to doe to suffer patiently They are freer for action in quietnesse Where God looks for suffering he puts not to action Vse Blesse God for the quietnesse and comfort we have had in this City in all these dangerous times both for soul and body Other parts both beyond Sea and in this Land have not been dealt so bountifully withall He sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any Nation and as for his judgements they have not known them Praise ye the Lord Psal 147.19 20. We have also had so much agreement between godly men of different judgements as is scarce any where else to be found Let God have the praise as we have the comfort 6. Doct. God many times makes good men thrive upon earth As Abraham Isaac Jacob. Reason 1. That it may appear that God doth not grudge earth to those to whom he will give heaven He that spared not his owne Son but delivered him up for us all how shall he not with him also freely give us all things Rom. 8.32 Seek ye first the Kingdome of God and his righteousnesse and all these things shall be added unto you Mat. 6.33 2. That they may have the more means to glorifie God having the larger talents Vse If God give any good man wealth and prosperity let him use it well that he may give a good account of it He is but a factor He must honor his Master if he will enrich himself This Gods bounty requires and he that doth so may look for comfort from God Vers 22. But the wicked shall be cut off from the earth and the transgressors shall be rooted out of it If fair means will not serve foul must be used The Wiseman having given a promise to allure now concludes with a threatning to drive such as will not be drawn The Writer proceeds in a right method and having spoken many things of the differing wayes of godly and wicked men now he concludes with their different ends So he doth ch 1. onely he puts the end of wicked men first The turning away of the simple shall slay them and the prosperity of fools shall destroy them But who so hearkeneth unto me shall dwell safely and shall be quiet from fear of evill ch 1.32 33. For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Heb. And. It is used sometimes as a figne of connexion Righteousnesse and judgement and equity vers 9. Sometimes as a signe of opposition But ye have set at nought all my counsel ch 1.25 Sometimes of assimilation As a man pleadeth for his neighbor Job 16.21 Sometimes of augmentation I am their song yea I am their by word Job 30.9 A proverb or by-word is more and goes further then a song Here it is taken by way of opposition Good men shall flourish and bad men perish in the end The wicked Restlesse and unquiet people Such as are alwayes doing mischief The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a word that fignifies motion or unquietnesse Who then can make trouble Job 34.29 The wicked are like the troubled Sea Isa 57.20 Ahab and such like wicked men accuse Gods people for troublers of Israel 1 King 18.17 and of the City Act. 16.20 and of all the world Act. 17.6 But they may answer with Elijah that wicked men are indeed the troublers of themselves and of the world 1 King 18.18 Shall be cut off As a bough from a tree so that it shall grow no more Adulterers and such like evill doers shall be destroyed It signifies an untimely death as a bough cut off before it withers They shall be taken away in the midst of their prosperity and that suddenly From the earth Not onely out of that Land but out of all the world For the word see on v. 21. on the word Land And the transgressors The word signifies treacherous dealers They have dealt treacherously with thee Jer. 12.6 So it is also translated Isa 21.2 24.16 For transgressors that go beyond the bounds that God hath set them deal treacherously with God to whom they owe all subjection Shall be rooted of it If cutting them off will not serve to terrifie others God will root them out or pluck them quite out of the earth and destroy their posterity also Figures A Metaphor from a Tree in the words cutting off and rooting out If a wilde tree and offensive grow in a garden and the Gardner cut off the top of it if it send forth new sprouts as bad as the former he digs up the root it self So doth God deal with wicked men He takes them away and if their posterity follow their courses he proceeds to root out the whole name and family Cut off Rooted out Metaphors from Trees Note 1. Gods judgement on wicked men 2. On their memory and posterity In the former observe 1. The word of opposition But. 2. The subject the wicked 3. The adjunct shall be cut off 4. The object from the earth In the latter note 1. The subject And the transgressors 2. The adjunct shall be rooled out of it 1. Doct. God will sometimes in this world put a difference between good men and bad Then shall ye discern between righteous and the wicked Mal. 3.18 So God made a difference between the Israelites and the Aegyptians in the darkness and death of the first-born and at the Red sea Exod. 10. 12. 14. So did he distinguish between the Israelites and Canaanites in rooting out the one out of the Land and planting the other in it Josh 10 c. So he put a difference between Micaiah and Zedekiah when the one durst shew his face and the other hid his 1 King 22.24 25. Between Jeremiah and Pashur when one was a comfort to himselfe and his friends and the other a terror to both Jer. 20.4 Between Ahaz and Hezekiah the one made a prey to the enemy the other delivered from Senacharib 2 Chron. 28.5 32.21 Reason 1. That men may see that there is a God While they see no difference between good and bad men they think there is no over-ruling God The Heathen man confesses it Sollicitor nullos esse putare Deos I am sollicited to think there is no God Ovid. In a Common-wealth or in an Army where no difference is made between good and bad people and souldiers men think there is no Magistrate or Generall there So in the Church But when God puts a difference they cry out Verily he is a God that judgeth in the earth Psal 58.11 2. That men might see by this fore-running providence a pattern and proof of the generall judgement to come Vse When God shall do so with us let us acknowledge Gods mercy to us He might destroy us like wicked men Are there not with you even with you sins against the Lord your God 2 Chr. 28.10 See Gods distinguishing mercy in it and proclaim it 2. Doct. Wicked men are
where houses are neerer then in the Countrey that so all men may hear City and Countrey ring of her instruction Figures Wisdome either a Prosopopeia if it be meant of Wisdome it self or a Metonymie of the subject for the adjunct if spoken of Christ the fountain of wisdome Voyce Heb. Sound A Synecdoche of the generall for the speciall A sound for a voyce which is the best sound More is to be gotten by mens words then by lowing of oxen or bleating of sheep The beginning of Wisdomes speech in villages is in the beginning of this vers The progresse of it 1. In Streets Cities and Towns in the end of this vers 2. In other places there vers 21. In the beginning of the speech note 1. The Cryer Wisdome 2. The act cryeth 3. The subject place without In the Country Villages and unwalled Towns In her progresse in the streets note 1. The act she uttereth 2. The object her voyce 3. The subject place in the streets 1. Doct. Heavenly wisdome is worth the looking after As things publickly cryed and proclaimed are worth taking notice of Hence the search of it is so much pressed and the worth of it so much set out in this Book chap. 2.2 4.5 c. The hear heart voyce must be used as men do to get silver and hid treasures This wisdome must be gotten and not forgotten and kept as the principall thing Reason 1. In regard of the excellency of it It excells all humane arts and sciences more then gold doth iron 2. In regard of the lasting of it All objects of humane science perish but the object of heavenly Wisdome lasts for ever in another world Vse Choose these studies then Discamus ea in terris qua nobiscum maneant in caelis Hieron Let us on earth learn those things which may remain with us in heaven It is a fools part to look after bables and neglect serious things Wherefore is there a price in the hand of a fool to get wisdome seeing he hath no heart to it Prov. 17.16 2. Doct. This heavenly wisdome is to be found onely in Jesus Christ In whom are hid all the treasures of wisdome and knowledge Col. 2.3 The onely begotten which is in the bosome of the Father he hath declared him Joh. 1.18 Neither knoweth any man the Father save the Son and he to whom the Son will reveal him Matt. 11.27 Reason 1. Because as the Son of God he knew the Fathers will from eternity 2. Because God spake by him even before his incarnation as in the delivering of the Law Christs voyce then shook the earth Heb. 12.26 Therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word or Speech Joh. 1.1 3. Because God hath given him the Spirit beyond measure Joh. 3.34 He hath more wisdome and holinesse then any man or Angel He is the most lively image of God Heb. 1.3 And a principall part of Gods image is knowledge Col. 3.10 4. All wisdome that others have in heavenly things is from him Christ of God is made unto us wisdome 1 Cor. 1.30 No Philosophy can teach is They had good Morall precepts but wilde ones in Divinity Vse Go to the right shop for heavenly knowledge To Christs school Search not on earth for it is vain Neither man earth nor sea can afford it Neither gold silver nor precious stones can purchase it Job 28.12 Seek it then from the Lord Jesus Christ who is the wisdome of God 1 Cor. 1.24 3. Doct. God is very desirous men should get heavenly wisdome Therefore he cryes loudly earnestly affectionately Vnderstand O ye bruitish among the people when will ye be wise Psal 94.8 God hath written to the people the great things of his Law and will be angry if they be counted as a strange thing Hos 8.12 Reason 1. Because as he gives light naturall in creatures and arts so supernaturall in Scripture revelations 2. He gives sight of such things ordinarily by reason extraordinarily by illumination and common graces Vse To admire why men are poor in this heavenly knowledge seeing God is so willing men should have it Who would starve where a Prince keeps open Court to entertain all comers 4. Docâ—â— This heavenly knowledge is offered to the meanest It is preached in villages The poor have the Gospâ—l preached to them Mat. 11.5 God hath hid these things from the wise and prudent and hath revealed them unto babes Mat. 11.25 Bring in hither the poor and the maimed and the halt and the blinde Luk. 14.21 Reason 1. To shew that God respects no persons Act. 10.34 A thing that brings much hurt in the world 2. To binde them the more to God as a begger-woman without bloud or portion married to a King is the more engaged to him Vse To perswade mean ones to get this heavenly wisdome They cannot get Arts perhaps for want of means of breeding This is offered freely Ho every one that thirsteth come ye to the waters and he that hath no money Come ye buy and eat yea come buy wine and milk without money and without price Isa 55.1 5. Doct. The way to this heavenly knowledge is plain and easie It is cryed about the streets It is taught in all languages Knowledge is easie to him that understandeth Pro. 14.6 That is that gives his minde to understand it Parthians Medes c. We do hear them speak in our tongues the wonderfull works of God Act. 2.9 11. It is taught by earthly similitudes as in parables abundantly Matth. 13. Vse Seek earnestly for it then The way is easie and the end profitable 6. Doct. Means of salvation are offered to great Towns To Chorazin and Bethsaida Mat. 11.21 To Capernaum Mat. 11.23 To Corinth Act. 18.1 4. Reason 1. Because much good may be done there as much fish may be catcht in the Sea 2. God may have much work to do there Therefore Paul must preach boldly at Corinth because God hath much people there Act. 18.9 10. Vse Blesse God for the means here The Gospel is more plentifully preached then in other places Walk worthy of it Vers 21. She cryeth in the chief places of concourse in the â—â—â—â—ings of the gates in the City she uttereth her words saying The text is a part of the preface of Wisdomes speech Her beginning in the Countrey villages was set out in the beginning of the former vers And her progresse to the streets of walled Town in the end thereof Now follows her further progresse in this vers And that 1. To Market-Towns 2. To Shire-Towns or places of Judgement 3. To Cities or chief places in a Kingdome or Nation For the words Wisdome like some great Queen cryes out calling her Subjects from bad courses to good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a most fruitfull word having abundance of significations in the Scriptures 1. It signifies to cry or make a noyse Isa 58.1 Cry aloud spare not lift up thy voyce like a trumpet From the Hebrew word 〈◊〉
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
the mountains shake with the swelling thereof Psal 46.2 3. Si fractus illabatur orbis Impavidum ferient ruinae Horat. A godly mans Ark is pitched within and without tossed it may be but not drowned shaken but not shivered No Kingdome in the world no Empire hath such a priviledge 6. Doct. Trouble is evill in it self The yeers wherein we have seen evill Psal 90.15 Shall there be any evill in the City and the Lord hath not done it Amos 3.6 Reason 1. Because it is evill to the body helping to confume it by diseases 2. It is evil to the soul helping to vex it with grief and disquietnesse It makes a man cry out Why art thou cast downe O my soul and why art thou disquieted within me Psal 43.5 Vse Let us blesse God our heavenly Physician that turns our troubles to our good and makes an antidote of poyson CHAP. II. Vers 1. My Son if thou wilt receive my words and hide my commandements with thee Solomon having before in the words of Wisdome threatned obstinate finners with destruction now in his owne words falls to instruct such as are tractable Now that these things are spoken in the words of Solomon and not of Wisdome appears by the title given to the young man in this verse My Son Which is also given him by Solomon ch 1.8 But never by Wisdome in all this Book And by ch 3. v. 13. He saith Happy is the man that findeth wisdome If Wisdome had spoken she would have said that findeth me In this Chapter the Wise-man shews 1. How to get true wisdome to vers 5. 2. What good is gotten by getting it to the end of the Chapter And that 1. Positively from v. 5. to v. 10. 2. Privatively from thence to the end And this latter 1. By preventing danger from bad men from v. 10. to vers 16. 2. From bad women from v. 16. to the end For the first thing the way to attain true wisdome it is 1. By getting a docible minde v. 1. 2. By learning it of them that are wise v. 2. 3. By prayer to God for it v. 3. 4. By our owne studies and endevours v. 4. To return to v. 1. And first for the words My Son See on ch 1.1 8. It is a title often repeated to beget attention and obedience If thou wilt receive See on chap. 1.3 If thou wilt bring with thee a willing minde to learn of me and to receive my words into thy understanding will and affections So Lira interprets it of a Scholar docible and willing to learn Hugo Cardinalis takes it for a Metaphor from the earth which being plowed and opened receives the seed into it and brings forth corn So doth a docible Scholar As on the contrary Petrarch Dialog 41. speaking to a Schoolmaster that had or might have an undocible Scholar saith Discipulum indocilem babes Perdis operam littus aras semina projicis natura non vincitur Terrae aridae colonus es Solve boves Quid te torques Hast thou an indocible Scholar Thou loosest thy labour thou throwest away thy seed nature cannot be overcome Art thou a tiller of a barren ground Vnloose thy oven Why vexest thou thy self The word argues a greedinesse of hearing as the dry earth gasps for rain and drinks it in greedily Heb. 6.7 Others read it If thou wilt buy my words So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used She considereth a field and buyeth it Heb. taketh it to wit by purchase For what men buy they may lawfully take ch 31.16 Now wisdome is bought by time and labour Metrocles dicebat res alienas pecuniâ ut domum vestem alia disciplinas autem emi tempore atque labore Metrocles said that other mens goods were to be bought with money as houses and garments and other things but arts were to be bought with time and labour Laert. l. 6. c. 6. It argues a greedy desire of knowledge sparing for no cost time nor labour to attain it Ab. Ezra expounds it thus Thou shalt be my Son if thou wilt receive my words But it is better to draw the coherence to vers 5. thus If thou wilt receive my words c. then shalt thou understand the fear of the Lord c. My words See on ch 1.21 Some understand it of the words in the foregoing Chapter But it includes all spoken by him in this Book And hide Lay them up safe in thy heart and memory as men lay up treasures v. 7. Or at husband-men hide their corn in the earth to fructifie Or as men lay up jewels they would have kept There is no safer place to keep good counsel in then the chest of mans heart and memory Then will it not be forgotten My commandements Such as I have received from God and enjoyned thee These they must hide in their memory that Satan beguile them not of the knowledge of them but they may be ready for practise upon all occasions as money in a Treasury or victuals in a Storchouse With thee Not from others for thou must teach them but lay up the knowledge of them for thy owne use Some things are so dear to us that we will not trust our chests with them but carry them alwayes about with us So must we doe with wise precepts Maximus reports that Euripides the Philosopher seeing a young man buying many Books said Non arcae O adolescens sed pectori O young man these are not to be put into thy chest but into thy breast Communium Sermonum 17. I have heard that famous Buchanan King James his Master when a Germane Doctor coming into Scotland desirous to see him and observing his few books and great learning saluted him thus Salve Doctor sine libris God save you Mr. Doctor without books going into Germany afterwards and seeing in that Doctors Study a multitude of books and thinking him little learned retorted bitterly Salvete libri sine Doctore God save you books without a Doctor Intimating that few books well read were better then many never looked upon He is the first in the ship of fools that buyes many books and reads them not To this purpose Solomon seems to speak to the young man here as if he had said I have and will do my part to fill thee with good instructions see thou do thine in receiving them into thine heart and keeping them there Figures My Son a Metaphor For Solomon meant others to be taught by him as well as his Sons Receive A Metaphor from the earth receiving seed Hide a Metaphor from treasures locked up In the text there is 1. Avi ditas auscultandi A greedy desire of hearkening 2. Assiduitas memorandi A daily care of remembring In the first note 1. The person spoken to My Son 2. The act required if thou wilt receive 3. The object my words In the second note 1. The act And hide 2. The object my commandements 3. The subject place with thee Observations My
Son This word is often repeated because good children use readily to receive their parents counsels as judging them alwayes to come out of love 1. Doct. Men soonest hearken to counsels that come out of good will Therefore your cunning Orators before they propound the matter they would urge make a plausible preface first to catch the hearers hearts See how Abigails counsel wrought on David 1 Sam. 25.24 He blesses God for it and blesses her v. 32 33. there Paul's counsell to the Corinthians wrought in them sorrow to repentance 2 Cor. 7.8 9. Reason 1. Because all suspicion of malice which taints good counsell like a dead fly is taken away 2. All fear of disgracing us is likewise gone We conceive that these cannot dwell in a loving heart 3. Love hath a sympathizing power If it be in the heart both of the speaker and of the hearer it draws as the Loadstone doth the iron Magnes amoris amor Love is the Loadstone of love 4. Love hath a creating or begetting power It is a fruitfull tree and can beget love where none was before Vse 1. It shews us a reason why some mens counsels will not be swallowed There is too much vinegar in them little signe of love 2. Let Ministers like wise Physicians temper their bitter pills of reproof with sugared affections Many look more at the good relish of physick then at the event of it 2. Doct. A docible minde must first be got by him that will be wise The Apostles Christs best Scholars shew it by asking much Why speakest thou to them in parables Mat. 13.10 Declare unto us the parable of the tares of the field Mat. 13.36 And Nicodemus asks How can a man be born when he is old Joh. 3.4 Reason 1. Because else the work will go on very difficultly like plowing on rocks or as the Aegyptian chariots when the wheels were off God took off their chariot wheels that they drave them heavily Exod. 14.25 2. The work is as good as half done where a docible heart is Poure in knowledge and the vessell will receive it 3. Dociblenesse of heart will make a man painfull Desire of knowledge sets a capable soul and body on work 4. It will bring a greater progresse then a greater capacity in one not willing to learn can produce As in schools boyes of mean parts and great desires get more learning then others of stronger parts and lesse desires of it Vse 1. It shews us why many get no good by many good Sermons they have no heart to it It is hard rowing against the stream Why is this A price in the hand of a fool to get wisdome seeing be hath no heart to it Prov. 17.16 2. Get a docible heart else all your owne pains and your Teachers is lost 3. Doct. Good counsels not received do no good The Word must be received with meeknesse Jam. 1.21 Else it profits not The Corinthians had not been saved by the Word that Paul preached had they not received it 1 Cor. 15.1 2. Reason 1. It appears in naturall things The earth bears no corn if it receive not the seed In Civill things also Men expect no gain where they put in no stock In Medicines Physick cures not if not received 2. Because two things are required to make good counsel profitable that it be good and rightly applyed Good meat not eaten nourisheth no more then bad Vse Be carefull to receive all good counsell or look for no good from it A man that would learn to paint or build when he hears a good Workman discourse well of such works goes aside and takes a tool and draws a draught of it Do thou so in Divinity 4. Doct. Knowledge is very necessary My people are destroyed for lack of knowledge Hos 4.6 Israel doth not know my people doth not consider Isa 1.3 Solomon calls often on us to embrace it Heathens prized it above all outward things Pro scientia emenda omnia vendenda All is to be sold to buy knowledge Plato The wise Merchant sold all to buy the pearl of price and made no ill bargain Matt. 13.46 All things prove unprofitable or hurtfull to him that knows not how to distinguish good from evill as he that knows not meat from poyson may soon perish Woe unto them that call evill good and good evill Isa 5.20 Vse Pity those blinde souls that prefer all things above knowledge Their money will perish with them 5. Doct. Words of truth are worth laying up Mary kept all these things Luk. 2.19 Let thine heart retain my words Prov. 4.4 Reason 1. Because they are precious like jewels or seed hidden in the earth Because of the good that comes by them They shew the way to eternall happinesse Vse Let us bewail our losse that have lost so many jewels for lack of laying up We doe not so with gold and silver We leave them not on the benches but lay them up in chests that they may be safe and forth coming when we have need of them To receive words of truth and not hide them is to take them with the one hand and throw them away with the other 6. Doct. Mans heart is the best place wherein words of truth may be hid Thy Word have I hid in my heart Psal 119.11 His Mother kept all these sayings in her heart Luk. 2.51 For there they are safest Vse Lay not up then holy instructions in a chest of silver but in the cabinet of thy heart So wilt thou finde them when thou hast need of them Vers 2. So that thou incline thine ears unto wisdome and apply thine heart unto understanding We are now come to the second way of getting heavenly wisdome namely by learning it of them that are able to teach it For the words So that This shews a dependence on the former words Thou must be so willing to learn and remember that thou imploy both ear and heart to get knowledge Incline thine ear Heb. to make thine ear to hear or regard So that there is no colour for Popish Commenters to descant of humility as they do and how it fits men to get wisdome The word hath no such notion in it And if it were Incline yet that were token of humility but of carefull hearkening Here is nothing meant but applying the ear not to hear onely but also diligently to hearken and attend to things taught As a Musician bowes his ear to tune his Lute and the hearer afterwards not in signe of any humility but to hear the better Yet the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to look that way but that also signifies stretching out the heart to hear rather then bowing it down Others think it imports lifting up the ear to attend as wilde beasts quick of hearing do upon a sudden noyse It argues unwillingnesse to lose a word of Wisdomes instructions and quicknesse to hear Others as Piscator reads it If thou encline taking If out of the former
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
pain Fools look at things present in the way wisemen foresee things future in the end A green way to a robbing place a calm passage to a rock or quick sand is perilous A riotous person wallowes in pleasure and dies in a prison Let Adulterers think of their end and they will have little pleasure in their sin 4. Doct. The destruction of impenitent adulterers is generall as well as certain Wheremongers and Adulterers God will judge Heb. 13.4 That may he said to them that is said to impenitent sinners Except ye repent ye shall all likewise perish Luk. 13.3 5. Raason Because the destruction of such is certain as was proved in the former point And then it must needs be generall If it be certain that man must die then all men must die except God extraordinarily dispense with some But this he never did to any impenitent sinner If it be true that man hath a reasonable soul then every man hath so though fools and mad men make little use of it So if it be certain that impenitent adulterers perish then it is generall and all such must perish Vse Let no man stand upon priviledges of birth wit wealth If he be an impenitent Adulterer he must die Let no man presume upon repentance He may be killed in the act as Zimri and Cosbi were Numb 25. 5. Doct. No hope of comfort from God here or hereafter for wanton persons till they repent Not here They were as fed horses in the morning every one neighed after his Neighbours wife Shall I not visit for these things saith the Lord and shall not my soul be avenged on such a Nation as this Jer. 5.8.9 Not hereafter 1 Cor. 6.9 10. Fornicatours and Adulterers shall not inherit the Kingdome of God And God accounts them such till they repent of their filthinesse Reason Because they live in a way of rebellion against God and by consequence make themselves Gods following their own will in all things Vse Let Adulterers give over their trade Who will follow a course of life that he were sure to have no comfort of in life or death 6. Doct. There are crosse wayes in the world paths of life and paths of death Crosse-wayes and gates Wide is the gate and broad is the way that leadeth to destruction But strait is the gate narrow is the way which leadeth unto life Mat. 7.13 14. There is a way of sinners and a law of the Lord Psol 1.1 2. Some walke in the one and some in the other Reason Because the ends are fully opposite Eternall weale eternall woe These shall go away into everlasting punishment but the righteous into life eternall Mat. 25.40 And sure the same wayes cannot lead to so different ends They are not suitable to them Vse Let secure persons take heed They think all shall go to heaven none to hell But they are deceived most go to hell The strait way is hardly found and by few the broad way easily and by many Mat. 7.13 14. Vers 20. That thou mayest walke in the wayes of good men and keep the paths of the righteous So much for the deliverance Now for the generall application of all for the good that will come to those that avoid the society of evill men and women Which is 1. Set out in this verse to be a preservation in such wayes 2. Illustrated 1. By the benefit of such wayes vers 21. 2. By the miseries that contrary wayes bring v. 22. For the first in this vers This is the last part of the Chapter wherein Solomon having before exhorted the young man to the study of wisdome now shewes the last benefit of it The end of our study of wisdome should be to walke in good wayes The benefit of all spoken before is here summed up together So that this verse depends upon v. 11 12 16. in this manner wisdome will deliver thee from all evill wayes words men and women that thou mayest more freely converse with good men in good wayes whereby much good may be learned For the words That It teaches us that Solomons end in teaching men how to get Wisdome to avoid all the former inconveniences was not that they should be idle but that they should go on in good wayes without interruption or incumbrances So the word is used Josh 4.24 That all the people of the earth might know the hand of the Lord that it is mighty that ye might fear the Lord your God for ever That thou mayest walke See on ch 1.15 In the way See on ch 1.15 Of good men That thou mayest follow the godly and virtuous examples of Patriarchs and Prophets and others that fear God and walke in his wayes But Where shall we finde these good men Our blessed Saviour tels us There is none good but one that is God Mat. 19.17 We answer God'y men though they be not perfectly good but have many imperfections yet being sincere are good in Gods account For men are counted good or bad in Scripture language not according to some particular act but according to their constant course and scope And keep See on v. 8. The paths See on ch 1.19 on the word wayes Of the righteous or Of the just The word is taken 1. For one perfectly just that is not guilty of any sin before God How should man be just with God Job 9.2 God hath made man upright Eccl. 7.29 2. For one just or righteous in his own opinion or the opinion of other men He that is first in his own cause seemeth just ch 18.17 3. For one truly just though not perfectly who intends in all things to deal justly and righteously with God and man And this is the common acception of the word in Scripture for there are none perfectly just upon earth So Neah was a just man Gen. 6.9 4. For one just in some particular cause They turn aside the just for a thing of nought Isa 29.21 She hath been more righteous then I Gen. 38.26 Here it is taken in the third sense for one truly just and righteous though not perfectly Figures Walke wayes paths Metaphors from travellers Keep A metaphor from Watch-men arguing care and constancy in walking in Gods wayes For men do not use to stand still to look upon wayes but to go on in them Therefore the same thing is set down in two different expressions of walking in and keeping Gods wayes In the former note 1. The act That thou mayest walke 2. The object in the way 3. The subject of good men In the latter observe likewise 1. The act and keep 2. The object the paths 3. The subject of the righteous 1. Doct. Men cannot walke in good wayes unlesse they leave bad It is as hard for men accustomed to do evill to do good as for an Ethiopian to change his â—kin or a Leopard his spots Jer. 13.23 No man can serve two Masters Ye cannot serve God and Mamnon Mat. 6.24 Reason 1. In generall Because good
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
the land by death or exile they shall live quietly and prosperously in it An opposition to v. 18. 22. Figures none Note 1. A comfortable dwelling promised to the righteous 2. A constant abiding even when others are cut off In the former note 1. The word of coherence For. 2. The persons the upright 3. The act shall dwell 4. The object in the Land In the latter observe 1. The persons And the perfect 2. The act shall remain 3. The object in it 1. Doct. The Scripture gives many encouragements to men to walk in good wayes As 1. Precepts All the ten Commandements the most exact rule of a godly life that ever was 2. Exhortations I beseech you therefore Brethren by the mercies of God Rom. 12.1 Who would not be perswaded when God himself exhorts by his Ministers that might command 3. Examples of the excellentest men that ever lived on the face of the earth See store of them recorded and commended who lived before Christs incarnation Heb. 11. Apostles afterwards Yea Christ himself the example of examples Be ye followers of me as I also am of Christ 1 Cor. 11.1 4. Rich promises If ye be willing and obedient ye shall eat the good of the Land Isa 1.19 Blessed are the meek for they shall inherit the earth Mar. 5.5 4. The Gospel which shews us a second and greater ground of of godly life then the Law or Creation did The grace of God that bringeth salvatien hath appeared to all men teaching us that denying ungodlinesse c. Titus 2.11 12. 6. It sets out the help of the Spirit Some walk after the Spirit and are led by the Spirit Rom 8.1 14. Without this help we might utterly despair of walking in good wayes We could no more do it then a man could choose or walk in a fair way in the world that had not a soul or spirit in him to direct him 7. Gods acceptation is there set out Our best actions are sinfull God likes not such And if they may not be accepted who would lose his labour to do them Cornelius his prayers and almes-deeds were come up for a memoriall before God Act. 10.4 8. Gods commendation This is more then acceptation When a Father proclaims to others what a good Son he hath it shews abundance of love in him and encourages the childe to please him So God doth animate us I know thy works Rev. 2.2 9 13 19. 9. Gods preservation of us in good wayes when our hearts are set upon them and we are ignorantly in danger So he kept Abimelech from touching Sarah Gen. 20.6 Vse It should encourage Christians to be more carefull of their wayes then all the world besides We should be brighter then others as the stars are brighter then the firmament Heathen have few encouragements in comparison of us Turks have not much more Jews want the New Testament Papists may not read the Scriptures We have all encouragements to good wayes Let us therefore say with the Psalmist I will run the way of thy commandements when thou shalt enlarge my heart Psal 119.32 6. Doct. When wicked men are cut off God sometimes spares the good The truth will appear if you compare this v. with the next And also in Noah's deliverance from the Flood and Lot's in Sodom When the wicked are cut off thou shall see it Psal 37.34 Reason 1. To shew Gods special care and providence over them Joseph's parti-coloured coat and Benjamin's large messe were signes of speciall love 2. To draw men to piety We are in part carnall Abraham hath Canaan and a numerous posterity promised him to encourage him in piety Vse 1. If we be preserved when others perish let us acknowledge Gods favour to be the cause of it We had sins as well as they and deserved to be cut off as well as they 2. Let us be encouraged to piety If there be any way in the world to escape judgements this is it Landlords do not use to turn their tenants out of dores while they keep covenants Good men are said to inherit the earth bad men onely to possesse it 3. Doct. Uprightnesse is expected of those that expect Gods blessing Mark the perfect man and behold the upright for the end of that man is peace Psal 37.37 Light is sown for the righteous and joy for the upright in heart Psal 97.11 Reason 1. Because God hates hypocrifie It is most contrary to the God of truth 2. He hates evill ends 3. He hates self-ends in men who should all serve his ends 4. He hates by-ends when men aim at any thing that tends not to his glory Vse Try if ye be sincere Else your hopes are like spiders webs Job 8.13 14. Try it by these notes An upright man is he 1. To whom nothing is displeasing that God hath done 2. To whom God is pleasing in all the good the man himself doth 3. To whom God is not displeasing in any evill that he suffers 4. That doth not resist God his Father when he goes about to mend him 5. That baleeves God his Father in all he promises 6. That layes all his sins upon himself 7. He that attributes all his good deeds to God 8. He that directs his will by Gods will as the Clock is ordered by the Sun-dial 9. He that doth all good from the heart 4. Doct. Perfection is expected of them that look for Gods blessing Be ye therefore perfect even as your Father which is in heaven is perfect Mat. 5.48 I will behave my self wisely in a perfect way O when wilt thou come unso me I will walk within my house with a perfect heart Psal 101.2 Reason Because all perfections are required of such as expect happinesse As 1. Perfection of sincerity This was proved in the former point A fincere man is a perfect man An hypocrite is but a picture of a man 2. Perfection of parts Every saving grace must be had and used So a childe is a perfect man A defective monster is not 3. Perfection of integrity When our obedience is universall to all Gods commandements 4. Perfection of degrees That is required intentionally and shall be given us actually before we come to heaven So a childe is not a perfect man till he come to his full growth Vse Be like good trees sound within and without in root body branches and grow higher toward heaven still Else look for no blessing from God 5. Doct. God often gives good men a comfortable and quiet continuance in their habitations As to David after his troubles from Saul and Absolon To Solomon for a long time Reason 1. That they may have the more time to serve God and do good A breathing time that the Churchet having rest may beâ—ed fied and walking in the fear of the Lord and in the comfort of the holy Ghost may be multiplyed Act. 9.31 2. That they may have the more encouragement to do it Mens spirits are down in trouble and have enough
restlesse in evill The wicked are like the troubled sea when it cannot rest whose waters cast up mire and dirt Isa 57. â—0 He deviseth mischief upon his bed he setteth himselfe in a way that is not good he abhorreth not evill Psal 36.4 Reason 1. Because they have a body of sin in them which hath many active members upon earth fornication uncleannesse c. Col. 3.5 A fountain will run and fire will burn 2. They have objects of sin in the world in abundance in all places to feed their eyes ears and all their senses A fountain will run if it find a river Fire will burn if it meet with fuel 3. God hath not healed wicked men by his sanctifying Spirit Bad humours will work in mens bodies till they be purged away And the more purged away the lesse they work 4. God is pleased sometimes not to restrain wicked men but to let them run on to their own perdition and the hurt of many others So an unruly horse with the bridle out of his mouth runs furiously till he overthrow himself and his rider Vse 1. Marvell not that men are never weary of sinning The drunkard is never weary of the Alehouse The adulterer of places of wantonnesse Is it marvell that birds fly or fishes swim why else have they wings or fins 2. Let us be provoked to be restlesse in good Else wicked men the children of this generation restlesse in their wayes to give themselves content are wiser then we that professe our selves to be the children of light Luk. 16.8 And the Queen of Sheba who came so far to hear Solomon's wisdome will condemne us at the day of judgement Matt. 12.42 3. Doct. Wicked men lives are often cut short by their wicked courses Bloudy and deceitfull men shall not live out half their dayes Psal 55.23 Reason 1. Drunkennesse breeds dropsies gluttony breeds feavers wantonnesse foul diseases all murderers and shorten mens lives as the floud drowned many young men in the world When the strength of the body is worne by drinking and whoring men must die All the Physicians in the world cannot put in new marrow into dead bones 2. Trouble of conscience sometimes ends their dayes Sin of betraying his Master made Judas hang himself Spira would have killed himself and did waste his body to death for his Apostasie Some in our times have ended their dayes in pangs of conscience for sin 3. By Gods just judgements who like a Gardiner pulls up weeds roots out unfruitfull trees and like a wind blows out the candle or like a storm lodges the corn before it be ripe 4. By enemies and those often of their owne stamp One drunkard kills another in his drink even his neerest friend as Alexander murdered Clitus One adulterer kills another because the strumpet loves him better Vse 1. Gaze not too much at the prosperity of sinners lest thou be tempted to do like them The common people are like boyes who when they see knaves upon the stage gorgeously apparelled and acting Kings think them happy and could wish to be like them but they consider not the poverty and misery that may befall them when they are stript of their gay clothes So the common people are bewitcht with the riches of sinners not confidering they may die or lose all before their age 2. Grudge not at their prosperity They may die sooner then meaner men Every plant saith our blessed Saviour which my heavenly Father hath not planted shall be rooted up Mat. 15.13 Who would be a flourishing tree to be rooted out or an oxe fatted to be killed A brutish man knows not neither doth a fool understand this When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever Psal 92.7 They shall be cut off certainly suddenly utterly Tum ferè auferuntur à terra cum maximè velint vivere Then are they for the most part taken away from the earth when they are most desirous to live in it Baine When they have feathered their nest and reckon upon long life as the fool in the Gospel Luk. 12. God will destroy them when they least look for it Therefore Fret not thy self because of evill doers neither be thou envyous against the workers of iniquity For they shall soon be cut down like the grasse and wither as the green herb Psal 37.2 4. Doct. Transgressors deal treacherously with God The treacherous dealer dealeth treacherously Isa 21.2 The treacherous dealers have dealt treacherously yea the treacherous dealers have dealt very treacherously Isa 24.16 They are all adulterers and an assembly of treacherous men Jer. 9.2 Reason 1. Because they fail in the trust committed to them as a Servant or Steward deceiving his Master is treacherous So was he that had received one talent though he had not spent it because he did not improve it Thou wicked and slothfull servant c. Mat. 25.26 2. Because they act against their trust which is an higher degree of treachery As if a Servant or Steward should rise up against his Master in stead of obedience So Judas is called the traitor Luk. 6.16 3. Because they betray Gods honour as much as in them lies An Embassador is treacherous that dishonors his Prince in stead of honoring him 4. Because they labour to undoe Gods Church Is not a servant treacherous that should go about to poyson all the family So are wicked men endevouring to ruine the Church by bad counsel and example Vse Let us hate all sinfull courses Treason is odious Men that love the Treason hate the Traitor God hates both it and them Many fair promises are made by men to Traitors but an Halter or an Axe is their end So Satan promises much to sinners but will bring them to hell 5. Doct. Sin roots out the posterity of wicked men He shall neither have Son nor Nephew among his people nor any remaining in his dwelling Job 18.19 So it did Jeroboam's His posterity must lose the Kingdome and his good Son must die 1 King 13.34 14.10 c. So Ahab's numerous posterity must die for his Idolatry 2 King 10.7 c. Reason 1. Because sin goes by propagation and no wonder then if the Serpents brood be cut off We kill young Snakes for the poyson they have from the old ones 2. Sin goes by imitation If children of godly parents will imitate other men in evill rather then their parents in good no wonder if children of ungodly parents be evill like their parents and perish with them We read not of one good among all the Kings of the ten Tribes All were idolatrous like their predecessors Vse Hate sinfull courses which God so much hates that he will punish them in children to the fourth generation as in the second Commandement And no wonder if God hate finfull courses as being contrary both to his nature and will Let us therefore shew our love to God in hating what
tryed at the day of judgment by any one act but by the course of his life so good men judge of mens estates here An Hospitall built cannot save a murderer from the gallows 2. Many foolish actions outweigh one wise one a fool may speak or do wisely sometimes yet is not therefore deemed wise Use Here is a second tryall of true wisdom if it appears not sometimes but in the course of our lives not in some one action but in all or in the most one Swallow makes not a Summer nor one good Apple a good Apple-tree Doct. 4. There is much true delight in wisdomes waies My yoke is easie and my burden is light Mat. 11.30 More to be desired are they then gold yea then much fine gold sweeter also then honey and the honey comb Psal 19 10. Some waies are pleasant in the passage but bitter in the end others foul in the passage but comfortable in the end wisdomes waies are pleasant in both 1. In the way and that 1. Spiritually And therein 1. Because they are wrought in God and by Gods strength all along John 3.21 Principium vector dux semita terminus idem God is the beginning carier on guide way and end of good mens actions No marvell then if he give them comfort in them 2. They are lovely in themselves and have in them all things that may afford true delight but nothing lothsome to raise dislike sinfull foolish courses on the contrary have much in them to affright nothing to delight 3. They have nothing truly difficult in them though they may seem to men to have Smooth waies have nothing in them to make men stumble yet men may slip by carelesnesse in the smoothest way Here is no offering up of children in Gods waies which the heathen did to false Gods yea it is now smoother then the Jews way was in the old Testament no painfull Circumcision nor extream costly Sacrifices no thousands of Rams nor ten thousand rivers of Oile Mic. 6.7 4. They have pramium ante praemium a reward before-hand Much comfort in wise actions while they are in doing them as in praying singing giving c. some degree of comfort followes every good action as heat followes fire as beams of light and influences come from the shining Sun The heathen found some comfort in morall actions Christians may find more in spirituall imployments In keeping of them there is great reward Psal 19.11 2. As in spirituall so in temporall things wise men find much comfort in their waies when fooles bring sorrow upon themselves Likewise in the end as well as in the way wise men find comfort yea more in the end then in the way the hope of heaven makes the way comfortable although it should be tedious in it selfe and meet with many rubs Use This should encourage us not only to seek to know wisdomes waies but also to walk cheerfully in them in despight of all discouragements If any object it is difficult to get the knowledge of those waies and much more difficult to walk in them The answer is there is pleasure in them as well as profit and that will make them easie and delightfull Omne tulit punctum quimiscit utile dulci. Joyn profit and pleasure together and men will never talk of difficulty Now wisdom makes a marriage of profit with pleasure her waies may seem difficult at first by reason of the corruption of the flesh but when the first brunt is over they prove easie and pleasant whereas the waies of folly are pleasant at first and bitter at last Let us therefore admire at wisdomes waies get the knowledge of them practise them and rejoyce in them Doct. 5. Peace attends upon wisdomes waies Mark the perfect man and behold the a pright for the end of that man is peace Psal 37.37 Now none but men truly wise are perfect and upright Reas 1. They bring inward peace of mind and quietnesse Mens own follies do more distract them then other mens malice or plots against them God gives wisemen quietnesse of mind both in prosperity and adversity it is contrary with worldly men they have no rest in their minds nor are not pleased in any condition but godly wisemen are quiet in every estate 2. They bring outward peace wisdome teaches men how to avoid occasions of quarrells by which foolish men are ruined 3. They bring peace with God which is best of all for it brings men to the knowledge of Christ the onely reconciler of God and man and so affords that peace which the world cannot give Ioh. 7.27 and which passeth all understanding Phil. 4.7 and so drives all stormes out of the conscience assuring beleevers that they have peace with God Rom. 5.1 And that there is no condemnation to them Rom. 8.1 4. Peace with our neighbours For it teacheth us to give every one their own And what ground have they then to quarrell with us yea if they do us hurt it teacheth us to doe them good And this is the way to quench all fire of contention 5. It shews us the way to eternall peace by Christ our Saviour that wee may walk on quietly to Heaven while others contend for inheritances on Earth Thus it brings peace externall internall eternall and makes not onely the end pleasant but also the way And as travellers in their weary journeies comfort themselves not onely with thoughts of rest at night but also with comfortable objects in the way so do men truly wise joy here in the thought of Heaven hereafter 6. They are waies prescribed by God who is The God of peace Heb. 13.20 1. Object How can wise and godly men have externall peace when all that will live godly in Christ Jesus must suffer persecution 2 Tim. 3.12 Answ 1. They have not alwaies times of persecution but sometimes peace 2. God gives them such a valiant spirit that they overcome all opposition as the Martyrs did the fire 2. Object How can they have internall peace when as long as they live they have civill wars within The flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so that ye cannot do the things that ye would Gal. 5.17 Answ 1. These wars tend to peace yea they are a sure token of eternall peace in the end for there is no such combat in the soules of wicked fools 2. In the midst of these wars there is peace with God and then these conflicts may be counted as nothing as when a man hath peace with Giants and is at war with Pigmies 3. Ob. But how can they be sure of eternall peace in the end when God sometimes frowns upon them and they are forced to cry out Hath God fogotten to be gracious Psal 77.9 Answ This is but sometimes when God will correct or try them But he brings them back again and makes them to say This is mine infirmitie O the years of the right hand of
the cause why many get no good by the word of wisdom so long preached to them Because they lay not fast hold on it They hear many sermons but regard them not The word preached did not profit them not being mixed with faith in them that heard it Heb. 4.2 Seed grows not if the ground receive it not Rain doth no good till the earth bee softned 5. Doct. Wisdom must not onely be received into the heart but retained there as seed in the ground till it bring forth fruit They are the good ground who having heard the word keep it and bring forth fruit with patience Lu. 15. Many showers and sun-shines must come before the Corn bee ripe The word must abide like a graft in a tree Jam. 1.21 1. Reason Because things work not at first Trees must grow before they bring fruit Meat must be digested before it nourish So must wisdom be reteined and gotten to a habit before it can work well 2. Because when it is left it leaves working as meat when it is â—â—st out upward or downward Use To blame those that entertain wisdom but retain it not give it a good countenance and reject it use it as a stranger afford it a good meale and turn it out of doors So do the Hereticks Apostates Worldlings men above ordinances for sure Gods ordinances are full of wisdom 6. Doct. Such as not onely receive wisdom but retaine it are happy indeed Blessed is the man that heareth me watching daily at my gates waiting at the posts of my doors For who so findeth me findeth life and shall obtain favour of the Lord. Chap. 8.34 35. Happy are thy men happy are these thy servants which stand continually before thee and hear thy wisdom 1 King 10.8 Wisdome doth good to them that will not let her go till they find out the depth of her treasure Reason 1. Because true wisdom and happinesse are inseparable They are so in God They are so in the Creature Adam while he was wise was happy His folly did undo himselfe and the world Solomon was happy till he dealt unwisely and was gulled by silly women When Solomon was old his wives turned away his heart after other Gods 1 King 11.4 Therefore God rent his Kingdome from his Son verse 11 12. there 2 Because such are Gods instruments to make others happy and that not by accident but out of an earnest desire in themselves And God will reward them 3. They have Gods word for it They that be wise shall shine as the brightnesse of the Firmament Dan. 12.3 That Word that made a world of nothing and all the comforts wise men have in it can make wise men happy 4. They have God himself for their portion who is the Fountain of all happinesse How can he want water that hath a perpetuall fountain David was wise and claimed this portion O Lord I said Thou art my portion in the Lord of the living Psal 142.5 Use 1. To reprove such as lay a claim to happinesse but without a ground as they that despise wisdom or that brag of it but have it not or have cast it off They may bee rich they cannot be happy 2. To exhort us to take the right way to true happinesse Studiously to seek true wisdom and carefully to keep it as the richest jewell in the world Though thou be despised by the world as a poor snake or contemptible caitiffe yet God counts thee wise and will make thee happy VER 19. The Lord by wisdom hath founded the Earth by understanding hath he established the heavens IN this Verse and the next Solomon flies high and commends wisdom from working by it and from the things which he wrought As if he had said what need I say more in commendation of wisdom The whole world which yee see was made by it Here he shews how it comes to passe that wisdom makes men happy It was that whereby God made the World and therefore he can make men happy by it Great things were attributed to wisdom before but greater here As if Solomon had said O young man thou hast heard many things in commendation of wisdom now hear more and greater that thou maist bee the more inflamed with the love of it It is not a wisdom found out by men as the Philosophers imagined who thought all wisdom depended upon their precepts and might be gotten by humane industry The wisdom whereof I speak is far antienter then the world for the very foundations of the world were laid by it Think not then this wisdom a thing feigned in the braines of men and perishing with them and therefore to be despised but look upon her as upon Jesus Christ the eternall son of God and Creatour of the World together with God the Father Solomon doth not now set out wisdome by benefits to us as before but by the majesty thereof and the greatnesse of the workes that God doth by it Among which the making of Heaven and Earth and all things therein is exceeding commendable But it may be objected Solomon had before commended wisdom as it is in men why doth hee now sore so high from wisdom in men to wisdom in God there being so vast a difference The wisest man on Earth is but a fool to God and must never expect by his wisdom to do such great things as God hath done I answer 1. Because Solomons intention was to commend wisdom in generall bee it in the Creator or in the Creature 2. Because wisdome in man hath some resemblance of that wisdom that is in God though it be farre short of it 3. Because it is a little stream coming from that infinite fountain of wisdome that is in God yet not materially for God hath never the lesse but effectively as wrought in us by it When a man hath commended the stream and shewed the vertues of it it addes to the credit of it to shew the fountain whence it comes and the admirable effects thereof So it is a commendation to mans exquisit wisdom to shew that it comes from the infinite wisdom of God by which heaven and earth were made 4. To prove it may well guide a man in all his affairs in the world and make him happy as Verse 18. seeing it comes from that wisdom by which God made all things the setling of solid things as heaven and earth are set down in this verse and of liquid things as waters and rain Verse 20. For the words The Lord. See on Chap. 1.7 By wisdome See on Chap. 1.7 Wisdome may be understood as of an attribute of God for his infinite wisdome was used in the creation of the world But it is better to understand it of Jesus Christ the wisdom of the father By whom all things were made without whom was not any thing made that was made Joh. 1.3 Hath founded Hath laid the foundations of the earth so sure that though it hang in the midst of heaven yet
had if it had a being and who can alter the form of that which is eternall And so by consequence God made not the world And scoffers will grow more bold and say All things continne not as they were from the beginning of the Creation 2 Pet. 3.3 4. But as they were before the Creation from eternity 2. Doct. The wolrd was made by God Where wast thou when I laid the foundations of the Earth Job 38.4 By the word of the Lord were the Heavens made and all the host of them by the breath of his mouth Ps 33.6 Reason 1. Because it was not from eternity as appears by the changes in it 2. It made not iâ— self That were a contradiction It could not be in fieri facto made and to be made both at one time It must then work before it be 3. There was none else before the world was to make it but God onely If an house be found in an Island wherein never any man but one was hee must needs build that house 4. None else had wisdom enough to do such a work if there had been men or Angells before the world As no beast could build the foresaid house if there had been many in the Island Use Give God the glory of it and of all the comforts ye enjoy here or shall in heaven 3. Doct. God sheweth wonderfull wisdom in making the world O Lord how manifold are thy workes in wisdom hast thou made them all Psal 104.24 To him that by wisdom made the Heaven Ps 136.5 Reason 1. Because he made this spacious world out of nothing The wisest man in the world or Angell in Heaven cannot work without matter But God made the whole world of nothing Onely his infinite wisdome could doe such a work 2. That excellency that is in the world shews the Makers infinite wisdom What is the most curious picture of a man beast tree star to the thing it self Like a dark shadow to the shining Sun So low do mens best works lie below Gods This shews that the foolishnesse of God is wiser then men 1 Cor. 1.25 For that work of God in which he shews least wisdom argues more then that wherein the wisest man in the world shews most 3. Because of the variety of these excellent workes both of severall kinds and of severall dispositions in each kind Stars Rivers Trees Beasts Men Angells Hills Vallies what thosands of each No created wisdom can number them much lesse make them How many thousands of men are in the world yet every face differs from one another 4. Because of their excellent order The stars are above our heads to give light the air about us to breath in the Earth under us to tread on Severall grounds for corn pasture gardens orchards What not Vse 1. Let us in the view of the creatures not onely take delight in the fight and use of them but also take notice of the wisdome of the Creatour and praise him for it The Earth is a Colledge built by God that in it we may study his wisdom The Heavens a Common-wealth or Kingdom established by him The Sun the King the Moon the Queen the Starrs the Nobility Clouds the commons Spheres the Provinces So we see a mans wisdom in his workes and books and God shews us his in the Heavens and in his Law Psal 19.1 7. Comparata omnia creata ad Deum sicut artificia ad artificem Recuperus All created things compared to God are as artificiall works to the cunning workman As they shew the workmans wisdom so do these Gods Yea much more For if we admire a watch made by the art of man for the rare workmanship and frame of the wheels and their motions how much more should we admire the wisdom of God in making the glorious lights of Heaven with their revolutions without which no watch could exactly measure time And in the variety of earthly creatures without which our lives could afford us no comfort 2. Use Take heed of finding any faults in the workes of God They were all made in wisdom though thy shallow brain cannot reach them 4. Doct. God upholds the Earth strangely The world is established that it cannot be moved Ps 93.1 No man can tell whereupon the Foundations of the Earth are fastned God poses Job with this question Iob 38.6 and may pose all the world They must answer with him God hangeth the Earth upon nothing Job 26.1 And that 1. Because there is nothing above it or under it to uphold it It is the lowest Element and the Heavens above cannot uphold it 2. Because it is above the power of nature to do it or to know how it is done Use When we tread on the earth let us take notice who upholds it and makes it able to uphold us No creature can do it The earth would sink under us if God did not strangely uphold it for us Give God the glory then of your sustentation 5. Doct. God preserves the heavens and heavenly creatures in their motion It is God that in them hath set a Tabernacle for the Sun to run a race Psal 19.4 5. Thou makest the outgoings of the morning and of the evening to rejoyce Psal 65.8 Reason 1. Because the Heavens and the Sun Moon and stars have no principle of life in them whereby to move themselves much lesse of reason to direct them in their various courses 2. Because no creature either man or angell hath wisdom or power enough to do it Use Take occasion from the daily motion of the heavenly bodies to blesse God our spirits are comforted and bodies directed by them they are watches to keep time for us God keeps them in their motion else would they deceive us and deprive us of their light and comfort Doct 6. All manner of wisdom is in God It is expressed by divers words in the Text Wisdome and Vnderstanding We may well cry out with the Apostle O the depth of the riches both of the wisdome and knowledge of God Rom. 11.33 Reas 1. His word shews it to us in which are the grounds of all arts and sciences and higher things then they 2. His works shew it none hath wisdom to do the like Use Be humble and see thine own folly be thou never so wise thou art but a fool in respect of God thou wantest some wisdome he hath all Thou mayest say of thy wisdom as David of his age Psal 39.5 My wisdome is nothing before thee Verily every man at his best state is altogether vanity Selah VER 20. By his knowledge the depths are broken up and the clouds drop down the dew GODS infinite wisdome was set out in the former verse by the higher parts of the world the heavens and by the lower the earth or as was mentioned in the former verse by setling solid substances there and liquid ones here and by ordering the two middle elements aire and water For the words By his knowledge Not by
our knowledge of God as the word is taken for our knowledge of Christ Isa 53.11 By his knowledge shall my righteous servant justifie many But by Gods own wisdom The words are varied to shew the plenty of scripture language Here is Gods wisdome understanding knowledge For the word see on Chap. 1.2.4 The depths Some understand this of the springs and rivers that break out of the earth continually and run into streams through many countries and those oftentimes are strangely brought out of rocky hills God wisely and wonderfully opening a passage for them being of themselves weak and unable to passe through such difficult places others understand it of the floud which indeed was not a work of nature but of God who cause all the fountaines of the great deep to be broken up Gen. 7.11 But it is best to understand it of the works of God at first Gen. 1.9 in making room for the Sea and for the rivers that men might live on the drie land for he speaks here of works of creation as founding the earth establishing the heavens making the sea rivers and clouds all this was done at the beginning of the world It is a description of the great channels made at first to hold all the waters and the waters of the sea and rivers are included So Gods wisdom is set out in stable and remaining things as the earth heaven waters clouds which abide and do not succeed one another as men beasts trees do whereof we may see the same that Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The whole inferiour globe of earth and water Darknesse was upon the face of the deep Gen. 1.2 2. The waters in the sea or sea it selfe The fountains of the great deep were broken up Gen. 7.11 3. Great misery and trouble which drownes men in despair as it were in the bottom of the sea Deep called unto deep Psal 42.7 4. A thing that cannot be found out no more then the bottom of the sea can be found out Thy judgments are a great deep Psal 42.7 Here it is taken in the second sense for the sea and channells of waters Are brokon up Heb. Cleft So that it seems at first the earth was circular and fully round under the water till God made as it were clefts for the sea and rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the clouds They have their name from thinnesse in the Originall because they are so and therefore Gods wisdome is the more seen in them in that they hold the rain till God send a commission to powre it down upon the earth Yet sometimes the word is put for the skies wherein the clouds are 2 Sam. 22.12 Drop down Or Which drop down See the like addition Psal 104. Bread which strengtheneth mans heart And the sense requires it for Gods wisdom is not here commended for causing the clouds to rain now but for making them at first which are still so usefull to us as well as heaven earth sea An act of creation not of providence The clouds supplie the driness of unwatered places vapours drawn up from the waters or moister places of the earth fall down in rain to moisten the drier parts of the ground and they are said to send it down by drops for the comfort of the earth and not to powre it down in streams to drown it as in the deluge So the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drop down like a still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dew It hath its name from covering because it covers the earth It is taken for moisture falling from heaven As the dew of Hermon and as the dew that descended upon the mountains of Zion Psal 133.3 It may comprehend moderate rain also and gentle showers that do good to the earth Figures Two figures of the part for the whole one in Depths for all waters below the other in Dew from all profitable moisture coming from above Note 1. The making of these 2. Of the clouds In the first note 1. The efficient By his knowledge 2. The effect The depths are broken up In the second observe 1. Another effect of Gods wisdom And the clouds Lest earthly moisture should be wanting God hath provided a store-house above to supplie the drinesse of the earth 2. The effect of these clouds which are yet profitable in dropping down the rain gently for the grouth of herbs trees c. Which drop down the dew for so it should be read as was observed before Doct. 1. The scripture often presseth the same things by various expressions At Christs Incarnation God was manifested in the flesh 1 Tim. 3.16 The word was made flesh John 1.14 Of whom concerning the flesh Christ came who is God over all blessed for ever Rom. 9.5 In him dwelleth all the fulnesse of the Godhead bodily Col. 2.9 So in the sacrament of the Lords supper Take eat this is my body Mat. 26.26 The bread which we eat is it not the communion of the body of Christ 1 Cor. 10.16 As often as ye eat this bread ye shew the Lords death untill he come 1 Cor. 11.26 Reas 1. To shew the plenty of wisdome and great variety of words which are in the scripture we much commend Oratours that can expresse themselves variously to the same purpose 2. To shew the truth of Scripture-principals not only in their concord but also because they who understand not one expression may understand another 3. To work upon mens affections we are so dull that once speaking will not raise them up neither will often speaking in the same words do it but rather dull us more as meat often dressed the same way pleaseth not the palat but in different waies and divers sauces it pleaseth well so do divers expressions for somewhat more may be perceived in the one then in the other Against 1 Tim. 3.16 God manifested in the flesh it may be objected so it may be though Christ were not incarnate The answer may be out of John 1.14 The word was made flesh Ob. So it may be though Christ be not God Ans Rom. 9.15 He is God over all blessed for ever Ob. It may be he is not essentially God for all this Ans Col. 2.9 In him dwells all the fulnesse of the Godhead bodily So for the Sacrament Ob. 1 Cor. 11.26 it is called bread and bread will do our souls little good Ans Mat. 26.26 It is Christs body spiritually Ob. Then belike the bread is turned into Christs body Ans No it is but a remembrance of it 1 Cor. 11.26 Ob. A remembrance of a thing past doth little good Ans It is a communication of his body and the benefits thereof 1 Cor. 10.16 4. To affect severall men which have severall tasts that dressing of meat pleaseth one man which pleaseth not another that bait takes one fish which takes not another that expression prevailes with one man which prevailes not with another Use Let us read the Scriptures
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
3.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.12 FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Table of the Doctrines arising from the words A. ABle men are often unwilling to give to the poor Chap. 3.28 Doct. 1. They are ready to excuse their unwillingnesse Doct. 1. Adulterers go downward Chap. 2.18 Doct. 6. Hard for them to repent Chap. 2.19 Doct. 1. Few do it Doct. 2. Their destruction certain without repentance Doct. 3. It is general also Doct. 4. Adultery condemned by many arguments Chap. 2.17 Doct. 3. In a wife it is a great wrong to the husband Doct. 4. A sin against God as well as against husbands Doct. 6. It brings many miseries Chap. 2.18 Doct. 2. Afflictions make men seek to God who slighted him before Chap. 1.28 Doct. 1. They make men earnest in prayer Doct. 4. They come from God Chap. 8.11 Doct. 2. They are ordinarily chastisements for sin Doct. 3. They must not bee slighted Doct. 4. They are for our correction and good Doct. 5. Wee must not be weary of them Do. 6. Allurements to sin are no excuse for sin Chap. 1.15 Doct. 3. Arguments or titles of love should often be repeated Chap. 3.11 Doct. 1. B. Bad examples are very prevalent by nature Chap. 3.11 Doct. 5. Bad wayes preferred by some before good Chap. 2.13 Doct. 4. Being of all creatures is from God Chap. 1.7 Doct. 2. Benefit great of living under wise rulers Chap. 1.1 Doct. 9. Boldnesse in all his affairs becomes a wise man Chap. 3.23 Doct. 2. Book of Proverbs of excellent use Chap. 1.1 Doct. 1. ver 2. In the beginning C. Carriage towards men requires many things Chap. 2.9 Doct. 6. Causelesse contention is not approved by God or wise men Ch. 3.30 Doct. 2. It is a great sinne Doct. 3. Characters of wicked in Scripture Chap. 2.12 Doct. 5. Children must obey and believe Parents good counsells Chap. 1.8 Doct. 4. They must never be drawn from them Doct. 5. They must not sleight mothers counsels Doct. 7. They must respect them as a law Doct. This will bring them publick approbation Chap. 1.9 Doct. 3. It will also bring them preferment Doct. 4. childdren godly best memorâ—all of Parents Chap. 1.1 Doct. 5. They should hearken to Parents good counsell rather then to other bad Chap. 1.15 Doct. 1. Communion of wicked men Ch. 1.14 Doct. 1.4 Company in sin excuses no man man Chap. 1.15 Doct. 4. Condition of a good man differs much from a bad mans Chap. 3.32 Doct. 1. Confidence of good men is safely placed on God Ch. 3.26 Doct. 2. Conscience must be made of paying debts and restoring things lost Chap. 3.17 Doct. 3. As also of other duties to men Chap. 3.3 Doct. 1. Continuance in sin is dangerous Chap. 1.15 Doct. 5. Corrections come from Gods love Chap. 3.12 Doct. 3. Correction and dilection may go together Doct. 6. Cost for Gods service must be out of our own goods Chap. 3.9 Doct. 3. Out of all our profit Doct. 4. It enricheth men Ch. 2.10 Doct. 2. It brings abundance of good things Doct. 3. It brings provisions of all sorts Doct. 4. Covetousnesse makes men cruel Chap. 1.11 Doct. 4. Counsell must bee backt with reasons Chap. 1.16 Doct. 1. If good it is profitable to men in it self Chap. 1.25 Doct. 1. Some will not take it Doct. 2. Their condition dangerous Doct. 3. It doth such no good Chap. 2.1 Doct. 3. Creatures have a lawfull power over their members Chap. 1.17 Doct. 6. D. David Author of the fourth fifth sixth seventh eighth ninth Chapters of the Proverbs Ch. 1.1 Deceitfull and covetous men will kill for gain Chap. 1.19 Doct. 6. Delight in sin draws men from good waies to bad Chap. 2.14 Doct. 2. It is found in many Doct. 4. Dependance on others a great hinderance to teachers Chap. 1.1 Doct. 10. Destruction of wicked men sudden and unexpected Chap. 1.27 Doct. 1. Irresistible Doct. 2. Totall and universall Doct. 3. Irrecoverable Doct. 4. Miserable Doct. 5. Lamentable Doct. 6. Destruction comes on such as hearken not to good counsell Ch. 1.32 Doct. 3. Devills have more waies then one to undoe us Chap. 3.31 Doct. 4. Difference great between a wise mans course and a fooles Ch. 1.5 Doct. 7. Discretion must be laboured for Chap 1.4 Doct. 6. Discretion and knowledge free meâ— from many enormities Ch. 1.2 Doct. 3. Divine truths must bee enquired into Chap. 1.2 Doct. 5. Docible minds needfull Chap. 2.1 Doct. 2. Doing paying or giving what God appoints enricheth men Ch. 3.10 Doct. 1 Duties to men must be performed heartily Chap. 3.3 Doct. 6. E. Ears must be first imployed in hearing Chap. 2.2 Doct. 1. Without the heart they do no good Doct. 2. Earth strangely upheld by God Chap. 3.19 Doct. 4. Earth and water parted by God Chap. 3.20 Doct. 2. End of reading Scriptures should be alwaies before our eyes Chap. 1.2 Doct. 1. Entisers will set on men well bred Chap. 1.10 Doct. 6. They cannot hurt us if we consent not Doct. 7. Entrance into sinfull waies dangerous Ch. 1.15 Doct. 6. Envying rich oppressours a sin Chap. 3.31 Doct. 3. Evill men intend to go through with their plots Chap. 1.2 Doct. 3. They will invite others to their society Chap. 1.14 Doct. 2. Evill waâ—es avoided a great blessing Chap. 2.12 Doct. 4. Evill women dangerous Chap. 2.16 Doct. 2. Very dangerous Doct. 4. Conversing with them doth much hurt Chap. 2.18 Doct. 1. The way to escape them is to keep out of their houses Doct. 4. Examples of piety may draw others Chap. 2.20 Doct. 6. F. Families may fare better or worse for Governours Chap. 3.33 Doct. 3. Fear of God cannot be without knowledge Chap. 1.29 Doct. 3. Foolish soules are dead souls Chap. 3.22
Doct. G. Gaâ—n cause of much mischiefe Chap. 1 13 Doct. 1. Much got by unlawful means Chap. 1.14 Doct. 3. It draws many Chap. 1.19 Doct. 3. Gods love more worth then all the world Chap. 1.1 Doct. 6 Gods people had need of government Chap. 1.1 Doct. 11. God gives reasons for his commands Chap. 1.9 Doct. 1. He gives rewards for obeying them Doct. 2. He is very desirous men should get heavenly wisdome Chap. 1.20 Doct. 3. He cals us to repentance many waies Chap. 1.24 Doct. 3. He paies wicked men in their own kind Chap. 1.26 Doct. 1. He will shew himselfe an enemy to ungodly men Doct. 2. He will pitty them no more then such as laugh at men in their sorrows Doct. 3. He will cast their sins in their teeth in their miseries Doct. 4. He will not give ease to them that never call on him but in trouble Chap. 1.28 Doct. 3. At sometime he will not be found of some men that seek him earnestly Doct. 6. He cleers himselfe fully from guilt of mens destruction Chap. 1.29 Doct. 2. He is content to give a reason of his judgments Chap. 1.32 Doct. 1. He must be looked upon as the fountain of all being Chap. 2.5 Doct. 4. He must be eyed as most powerful Doct. 6. He hath store of wisdome chap. 2.7 Doct. 1. He provides wisdome for others Doct. 2. He will keep his from dangerous errors Doct. 4. God will teach his how to carry themselves towards men Chap. 2.9 Doct. 2. He spares good men sometimes when he cuts off bad Chap. 2.21 Doct. 2. He oftentimes gives good men a comfortable and quiet continuance in their habitations Doct. 5. He many times makes good men thrive upon earth Doct. 6. He puts a difference here between good and bad sometimes Chap. 2.22 Doct. 1. He gives rewards though he need not Chap. 3.2 Doct. 1. And those pleasing Doct. 2. and fit ones Chap. 3.4 Doct. 2. He is the only object of safe confidence Chap. 3.5 Doct. 2. He must be rested upon heartily Doct. 3. Entirely and universally Doct. 4. He is the chief director of our waies for good Chap. 3.6 Doct. 6. He must not lose his part of our first profit Chap. 3.9 Doct. 5. Nor of the best of our goods Doct. 6. He gives reasons of his proceedings Chap. 3.12 Doct. 1. His proceedings may be seen in ours Doct. 4. All manner of wisdome is in him Chap. 3.19 Doct. 6. His great wisdome appears in parting earth and water Chap. 3.20 Doct. 3. He made the clouds to hold ascending vapours Doct. 4. He makes them send down rain Doct. 5. And that seasonably to shew his wisdome Doct. 6. He will prevent private plots against his people Chap. 3.26 Doct. 3. he hates ungodly men Chap. 3.22 Doct. 2. He intimately loves good men Doct. 3. His curse is on wicked men in all their waies Chap. 3.33 Doct. 1. His blessing is on godly men in all their doings Doct. 2. He sets light by proud scornfull men Chap. 3.34 Doct. 2. He shews great respect to humble men Doct. 3. He counts godly men wise and wicked men fooles Chap. 3.35 Doct. 1. Godly life preserves health Chap. 3.8 Doct. 1. Godly wisemen may go to bed without fear Chap. 3.24 Doct. 2. Good governours great blessings to a state Chap. 1.1 Doct. 8. Good men need not fear any trouble Chap. 1.33 Doct. 5. They should seek to know their spirituall condition Chap. 2.7 Doct. 1. They should not think highly of themselves Doct. 2. But meanly Doct. 3. They should nourish the fear of God in their soules Doct. 4. They should take heed of every sin Doct. 5. Their life is a journey Chap. 3.6 Doct. 1. They have many good actions to do Doct. 2. They must look up to God for strength Doct. 3. And that in all their actions Doct. 4. They have many good names in Scripture Chap. 3.34 Doct. 1. Good things must be done as well as evill avoided Chap. 2.20 Doct. 2. And that to them we owe nothing Chap. 3.3 Doct. 3. They cannot too often be inculcated Chap. 3.4 Doct. 1. H Happinesse is from God Chap. 3.5 Doct. 1. Haters of knowledge are found in the world Chap. 1.22 Doct. 6. Hearers should shew great respect to their teachers Chap. 2.1 Doct. 2. Hearing divine truths without understanding doth men no good Chap. 1.2 Doct. 8. Heavenly wisdome despised only by ignorant persons Chap. 1.7 Doct. 6. It is worth the looking after chap. 1.20 Doct. 1. It is to be found only in Jesus Christ Doct. 2. It is offered to the meanest Doct. 4. It hath a plain and easie way to it Doct. 5. It is of great price Chap. 2.4 Doct. 1. It is far remote and hidden from us Doct. 2. Means of obtaining it must be searched for Doct. 3. They must be used Doct. 4. And with pains taking Doct. 5. And that constantly Doct. 6. Heavenly knowledge of all sorts is from God Chap. 2.5 Doct. 4. Men are naturally void of it Chap. 2.10 Doct. 1. It cannot be attained by our own strength Doct. 2. It must come into the heart Doct. 3. It is better then all outward riches Doct. 4. Much pleasure and delight in it Doct. 5. It will raise up a drooping soul Doct. 6. Without it men are subject to many dangers Chap. 2.11 Doct. 1. Heavens and heavenly creatures preserved by God in their motion Chap. 3.19 Doct. 5. Health in our daâ—es is a great blessing Chap. 3.2 Doct. 4. Chap. 3.8 Doct. 2. Honour is given to God by our cost for his service Chap. 2.9 Doct. 2. It is the wise mans inheritance Chap. 3.35 Doct. 2. Houses of uncleannesse are gate-houses of death Chap. 2.18 Doct. 5. I Jewels and pearles are of great account amongst men chap. 3.15 Doct. 1. Ignorant persons inexcusable chap. 1.21 Doct. 4. Imitation of good men safer then of bad chap. 2.20 Doct. 5. Industry with Gods blessing brings much knowledge chap. 1.5 Doct. 6. Injustice store in the world chap. 1.17 Doct. 3. Innocent persons are the object of bad mens wrath chap. 1.2 Doct. 1. subject to many snares chap. 1.18 Doct. 5. Instruction is the means to get wisdome chap. 1.2 Doct. 7. Common should be publick chap. 1.21 Doct. 2. Inticerâ— to sin speak the best and hide the worst Chap. 1.14 Doct. 1. Inward capacity and outward discovery come both from God Chap. 2.6 Doct. 6. Irreligious persons are in Gods account the fooles of the world Chap. 1.7 Doct. 5. Judgment from God never comes without a cause Chap. 1.24 Doct. 2. K Knowledge of trivial things is little worth Chap. 1.2 Doct. 9. Knowledge of divine truths will do us much good Chap. 1.2 Doct. 10. It is ordinarily received from others Chap. 1.3 Doct. 2. Frequently comes in at the ear Chap. 1.5 Doct. 2. Sufficient for one of meaner capacity is not sufficient for one of greater Chap. 1.6 Doct. 1. It is a matter of great excellency Chap. 1.7 Doct. 4. Knowledge and fear