an artificiall day opposed to the night The greater light to rule the day and the lesser light to rule the night Gen. 1.16 In the plurall for a long day and circular till that day come again a full year This man went up out of his Citty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From daies to daies which ver 7 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 year by year 4. For a certain time especially to come In that day shall this song be sung in the land of Judah Isa 26.1 5. For a time of trouble Remember O Lord the children of Edom in the day of Jerusalem who said Rase it Rase it even to the foundation thereof Psal 137.7 Their day is come the time of their visitation Jer. 50.27 Here it is taken in the first sense for naturall daies And. See on Chap. 2.9.22 on the word But long life Heb. Years of life For life see on Chap. 2.19 Lest any man should think that long life may be miserable he saith not years of sicknesse or weaknesse which are but puttings off or rather years of death but years of life that is of health and strength Non est vivere sed valere vita It is not worthy the name of a life barely to live but to be in health and strength So a life in Heaven is called eternall life whereas a life in Hell which lasts as long is called the second death And peace Lest any thing should be wanting to a long and healthfull life peace is added And well too for the shortest life is best without peace By peace is meant prosperity riches liberty So the Hebrews use the word And he said unto them Is he well And they said He is well Heb. Is there peace to him There is peace Gen. 29.6 Go see if it be well with thy brethren Heb. See the peace of thy brethren Gen. 37.14 And indeed prosperity is the fruit of peace adversitie of war Shall they adde to thee They shall prolong the years of thy life health and wealth Not forgetting but observing Gods commands will do all this The sum is If thou slight not my commands but observe them thou shalt have a long healthfull and prosperous life Long life without health is troublesome and health without other comforts of life cannot give content Observe Figures none 1. The word of coherence For. 2. The benefits Length of daies and long life and peace A long healthfull and prosperous life 3. The means of procuring these is obedience Shall they adde unto thee 1. Doct. God might have required full obedience without rewards yet he promiseth large ones That he might require it without reward appears in the preface of the commandements Obey for I am Jehovah that gave thee thy being Thy God in covenant with thee That brought thee out of the Land of Aegypt A great benefit Out of the house of bondage A great deliverance That he will give full rewards appears in the end of the second and fifth Commandements Forsake Idolatry and worship me aright For I shew mercy to thousands of them that love me and keep my Commandements Honor thy Father and thy Mother that thy daies may be long in the land which the Lord thy God giveth thee So he promises Abraham to be his shield and exceeding great reward Gen. 15.1 For the first part That God may require obedience without any reward appears 1. Because hee is not any way indebted to us for our obedience He hath all of himself and nothing from us Nor gets no addition of happinesse by our obedience 2. We are indebted to him for all the good things we have as Life Health Food Goods World Heaven we have all from him and that of free grace And it is strange for a debtor to require mony of his creditor wee cannot then merit any thing from him that cannot adde any thing to him neither doth he need any thing Hee that merits of another must some way supply his wants Sacrifices could not do it And if they could do it he need not take them of us that owes all the cattell of the World Psal