the plague and deadly diseases the infection of the air pangs of conscience 2. Because none else can bring any affliction on us without his leave Satan cannot touch any thing of Jobs without a commission from God Iob. 1.12.2 6. Nor the devills enter into swine if Christ permit not Mat. 8.31 32. Use 1. It taxeth worldly men who in their afflictions look altogether unto outward means not eying God the striker neither do they come to him for remedy If they be sick they blame their diet or the air and seek onely to the Physician for help If they be wronged they blame their neighbours and fly to the Lawyer for help If they be impoverished they blame their oppressors and flie to their rich friends for reliefe but least see God in their affliction upon whom they should most of all look Therefore afflictions rather do them hurt then good They make them full of spleen against the instruments they work confidence in men but do not humble them before God nor make them amend their waies The end is like to be miserable Afflictions are burdens and whom they do not bow they break look up then to the first mover in troubles 2. It teacheth good men in all their afflictions to look up to God This will make us patient Weak Christians when they see wicked men prosper and godly men afflicted are tempted with impatience as appears at large Psal 73. This Verse is an Antidote against such temptations Wee must receive afflictions from the hand of God with all patience as from him that doth all things justly This will make us cheerful in afflictions also if we remember they are Gods Physick to cure the diseases of the soul Every wise man takes Physick willingly as overloooking the bitternesse of the pill and fastning his eyes on the health ensuing So should we do in afflictions sent by God O servum illum beatum cujus emendationi Dominus instat cui dignatur irasci quem admonendi dissimulatione non decipit Tertullian in lib. de Patientia Oh blessed is that servant for whose amendment God is earnest with whom God vouchsafes to be angry and whom he doth not deceive by concealing admonition 3. Doct. Afflictions are ordinarily chastisements for sin There is no soundnesse in my flesh because of thine anger neither is there any rest in my bones because of my sin Psal 38.3 When thou with rebukes dost correct a man for iniquity thou makest his beauty to consume away like a moth Psal 39.11 Reason 1. In respect of God that he may shew forth his dislike of sin really not in words alone but in deeds If he should never smite sinners both they and others wouldthink he liked their sinfull waies These things hast thou done and I kept silence thou thoughtst that I was altogether such an one as thy self Psal 50.21 To drive them out of this foolish conceit God threatens to reprove them to make them see their sins and to tear them in pieces if they repent not ver 21 22. there 2. In respect of sinners that they may be brought to repentance as the prodigall child was by want Luk. 15. Use Take your afflictions then as corrections Look not upon them alwaies as tryalls of grace lest ye be proud but ordinarily look at them as chastisements for thy sins and be humbled Ransack thy life look what thou hast done amisse confesse with forrow give glory to God and amend So shall thy afflictions be both instructions and corrections Wheresore doth a living man complaint a man for the punishment of his sins Lam. 3.39 4. Doct. Such chastisemenes must not be slighted Behold happy is the man whom God correcteth therefore despise not thou the chastning of the Almighty Job 5.17 See the words of the text quoted Heb. 12.5 Reason 1. Because then God himself is slighted and his power and justice contemned God is to be feared in the least of his works yea in his word He hath a whole forrest of rodds to correct them withall that sin against him if few or small ones will not work upon us 2. Because they come out of love and love-tokens should not be despised The father strikes not the child to break a limb or an arme or to kill him but to beat down his stubborn heart not to make him run away but return Use 1. To reprove such as sleight not only mens blows but Gods Some take no notice of any judgment that lights upon them as coming from God but by chance and therefore regard it not they say with the Philistines It was a chance that happened unto us 1 Sam. 6.9 Others attribute it to inferiour causes and think them easie so be avoided forgetting that they have to do with the mighty God others are sencelesse and think it a goodly thing to bear out a cross by head and shoulders as if they were armed against all Gods arrowes of these a man may say with Austin Perdidistis fructum afflictionis meserrimi facti estis pessimè permansistis De civit Dei l. 1. c. 33. Ye have lost the fruit of affliction ye are made very miserable and ye remain very bad These are past shame fear or sorrow especially men are sencelesse in lesser blowes which devour like a moth insensibly and sometimes in greater Jonah could sleep in a storm Drunken men feel no blowes these are spiritually drunk 2. Let us not sleight Gods corrections as things of no force or use but rather stoop at the first and least blow and fear the very shaking of his hand at us else we cause God as it were to lose his labour in nurturing of us A child is gracelesse that sheds no tears when he is corrected It argues want of grace in us if we melt not when God himselfe corrects us A great mans anger is feared Gods wrath is much more to be feared Doct. 5. Gods chastisements are for our correction and good Before I was afflicted I went astray but now have I kept thy word Psal 119.67 It is good for me that I have been afflicted that I might learn thy statutes Psal 119.71 Reas 1. It is for our good here to draw us from sin to repentance Foris per flagellum tundimur ut intus in templum Domini disponamur Greg. Past. We are beaten with the scourge without that we may be made the Temple of God within 2. It is for our good hereafter that we may not perish eternally When we are judged we are chastned of the Lord that we should not be condemned with the world 1 Cor. 11.32 Use 1. Be not over-fearful of afflictions there may come more good to thy Soul then by prosperity Bitter physick is better then sweat-meats 2. Here is ground for an exhortation to patience a vertue very needful in this old age of the world in which one breach followes another like waves in the Sea we are all impatient by nature but grace should make us patient when for our
us willing to give good counsell This they may give that have no silver nor gold and it is worth giving And then may we say as Peter in another case Silver and gold have I none but that which I have good counsel which is better give I unto thee Act. 3.6 2. It should make us willing to take good counsell We would take good money of any why not good counsell which is far better though given by mean men 3. It shews us the excellency of the Ministery whose main end is to give good counsell to miserable men yea the best counsel We love them that will shew us the way to live with comfort here much more should they highly be esteemed that teach us the way how to live for ever How beautifull are the feet of them that preach the Gospel of peace and bring glad tydings of good things Rom. 10.15 It is also one of Christs titles he is called Counsellour Isa 9.6 2. Doct. Though good counsell be very profitable yet are some so bad that they will not take it So Elie's Sons hearkened not to the voyce of their Father 1 Sam. 2.25 So Rehoboam forsook the counsell of the old men 1 King 12.8 Reason 1. Because of love of sin Men love not them that speak against their friends 2. Because of custome in fin This stops mens ears to good counsels 3. For pride of heart They think it a disparagement to be guided by others as if they were not wise enough to guide themselves 4. For prejudice Either they that counsel them are inferiour and so thought not wise enough nor good enough to advise or such against whom they have taken displeasure and so think they speak out of ill will or else they are aged and would have them grave before their time as in Terence Volunt nos illicò nasci senes They would have us old men as soon as we are born Or lastly they are Ministers and would bring all under their girdle Vse Let us like good counsell the better because many despise it The greater part are seldome good husbands for the world much lesse for heaven Wicked mens despising Gods law made David love it the more They have made voyd thy law therefore I love thy commandements above gold yea above fine gold Psal 119.126 127. 3. Doct. It is a dangerous condition not to hearken to good counsell Elie's Sons not hearkening to the good counsell of their Father was a signe the Lord would stay them 1 Sam. 2.25 So saith the Prophet to Amaziah I know that God hath determined to destroy thee because thou hâ—st not hearâ—ened to my counsel 2 Chr. 25.16 Reason 1. Because it layes a man open to spirituall evils aâ— to hardnesse of heart My people would not hearken to my â—â—yce so I gave them up unto their owne hearts lust and they walked in their owne counsels Psal 81 11 12. 2. It â—ayce a man open to temporall evils So saith Jeremy to Zedekiah If thou wilt not go forth to the King of Babylons Princes thâ—n shall this City be given into the hands of the Chaldeans and they shall burn it with fire and thou shall not escape out of their hâ—â—â— Jer. 38.18 3. It brings death here as it did to good Josiah He was warned to avoyd the danger but would not 2 Chron. 35.21 c. 4. It brings eternall death 2 Thess 1.8 They that obey 〈◊〉 the Gospel must perish for ever Vse It reproves those that not only are naught of themselves but also so bad that they are past all good counsell They lay themselves open to many rocks and quicksands Their condition is very bad and well-nigh desperate 4. Doct. Reproof although it seem rough is very profitable David desires it as an excellent oyl Psal 141.5 Paul requires it for a good end Rebuke them sharply that they may be sound in the faith Tit. 1.13 Reason 1. Because it is a glasse to shew us our sins when we cannot see them our selves nor admonition will not make us look into our selves If a Fathers telling wil not serve he must chide 2. It is a bridle to keep us from sin for time to come when no warning will serve For it carries anger with it in the reprover and shame in the reproved Vse Let us not be offended at reprovers but love them Reproofs may work when promises exhortations admonitions will not 5. Doct. Though reproof be very profitable yet many regard it not Vzziah was wroth when reproved by the Priest 2 Chr. 26.19 The Jews regarded not Isaiah's reproof Isa 1.4 5. Asa was wroth with the reproving Seer and puts him into prison 2 Chr. 15.10 They hate him that rebuketh in the gate Amos 5.10 Ahab cryes out to Elijah Hast thou found me O mine enemy 1 King 21.20 Nulli grata reprehensio Reproof is a bitter pill it goes down with few men Reason 1. Because it is a kind of disgrace unto them and an accusation of folly Had they done well they needed not to have been reproved 2. It crosses their decrest sins and men cannot abide to be crossed in what they love Vse Let us shew our selves wise men by looking rather what is profitable for us then what is pleasing to us Intemperate persons feed on ill meats and die sober men forbear and live So must we in spirituall things Look on reproofs as profitable look off the bitternesse of them and be amended by them 6. Doct. It is a dangerous condition to reject all reproofs Poverty and shame shall be to him that refuseth instruction but he that regardeth reproof shall be honoured ch 13.18 If the ear that heareth the reproof of life abideth among the wise Prov. 15.31 then he that rejecteth it must dwell among fools Reason 1. Because then Gods Word hath delivered them over to Gods sword which is very sharp If Gods Word be sharper then any two edged sword Heb. 4.12 which yet can kill a man how sharp is Gods sword then 2. Such a man may take David's oath safely As the Lord liveth there is but a step between me and death 1 Sam. 20.3 Nothing but some heavy judgement between him and hell Little else likely to recover him He is like a man at Sea some three inches from death Vse It blames them that think they are safe because no reproof will stir their conscience This is their misery not their liberty No Canon will make a dead man afraid yet a living man is far better No danger will fright a mad man yet a man in his wits is in a far better condition Hearken then to reproof that ye may live in safety Vers 26. I also will laugh at your calamity I will mock when your sear cometh The causes of their miseries were expressed before the grievousnesse thereof is expressed in these words and those that follow They should be comfortlesse helplesse and ruined God would shew himself righteously unmercifull to them They had despised calls becks counsels
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
to it and power over it to dispose of it Most interpreters understand it of giving to the poor and trouble themselves much to know how the poor are owners of other mens goods An hard phrase and not to be found in Scripture in this sense which usually calls it giving freely and Almes and poor men are taught to ask for mercy not to demand it as due And they who make them owners of other mens goods open a great gap to them to take it by foul means if they cannot have it by intreaty and to say May I not take mine own goods where I find them what should hinder Some say poor men have an interest in other mens goods because of their goods because of their wants others that they have it by nature being men as we are others because God bids us relieve them But these titles will hardly make them to be masters of what is not theirs The interpreters run this way because the next Verse mentions giving to the poor But as this interpretation answers not well to the Hebrew words so it confounds two duties paying debts in this verse and giving to the poor in the next Neither will it serve to say This Verse requires giving and the next doing it speedily for the word of not withholding in this Verse requires speedy payment especially joyned to the words following when it is in the power of thine hand to do it I conclude therfore that paying of debts to creditors or labourers is here meant who ought to have what others injuriously keep from them And this is a work of justice not of mercy For the word see on Chap. 1.17 on the word Bird. Heb. Master of a wing When it is in the power of thine hand to do it When thou art able to pay it For if God lay losses and poverty on a man hee cannot pay his debts then neither is it his sin if his losses came not by his own negligence Others understand it when thou hast power to keep it away from him Do not cosen thy creditour though thou couldst do it by force or fraud The hand in the Heb. is used 1. For the member of the body so called The one put out his hand Gen. 38.28 2. For power and strength for the hand is used in strong actions Whom God had delivered from under the hand of the Egyptians Exod. 18.9 3. Help and assistance which is often afforded by the hand Their hand also is with David 1 Sam. 22.17 4. A blow or plague inflicted by the hand My stroke Heb. hand is heavier then my groning Job 23.2 5. A place Thou shalt have a place also without the camp Deut. 23.12 6. The man himself whose hand it is He leaneth on my hand 2 King 5.18 So here In the power of thine hand that is in thy power To do it The word signifies 1. To do a thing What hast thoudone 2. To make a thing God saw every thing that he had made Gen. 1.31 3. To bring forth The Earth brought forth by handfulls Gen. 41.47 4. To prepare or dresse Hee hasted to dresse it Gen. 18.7 5. To advance or make great It is the Lord that advanced Moses 1 Sam. 12.6 6. To Get. The soules that they had gotten in Haran Gen. 12. 5. Here it is is taken in the first sense for doing Figures Hand For the man A figure of the part for the whole Note 1. An Act forbidden Withhold not 2. The Object Good 3. The subject From them to whom it is due 4. The Adjunct of time When it it in the power of thine hand to do it 1. Doct. Outward comforts are good in themselves It is reckoned as a great favour for man to have dominion over the creatures Thou madst him to have dominion over the works of thine hands Psal 8.6 Sure it is then a blessing And Psalns 104. begins and ends with praising God for outward provisions This is best proved by particulars Aske a hungry man if meat be a blessing He will tell you it is otherwise he must die Ask a thirsty man if drink be a blessing He will say he must choak else So for clothing cattle fruits of the earth and of trees Use To blame those that by abuse of these comforts turn blessings into curses so doth the glutton and the drunkard It is a sad thing for a man to go to hell for those comforts which he may have and go to heaven 2. These outward comforts may be lent and convayed from one man to another lending is a Christian dutie as well as giving The righteous man is ever mercifull and lendeth Psal 37.26 Do good and lend Luke 6.35 So is trading exchange buying and selling lawfull Abraham bought a field and the trees of it Gen. 23.17 The father of the faithfull thought it lawfull and knew how to drive a bargain Reas 1. Because we may have something to spare that other 〈◊〉 may need and they may have somewhat we may need which may be communicated from one to another without losse And then both humanity and communion of Saints teach us to communicate to others 2. Men may want that at present which afterwards they may repay or requite and need not to receive of gift Use It teacheth us a willingnesse to lend to others and to trade with others the time may come we may need to borrow of them or trade with them so we may help both them and our selves Doct. 3. Conscience is to be made of paying debts and restoring things to the right owners If a man borrow ought of his neighbour and it be hurt or die the owner thereof being not with it he shall surely make it good Exod. 22.14 Render to all their dues Owe nothing to any man but to love one another Rom. 13.7.8 Reas 1. Because nature teacheth that debts must be paid Why do we look for dutie from children or servants but because it is a debt 2. Because else we prejudice others with whom we have to doe and expose them to want who have by trading or lending relieved our wants which is to doe evill for good Use It serves to ery out against unconscionable men that make no conscience of paying debts it will stick as a spot upon our religion many among the Turks are said to be more just in this particular I have heard a Turky merchant of good Note say that when he was to come away from Constantinople some of the Turks came to him not sent for to pay their debts And a Morocco Merchant affiming that when the King died there who traded much with the English Merchants the Queen sent for them to Court and paid them every penny But especially this should trouble their consciences who though rich and able yet detain poor labourers wages they would be loth to be so dealt withall themselves if they were in want Behold the cry of the labourers which have reapâ—d down your fields which is of you kept back by
a Coach or by water where they sit still and others work but it is harder and more wearisom to go on foot 2. Because it is a profitable way for many things may be gotten by indirect waies that cannot by lawfull means There may be cousenage in Wares Weights Titles and many other waies that few can prevent for â—o man is exercised in all trades And it is an easie thing for a skilfull seller to cosen an unskilfull buyer It is the ones trade not the others And trades are called mysteries as having many secrets in them concealed from others Use Marvail not that so many complain of injuries and wrongs Where there are many suits there is much injury And where there are many oppressours there are many oppressed There are many worshippers of Mammon in the World and all his worship is false worship 2. Doct. Men may grow rich by oppression They covet fields and take them by violence and houses and take them away so they oppresse a man and his house even a man and his heritage Mic. 2.2 Some remove the land-marks they violently take away flocks and feed thereof Job 24.2 c. Reason 1. Because they quickly get away a great part of other mens estates A poor man may labour long to get a little An oppressour sweeps a way much at once 2. They get all away from others and great heirs are oftentimes wiped by them of all they have That which is true of poor oppressours is also true of many rich ones who never think themselves rich enough Like a sweeping rain they leave no food Chap. 28.3 Use Take heed of oppression If there were no bait no bird nor fish would meddle with an hook If no gain no man would oppresse 3. Doct. Such as grow rich by oppression must not be envied by us David the Father and Solomon the Son joyn in this instruction Solomon here in the text David in the Psalmes Fret not thy self because of evill doer neither be thou envious against the workers of iniquity Psal 37.1 Asaph confesses his fault I was envious at the foolish when I saw the prosperity of the wicked Psal 73.3 Reason 1. Because hereby we shall wrong God and censure his proceedings as dealing better with bad men then with good whereas wee should acknowledge Gods wisdome in it who gives the best things as the graces of his spirit to good men and riches which will perish hee gives often to bad men Heaven he gives to godly men and the world to ungodly Fathers make them fare harder then strangers for whom they provide an inheritance Hereby he shews that grace is good sin evill and riches of a middle condition good or bad as they are used Haec bona ne putentur mala dantur bonis ac rursus ne putentur summa dantur malis Item auferuntur ista bonis ut probentur malis ut crucientur August Epist 7. These good things that they may not be thought evill are given to good men also and that they may not be thought the chiefest good things are given to evill men also Again these things are taken away from good men that they may be proved and from bad men that they may be vexed And what art thou that by thy envy and discontent censurest the deep wisdom of God 2. We shall condemn the generation of the righteous and think wicknesse better then goodnesse Psal 73.15 3. We do not consider the end of these men that God doth set them in slippery places and will cast them down into destruction Psal 73.17.18 Gods curse will eat out all their substance Malè parta malè dilabuntur Ill gotten goods are ill spent De malé quaesitis non gaudet tertius haeres Of ill gotten goods the third heir never joyes If they that get them spend them not their children will The world runs upon wheeles A covetous Father begets a prodigall Son He that knows not with what pains it was got knows with what ease it may be spent Hadst thou rather have riches that will end in poverty or poverty that will end in riches No great witneedfull to chuse yet envious persons shew themselves fooles in chusing the worst 4. We look not at the great account they have to give for getting their goods by oppression for deteining relief from the poor or for prodigall spending what they have gotten by oppression Use Let this pull down our spirits that they rise not up against rich oppressours Nature thrusts us forward to envy Do ye think the Scripture saith in vain The spirit that dwelleth in us lusteth to envy Jam. 4.5 Wee think we are as good as they and why should we not fare as well The Heathen man could see this fault in morall men Socrates being asked what was most troublesome to good men answered The prosperity of wicked men And grace cannot keep this envy alwaies out of good men as was shewed before out of Asaphs case in Psal 73. who shews by his own experience what force there is in bad mens prosperity to trouble good mens minds and how perilous this trouble is to pervert their waies as appears in that Psalm at large It is no easie thing then for good men to behold the prosperity of bad men without vexation Take heed therefore of this envy wilt thou envy a Porter or an Asse that carries heavy burdens of gold and silver but is never the better for it in the end wilt thou envy a viper or a serpent that is full of poyson So riches prove to wicked men through their corruption Chrysost in Rom. Hom. 7.44 4. Doct. The Devill hath more waies then one to undo us If he cannot get good men to envy at the prosperity of rich men he will get bad men to follow their evill waies Hee had three temptations for Christ Math. 4. Many snares of persecution for Paul 2 Cor. 11. Reason 1. Because he works according to mens predominant affections He draws proud men to envy others covetous men to imitate the waies of rich worldlings angry men to revenge loose men to wantonnesse So hee puts fuell to the fire which quickly takes 2. Because of his long experience in temptation for five thousand years If a souldier could live so long hee would be very skilfull Use Be alwaies suspicious and watchfull Hee that goes where many blocks are or snares had need look to his feet A snake may bee among roses A snare amongst the best things 5. Doct. Men are ready naturally to follow bad examples So bad men do From the sins of Jeroboam the Son of Nebat who made Israel to sin Jehu departed not 2 King 10.29 So good men do Peters dissimulation carries away the other Jews and Barnabas also Gal. 2.13 Reason 1. Because of the corruption of nature which remains in the best Many dispositions not so bad as others are ruined by following others 2. Because in those waies there is gain pleasure or safety And all men
ab ovo ad mala so when their bellies were full then they began to feed their souls with some spirituall food So some read that in Cant. 8.2 I will bring thee into my mothers house there thou shalt instruct me I will cause thee to drink of spiced wine of the juice of my pomegranats Solomons houshold provision plentifull and daily is set down 1 King 4.7 c. And his wisdome annexed to that discourse vers 29 c. shewed in speaking Proverbs very likely at his table The Queen of Sheba observes the order of his table and blesses his servants that attended not for their delicate fare but for hearing Solomons wise sentences there dropt out 1 King 10.5 8. To this custome Solomon alludes or rather David as we shall hear hereafter when he brings in Wisdome making a feast and giving good counsell withall chap. 9.1 c. Men are willing to learn of good house-keepers that invite them and of such as are familiar and use to eat and drink with them Therefore Christ the true Solomon fed the people miraculously that they might the more willingly hearken to his Doctrine And he taught often at the table and largely at his last supper Joh. 13. A thing much neglected now adaies but very profitable if men would intermingle pious discourses with their meat and so feed souls and bodies together themselves and others at the same table For the third thing The speakers of these Proverbs Some conceive them to be all spoken by Solomon but they are deceived The contrary appears evidently For after that Solomon had delivered his own thoughts in the three first Chapters at the 4. verse of the 4 Chapter he brings in his father David speaking At the beginning of the 10 Chapter he speaks again himself In the 30 Chapter Agurs Prophesie is inserted and his mother Bathsheba's instruction in the last Chapter And some think that the first six verses of this chapter were written by such as put the Proverbs together as a Preface to the rest as some conceive the first Psalme to be made by Ezra who as they imagine put the Psalmes in order It being more fit in their understanding for another man to commend the work â—en for Solomon himself As it is certain the end of Deuteronomy was not written by Moses nor the second of Samuel by Samuel being written after his death as the other was after the death of Moses Yet these may be Solomons words in the first six verses of this Chapter for all that objection and the style seems to speak as much He might commend the work not out of oftentation but out of desire to draw others to read it for their spirituall good So Jeremy commends his Prophesie by his pedegree and by those famous Kings under whom he prophesied The words of Jeremiah the son of Hilkiah of the Priests that were in Anathoth in the land of Benjamin to whom the Word of the Lord came in the daies of Josiah the son of Amon King of Judah in the thirteenth year of his reign c. In Job there are many speeches of others and in Isaiah is Hezekiahs Song yet the books bear the name of Job and Isaiah So we call the Psalmes Davids yet many of them were made by others but the most by him So may these be called Solomons Proverbs because the most are his and the rest collected out of his writings though first spoken by others Neither is there any necessity that those six verses should be written after Solomons death as the end of Deuteronomy and second of Samuel were after Moses and Samuels death For the fourth point of composing them together Some think they were all written together by Solomons own hand and so delivered by him at first in one entire piece as now they are and that Agur and Lemuel were names of Solomon or else imaginary persons brought in conferring with Solomon as the Heathen had such in their written Books of discourses at feasts But that cannot be for Agurs name alone is not set down but his parentage also which is a note of a true story and that that Chapter is his Lemuel indeed is taken for Solomon himself by all or most Commenters but the words are his mothers instructions Salazar to maintain this opinion is forced to say that the two last Chapters were written before chap. 25. that it might have some face of a conference others think that though most of these Proverbs were uttered by Solomon and left in scattered papers yet they were put together by others Quinchi thinks by the Prophet Isaiah Others by Hezekiahs men But the likeliest is that Solomon left all the twenty four first Chapters written in that order that now they are And that learned men appointed by Hezekiah writ the last out of Solomons remaining papers and among the rest Agurs Prophesie and Lemuels Mothers instructions And that because in the beginning of the 25. Chapter the Holy Ghost makes a transition from what was written before very likely entirely by the Author and what was copied out after by Hezekiahs men The same thing learned men conceive of Davids Psalmes that the 72 first were left by David himself in that order they now stand because of the conclusion of the 72 Psalme The prayers of David the son of Jesse are ended And that the rest after though many of them be of Davids penning yet were set in that order by Ezra or some other For the fifth thing The manner of speech used in them Sometime Solomon speaks in his own words sometime in his father Davids as chap. 4.4 c. and sometime in Agurs as chap. 30. and sometime in his Mothers as chap. 31. that so he might affect men the more with this variety and shew whence he had his first knowledge and what pains both his parents took with him A fit Precedent for other parents For the sixth head The division of the Book There is in it 1 Solomons Preface to his Proverbs in the three first chapters 2 Davids Catechisme for his son Solomon with a short Preface of Solomons to it from the beginning of the fourth chapter to the end of the ninth 3 Solomons own Proverbs not only uttered but written by himself as appears by the title of the tenth chapter which reach to the end of chap. 24. 4 Such Proverbs of Solomon as were collected by Hezekiahs men long after Solomons death from thence to the end of chap. 29. 5 Agurs Prophesie chap. 30. 6 Solomons Mothers instructions chap. 31. In the Preface and Davids Catechisme the coherence may give light sometimes where the sentences hang well together But in the other parts the opposition in each verse gives most light in many places for there is seldome any coherence of verses one with another but distinct Proverbs uttered at divers times and upon divers occasions For the seventh and last thing propounded My method in handling them shall be 1. To give you the
Grammaticall sense or translation and originall force and various significations of the words 2. The Rhetorical sense or interpretation shewing what is literally and what figuratively spoken 3. The Logicall sense holding out the coherence of one verse or word with another and the strength of arguments couched in the words 4. The Theologicall sense in some short observations out of the words not without sutable applications I shall sometimes parallel these Proverbs with other like Scriptures and sometimes with sentences of other authors and rob the Egyptians to enrich the Israelites I begin with the first part and am retiring to my text as fast as I can It is part of Solomons Preface contained in the three first chapters for as for the six next from chap. 4. to chap. 10. they are Davids words For Solomon fathers them upon him chap. 4.4 and dischargeth him not till chap. 10.1 and then challengeth the rest following or many chapters to himself and sets his stamp upon them afresh The Proverbs of Solomon Which had been needlesse if Solomon had spoken before since he brought in David spaking He sets out his Fathers goodnesse in teaching him so abundantly and his own in learning so plentifully To return to Solomons words note 1. The inscription of the Book to the 7 verse of this chapter 2. His counsell to his son to the end of the 3 chapter In the inscription note 1. The penman vers 1. 2. The profit and scope of the book in the five verses following I am now arrived at the haven and come to my Text. And first for the Grammaticall sense or translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Proverbs Vox gravida A woâ—d great with childe as Salazar cals it It contains much more under it then we ordinarily conceive it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 1. To rule Dan. 11.4 Which he ruled And that for divers reasons 1. Because Proverbs are most eminent ornaments of discourse and excell in speech as Kings in a kingdome They are of most account and like stars do illustrate our speech 2. Because other speeches are deduced from them as from undoubted principles and receive all their credit and authority from them These are like Axioms in all Arts worthy of credit in themselves and from them other sentences are derived by consequence and therefore they rule over these latter like Kings and other sentences must stand or fall by their doome 3. Because most of them are sentences coming from Kings and Princes or others eminent for wisdome as princes in the Schooles whose sentences are Chronicled when other meaner mens words lie dead and buried So Davids Solomons Bathshebas are here mentioned and all Histories are full of such 4. Because they are so certain that they have a throne in all mens mindes and no man dare contradict them but all that hear them are convinced of the truth of them Thus Christs sentences had weight in them He spake as one that had authority and not as the Scribes Mar. 1.22 His words were weighty like the words of Kings and rulers The Greek word for a Proverb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word used by the way Things commonly talked of by passengers in the way as generally beleeved Or because they were written upon pillars in the highwayes that travellers reading them might have occasion of meditation and discourse for their instruction and correction Athen. Synops l. 14. The Latin word Proverbium or Proverb is Proverbo That which is worthy to stand for a word 2. The word may import a similitude for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes to liken one thing to another Ezek. 16.44 Behold every one that useth Proverbs shall use this proverb against thee saying As is the mother so is the daughter And that 1. Because a multitude of Proverbs are similitudes wherein one thing is compared with another To this the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lay one thing by another And so Hierom on Matthew saith Parabola est rerum natura discrepantium sub aliqua similitudine facta collatio A parable is a comparison of things different in nature made under some similitude Parables compare things with things persons with persons state with state businesse with businesse 2. Because they are an Anatomy and character of good mens manners and expresse them as the seal doth a picture in wax A lively representation and likenesse of them and of their carriages in all conditions Under this word then are contained 1. Principles in Divinity commonly beleeved of all and used in common speech as Ezek. 18.2 What mean ye that ye use this Proverb concerning the land of Israel saying The fathers have eaten sowre grapes and the childrens teeth are set on edge 2. Witty sentences spoken by men of note for wisdome and learning as these Proverbs of Solomon 3. Riddles or hard sayings requiring labour for the understanding of them And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Proverb and a dark saying are used promiscuously I will incline mine ear to a Parable I will open my dark sayings upon the Harp Psal 49.4 See the like Psal 78.2 Such was Balaams proverb or parable Numb 24.15 4. Similitudes So the unjust carriage of the great Kings of Judah and Gods destroying of them is set out under the fimilitude of two Eagles and a Vine Ezek. 17.2 c. All of these kindes are to be found in this Book and so they may justly be called Proverbs Of Solomon He was the son of David by Bathsheba and appointed by God and him to be heir of the Kingdom though not the eldest son His name carries peace in it in the Original and such was his reign So was he called by God before he was born 1 Chron. 22.9 His name shall be Solomon and I will give peace and quietnesse unto Israel in his days This name was imposed on him by the Father as the Text runs 2 Sam. 12.24 But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or marginal reading attributes it to his Mother reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And she called his name Solomon God gave him another name there vers 25. the name of Jedidiah because he loved him Doubtlesse then was Solomon saved notwithstanding his errours for whom God loves he loves to the end Joh. 13.1 Solomon is observed to be the first of the writers of Scripture that set his name before his Book Moses did it not nor any other If Nehemiah be objected it is answered that he lived long after Solomon in the time of the captivity though his book be set before to continue the History of the Church and Doctrinal and Prophetical Books set after The Prophets that followed after imitated Solomon but not the Historians that went before David writes his
name indeed before some particular Psalmes but not before the Book of Psalmes The Son The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a son comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build A son is a better monument of a father especially a wise and good son then a stately Palace left behinde him In this language speaks Sarah Gen. 10.2 to Abraham perswading him to goe in unto her maid It may be that I may obtain children by her Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be builded up by her as in the margin of your Bibles So the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plant A better memorial then a curious Garden Of David His name is also taken from love for God loved him He was preferred to the Kingdome when Saul was rejected Solomon mentions his Father as some other Sacred Writers doe 1. To preserve his Fathers memory like a good child that would not have his Father forgotten so long as his own memory remains even to the worlds end 2. To shew how well he was bred and whence he had his instruction at the first 3. To shew that his Father was a Prophet as well as himself and instructed him from his youth in holy mysteries It is Quinchis Observation in his Preface before the twelve small Prophets It is the Tradition of the Elders saith he that every Prophet that sets his own name and his Fathers in the beginning of his Prophecy was certainly a Prophet and the Son of a Prophet He that sets only his own name was a Prophet but not the Son of a Prophet He that sets to his name and the name of his City was a Prophet of that City He that sets to his name and not the name of his City was a Prophet of Jerusalem 4. And lastly for his own honour though not to be proud of it For it might well be an honour to Solomon to have the title given afterwards to Jesus Christ Matth. 1.1 The Son of David I mention this last because though it may become me to name it for Solomons credit yet I believe it was the least reason of the rest in his eyes who preferred Gods honour and his fathers before his own King It may be understood either of David or of Solomon for both of them were Kings of Israel Of Israel Jacobs name but here signifying his posterity He got it by wrestling with God and it signifies a Prince with God Gen. 32.28 And he said thy name shall be called no mate Jacob but Israel for as a Prince hast thou power with God and with men and hast prevailed For the Rhetorical sense or interpretation All is literal but the first word and the last We have no proper English word to expresse the first and therefore we call them by a Latin name Proverbs And under that name by a figure of the part for the whole is comprehended not speeches commonly vented only but also similitudes riddles and wise mens sayings So the soul is put for the whole man Exod. 1.5 where seventy souls are said to come out of Jacobs loyns We may call them by a Periphrasis Excellent sentences as by the Greeks they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things worthy to be taken notice of For the last word Israel Jacobs name It is put for the Israelites his posterity by a figure of the cause for the effect So Judah for the Jews that came of him Though thou Israel play the harlot yet let not Judah offend Hos 4.15 Now for the Logical sense or arguments Here is 1. the effects a Book of Proverbs The Proverbs 2. The efficients Solomon set it out who is described 1. By an adjunct of his name Of Solomon 2. Of his pedegree The Son of David He was Davids son 3. Of his Office King of Israel He was no mean man but as the son of a famous King so was he himself King of Israel I must be brief in the Doctrinal Observations and leave you to chew them and gather more for my great work is Exposition that ye may understand Scripture aright and be kept from errours I beseech you bear with prolixity in Exposition It may be with me as I finde it with most Commenters who are like Horses free at the beginning and out of breath before they end And if you bear with me I will bear with you then and God will bear with us all The same words will come again and again which I shall refer to the former places to avoid Tautologies and that will be the mother of brevity I come now to the Theological sense or observations The 1. Doctrine shall be general 1. This book of the Proverbes is of excellent use 1. Because it consists of Proverbs ruling sentences full of wisdome and gravity more excellent then other sentences and more currant among men looked upon as Princes on earth or as the two great lights the Sun and Moon among the Stars in heaven More excellent then other Proverbs which are meerly humane whereas these are of divine authority as being parts of Canonical Scripture Solomon was wise but a greater then Solomon is here Gods Spirit directed him More excellent then many other parts of Scripture for not the pith only but the husk also is excellent Sense and expression are both admirable High matter and style I will speak of excellent things Heb. Princely or leading things chap. 8.6 And also because they are all Proverbs So are not ordinary writings nor other books of Scripture This book containeth nothing but illustrious sentences They need not be marked with a star or finger or N. B. Nota bene Mark well in the margin as in other books and as Seneca was fain to set marks in books on things he liked Epist 6. for all here are remarkable And after the nine first chapters ye need not study for light by reading many verses together to finde the sense of one but each contains its own light within it self like a Lanthorn They are like an heap of Corn wherein are many grains but no one mixed with another each hath its weight in it self They are brief sentences fit for learners for mans memory is short forgetful and confounded with prolixity They make the deeper impression for their brevity They contain matters of piety morality civility houshold affairs and are usefull for all men They contain also many parables and similitudes which are very fit to teach Christ taught often by them to perswade and delight Take away metaphors out of Scriptures and ye take away a great part of the choycest household stuffe out of the house God therein playes with us infants and as it were stutters to us and cures our eyes with clay He sets out things that men are desirous to understand and are too high for them by things more obvious and delightful If this will not work with men nothing will So much Christ himself testifies If I have told
an act To receive 2. The instrumental cause The instruction 3. The object Of wisdome or prudence The particulars are three 1. Justice 2. Judgement 3. Equity 1. Doct. Matters of practice must not be perceived only but also received There is a piercing of truth into the understanding and a receiving of it into the judgement The natural man cannot receive the things of God because he cannot perceive them 1 Cor. 2.14 So in matters of practice there must first be a knowledge of them in the understanding and then a receiving them in the will and affections before they can be brought into action The seed on good ground are they which in an honest and good heart having heard the Word keep it and bring forth fruit with patience Luk. 8.15 Reason 1. Because they doe a man no good if they only swim in his brain What good doth a Physitians Lawyers Seamans knowledge without a will to practise it for his own good and others 2. They attain not to their end else but are like fruit falling before it be ripe or a ship cast away 3. As the proper Element of truth is the judgement so the will and affections of holinesse and righteousnesse Elements out of their place doe hurt A man knows that there is a God if he would be this God himself like Alexander and challenge divine worship he might ruine himself and others So a man knows what is to be done and believes it yet if he have a minde to doe otherwise much mischief may follow Air in the earth breeds earthquakes Fire out of the chimney burns houses Earth falling in mines kils men Water overflowing drowns cattell Vse It reproves such as have good heads but not good hearts illumination without sanctification whose knowledge appears in their tongues not in their lives and serves to guide others but not themselves If ye know these things happy are ye if ye doe them Joh. 13.17 ye are not happy for knowing but unhappy for not doing and shall be beaten with many stripes Luk. 12.47 Brag not of your knowledge then that have no will to doe good with it A cunning Papist and Protestant may reason the case of religion yet both goe to hell the one for idolatry the other for want of piety A Moralist and an Epicure may both dispute of the chiefest good yet both meet in hell the one for lack of faith in Christ the other for a vicious life Subdue your will then or look to perish by your wit 2. Doct. Knowledge is ordinarily received from others Theophilus had his knowledge from instructors Luk. 1.4 Apollos from Aquila and Priscilla Act. 18.26 Abrahams family from their Mâ—ster Gen. 18.19 Solomon from David his Father Prov. 4.4 and some from his mother Prov. 31.1 Therefore are parents set up in their family to teach children Schoolmasters for boys Masters of families for youth Ministers for men Vse 1. It cals on us to praise God for teaching us by men like our selves for putting heavenly treasure in earthly vessels for us 2 Cor. 4.7 The treasure must not be contemned for the vessels but regarded for their own worthinesse 2. It shews us that teaching is not enough without learning What good will the running of the Fountain doe where is no mouth to drink What good will an alms doe not taken Giving is but offering if not received and who ever thrived by offers 3. Let parents especially be careful to teach their children piety and justice who brought them into the world ignorant Else it will be an eternal grief to breed a childe for hell and not seek to save him 4. Let children learn and as willingly receive instruction from parents as they doe inheritances This they may do and not be tempted to desire to be rid of their parents yea they may be saved with their parents 3. Doct. A spiritual wisdome is required to guide all our actions A wise man shews out of a good conversation his works with meeknesse of wisdome Jam. 3.13 See the like there vers 17. Wisdome is profitable to direct Eccles 10.10 With the well advised is wisdome Prov. 13.10 Through wisdome is an house builded and by understanding it is established Prov. 24.3 Reason 1. Because it is hard to know what is to be done upon all occurrents 2. If we want this spiritual wisdome our passions will quickly blinde us and lead us on to our own and others ruine 3. Because of variety of means some fit some unfit and some fitter then other A wise choyse of instruments and matter wonderly furthers a building or any other work 4. Divers ends present themselves and if the right end be not chosen all means are in vain though never so good in themselves Though they could effect other things as good yet not that As meat may feed yet not keep us warm and fire may hear but not cool Vse Let us bewail the want of this spiritual wisdome both in good men and bad Our actions doe not smell of it By our indiscretion we oft give occasion to be ill spoken of and make our Religion to be reproached 2. Think it not enough to know things to be beleeved but learn out of Gods precepts how to carry thy self in all things That is it which must win others to love thee and serve God 1 Pet. 2.12.3.1 4. Doct. Every ones right must be preserved Render unto Caesar the things which are Caesars Matth. 22.21 Render to all their dues Rom. 13.7 Reason 1. There are distinct rights God hath his right Superiours have their right equals have theirs inferiours have theirs we have ours and beasts have theirs 2. This right is by the law of Nature or Scripture or laws and customes of Nations 3. This right must be preserved And that 1. because the division is originally from God 2. The preservation is commanded by God in all the Commandements 3. Much mischief comes to our selves and others by violating it It breeds confusion in the greater world among the elements and in the lesser world among our selves If it were in heaven neither God nor Angels nor Saints should have their right On earth much wrong would be found in family State and Church Vse It condemns those who take away others right unjustly by fraud or violence So are they unthankful to God discontented with their own condition injurious to others 5. Doct. Men must study to know how to judge of interests This is the study of Divines of Lawyers of private persons It concerns every man that he may not doe or suffer wrong Vse Study this point It is very comfortable for soul body credit and estate Labour to know every ones right with a will to preserve it in thy calling and then all will be happy if every one doe it Wars and contentions will be prevented and a quiet state recovered Psal 85.10 11. Glory will dwell in that land where mercy truth and righteousnesse meet and abide together 6. Doct. Extremity of justice
understanding of Scripture From thence subtilty is gotten to prevent them All errours and lusts come either out of want of a perfect rule or misapplying that rule that is perfect or willingnesse to erre or doe ill Ours come not from the first The Scripture is a perfect rule Psal 19.7 and able to make us perfect 2 Tim. 3.16 17. God neither wants skill nor will to give a perfect rule as men doe There was enough revealed in the Old Testament to guide men of that age Therefore God forbids any to adde to it or take from it Deut. 4.1 2. or to goe aside to the right hand or to the lest Deut. 5.32 which they might have done had they not been strictly tyed to a perfect rule It was impossible for them to erre then for want of a perfect rule much more for us now when it is more fully explained and the charge of not adding nor diminishing backed with terrible threats of plagues to be inflicted and the losse of eternal life Rev. 22.18 19. To erre by mispplying the rule is ordinary Vnlearned and unstable men wrest the Scriptures to their own destruction 2 Pet. 3.16 So was Pauls preaching mis-interpreted to countenance lying and evill doing Rom. 3.5 6 7 8. To erre willingly is shameful As for a man that hath a true measure and weight willingly to shorten his neighbour of his due Vse It shews us where the fault must be laid of errours and lusts in our dayes Not on God for his rule is perfect though many now disgrace it blasphemously which have guided many thousands to heaven The fault then must be in mans misapplying it or willingnesse to wander out of Gods wayes 2. Vse Study to apply the rule well and rest satisfied with it Leave it once and never goe right 5. Doct. Most danger of going astray is in the time of youth Young men are most subject to walk in the wayes of their hearts and sight of their eyes Eccl. 11.9 Remember not the sins of my youth Psal 25.7 As this was David's confession so Paul seeks to keep Timothy from such errors Fly youthfull lusts 2 Tim. 2 2◠Reason 1. Because they are out of the conduct of Parents and Masters that could guide them well Like young birds newly fledge forsaken by the Dams and easily taken Mens disposition is not known till then Dum Aetas Metus Magister prohibent Age Fear Master keeps them in awe Terence 2. They want experience to guide themselves When the bridle is out of the Horse mouth then he runs wilde Vse Young men hearken to me The Devil layes close fiege to you and beleaguers you round about Ye are not free from God though from Governours Ye are strong to do evil and have scarce learned to do good Oh! be watchfull lest like young prodigals ye run so far out that ye never can recover all your life long Yea worse They die beggere ye will die damned wretches Their debts are all paid by death your greatest debt is to be paid after death and never discharged to eternity 6. Doct. Bare knowledge is not enough but discretion must be laboured for also A good man will guide his affairs with discretion Psal 112.3 Discretion shall preserve thee Prov. 2.11 For knowledge is imperfect and will need further augmentation by deliberation And knowing men do things rashly oftentimes being disturbed with passion Vse Add to your knowledge discretion Seek to learn both out of this and other Books of Scripture and ye will not study in vain Vers 5. A wiseman will bear and will increase learning and a man of understanding shall attain unto wise counsels The benefit that all men may get by these Proverbs was set out before vers 2 3. For simple men and young men vers 4. Now for wisemen whose gain is set out vers 5. and their profit vers 6. For the first Lest any man should think because these Proverbs bring benefit to simple men and young ones therefore they are good for none but children and fooles and may be contemned by wise men as too low for them he shews that they are good for wise men also to encrease their knowledge Though one main end of writing this Book were to instruct young ones as appears by often repeating My Son My Son yet here is excellent matter worthy also for wise men to learn For the words A wise man or That the wise man may hear And so it may go on to set out the true end of writing this Book whereas your Translation carries the event onely which may seem to some to come rather by the Readers care then the Writers aim So that is justly added by the Translators Psal 9.20 That the Nations may know themselves to be but men So we say Know you are men that is Know that you are men Or if ye read it as it is in the Translation it shews the readinesse of wise men to make use of this Book for increase of knowledge Having invited simple ones he makes no doubt but wise men will hear and learn A wise man is one that hath already attained to a good measure of heavenly knowledge yet is willing to get more by this Book Will hear The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To hear as in hearing a report I have heard that there is corn in Aegypt Gen. 42.2 2. To mark what is said or attend to it The Lord hath heard that I was hated Gen. 29.33 3. To understand what is spoken They knew not that Joseph understood them Gen. 42.23 Heb. heard them 4. To grant what is asked As for Ishmael I have heard thee Gen. 17.20 5. To beleeve a thing reported to be true They hearkened not unto Moses Exod. 6.9 6. To obey what is commanded Abraham obeyed my voyce Gen. 26.5 So speaking is put for commanding Est 1.10 Here the word is used in the second sense for marking and giving his minde to it He wil give heed to these Proverbs To such a blessing is promised Rev. 1.3 It signifies attending with ears of minde and body Wise men are willing to know more Fools desire it not They know not the worth of learning And will increase Heb. Adde to wit to that which he had before and make it more as an heap is increased by addition of stones or money Hence Joseph had his name Gen. 30.24 And she called his name Joseph and said The Lord shall adde to me another Son It may be understood of adding to others as well as to himself that not onely he will know more then he did before but also be so full that he will run over to teach others Learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Received from others by hearing them as the word imports and as it were taken out of their knowledge yet without losse to them as one Candle takes light from another Homo qui erranti comitèr monstrat viam quasi de suo lumine lumen accendat facit Nihilo
would be loth to think they should answer for neglect of knowledge at the day of Judgement yet they must Else why sit ye at home and lose so many good Sermons your absence is a reall sleighting of wisdome Vers 8. My Son hear the instruction of thy Father and forsake not the Law of thy Mother In the rest of this Chapter and the two Chapters following Solomon's words consisting of many exhortations and promises do not well admit of any division but by the Chapters In the rest of this Chapter there is 1. A commendation of domesticall instruction v. 8 9. 2. A disswasion from hearkening to bad counsels from v. 10 to v. 20. 3. Wisdomes exhortation to men to follow her directions from vers 20. to the end of the Chapter In the first ye have 1. An exhortation in this vers 2. A promise in the next For the exhortation and first for the words My Son See on v. 1. Hear See on v. 5. Here it is taken for giving ear and heart to parents instructions beleeving or obeying them according to the nature of them Instruction The means to get learning See on vers 2. Of thy Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Father from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wish well for parents naturally bear good will to their children Amor descendit non ascendit Love descends but ascends not They are part of them and their care is great for them The word is not alwayes used for naturall Parents but sometimes for Mosters or elder persons or men in authority as Children for inferiors in the fist Commandement and elsewhere Solomon was a Father as a Ruler Teacher naturall Father And it may be that these Proverbs were written for instruction to his owne children and so to be communicated by other parents to their children as King James writ his Basilicon Doron for his Son Yet Solomon chooseth the name of a Father rather then of a King or Master to perswade them to be the more willing to receive instruction from him for Parents look to their childrens good when Masters and Kings having not that naturall band look to their owne ends Because Solomon took upon him principally to teach young men therefore he takes to him the name of a Father shewing withall that he desires nothing more then their spirituall good And forsake not Hearing and not forsaking must be applyed to the instruction of both Parents by the rule given in the last vers For as a Childe must not refuse to hear his Father at first so he must not be drawn away from the truth or good learned by his Father afterwards And as he must not be drawn from his Mothers counsels afterwards so he must not slight them at the first Hearing is to be given to the Father because Children are more ready to hearken to their Mothers though the Fathers be for the most part best able to advise And not forsaking looks to the Mothers Law because Children taken from the Mothers care and imployed by the Father are ready to slight her and to forget what she taught them in their childehood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not being drawn away by our owne corruption or other mens perswasion from what we have learned of our godly Mothers Others read pluck not up but that comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comes short of the other intending a mans owne seduction by himself and not so well forbidding seduction by others also Entisement is set down more plainly vers 10. The Law The teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shoot or rain or teach Precepts are dropt into young children by pious Mothers by little and little and as it were suckt in with their milk and fastned by often repeating Such teaching becomes Mothers and children It is translated Law rather then teaching because it bindes more and children think themselves lesse bound to Mothers then Fathers because Mothers are more tender over them and familiar with them Equals also may teach but not command Of thy Mother It is taken here for the naturall Mother for Solomon begins with houshold instruction Leave not the course of godlinesse wherein she bred thee Figures none Note 1. The Childes duty to his Father 2. To his Mother In the first note 1. The agent My Son 2. The act hear 3. The object the instruction 4. The subject of thy Father In the second note 1. The act and forsake not 2. The object the Law 3. The subject of thy Mother He had begun with Religion and duty to God vers 7. next he requires duty to Parents in this vers 1. Doct. Next after the care of Religion is the care of our duty to Parents Therefore God hath placed the fifth Commandement in the beginning of the second Table Philo thinks it was written in the border of both Tables Aben Ezra placeth it in the first Table but behinde Tindall conceives it was written in the first Table after the fourth Commandement so that the first Table should contain all duties to Superiours God and Magistrates and Parents c. and the second all duties to Equals Diis parentibus nunquam satis fit Aristotle God and Parents cannot be sufficiently requited The Heathen punished injuries to God and Parents alike Valer. l. 1. Qui dubitat utrum oporteat Deos revereri aut parentes non indiget ratione sed pari paena Aristot Topic. l. 8. He that doubts whether God or Parents be to be reverenced needs not be confuted by reason but by the same punishment All fatherhood is from God Men are fathers of some God of all in some sense or other Resisting them is in some sense resisting God as resisting a Constable is resisting the King or supreme Magistrate Parents are chosen in the fist Commandement to expresseall Superiors rather then Magistrates or Ministers these are comprehended under Parents The safety or ruine of Church and Common-wealth depends upon them for families are seminaries of both Divine right and naturall give Parents power over Children 1. Vse To inform us of what great weight this duty is both in the Text and Decalogue set next after our duty to God 2. To reprove disobedient Children This sin is next to impiety against God and before sins committed against equals Many have confessed at the Gallows that God justly brought them thither for disobedience to religious Parents And some have been troubled for their disobedience after their Parents death Object Our Parents are testy Answ Yet they must be born withall Multa ex quo fuerunt commoda ejus incommoda aequum est ferre Terent. We must bear with them by whom we get much Love thy Parent if he be kinde otherwise bear with him Ames parentem si aequus est aliter feras Mimus Servants must obey froward Masters 1. Pet. 2.18 Much more Children froward Parents 2. Doct. The beginning of Christian knowledge and piety ariseth for the most part from domesticall instruction
Filius onte diem patrios inquirit in annos The Son thinks the Father lives too long to keep him out of his inheritance It is the cause of other murders also as of heire Mat. 21.38 of adulteries for whores are hired Deut. 23.18 The Popes get much by Stews at Rome So theft and cousenage in the text are fruits of covetousnesse False witnesses are set on work by covetous persons as against Naboth 1 King 21.13 Desire of other mens goods proceeds from that root 1 King 21.1 So doth idolatry Matth. 6.24 Ye cannot serve God and Mammon Vse Take heed you set not up the Idol of gain in your hearts A man that rides a journey must not overload his horse nor he that runs a race overload himself Gain will make good men sordid Dulce lucrum è re qualibet Gain is good out of a dunghill The Emperour Vespasian imposed a tribute upon Urine Sueton. in Vespas c. 23. And Michael Paphlago the Greek Emperor upon the Air. Cuiac observ 10. c. 7. Gain made Balaam forwarder then his Asse to curse Gods people Those that count all good fish that comes to the net in the end will catch the devill and all 2. Doct. Worldly things are very precious to carnall eyes They are counted the onely good Who will shew us any good Psal 4.6 Nebuchadnezzar knows no other heaven but Babylon Dan. 4.30 Is not this great Babylon that I have built for the house of the Kingdome and for the honor of my Majesty Agrippae and Barnice came with great poâ—â— Act. 25.23 Reason 1. Because there is some proportion between worldly eyes and carnall objects Men are naturally covetous 2. They know no better things They are blinde in spirituall and heavenly matters He that never saw the Sun would think the Moon a glorious creature Vse It teacheth us not to marvel that young men are carried a way with worldly objects when old men if carnall are taken with them They have little and need much to satisfie their lusts No wonder then if they be catcht 3. Doct. Plenty is desired by ill men not caring how they come by it The love of money is the root of all evill which while some coveted after they have erred from the faith and pierced themselves through with many sorrows 1 Tim 6.10 Therefore must rich men weep and howle for the wiseries that come on them for their ill-gotten goods Jam. 5.1 c. The wayes wicked men use for gain prove it They will swear lie put off had and light ware use false lights and measures weights and witnesses and cheating devices to deceive others Vse Let us shew that we are not such wicked men by being content with a moderate state and not using ill means to get more Else we shall consult shame to our houses by cutting off many people and sinning against our souls Hab. 2.10 He that brings home a pack of plaguy clothes hath no such great booty of it 4. Doct. Wickednesse will brag and boast The devil offers all the Kingdomes of the world to Christ Matth. 4.8 9. Why boastest thou thy selfe in mischief O mighty man Psal 52.1 Reason 1. Wicked men hereby shew forth the pride of their hearts that are not content to be evill unlesse they boast and triumph over others 2. That they may draw others to them for great words and fair promises prevail much with wicked men Vse Suspect bragging persons that they intend to draw you to some evill Good men are modest Bad men divide the Bears skin before the Bear be dead They oft fall short of what they brag of and lose life and all when they promise themselves and others great riches as in the Powder-treason and in the invincible Navy in 88. and later Insurrections 5. Doct. Wicked men care not if all men be empty so themselves be full Theeves will take away clothes and all as from him that went down from Jerusalem to Jericho Luk. 10.30 They crush the poor Amos 4.1 They swallow up the needy and make the poor of the land to fail Amos 8.4 Reason 1. Because they have no love in them but self-love Like the unrighteous Judge that regarded no man Luk. 18.2 2. As they know not what belongs to humanity so much lesse to communion of Saints It is no Article of their Creed Vse It teacheth us to look for little kindnesse from ungodly men They are strangers to their owne blood Friends can look for little from them and godly men for lesse â— Doct. Wicked men dream of no want nor crosses in their ungodly courses Satans first temptation put such thoughts into Eves heart Ye shall not die Gen. 3.4 Soul thou hast much goods laid up for many yeers take thine ease eat drink and be merry Luk. 12.19 Reason 1. Because they have no sound forecast but look onely at the present as a foolish Merchant having had one good Voyage adventures all next time and loses all 2. Because they are bewitched with lust and prosperity Their eye is in their heart not in their head They beleeve they shall not want though they wasse because they would have it so Vse Build not on worldly prosperity Least of all in bad wayes Psal 62.10 Vers 14. Cast in thy lot among us let us all have one purse Ye have heard the Theeves arguments and allurements before now follows the conclusion Cast in thy lot c. For the words Cast in Heb. make to foll 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are divers wayes of casting lots which seem to be hinted in Scripture The first was by the casting of a dart or arrow into the air and the parties or things being divided that on which or neer which it fell was taken So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Josh 18.10 Joshua cast lots for them And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast or shoot Joel 3.3 to shew the casting of it up as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 24.6 Let no lot fall upon it To shew the falling of it down which did determine the controversie So Jonathan was taken 1 Sam. 14.42 A second way was by a rod which the Tithing-man had in his hand to strike the tenth sheep as it came out of the fold for the Lord to avoyd partiality Lev. 27.32 A third way was by putting names or stones into a mans lap or a pot and he that drew out the right had the prize as in our Lotteries The lot is cast into the lap Prov. 16.33 As there is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cast in so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come out In the place where his lot falleth Numb 33.54 Heb. cometh out And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to come up On which the Lords lot fell Heb. came up Lev. 16.9 A fourth was by setting a stick or an arrow on end to see which way it would fall as the King of Babylon did to know which way he should go to Jerusalem or to Rabbah though others think it was
the first way by shooting an arrow upright as if he would ask God and be resolved by the fall of the arrow which way he should go Ezek. 21.21 Much like our casting Crosse and Pile These different wayes are reckoned up by some learned Writers let the Reader judge of them as he please Thy lot The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken 1. For the thing cast up or in or set to determine the controversie The lot is cast into the lap Prov. 16.33 The paper or stone is put in 2. For the thing obtained by lot be it land office wealth c. As the lot of Judah Josh 15.1 3. For an estate got by labour or from Parents or otherwise because things were anciently divided by lot Thou maintainest my lot Psal 16.5 And so it is taken here For the young man tempted had not his means by lot but by gift or labour Among us Heb. in the midst of us Thou shalt be put to no worse then we are nor fare no worse There may be much ods in setting one before or behinde in war or robbery the safest place is in the midst Some interpret the words thus Bring in thy goods to us to make a joynt stock We will be Partners But Theeves need no stock to set up withall Others thus Thou shalt take that share of the prey that falls to thee We will east lots to avoyd partiality But that crosses the common purse in the end of the verse It is rather to be taken for joyning with them in their trade which was as their lot and brought in living as others lived on their inheritances which at first were divided by lot So lot is taken for a joynt trade or course of service or living His lot was to burn incense Luk. 1.9 He had obtained a part of this ministery Act. 1.17 Joyn with us We will have one way of living that an easie one too and live well upon it Let us all have Heb. there shall be 'to all us It rather should be translated We will all have one purse We have a common stock already If thou wilt live as we do thou shalt have as good a share of it as any of us and never want while we be worth an half-penny So that it is their offer of a share in the common stock with them One purse Some derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purse of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number or gather tribute For Tribute-money and other monies are first told and then put into the bag to be kept Hence come our English word Chest such as we put money into When he saith one purse he doth not mean but one to restrain it as Mal. 2.10 Have we not all one Father But a common purse in which he should have as good a share as they They would communicate out of it alike to all Our expences shall all come out of one purse We will live in common we will never quarrel about division of shares but fetch thence what we want One purse here is the same purse And by a figure of the subject for the adjunct the meaning is The same money shall maintain us all It is an answer to a tacite objection which the Novice might make Ye are more then I and acquainted with the trade and ye will expose me to the danger as much and more then your selves and give me but a small pittance of the gain as the Captains in war expose their souldiers to most perill but take the greatest part of the spoyls to themselves No say they thou shalt venture no farther then we and live as plentifully as we upon the common stock All this while they say nothing of punishment or losse which must be borne equally in partnership because they feared it not nor would not speak any thing that might discourage the Novice but all that might encourage him As if they had said Forbear not our company because thou art young and not used to fighting Though raw souldiers use to have but a small share in the spoyls thou shalt fare as well as we that are thy leaders Figures Lot for a Share in in their course of life The cause for the effect Purse for money The subject for the adjunct In the words note 1. An invitation 2. A promise In the first note 1. An act Cast in 2. The object thy lot 3. The adjunct among us In the second note 1. The subject we will have 2. The adjuncts 1 of number 2 of gain one purse 1. Doct. There is a communion of wicked men as well as of Saints When thou sawest a theef then thou consentedst with him and hast been partaker with the adulterers Psal 50.18 They assemble themselves by troops in the Harlots houses Jer. 5.7 Company of Robbers and Pirates trade as well as Merchants and Citizens Reason 1. Because of likenesse of nature and qualities They are the seed of the Serpent Bad men combine with bad as good with good So wise men converse with the wise fools with fools old men with old men young with young Birds of a Father fly together 2. Hope of gain unites them together The more Partners drive a trade the more hope of large income A cipher alone is nothing A figure alone is little but figures and ciphers together make great summes 3. Their common hatred of good men and such as fear God With this vice ungodly men are tainted The seed of the Serpent bears enmity to the seed of the woman Gen. 3.15 The rule is Quae in aliquo tertio conveniunt inter se conveniunt Those things which agree in some third thing agree among themselves Husbands and Wives love their Children and love one another also So wicked men hating Gods people love one another the more 4. Safety and impunity in wicked wayes They can the better bear out one another in evil courses because they are many Vis unita fortior Force knit together is the stronger Therefore hand joyns in hand that the wicked may be unpunished Prov. 11.21 Vse Take heed with whom ye joyn in a league or in society for all friendship is not good There be brethren in evill and they get a curse Gen. 49.5 c. 2. Doct. Evill doers are very ready to receive yea to invite others into their society So did the Pharisees compasse Sea and Land to make one Proselyte Mat. 23.15 So do Popish Idolaters Drunkards Adulterers Reason 1. That they may have encouragement in sin Solamen miscris socios habuisse dolores It is a comfort to men in misery to have companions in their grief So it is a comfort to sinners to have partners in their sins If their sins be objected Why others say they are as bad as we A yoke is easier borne by two then by one 2. That they may have help to act sin Some sins are not committed with pleasure without partners as drunkennesse and adultery Others not with ease or safety as
thing desired to spoyl and rapine So vers 16. Their feet run to evil See the like ch 5.5 6.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From their path From going in it It is used sometimes of a path in Woods where snares are laid to catch wilde beasts Shel Jarchi So Job 18.19 A trap is laid for him in the way If thou enter into their way thou wilt be taken either into a course of theevery or danger or both Therefore follow not their steps It may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here signifie a high-way and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foot-path Neither go in their high-ways nor by-ways for robberies are committed in both The summe of all is as if he should have said O my Son sinners will entice thee with these or such like words and promises and lay such snares for thy unexperienced youth but remember that thou art my Son and not theirs and therefore hast more reason to hearken to me who speak to thee out of a fatherly affection Hearken not therefore to their counsels flatteries or promises Shew thy self so strange to them that thou wilt not so much as enter into their way much walk in it For figures The vers is wholly metaphoricall taken from travellers that walk in one way to one Mart or Countrey for gain as Merchants used to do in those Countreys Gen. 37.28 So theeves rob together For the division of the words note 1. The person spoken to My Son 2. A double exhortation 1. Not to walk with them or use their trade And therein 1. The act forbidden Walk not thou 2. The object in the way 3. The adjunct with them The second exhortation is to keep out of their way And therein observe 1. The act refrain 2. The object thy foot 3. The subject from their path 1. Doct. Children should rather hearken to their Parents good counsell then to others bad They must attend to their Fathers wisdome that they may not be seduced by the strange woman ch 5.1 3. To their Mothers rather then to wanton womens Prov. 31.1 3. Reason 1. In regard of the efficient We are more ingaged to Parents then to any other for life education pains and means 2. Of the matter The counsels are good that come from godly Parents but bad that come from bad men or women I give you good doctrine Prov. 4.2 So saith Solomon to his Son But the strumpet solicits the young man to wantonnesse Let us take our fill of love ch 7.18 3. In regard of the form or manner Parents good counsels are given in love and come out of naturall affection bad mens counsels do not so 4. Of the end The former are for our good The latter for our destruction Vse 1. Behold another glasse to see the wickednesse of our nature We are readier to hearken to others then to our Parents to bad men then to good Parents to bad counsels from them then to good from Parents We violate the bands of nature and grace If we fall into misery by bad counsels how can we look our Parents in the face or look for comfort and relief from them whose good counsels we have slighted 2. Doct. Young men had need to labour for knowledge to discern between good counsell and bad If he wil clense his way he must take heed thereto according to Gods Word Psal 119.9 Rehoboam lost his Kingdome for lack of such knowledge He forsook the counsel of grave men to follow the advice of young giddy heads 1 King 12.8 The Rechabites flourished by preferring good counsel before bad Jer. 35.18 19. Reason 1. Because they shall be often put to it Where God hath a Church the Devil hath a Chappel If Parents give good counsel youths of our age and such as live by sin will give bad Young men stand between both as Hercules in his dream between Virtue and Vice solicited by both They had need therefore weigh whose reasons be best as a woman having many Suitors had need be careful which she takes 2. There are fair pretences for all sins Gluttony is called the free use of the Creature Drunkennesse Good fellowship Prodigality is called Liberality Covetousnesse Thrift Lust is intituled Love Pride goes for Handsomnesse It needs a good Touch-stone to distinguish between Gold and Copper well guilt over No lesse skill is needfull to distinguish between true and apparent good Vse Ye young men think it not enough to seek for knowledge when ye grow elder the Devil will set upon you when ye are young If you know not good from evill your corrupt nature will certainly lead you into evill Take two directions 1. Weigh things by the light of Reason left in you That wil acquaint you with many things in morality and tell you that theft adultery murder are naught else have ye no assurance of your owne goods wives lives 2. Look higher to the light of Scripture That will inform you in many higher things yea thoughts themselves In a dark shop men will not be content with a candle but bring things forth to the day-light Those things are sincere that can bear the light of the Sun There is need of knowledge and judgement to approve things or to discern things that differ or that are excellent that men may be sincere Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.10 judged by the Sun So men try wares And so the Eagle tryes her young ones if they look upon the Sun else she throws them down for bastards 3. Doct. Allurements to sin are no excuse for sin Eve cannot justly lay her fault on the Serpent nor Adam on Eve Gen. 3. God will take it off and lay the curse on them Saul's provocation by the people would not bear him out for his sin against God He must lose his Kingdome 1 Sam. 15.15 26. The young man though solicited by the Harlot Pro. 7.14 21. yet hath a dart strike through his heart v. 23. there Reason 1. Because allurers have no power to compel They may and ought to be refused The will may be enclined by convincing or cousening the understanding but cannot be compelled by Angel or Devil Debilis est adversarius diabolus nisi volentem non vincit The devil is a weak adversary he overcomes none but such as are willing to be overcome God can alter it but not compell it It is a signe of folly in us to be allured by fair pretences to that that would undoe us He goeth after her as a fool to the correction of the stocks Prov. 7.22 Vse It condemns their folly who lay their faults upon others and look to be pityed because allured As if a bird should say I saw the corn but not the pit-fall or a fish complain that it saw the bait but not the hook Take heed before ye fin It is too late to complain after Bought wit is deer 4. Doct. Company excuses no man in his sins This knew David and therefore would not come in company with
by the by sinners are so sound on sleep that they will not be awaked Have no fellowship with the unfruitfull works of darknesse but reprove them rather Eph. 5.11 2. To reprove open sinners that cannot endure open reproof They would be content that we should damne themselves and us by silence When I say unto the wicked O wicked man thou shalt surely die if thou doest not speak to warn the wicked from his way that wicked man shall die in his iniquity but his blood will I require at thine hand Ezek. 33.8 2. Doct. Common instructions should be publick So are Wisdomes v. 23. Jesus went about all Galilee teaching in their Synagogues Mat. 4.23 I ever taught in the Synagogue and in the Temple whither the Jews alwayes resort and in secret have I said nothing Joh. 18.20 Reason 1. To shew that we are not ashamed of the Gospel but professe it openly Rom. 1.16 2. That we are not afraid to suffer for it if we be called thereunto This was Paul's resolution I count not my selfe dear unto my self so that I may finish my course with joy and the Ministery which I have received of the Lord Jesus to testifie the Gospel of the grace of God Act. 20.24 Vse It condemns the enemies of the Gospel that can bear any thing better then a powerfull preacher These are Bats and Owls that cannot endure the light 3. Doct. No place is unfit to do good in Wisdome cryes in City and Countrey Christ went about doing good Act. 10.38 He taught at Jacob's Well Joh. 4.6 Among the Samaritans Joh. 4.40 Reason 1. Because God is in every place and looks for some good from us there 2. Because we are allowed to do evill in no place Vse It shews the folly of ignorant people who think they may do what they will except they be in a Church 4. Doct. Ignorant persons are inexcusable For Wisdome cryes to them in all places He that knew not and did commit things worthy of stripes shall be beaten with few stripes Luk. 12.48 Christ will take vengeance on them that know not God 2 Thess 1.8 Reason 1. Because Wisdomes voyce is every where to be heard In Villages Towns c. Yea in places of greatest concourse to make men inexcusable As proclamations are made in great Cities to binde a whole Kingdome or Nation because all come there to Market or may hear of them by such as come there so that no man can pretend ignorance 2. Because no man is so ignorant but acts sometimes against knowledge Vse It takes away the foolish plea of the people that under means of knowledge excuse all their sins by ignorance Christ will say to them at the day of Judgement Out of thine owne mouth will I judge thee O thou wicked servant Luk. 19.22 Thou heardest my word but wouldst be ignorant therefore thou art justly condemned 5. Doct. Men may be known by their words Wisdome utters her words words befitting her savouring of wisdome A good tree must bring forth good fruit and a good man speak good words Matt. 12.33 c. A treasure of wise thoughts is in a wise mans heart and he is willing to vent it Mat. 12.35 Vse Be wary of your words if you would be well esteemed For by thy words thou shalt be justified and by thy words thou shalt be condemned Mat. 12.37 6. Doct. All opportunities must be taken to do good Preach the Word be instant in season out of season 2 Tim. 4.2 Ester takes occasion at a banquet to set on foot her Petition for the good of Gods Church Est 5.7 c. Vse Lose no opportunity of doing good Vers 22. How long ye simple ones will ye love simplicity and the scorners delight in scorning and fools hate knowledge Here begin the words of Wisdome and last to the end of the Chapter In which there is 1. A reproof or expostulation in this vers 2. An exhortation to repentance v. 23. 3. A promise to enforce it Ibid. 4. A variety of threatnings from v. 24. to v. 33. 5. The conclusion v. 33. For the first the reproof Wisdome begins with a great deal of earnestnesse as willing to perswade She out of a Motherly affection bewails mens continued errors and kindly invites them to reformation See the like Psal 4.2 O ye Sons of men how long will ye turn my glory into shame How long will ye love vanity and seek after leasing For the words How long Ye have continued too long in these wicked courses It is high time to think of returning to God Ye simple ones Wisdome doth not tell others of their simplicity who may tell them of it again but falls directly upon them and calls them simple ones to their faces Wisdome cannot flatter She chides those that keep childish manners when they be men The word signifies such as are easily drawn to beleeve any thing that comes into their heads or that others suggest to them though never so erroneous The simple beleeveth every word Prov. 14.15 See for the word on v. 4. Will ye love Will ye be carried away with worldly vanities as men in love It is a weaknesse to be simple one to be in love with ones own simplicity is a madnesse Mala sua amare malorum ultimum est For a man to love his owne evils is the worst of all evils Sen. Simplicity The same word as before See on v. 4. And the scorners See on v. 6. upon the word Interpretation where we shewed that the word signifies to interpret to speak cloquently and to scoffe at one in scorn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Delight in Count it a thing very pleasing to them to scoffe at goodnesse So the word is used Gen. 2.9 Every tree that is pleasant to the sight It is a sport to a fool to doe mischief Prov. 10.23 or desire it for themselves as Josh 7.21 Then I coveted them Heb. Then I desired them for my self As if they thought it portion or religion enough for themselves to be able to scoffe at others The word may signifie either way here or include both for the things we desire when we want them we delight in when we have them Yet delight being a fuller affection then desire it is well translated Delight in Their scorning Heb. scorning for themselves The former is usually expressed by the affix And the latter sometimes is a Pleonasmus so that scorning for themselves is no more then scorning As Gen. 12.1 Get thee out of thy Countrey is no more then Go out of thy Countrey Or it may be read Delight themselves in scorning But it cannot be read Desire themselves in scorning And the charge is then more full Men may desire some things that they dislike when they come to passe But delighting in a thing argues full content and pleasure And fools So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated A foolish man despiseth his Mother Prov. 15.20 Elsewhere it signifieth a star called Orion Which maketh
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
continually poring upon the former grounds that we may understand the words of Wisdome These are the means to attain true wisdome a docible mind instruction by others prayer to God and diligent study Where all these are joyned there is no doubt of good successe Use them all then and fare well one tool will never build an house Vers 5. Then shall thou understand the fear of the Lord and finde the knowledge of God The way to true wisdome hath been set down before now follow the benefits of it to allure us to take pains and observe the former directions to get it and those are set down 1. Pofitively to vers 10. 2. Privatively to the end of the chap. For the first It contains promises of good things to be gotten by searching for wisdome After the precepts and instructions followeth the promise of good successe to every one which is tractable and perswaded to observe the directions proposed Here is promised 1. Wisdome to direct us how to carry our selves toward God v. 5 6 7 8. 2. Towards men v. 9. In the first part note 1. The things promised vers 5. 2. The reasons why we may expect them 1. From Gods liberality v. 6. 2. From divine instruction v. 6. also 3. From his plentifull provision v. 7. 4. From his defence of them against errors and follies v. 7. also 5. From his direction in matters of truth v. 8. 6. From his preservation of them that are his in practicall duties of Religion v. 8. also The summe is They shall understand how to know and fear God aright because God will give them light and fight and store of it and power to avoyd errors in judgement and practise and to keep truth and piety For the things promised in this vers For the words Then When thou hast used all the former means But if thou go any other way to seek true wisdome then God hath appointed thou art sure to go without this heavenly treasure For the word see on ch 1.28 Thou shalt understand See on ch 1.6 The fear of the Lord. See on ch 1.7 And find See on ch 1.13 The knowledge See on ch 1.4 Of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a word that signifies power For all power is from God It is used 1. For the true God In the beginning God created the heaven and the earth Gen. 1.1 And it is the first name that is given to God in Scripture 2. It is attributed to Idole and false gods as the picture of a man is called a man So are they called gods because they seem so to men though they be utterly unworthy of that name and have no divine power in them at all All the gods of the Nations are idals Psa 96.3 They have cast their gods unto the fire for they were no gods Isa 37.19 3. It is put for the images of the true God These be thy Gods O Israel Exod. 32.8 The Galf was made for an image or representation of the true God as appears by what sollows which have brought thee up out of the Land of Aegypt Such were Jeroboam's Calves not Images of Bual but of the true God 1 King 12.28 4. For the Angels which are neerest to God in glory and power far excelling all earthly and bodily creatures in both Thou hast made him a little lower then the Angels Psa 8.5 5. For men that come neerest to God in state and power especially Magistrates and Judges I have said Ye are gods Ps 82.6 6. It is used to set out the greatnesse or excellency of a thing though unreasonable in that wherein it excells all other things of the same kinde and so comes neerer to God then they do Nineveh was an exceeding great City Hebr. a great City of God Here it is taken in the first sense for the true God for the knowledge of other gods will do us no good without the knowledge of him but hurt rather Their sorrows shall be multiplyed that hasten after another God Psa 16.4 The summe of all is That he which conscionably useth all the former means shall experimentally be acquainted with true piety and religion and soundly seasoned with an holy illumination and made judicious in Scripture truths and matters of faith so that he shall be well able to discern between light and darknesse between truth and errors in measure competent for his salvation Figures The fear of the Lord Syneed Speciei Hereby is meant true religion and piety which besides the fear of God requires many other graces but this is one of the principall and put for all the rest Finde A Metaphor from Seekers The benefits to be gotten are two 1. The fear of God 2. The knowledge of God In the first note 1. The time Then 2. The act thou shalt understand 3. The subject the fear 4. The object of the Lord. In the second note 1. The act And find 2. The subject the knowledge 3. The object of God Here the Ifs end and the sentence is compleated thus If thou do all the former things thou shalt have heavenly knowledge Then is to be taken 1. Inclusively when thou hast used all the former means thou mayst expect it 2. Exclusively Never look for it till thou have used them all 1. Doct. Men that conscionably use all means of getting true wisdome appointed by God may expect good successe from him So did Solomon speed who records his Fathers instructions from ch 4.4 to ch 9. end and his Mothers ch 31. He also used study and gave his heart to it Eccl. 1.13 He prayed for it 2 Chr. 1.10 and so got a great measure of it Meditate upon these things give thy self wholly to them that thy profiting may appear to all 1 Tim. 4.15 Reason 1. Because else Gods promise is voyd and then his truth will be questioned Men may fail of performing promises for want of wit to foresee inconveniences and power to effect what they say But God wants neither 2. The means appointed by God would be slighted Who would ever study Law or physick if after all his pains he could not attain to the profitable knowledge of them Vse Let this encourage you to study for true wisdome Here is a fair promise God will not fail us if we take pains to get wisdome Many of the people foolishly complain that they cannot know the way to true wisdome Great Scholars cannot agree upon it Sure if they sought as diligently by reading the Scriptures and Prayer and other good means as they and others labour for wealth they would find wisdome The rich young man came to Christ as defirous to learn yet preferring his wealth before true wisdome went without it When men see Merchants returne home rich and Husband-men have great crops they are encouraged to those Trades So should we be encouraged to seek wisdome by what others have got Try the means and let what you get encourage you to seek for more as men work
act thou shalt understand 3. Three particular objects righteousnesse and judgement and equity 4. One generall object containing all the rest of that kinde that may be imagined yea every good path Then When thou hast painfully and carefully used all the former means 1. Doct. Pains must be taken to know how to carry our selves towards men Therefore the Apostle gives many directions to that end Rom. 12.15 16 17 18. 1 Thess 5.14 15. See the places Reason 1. Because there are many commandements which concern duty to men as all the second Table wherein are more commandements for number then in the first So carefull is God for mans good 2. There are many duties in every commandement that concerns men as fear of offending unjustly loving carriage good example counsel liberality patience c. 3. There are many faculties of the soul and members of the body to be imployed in every duty as the Understanding Will Affection Tongue Hand Foot 4. There are many objects of duty to man All sorts of men friends enemies strangers Men of all conditions rich poor wise foolish whole sick In all things that concern them to help them in their souls bodies states chastity good name contentednesse And what pains is sufficient to understand all these particulars Vse It serves 1. To blame those who think all men should please them and take no care to give content to others These shorten Christs summe of the second Table and make it Thou shalt love thy self And leave out thy neighbour 2. To reprove them that take no care to breed their children so as they may know how to carry themselves towards others but rather bear them out in wronging other men 2. Doct. God will give such wisdome to those that seek it that they shall know how to carry themselves towards others So God taught Joseph how to get respect among strangers in Potiphar's house in the prison and in Pharaoh's Court Gen. 39.4 21.22 45 16. God taught David how to get the favour of the people 1 Sam. 18.5 6. Reason 1. Because God loves concord among men See how he commends it and sets it out by excellent similitudes of precious oyntment and dew and pronounces a blessing upon it Psal 133. There can be no concord where men know not how to offer right nor suffer wrong 2. God would have the praise of it both of giving it and of the fruits of it Men agree not well whom God joyns not in affection 3. All the comfort of the Common-wealth depends upon mens good carriage one towards another 4. The Churches good depends upon the good carriage of every member even of the meanest as the Bodies do 1 Cor. 12. God would have Church and Common-wealth to flourish if mens sins hinder not Vse 1. To reprove such as seek not this wisdome from God but carry themselves proudly and look that all men should do duty and more then duty to them but care not so much as to take notice of any respect they owe to others or shewed to them by others They are far from Job's minde who did not despise the cause of his Man servant or of his Maid-servant when they contended with him Job 31.13 2. To blame such as have this wisdome given them from God to carry themselves wisely and well towards others but bring up their children so fondly that they neither know what they owe to their parents nor to any else These ruine their parents estates and prove the ruine of Church and Common-wealth Such cannot look that God should give wisdome to them or theirs nor look that any man should regard them 3. Doct. Nothing is better then wisdome it is here promised as a great favour and blessing It is worth asking Jam. 1.5 It was Solomon's great request 2 Chr. 1.12 Reason 1. Because it will help at a dead lift when all humane power fails as the poor mans wisdome did help to save the City Eccles 9.14 c. So a poor wise woman delivered the City Abel when all the strong men in the Town could not do it 2 Sam. 20.16 c. 2. It will guide us to heaven which no power nor force can reach Vse Let us with Solomon make it our great request to God to give us wisdome We have more need of it to get to heaven then he had to rule a Kingdom already gotten Let other men pray for wealth let us pray for wisdome 4. Doct. Many things are required to good carriage towards men Righteousnesse judgement and equity Some things required of the people some of the Pharisees some of the Souldiers Luk. 3.10 c. Some dues to Magistrates some to People Rom. 13.1 7 8. Reason 1. In regard of different persons which look for different duties That will not befit an equall that fits an inferiour nor a superiour that fits an equall nor a stranger that fits an enemy nor a neighbour that fits a stranger nor a friend that fits a neighbour 2. Knowledge alone serves not but Will and all the Affections are to be employed in counsel observance c. Vse It reproves such as never study Ethicks the Scripture is full of them How can they expect that others should behave themselves wel towards them when they know not how to carry themselves as becomes them 5. Doct. Men must grow from knowledge of some good duties to knowledge of others They must go on till they know every good path Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.18 That ye may grow up into him in all things which is the head even Christ Eph. 4.15 Reason 1. Because else Gods ordinances are bestowed in vain upon them as soyl upon Corn-fields Gardens and Orchyards where nothing grows 2. All our labour is lost in reading hearing meditating and conferring as a Scholars pains are lost that grows not in learning Vse Look to your growth more then to duties performed See if they bring increase and profit Else you drive a poor trade 6. Doct. Our carriage to others must be just and right in every thing That we may say with Samuel Whose Oxe have I taken or whose Asse have I taken or whom have I defrauded c. And may be like Ananias who had a good report of all the Jews that dwelt in Damascus Act. 22.12 The grace of God teacheth us to live justly Tit. 3.11 12. Reason 1. Because one spot blemishes a whose garment or fair face So one wilfull failing disgraces a mans whole life 2. One miscarriage layes a man open to punishment and all his former good actions cannot free him as one murther layes a man open to death though free every way else Vse Be watchfull over all your wayes all your life long David is tainted for his unkinde carriage to Mephibosheth Let good men take warning thereby Vers 10. When wisdome entreth into thine heart and knowledge is pleasant unto thy soul The Wise-man having formerly shewed the good that
and evill being contraries the one will keep out the other So cold keeps out heat and heat keeps out cold till it be overcome Foul water in a bottle keeps out good wine till it be poured out 2. In particular Evill thoughts keep out all thoughts of doing good The mind like the Smith can hammer but one iron at once 3. Evill words draw from good actions and corrupt good manners 1 Cor. 15.33 4. Evill deeds and practises keep from good courses They give a double impediment 1. By satisfying corrupt nature they steal away the affection from all good 2. By imploying it in evill they leave no time for good for men by nature never have pleasure enough in fin Vse 1. For discovery It shews us a reason why many are strangers to all good wayes because they are verst in evill and cannot leave it Can an husbandman look for a crop if he plow not up thornes and thistles Can a Gardiner look for good herbs if he weed not his Garden Will not Ivie if it be let grow overtop and kill trees No marvell then if evill doers follow not that which is good 2. For direction Let us by leaving evill wayes seriously shew that we intend to do good When one puls down an old house men think he means to build a new not else though he talk often of it Who will believe that a man means to live soberly or chastly that dayly haunts Taverns and wanton places Pythagoras his letter Y shewed that men going alike in their childhood afterwards if they followed evill forsook good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceasing from evill is the beginning of motion to virtue Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alienation from evill is an appropinquation to good Chrysost 2. Doct. It is not enough to avoid evill but we must also do good Cease to do evill learn to do well Isa 1.16 17. Depart from evill and do good Psal 34.14 Reason 1. Because forsaking evill is but a foundation for a greater building and no man can dwell in a foundation 2. Justice in all Common-wealths requires as many good offices as doing no harme So also in Gods Church 3. God gives us wisdome as to direct us how to avoid evill so to do good and that is the principall office of wisdome else none should be the better for it 4. The reward for avoiding evill is but privative escaping misery but the reward of doing good is positive eternall happinesse A beast nay a stone goes not to hell Vse Here is a lesson of spirituall ambition to teach us not to be content only to leave sin but to be in love with good wayes Not to be not miserable and avoid hell but to lay up for our selves treasures in heaven Mat. 6.20 3. Doct. One chief and principall end of wisdome is wel-doing Keep therefore and do them for this is your wisdome Deut. 4.6 These Commandements the Lord commanded to teach you that ye might do them Deut. 6.1 Reason 1. Because else no blessing attends upon our knowledge no more then upon a man that knowes what is good to preserve his life and by neglect thereof dies So do knowing and not doing men lose heaven If ye know these things happy are yee if ye do them Joh. 13.17 Not else 2. Because a curse followes upon knowledge without practise Cursed is he that confirmeth not all the words of this Law to do them Deut. 27.26 That servant which knew his Lords will and prepared not himself neither did according to his will shall be heaten with many stripes Luk. 12.47 Vse 1. To blame those that use their knowledge to do evill they can never get good by it but the more harme They only know how to undoe their soules So the Adulterer hath wit to bâ—naught which others want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollodorus And let the door be shut with barres But no workman can make the door so strong that a cat or an Adulterer cannot enter So the Adulterer takes advantage of day and night In the darke they dig through houses which they had marked for themselves in the day time Job 24.16 2. To exhort us to make the best advantage of our knowledge for well doing Then we hit the marke otherwise we misse it This is the conclusion of this Chapter and shewes the end of the former Precepts of avoiding hurt by bad men and women that we might do good Artium omnium finis est benè viverdi disciplina quam vitâ magis quà m literis nobiles sunt secuti The end of all arts is the discipline of living well which noble personages have followed more in life then in learning Tusc qu. l. 4. Optimus quisque maluit facere quà m dicere Every excellent man had rather be doing then talking Salust At Athens a grave man coming into the Theater no man rose to give him place though they knew they ought to have done it by the City law The Lacedemonian Ambassadors being there the old man coming toward them they rise and give him the chief place At which the people gave a great shout and one of the Lacedemonians to their shame spake thus Ergo Athenienses quid sit rectum sciunt at illud facere ex toto negligunt Belike then the Athenians know what is right and yet altogether neglect to do it Valer. l. 10. c. 5. 4. Doct. Wisdome not only shewes a man how to avoid evill but also how to do good If thou encline thine ear unto wisdome then shalt thou understand righteousnesse and judgment and equity yea every good path Ch. 2.29 I have set before you life and death blessing and cursing therefore chuse life that both thou and thy seed may live That thou mayest love the Lord thy God and that thou mayest obey his voice c. Deut. 30.19.20 Reason 1. Because it perfectly shewes us the difference between good and evill that we may not mistake the one for the other So cannot naturall principles civill education nor morall Philosophy 2. It shewes us the means of escaping the one and pursuing the other what occasions are to be avoided or taken what helpe to do both is to be had from Gods word and Spirit Vse Let us labour to get this true wisdome Men give much money with their children and children serve many years to learne a Trade to avoid poverty and get wealth We then should spare for no cost nor labour to get true wisdome to direct us to flie all evill and doe all good 5. Doct. It is safer to imitate good men then bad Looking unto Jesus the authour and finisher of our faith who for the joy that was set before him endured the crosse despising the shame and is set down at the right hand of the throne of God Heb. 12.2 Follow the faith of your teachers considering the end of their conversation Heb. 13.7 Reason 1. Because the way of good men is better then the way of bad men A fair way of
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
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
tone My little Children these things write I unto you that ye sin not 1 Joh. 2.1 This is Christs own tone O Hierusalem Hierusalem how often would I have gathered thy children together even as an hen gathereth her chickens under her wings and ye would not Mat. 23.37 Like a tender Father complaining of an unthrifty son We were gentle among you even as a nurse cherisheth her children saith Paul 1. Thes 2.7 Reason 1. Because else his Ministery shall never doe any good His directions will be slighted his promises thought flatteries his reproves disgraces his threatnings fruit of malice 2. He doth else not imitate God who hath more reason to take state yet teacheth his with his abundance of sweetnesse Use 1. To reprove such teachers as seldome converse with those whom they take charge of and shew small affection to them It is fit Ministers should study They can never dispense the bread of life well if it be not well baked A Physitian must study Yet if the one visit not nor converse lovingly with his people nor the other with his patients they will do little good 2. It blames the criticall sort of the people who say if a Minister be familiar and cheerfull with those whom he teacheth he loseth repute discredits himself and his calling At indignus tu qui diceres tamen But yet it becomes not you to say so Would you have your teachers strange to you what comfort then can ye take in them or what good will ye get by them 2. Doct. Great respect in an hearer ought to be toward a teacher As in a son to a Father Solomon spake Proverbs as well as writ them and so had teachers as well as readers He spake three thousand Proverbs 1 King 4.32 That of Paul proves it cited out of the Prophets as being the Doctrine of the old and new Testament How beautifull are the feet of them that preach the Gospell of peace and bring glad tidings of good things Rom. 10.15 Such good respect Paul found from the Galathians Ye received me as an Angell of God even as Christ Jesus I bear you record that if it had been possible ye would have plucked out your own eyes and have given them to me Gal. 4.14 15. Note 1. The end why such respect should be shewed to our teachers 2. The manners how For the first The reasons are 1. For Gods cause because they are his Embassadors and for the time of teaching represent his person 2. For our sake we will else not regard nor get good by their words 3. For their sake that they may not be discouraged in their office 4. For others sake that our example may draw them to learn of them For the second The manner how we must respect them 1. By due respect to their persons by reverencing them and esteeming them very highly in love for their works sake 1 Thes 5.13 2 To their preceps by obedience Obey them that have the rule over you for they watch for your soules Heb. 13.17 3. By speaking well of them I ought to have been commended of you 2 Cor. 12.11 4. By dealing kindly with them Let him that is taught in the word communicate unto him that teacheth in all good things Gal. 6.6 Use 1. For complaint of neglect of teachers by their hearers An heathen Prince seeing Gods Ministers set at the bottom of the Table by a Christian Emperor said He would never be of that Religion where the teachers were contemned 2. Let men shew all due respect to their teachers especially in stâ—nding fast to truth taught by them that they may be encouraged to teach Gods truth still Doct. 3. Precepts of Parents and Teachers agreeable to Gods Law ought to be regarded Solomon spake and wrote both as a Father and as a teacher and he did regard his fathers instruction Chap. 4.4 his Mothers Chap. 31.1 and Agurs Chap. 30.1 It seems he regarded them well that left them in writing for us Reas 1. Because Parents should be teachers and not breed their children like brute beasts 2. Because teachers supply the defect of Parents taking upon them to instruct us when our parents cannot for want of time or abilitie Use 1. It reproves ungracious children that sleight the wholesome counsels of their own Parents sure they will never regard any others instruction 2. It blames unprofitable scholars that make their parents cost and teachers labour in vain Doct. 4. Such precepts ought never to be forgotten Let thine heart retain my words decline not from the words of my mouth Chap. 4.4 5. Remember the Law of Moses my servant Mal. 4.4 Res 1. Because Oblivio Mater aut proles ingratitudints Senec. de beneficiis Oblivion is the mother or child of unthank fulnesse Men remember what they think worthy of thanks and forget other things and thankfulnesse wil cause them to remember benefits 2. It is the stepmother or hinderer of spiritual profit No good is gotten by things forgotten Sicut in unoquâ— que operê mater est constantia ita universae doctrinae invenitur oblivio noverca Boet. do disciplin Scholar Use Think it not enough to learn good things unlesse you remember them It availes little to hear good instructions except ye keep them in memory it is not sufficient to talk of Gods word with the mouth unlesse we remember it in the heart Who among you wil give eare to this who wil hearken and hear for the time to come Isa 42.23 Say as Cenis to her Lady Antonia Frustrà Domina jussisti haec enim atque caetera â—mnia quae mihi imperas it a semper in memoria habco ut ex ca deleri non possint You need not Madam bid me do your businesse for these things and all other which you command me I have them alwaies so in my memory that they cannot be blotted out of it Deo or as another Jussa mihi tam velle sequi quà m posse necesse est It is as necessary for me to be willing as to be able to keep your commands As the Ark kept the two Tables and the Pot the hidden Manna so should we keep godly precepts in our hearts els are we like many cunning Artists that get much yet live poorly because they can keep nothing Doct 5. Such precepts ought to be put in practise All the commandments which I command thee this day shall ye observe to do Deut. 8.1 The words of Jonadab the son of Rechab that he commanded his sons are performed Jer. 35.14 Reas 1. Because they are good seed for a spiritual crop and men will be carefull to preserve seed corn else they may starve 2. Because they are lights to direct our steps not only to see the way but how to walk in it Thy word is a lamp unto my feet and a light unto my path Psal 119.105 Men go not in the dark without a lanthorn Use Draw out into practise what ye have learned by your parents and teachers If
50.9 c. And if God did need how should we supply his wants that cannot supply our own for soul or body He that cannot keep his own Family cannot relieve others 3. Because God is absolute Lord over all and may command what hee list without rewarding any creature in Heaven or in Earth For the second that yet he will give a full reward appears 1. Because he is mercifull and stands upon his honor And where justice will give no reward mercy will So Fathers promise many things to their children to encourage them to do their dutie Here is long and healthful years and prosperitie and what needs a man more in this life 2ly Because God is faithful and hath promised a full reward to every good action so that mercy and truth appear in it though justice require it not Vse 1. To acknowledge that if God blesse us in soul or bodie it is of his free grace not of the merit of our obedience He might by his right over us require service without pay yet he is so merciful that he wil not So a father may look for duty freely from a child yet he provides for him and gives him an inheritance 2ly Let this encourage us to dutie we owe it to God therefore doe it we shal have a ful reward therefore do it cheerfully this is a double band kindnesse useth to work more upon mens spirits then dutie so let it do with us toward God This encouraged Moses he knew he deserved nothing yet had respect unto the recompence of reward Heb. 11.26 Doct. 2. Gods rewards are such as men like wel ordinarily He gives his people a land of brooks fountains wheat barley wines fig-trees c. Deut. 8.7 A land that had goodly houses many herds of greater cattel many flocks of lesser much silver and gold c. Deut. 8 c. Reas It appears 1. in the particulars in the Text God promises long life peace and plenty what would man have more for his body who loves not all these Men love long life for that end they are choice in meat drink apparel baths physick they spare for no cost so do worldly men dote on peace and plenty These God promises 2ly it appears by the prayers of men no doubt they pray for what they love best and God often gives it as he gave wisdome to Solomon to guide a great Kingdome when he prayed for it 3ly By Gods aditional gifts to Solomon as honour and riches which he asked not yet could not but like wel when God gave them So he gives a comfortable earthly passage to them that seek for heaven seeke ye first the Kingdome of God and his righteousnesse and all these things shal he added unto you Mat. 6 33. Who likes not a good way to a good end It is a double mercy Use Be careful to please God and trust him for rewards he will give such as thou likest and canst no where else get Gods precepts well kept wil be in stead of Diet Physick Guard and other means of preserving life If other means fail God wil preserve by these Doct. 3. Long life is a blessing God gave Abraham a good old age Gen. 25.8 The hoary head is a crown of glory c. Chap. 16.31 It is a sweet mercy and generally desired What man is he that desireth life and loveth many daies that he may see good Psal 34.12 As if he had said every man naturally doth desire it Men love life and abhor death With long life wil I satisfie him Psal 91.16 Reas 1. Because life it selfe is a blessing therefore the continuance of it is so 2ly Because God promiseth it to his servants as in the fift commandement and God useth to promise good things and threaten bad And this promise Wisdom useth as conceiving it wil much work upon the spirits of men for by me thy daies shal be multiplyed and the years of thy life shal be incrcased Chap. 9.11 3. It is a type of heaven which had it all the perfections of joy it hath yet were it not lasting it could not afford full happinesse 4. It is a resemblance of Gods eternity who is called The antient of daies Dan. 7.13 5. Short life is accounted a curse God theatens Eli that there should not be an old man in his house 1 Sam. 2.31 Sure then the contrary is a blessing 1. Obj. How is it a blessing when wicked men often live long Ans It is a blessing in it selfe and to good men who have the more time to serve God though it may be none yea a curse to wicked men who may sin the more and have the more pain in hel 2. Obj. Good men often have it not but die soon as Josiah 1. Ans It is in perilous times when it is better to die then to live From henceforth blessed are the dead which die in the Lord Rev. 14.13 It might have been a blessing to live long before in the time of the Churches prosperitie but not then in the time of her persecution then the righteous are taken away from the evil to come Isa 57.1 2. If in other times God take them away they lose not but get by it they get by death a longer and an happier yea an eternal life 3. Obj. Men may live long in miserie and that is a curse rather then a blessing Ans God wil give his servants prosperity with their long life if he see it fit for them if not he wil turn their afflictions to their good We know that all things worke together for good to them that love God Rom. 8.28 A Physician can make an healing medicine out of poison so can God make afflictions profitable to his Use 1. It shewes the folly of many men who would have long life yet look not after heavenly wisdome the means of continuing life Such shew themselves to be fooles as by adultery drunkennesse quarrels kill themselves or are killed by others because they follow not wisdome and holy directions they might live longer if they lived wisely and godlily Such complain in vain of shortnesse of life which they bring on themselves 2. It teaches us not to complain for the troubles of old age but to blesse God for the comforts we have seen more then others in the length of our daies Remember that God hath set the one over against the other Eccles 7.14 Sicut nun hirunde non facit ver nec una linea Geometram sic nec una dies vel breve tempus reddit hominem foelicem Recuperus As one swallow makes not a spring nor one line a Geometrician so neether one day nor a short time makes a man happy Doct. 4. Health in our daies is a great blessing also So it is promised It shal be health to thy navil and marrow to thy bones verse 8. They are life unto those that find them and health to all their flesh Chap. 4.22 Reas 1. Because it gives a man much comfort in
Therefore or for that reason as that particle often signifies and Lira wel hints upon the text Se on Chap. 2.22 on the word But. Shall thy barnes The receptacles of thy Corn Barnes or Granaries Be filled More then formerly so that thine eyes shall see that thy cost bestowed upon God is not in vain For the word see on Chap. 1.13 With plenty With abundance of Gorn so that both thine eye and thy belly shall be satisfied and thy family plentifully nourished In a word Thou shalt have a very plentifull Harvest And thy Presses Thy Winepresses wherein the grapes are troden to scruze out the Wine Shall burst out They shall be so full that they shall run over Thou shalt have so great a vintage that thy Presses and tubs shall not be able to hold thy wine The wine shall burst out of the presses for abundance The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To break down a thing as a wall or the like A time to break down Eccl. 3. ◠2. To break out or make a breach Hence Pharez had his name How hast thou broken forth this breach be upon thee Therefore his name was called Pharez Gen. 38.29 3. To break forth into plenty or multitude as a river overflowing the banks or a man having many children The flould breaketh out from the inhabitant Job 28.4 And thy seed shall be as the dust of the earth and thou shalt spread abroad Heb. break forth to the West and to the East and to the North and to the South Gen. 28.14 4. To break out by way of urging or compelling another And he urged him 2 King 5.28 Here it is taken in the third sense for breaking forth into plenty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With new wine It hath its name in the originall from a word that signifies to expell or possesse for it drives all the wit out of the drunkards head and takes possession of the fort of his heart Figures Plenty Heb. Satifaction which comes from plenty A figure of the effect for the cause Burst out That is run forth as things do that break out A figure of the cause for the effect Here is a double promise 1. Of a plentifull Harvest 2. Of an abundant Vintage In the former note 1. The Subject So shall thy barnes 2. The Adjunct Be filled 3. The Object With plenty To wit of corn which useth to be lodged in barnes In the latter note 1. The subject and thy presses 2. The adjunct shal burst out 3. The object with new wine Doct. 1. To do pay or give what God appoints is not the way to impoverish men but to enrich them This in general if man obey Gods commandements appears by the blessings following Deut. 28.1 c. whereof these things are part 1. If men do what God requires they lose not by it as in not hoarding up corn to make it dear but selling it He that witholdeth corn the people shal curse him but blessing shal be on the head of him that selleth it Prov. 11.26 Vox populs vox Dei the voice of the people is Gods voice in this kind and God will curse them also 2. In paying dues and not denying or putting men to trouble to sue for them Bring ye all the tithes into the store-house and I wil rebuke the devourer for your sakes and he shal not destroy the fruits of your ground neither shal your vine cast her fruit before the time in the field saith the Lord of hosts Mal. 3.10.11 3. In giving The righteous sheweth mercy and giveth for such as are blessed by him shal inherit the earth Psal 37.21 22. Reas 1. Because of Gods command who doth not use to command his to their loss or if to temporal losse yet he requites it in grace or in glory There is no man that hath left house or brethren or sisters or father or mother or wife or children or lands for my sake and the Gospels but he shal receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions and in the world to come eternal life Mat. 10.29.30 2. Because of Gods promise which he never failes to perform in that kind or a better as in the place last quoted 3. Experience proves it we see many blest outwardly that are conscionable in these things and many undone that doe otherwise Use It condemnes those that make no conscience of hoarding up corn till it be naught to the endangering of many mens lives whose blood they must needs be guilty of and though it be the blood of poor men yet God will require the blood of poor men as wel as rich When he maketh inquisition for blood he remembereth them he forgetteth not the cry of the humble Psal 9.12 And such also are here condemned as care for paying no debts without suits nor to part with any thing for the poor Oh say they what shal our wives and children do if we be so free and conscientious Ans God wil give thee much more So the Prophet answers Amaziah asking What shall we doe for the hundred Talents the Lord is able to give thee much more then this 2 Chron. 25.9 All creatures have gotten much by him no creature ever lost by him Doct. 2. To maintain Religion and Gods worship with cost doth not impoverish men but inrich them Witness Davids costly preparations for building the Temple and Selomons great charge in building it The Jews daily cost in sacrifices encreased rather then diminished their cattle Since the people began to bring the offerings into the house of the Lood we have had enough to eat have left plenty for the Lord hath blessed his people and that which is left is this great store 2 Chron. 31.10 Reas 1. Because this cost to maintain Gods worship is a sanctified usury it is a disposing of money in a lawful way with expectation of great gain other usury is unlawful and often hurtful this is lawful and profitable 2. Ic is a blessed usury for as in giving to the poor men lend unto the Lord Prov. 19.17 so in maintaining Gods worship God is the borrower and he useth to pay with increase Vile est quod datur ubi tam grande est quod recipitur That is of little worth which is given where so great a reward is received Salv. contra avar 3. It is a politick usury Gods servants must be wise as serpents Mat. 10.16 This is the wisest way to bestow money and brings in greatest increase Gods glory must be our chiefe end herein but we may also expect Gods blessing on our trading in this kind and Gods people are the more likely to trade with us and do us good if we be at cost for Gods service which they like as well as we but this must be an inferiour end least of all regarded Use To exhort us to exercise this blessed usury and to think nothing lost that is lent
he hath found her For the words Happy Or O the happiness of the man c. He begins his commendation of wisdome with an exclamation admiration of the good it brings to men which Gods people wonder at though others be blind Iee it not he had spoken great things of the benefits of wisdome before ver 2. as bringing along comfortable and peaceable life but here he speake in higher language it will bring happinesse which is an affluence or rather confluence of all good things and that for eternity A man that hath some good things may want other to content him If a man had all things that are good for him but for a time fear of losse will afflict him while he hath them and his grief will be the greater when they are lost by reason of his former experience of the sweetnesse of them A wise man is happy here spe in hope he shall be happy hereafter re in deed He doth not say blessed is the wise man but speaks by a circumlocution blessed is the man that findeth wisdome and the man that getteth understanding So he compares the wise man to a man not left rich by his parents but grown rich by Gods blessing on his labours Men count them happy that are grown rich by their own industry God counts them happy that labour for wisdome and do obtain it Is the man Heb. Adam For the word see on Verse 4. It is taken from the Earth to put man in mind of his base Originall That findeth Though the word sometimes signifie to find a thing by accident without looking after it yet here it rather signifies getting it by labour as was noted before and appears by the end of the verse And Solomons scope is to perswade men to labour for it because of the worth of it in it selfe and the good it brings to us For the word see on Chap. 1.13.2.5 Wisdom True and heavenly wisdom not humane acts and sciences they canot make a man happy One may have much insight in them and yet go to Hell For the word see on Chap. 1.2 By wisdom here may be meant Jesus Christ the wisdom of the father as Chap. 8. And the man The same word in the Originall that was before That getteth The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to draw out a thing that lay hid before as desires out of the heart by effecting them Further not his wicked device Heb. Draw not out Psal 140.8 Or corn out of a Granary That our Granaries may be full affording all manner of store Psal 144.13 or drawing forth good will in the heart to plentiful reliefe with the hand If thou draw out thy soul to the hungry Isa 58.10 Some understand it here of increasing knowledge and drawing out some further truths out of those grounds we know by reason or consequence Others of drawing it forth into words to instruct others Others of drawing it forth into deeds by practise But it is rather to be understood of bringing it forth by study out of Gods word and workes wherein it is hid as water in a well or a treasure in the earth Understanding See on Chap. 2.3 Figures Two Metaphors One from finding a thing by enquiry the other from getting a thing by labour Both shew that travail and paines are to be used to get wisdom It will quit cost nay bring great advantage Note 1. The Adjunct Happy Happinesseis a thing that all men desire but most men misse 2. The Subject set out 1. In Generall Is the man 2. In particular by two similitudes 1. From seekers And therein note 1. The Act. That findeth 2. The Object Wisdom 2. From traders And therein see 1. The Act. And the man that getteth 2. The Object Understanding 1. Doct. Wisdom may be gotten out of Gods corrections It is good for me that I have been afflicted that I might learn thy statutes Psal 119.71 Blessed is the man whom thou chastenest O Lord and teachest him out of thy law Psal 94.12 Reason 1. Because it teacheth us many things concerning God And therefore it is called by Patianus in Paraen ad poenit Re pertorium divinorum inventarium cognitionis Dei It is an Index of divine things and an inventary of the knowledge of God 1. It is a repertory or index of a Book whereby the good things in the book are readily found Else men may seek long enough and turn over the whole book and yet misse what they seek So affliction brings to us many things of God of which in prosperity we take no notice An Almanack also is a kind of repertory whereby men on the Earth see the Eclipses and course of the Sun and Moon in Heaven So wee in affliction see many things of God 2. It is an Inventary Lawyers require an Inventary of mens goods wherein all particulars must be written that they may the better judge of their estates Afflictions make us look out what good things there are in God for us to make use of in time of need And 1. They shew us Gods wisdom and omniscience that can find out our secret fins and chastise us for them This Judah confesseth God hath found out the iniquity of thy servants Gen. 44.16 2. They shew us Gods holinesse that cannot endure iniquity but will chastise his dearest children for sin 3. Afflictions shew us Gods justice that will punish men for sin 4. His power that can punish the greatest sinners 5. His mercy that brings many to repentance by afflictions that they may be saved So the prodigal son was brought home to his sathers house Luk. 15.1 6. His truth that so maketh good all his threatnings by his judgements 2. Affliction teacheth us some good things concerning our selves As 1. That we are sinfull We think our selves very good in our prosperity for want of examination Affliction is a glasse that makes us see the uglinesse of our sins and to loath and leave those sinfull courses on which we formerly doated 2. That we are foolish and like unwise children that will not leave doing evill till we bee whipt They make us say with David My wounds stink and are corrupt because of my foolishnesse Psal 38.4 And so afflictions compell us to goe to God in prayer to teach u◠what he would have us to doe and to enable us to do accordingly 3. Afflictions teach us some good things as in regard of others As 1. That they must not be condemned for wicked men because they are afflicted for then must we go to Hel for company 2. That they shall be pittied and relieved in their sorrows as we would be in ours Use 1. It teacheth us to bear afflictions patiently looking more at the good that comes by them then the paine that comes from them No chastening for the present seemeth joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby Heb. 12.11 So sick
those blessings that God gives to them that obey him Them that honour me I will honour 1 Sam. 2.30 It comes in among blessings promised to Gods obedient people Deut. 28.2 c. 2. The contraries are reckoned amongst Gods curses See Deut. 28.17.33.44 Use To reprove those that turn blessings into curses Of whom we may say it had been good for them if they had never been rich nor honorable There is a sore evill which I have seeen under the Sun namely riches kept for the owners thereof to their hurt Eccl. 5.13 And the like had Solomon observed concerning honour There is a time ' wherein one man ruleth over another to his own hurt Eccl. 8.9 Such riches and preferment be far from Gods people Amen VER 17. Her waies are waies of pleasantness and all her paths are peace HEre is another motive to get wisdom wouldst thou goe in pleasant waies and live in peace and quietnesse All wisdoms waies are such The man who gets wisdom gets true happinesse and delight When Merchants go by Sea or passengers by land they are glad when they find fair way and a quiet passage They desire not to be staid nor hindred in their journey but to go at ease without any disturbance which yet sometime they misse But such as walk wisely find waies of pleasure and peace These words are fitly knit to the former for long life and riches and honour are not sufficient to make a man happy He may meet with many occasions of sorrow and of War and trouble which may make his life very uncomfortable Here therefore Solomon addes to the former blessings pleasure and peace to shew that nothing is wanting to a wise man Hee had commended wisdom before ex parte termini from happinesse in the end now he commends it ex parte medii from the comfort of the way The allective power of wisdom is set out in this verse the conservative in the next For the words Her waies Her precepts or the walking in them For the word see on Chap. 2.13 Are waies of pleasantnesse Very pleasant waies and such as men may walk in with delight like green fields full of flowers the pleasure whereof makes a man forget his wearinesse and come to his journies end before the bee aware They are no way tedious though they be never so long Wisdom is the true Naomi for so the Hebrew word sounds whose beauty may allure all to it but never will bee turned into a Marah bitternesse as she was Ruth 1.20 For the word see on Chap. 2.10 And all Secon Chap. 1.13 Or Any Take which of them you will even the hardest you cannot chuse amiss it will bring peace See on Verse 15. Her paths See on Chap. 1.15 Are peace Are paths of peaâ—â— that a man may walk in peaceably and that lead to true and lasting peace thereby is meant that they are not only pleasant but also safe and prosperous Many pleasant waies on earth may be unsafe as robbing waies and many safe waies unpleasant as dirty waies but wisdomes waies are pleasant and safe Kabvenaki For the word see on Verse 2. Figures A metaphor in waies and paths which signifie a constant course Note 1. A promise of comfort 2. Of peace and prosperity In the first note 1. The subject whose waies are comfortable Her waies Wisdoms waies not follies 2. The adjunct shewing what they are Are waies of pleasantnesse Not profitable onely but delightfull also In the second observe 1. The Subject And her paths That is the paths of wisdom 2. The Adjunct of quantity All of them 3. The Adjunct of quality Are peace They are peaceable and prosperous 1. Doct. Nothing is wanting to a man truly wise This text with the coherence proves it abundantly what would a wise man have would he have long life Here it is If riches here also If honour it is ready for him If pleasure it is at hand If peace it is prepared for him If health loe here it is If happinesse it selfe the wise man offers it first and last Verse 13.18 Reason 1. Because of Gods favour Wise men are Gods favourites And what may not Princes favourites have in a Nation 2. Because of Gods promise to such as walk uprightly as wise men do that no good thing shall be withheld from them Ps 84.11 To such as fear him There is no want to them Psal 34.9 And that wise men do The fear of the Lord is the beginning of wisdom Chap. 1.7 Lions strongest creatures shall lack and suffer hunger which if the world afford food they will not do but they that seek the Lord as all truly wise do shall not want any good thing Psal 34.10 They can lack nothing that can God give 3. Because of their capacity and industry to get good things If any know how and be willing to take paines to get good things wise men do They lie not in a ditch and cry God help They know that will not do it Use Here is a further encouragement to labour for wisdom Who would not bee in such a state to want nothing that is good Jacobs condition is better then Esaus in the originall and better then your translation makes it which makes them both alike for in it both say I have enough but in the Hebrew Esau saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have much Jacob saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have all Gen. 33.9.11 And so he had indeed for he had God and all An unwise man may have many good things a wise man hath all 2. Doct. Wisdom hath waies of her own So had wise Solomon strange waies to the Queen of Shebah She admires them 1 King 10.5 And Christ had strange waies to the Jews who much strange at them Matth. 11.9 Reason 1. It appears in humane wisdom The waies of Lawyere Physltians Mathematicians Archiects are strange to others 2. And principally in heavenly wisdom Her waies are strange to Philosophers whose rules reach but to morality Strange to Hereticks who set up themselves not God by all their practises and opinions Strange to carnall Gospellers who must have pleasure or profit with profession of religion Strange to Hypocrites who would be accounted godly though they be Atheists in heart Use Here is a touchstone to trie whether we bee truly godly or no. Are our waies sinfull and worldly or holy and heavenly This will try us We must not bee watermen in religion loook one way and row another 3. Doct. One wise action sufficeth not but all must bee guided by wisdom Else we shall shame our selves Dead flies cause the ointment of the Apothecary to send forth a stinking savour so doth a little folly him that is in reputation for wisdom and honour Eccl. 10.1 It was Jehus shame that when he had destroyed Baal out of Israel he departed not fnom the sins of Jeroboam the son of Nebat who made Israel to sin 2 King 10.28 29. Reason 1. Because no man shall bee
of wisdome saith a learned writer Reas 1. Because they were written by an infallible spirit and therefore the writers could not erre in giving their own meaning or the meaning of one another 2. None have an infallible spirit now and therefore the best may erre in interpreting some place of Scripture Quest How can we interpret Scripture by Scripture Ans 1. By consulting with the originall As if children differ about their fathers legacy Non itur ad tumulum sed curritur ad Testamentum They go not to the Tomb but run to the Testament Optat. 2. By observing the coherence with what goes before and what followes as we pick out the meaning of a friends letter by the Scope of it and by the rest of the words 3. By paralell places as by comparing divers letters to one purpose 4. By plain places or grounds of religion to interpret the rest that are built thereupon as we do in Logick and other Arts. Use 1. To blame the Papists who submit the sense of the Scriptures to Fathers Councels and to the Pope singly 2. To teach us to use this help in difficult places and not to allow of any sense of any place of Scripture not agreeing with other Scriptures So about Baptisme Go teach all nations The originall is Make Disciples of all nations Mat. 28.19 And that by Baptizing as followes in the words and Teaching followes afterwards verse 20. So that this place makes nothing against Infants baptisme So about the resurrection 1 Cor. 15.50 is pleaded against it yet all the Chapter before and after pleads for it The Apostle saith there Flesh and blood cannot inherit the Kingdome of God His meaning is mortall and corruptible flesh and blood cannot come to heaven till it be changed so he expounds himselfe in the end of that Verse and the Verse following Neither doth corruption inherit incorruption And We shall all be changed Thus John 14.28 is brought to disprove Christs divine Nature Christ saith My father is greater then I This must be understood of his human nature for in regard of his divine the Apostle saith He thought it no robbery to be equall with God Phil. 2.6 The Jews understood this that He made himselfe equall with God John 5.18 which had been blasphemy indeed had not he been true God So for excluding bread out of the Lords Supper Mat. 26.26 This is my body is cited by the Papists but it must be understood figuratively not literally The meaning is this is the sign of my body for Paul calls it bread when it is eaten 1 Cor. 11.26 God cannot contradict himselfe Doct. 2. Wisdome affords true nourishment Not for a time as fruits of trees do but for ever therefore it is compared to milk for babes and strong meat for men Heb. 5.12 13 14. And to milk again 1 Pet. 2.2 Reas 1. Because it shews how to get and dresse food for the body 2. How moderately to exercise the body without which food will not disgest 3. How to keep a cheerfull mind without which food will not be profitable to the body nor nourish it 4. It shews how the soul may be nourished by justification through the blood of Christ without which it pines away under the sense and of guilt of sin and of the wrath of God 5. How it may be nourished by sanctification that so all sins which are as obstructions being killed all the graces of Gods Spirit may be encreased in us 6. How it may be fullfed to glorification where it shall need no more food Use Labour for this true wisdome as men doe for food to nourish them This is to be found in the word of God Let others despise the scripture as Aenaeas Silvius speaks of councills so may we say of Gods word call bread stones if you will so you give it me to nourish me Acts and Monuments in the end of the raign of Henry the sixth All the labour of man is for his mouth Eccles 6.7 Men plow sow plant work for bodily food why should we not labour more for wisdome that will feed the body here and the soul to eternity Praeclarè Plato beatum ait cui etiam in senectute contigerit ut sapientiam verasque opiniones assequi possit Cic. 5. de finibus Plato excellently saith He is happy that in his old age can attain wisdome and true opinions Doct. 3. Wisdome makes a perfect cure The leaves did heal the nations Rev. 22.2 The Scriptures are able to make us wise unto salvation 2 Tim. 3.15 Reas 1. Because it cures hereditary diseases which Physicians cannot as the darknesse of the mind perversnesse of the will crosnesse of the affections received from our Parents 2. It cures infectious diseases as sinfull courses received from others by bad counsell or example 3. It cures the thoughts of the heart which no law of man nor Physick can do 4. It cures the tongue and words and teaches how to speak wisely and profitably 5. It cures the life and teaches how to avoid temptations and provocations to sin 6. It cures the body too from some diseases here by Physick and other good means and perfectly at the Resurrection Then God shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying neither shall be any more pain for the former things are passed away Rev. 21.4 Use Praise God for communicating this wisdome to you in his word especially if ye have found good by this course of spirituall Physick already it is Gods work and he will finish it Doct. 4. Wisdom doth good to none but to those that get it fully and firmly As fruit of trees doth no good to them that seek it only or touch it so the fruit of wisdome to none but those that eat that is obtain it that seek it not sleightly or think a little enough but that take pains still for more not that look over the precepts as men look over an Almanack but as men seriously study good books John Baptists and Christs preaching did no good but to them that regarded it We have piped unto you but ye have not danced c. Mat. 11.17 Pauls Gospell is hid to them that are lost 2 Cor. 4.3 Reason 1. Because there must be a conjunction of things before there can be an operation of the one upon the other The soul must be infused into the body before it can work on the body to make the tongue to speak the foot to goe the hand to work A man must be married to a woman before hee can take care for her as for a wife So must wisdom be joyned to the heart before it can worke on heart soule or body 2. Because it is so in all other gifts of God A man cannot be liberal to whom God gives no riches nor fight stoutly to whom God gives no strength nor doe any good with wisdom or get any good by it to whom God gives it not Use See
honour Paul was truly honourable with God though made as the filth of the world and the offscouring of all things 1 Cor. 4.13 VER 23. Then shalt thou walke in thy way safely and thy foot shall not stumble NOw the wise man shews how wisdom brings to a man security from all evills and that at all times and in all places in this verse and the next For all a mans time is spent either in businesse in the day or rest in the night at home or abroad and wisdom secures him in all these from evill of sin and punishment Mans actions are waking or sleeping Having spoken of life before he goes on in the same way Thou shalt neither be blind nor carelesly stumble in the way Wisdom secures a man waking or sleeping It makes him do his businesse quietly in the day and afterwards to sleep securely at night For the words Then When thou hast gotten and while thou keepest and obeyest wisdom and discretion Shalt thou walk Go on constantly For the word see on Ch. 1.15 Safely Confidently and boldly Not onely without hurt but without fear of hurt shalt thou go about thine affairs See on Chap. 1.33 And thy foot shall not stumble No stumbling block shall be in thy way Nothing to hinder thee or hurt thee Thou shalt comfortably effect all thy businesse For Foot see on Chap. 1.15 Figures Walk in thy way Do all thy businesse A figure of the part for the whole For man hath many works to do besides travelling And it is opposed to sleeping in the night therefore must comprehend all the businesse of the day Else the enumeration is unperfect and a wise man might be unsafe in some of his lawfull waies Thy foot Thou thy self A figure of the part for the whole expressed by that member which useth to stumble As the eye is said to see and the ear to hear yet the man doth it by them The eye is not satisfied with seeing nor the ear with hearing Eccl. 1.8 Stumble A metaphor Thy businesse shall not be hindred Note 1. The safety of the way 2. The preservation in it In the former observe 1. The Agent Then shalt thou 2. The Act. Walk 3. The Object In thy way 4. The Adjunct Safely In the latter note 1. The Agent And thy foot 2. The Act. shall not stumble 1. Doct. A godly wise man may be quiet in all conditions I laid me down and slept I Awaked for the Lord sustained me Psal 3.5 God is our refuge and strength a very present help in trouble Therefore wil we not fear though the earth be removed and though the Mountains bee carried into the midst of the Sea Though the waves thereof roar and be troubled though the Mountains shake with the sâ—elling thereof Selah Psal 46.1 2 3. And well might he put his Selah to it for the least of these might make an other man tremble Reason 1. Because he knows the worst that can befall him as sicknesse poverty death and the like 2. He knows how to bear all these and to make a good use of them 3. Hee knows they will have an end and therefore is not afraid of them that kill the body and after that have no more that they can do Luk. 12.4 4. He knows much good will come after and that his light affliction which is but for a moment worketh for him a far more exceeding and eternall weight of glory 2 Cor. 4.17 Use To shew us the vast difference that is between the condition of the wise man and the fool the godly and the ungodly The one is like a flourishing tree that bears fruit in summer and keeps leaves and greennesse all the winter the other not so but like chaffe scattered by every wind Psal 1.3 4. The one hath prosperous daies and quiet nights in this verse and the next the other hath troublesom labour in the day and unquiet rest in the night It is vain for you to rise up early to sit up late to eat the bread of sorrows For he rightly giveth his beloved sleep Psal 127.2 So it should be translated as the same particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used else where The daughters of Zelophchad spake right Numb 27.7 The one hath peace of conscience to quiet him within and Gods protection to secure him without Being justified by faith he hath peace with God Rom. 5.1 And he is kept by the power of God unto salvation 1 Pet. 1.5 The other hath no peace within nor safety without The wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt There is no peace saith my God to the wicked Isa 57.20.21 And if he say so it must needs be so chuse your condition None but fooles will prefer the worser 2. Doct. A wise man may boldly go about all his affairs I am continually with thee thou hast holden me by my right hand Psal 73.23 Why should not Asaph then go on boldly Thou shalt tread upon the Lion and Adder the young Lion and the Dragon shalt thou trample under feet Psal 91.13 Why should such an one fear any danger Reas 1. His integrity towards God and man gives him peace and comfort within and so makes him bold in his waies he goes on like the water of a cleer fountain that hath no dirt mingled with it A foolish soul is like a pudly stream it finds many impediments 2. Lest any should say though he give men no cause yet wicked men may do him hurt he hath God to protect him so he hath a double guard Gods peace within to keep his heart and mind Phil. 4.7 And Gods power without 1 Pet. 1.5 And his faith in these promises of God confirmes him against all doubtings and againg all fear of dangers and by staying him selfe upon this word of God he overcoms all lets and rubs that the flesh the world or the devill can cast in the way 3. He hath a guare of Gods Angells and though in unknown waies men fear many evills yet he need not fear so much as the dashing of his foot against a stone Psal 91.11 12. If devills and ungodly men encamp against them they need not fear for the angell of the Lord encampeth round about them that fear him and delivereth them Psal 34.7 4. He hath a smooth way no rubs in it while he keeps in wisdomes way The way of the righteous is made plain Chap. 15.19 The enemy laies rubs close by the way if he go never so little out of it but there are none in the way And therefore the promise of safety in the Text is made to us while we keep in the right way and if we go but out of that it belongs not unto us 5. He is in league with all creatures defensive and offensive At destruction and famine thou shalt laugh neither shalt thou be affraid of the beasts of the earth For thou shalt be in league with the stones of
the field and the beasts of the field shall be at peace with thee Job 5.22.23 What need he then be affraid to travail any where about his lawfull businesse 6. He knows nothing can hurt him for he hath such a command over all the faculties of his soul by Gods grace and the wisdom given him from above that he can make them harken unto reason Vse To encourage good men in troublesome times to go about their affairs without fear He that hath so many and so strong guards why should he fear Let Adam's children fear who are yet in their naked condition but let the righteous be bold as a Lyon Chap. 28.1 Doct. 3. Nothing can hinder a godly wise man from good successe Whatsoever he doth shall prosper Psal 1.3 He shall eat the labour of his hands Ps 128.2 Reas 1. In regard of the things themselves there is great probability of good successe for wisdome is of more force then power to effect any great design in peace or war And diligence is not wanting to a godly wise man who studies practicall divinity as well as theoricall and Gods blessing attends him which crowns every good action 2 In respect of the person he is he unto whom God hath engaged himselfe to do good in the end though he afflict him in the way Speed well in the end and speed well ever Vse to teach us a lesson of policy Who would not have good successe in what he undertakes Riches strength power friends carnall policy may fail him but godly wisdome will never fail him Strange things have been effected by human policy what may not be effected by heavenly wisdome Good successe in the way may be crossed again what is crowned with good successe in the end can never be crossed Be therefore godly wise and prosper to eternity VER 24. When thou liest down thou shalt not be affraid yea thou shalt lie down and thy sleep shall be sweet A Man awake walking or working can look to himselfe and use means to avoid danger he hath most need of a guard for safetie when he is laid down to sleep wisdom will watch over him then also and keep him safe For the words When thou liest down As he had promised the wise man security in motion in the former verse so here safety in rest The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordinarily signifies If but here it sets not out a condition but a time and is well translated When. So When the Jubile of the children of Israel shall be Numb 36.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lying down here is to sleep or take rest it is understood sometimes of the sleep of death When thou shalt sleep with thy Fathers 2 Sam. 7.12 but here of naturall sleep for it is opposed to the motion and travells of the day in the former verse and a man need not fear trouble nor cannot feel sweetnesse when he is dead and laid in the grave Thou shalt not be affraid See on Chap. 1.26 Yea. This word not only couples things together but augments Thou shalt be so far from being affraid that thou shalt sleep continually and sweetly without interruption or frightings Thou shalt lie down and none shall make thee affraid Job 11.19 Thou shalt lie down See on this verse before And thy sleep This shews that the former lying down was for sleep Shal be sweet Shall be very pleasing no sudden accidents nor dreams shall fright thee Figures Sweet A metaphor It shall be as pleasing to thee as sweet meat or drink is to the tast Note 1. A promise of safe sleep 2. Of sweet sleep Excludit timorem includit saporem He excludes fear he includes favour Holcot In the first note 1. The adjunct of time When thou liest down 2. The subject Thou shalt not be affraid In the second note 1. The adjunct of time Yea thou shalt lie down 2. The subject And thy sleep 3. The adjunct of quality Shall be sweet Doct. 1. God affords us rest after labour Man goeth forth unto his work and to his labour untill the evening Psal 104.23 For so or rightly he giveth his beloved sleep Psal 127.2 Reas 1. Because God is not an hard Master as he requires store of work so he affords sufficient time for rest which covetous men do not to their servants 2. To make men the more willing to serve him every man is willing to offer his service to a kind Master 3. Because he knows his service cannot be done unlesse he allow his servants competent rest Life and strength will fail for want of rest as for want of food 4. It would be uncomfortably done and neither give content to him nor to his servants as drousie work gives no content to men Use 1. Let us blesse God that takes care as well for our rest as for his work 2. Let us do his work with the more cheerfulnesse in the day being refreshed with comfortable rest the night before so may we the night following comfortably betake us to our bees gain not to fall to immoderate sleep but expecting good sleep from God who allowes it and can only give it and we must thereby be fitted for the service of so good a Master day by day Doct. 2. A godly wise man may go to bed without fear Thou shalt lie down and none shall make thee affraid Job 11.19 Ye shall lie down and none shall make thee affraid Levit. 26.6 Reas 1. Because he carries himselfe so inoffensively when he is awake that he gives no just occasion to any man living to hurt him when he is asleep Neminem laedens neminem timebis Senec. Hurt no man and fear no man Metus cum venit rarò lo um habet somnus Mimus Fear will seldome give way to sleep He that is quiet in his mind by reason of the hope of a good conscience treads underfoot cares and vexations 2. Because God who is his keeper is alwaies awake and watcheth to defend him when he cannot defend himselfe Behold he that keepeth Israel shall neither slumber nor sleep The Lord is thy keeper Psal 121.4 5. 3. Because he is a member of Jesus Christ and he will lose none of his members The Shepheard wakes when others aâ—e asleep that he may keep his sheep from the woolfe So the heathen man describes a good Prince he is one who wakes that others may sleep Securus dormit et vigilat et quiescit et ambulat qui se innocentâ—m ante Deum meminit He sleeps wakes rests walks securely who remembers that he is innocent before God Gloss Ordin Every member of Jesus Christ is so through faith in him Obdormit in Deo et in statu salutis Lyra. He sleeps in God and in the state of salvation 4. Because if they be hurt Christ accounts himselfe hurt Saul Saul why persecutest thou me Acts 9.4 So doth God the Father also He that toucheth you toucheth the apple of his eye Zach. 2.8 In all their afflictions
4.14 A gift in season is best and double worth to that which is long deferred Qui citò dat his dat Give quickly and thou givest twice Gratia tarda ingrata est Ingratum est beneficium quod diu inter manus dantis haefit Seneca Slow favour is no favour It is an unpleasing benefit that sticks long between the hands of the giver As we have opportunity let us do good to all men Gal. 6.10 3. We must do it comfortably according to their wants to give a dying man one meal or a naked man one hose will not keep him alive 4. We must do it liberally according to our ability Plentifull fountains give plenty of water To whomsoever much is given of him shall be much required Luke 12.48 Use It condemnes unwilling givers For such 1. Put off all till death like hogs good for nothing till they die 2. They give sparingly and with long intreaty if at all Often drawing makes the Well fuller and sweeter Standing still makes it stink So in giving almes Basil Opportunity lost may be irrecoverable Thou maist be as poor as Job to morrow and have nothing to give God gives the creatures their meat in due feason Psal 145.15 Job did not withhold the poor from their desire nor cause the eyes of the widdow to fail Job 31.16 His almes was alwaies ready when they needed it They need not wait long for it Go thou and do likewise So maist thou expect that God in mercy will not make thee wait long but will soon answer thy prayers VER 29. Devise not evill against thy neighbour seeing he dwelleth securely by thee THE wise man having perswaded before to the payment of debts and speedy giving to the door now he disswades from evill offices as from mischievous plots in this verse from contentious suits ver 30. From envy ver 31. Then gives reasons both why these good offices should be done and why the bad ones should be avoided and that to the end of the Chapter The words run so as if a man were allowed to plot mischief against a stranger or enemy because it forbids it onely against a neighbour But this is set out as a grievous sin with its aggravations yet the other not permitted He doth not tolerate small sins but set out greater to make them the more odious As if he had said Though thou must not devise evill against any man yet especially not against such as live near thee and expect no ill from thee Deceive not their expectation Fore the words Devise not Plot not evill against him in thy mind The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to plow or fit the ground for the seed They that plow iniquity Job 4.8 And secondarily to imagine and plot mischief in the mind by thinking and studying that so it may be ready for execution when occasion is offered Sometimes but rarely it is used for devising good things Mercy and truth shall be to them that devise good Ch. 14.22 It signifies also to be silent O Lord keep not silence Ps 35.22 Here it is taken in the second sense for plotting and devising Bain tells us that one of the Hebrew writers interprets this word of suspition of evill in a neighbour But himself likes it not The Doway Bible reads it Practise not But I find not the word any where so used Evill See on Chap. 1.33 Against thy neighbour Devise nothing that may tend to his hurt For the word see on ver 28. Seeing One cause why thou shouldst not hurt him is because he suspects no harme from thee and therefore cannot prevent it This particle I is translated thus elsewhere Seeing he judgeth those that are high Iob 21.22 He dwelleth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To sit He that sitteth in the Heavens Psal 2.4 2. To abide or remain Hee that abideth of old Psal 55.19 3. To dwell He that dwelleth in the secret place of the most high Psal 91.1 So here Securely Fearing no hurt from thee but rather expecting a good as from a neighbour See on Verse 23. on the word safely By thee Near thy dwelling Figures none Note 1. A prohibition 2. The reason thereof In the prohibition note 1. The Act forbidden Devise not 2. The Object of the thing Evill 3. The Object of the person Against thy neighbour In the reason note 1. The subject Seeing he dwelleth by thee 2. The Adjunct Securely 1. Doct. Plotting to hurt others is a great sin It is made a note of a wicked man He deviseth mischief upon his bed Ps 36.4 Hee deviseth wicked devices to destroy the poor Isa 32.7 Reason 1. Because it is an abuse and ill imployment of the most noble faculty of the soul as of reason and affections which should be used to do good to others and not to hurt men But are often used to plot evill against men contrary to Gods command 2. It is a concatenation of divers sins as of malice craft voluntary iniquity and wilfull contempt of Gods Commandment Use To condemn those who think there is no sin where there is no hurt done to others but place all sin in outward actions This was the Pharisees religion Math. 5. yet Christ shews there that though a man or woman have not hurt yet anger and lust are sins If we ought to study how to do men good though not desired then is it a sin to devise evill against them though not executed 2. Doct. It is a greater sin to devise evill against a neighbour Let none of you imagine evill in your hearts against his neighbour Zech. 8.17 He must go to Heaven that doth not evill to his neighbour Psal 15.3 Reason 1. Because of cohabitation If he like thee so well that he chuse to live by thee do not thou devise evill against him Continuall converse should keep thee from doing it 2. Because thou maiest get good by him more then by strangers that are farther off when thou shouldst need their help Aliquid boni propter vicinum bonum Some good comes by a good neighbour An heathen man being to sell or let his house put in this commodity among the rest that it stood among good neighbours Use Banish all ill causelesse thoughts against thy neighbours good out of thy heart This is the way to live with comfort 3. Doct. It is yet a greater sin to devise evill against such as take us for their friends expecting no hurt but good from us It was not an enemy that reproached me But it was thou a man mine equall mine guide and mine acquaintance Psal 55.12.13 If I have rewarded evill to him that was at peace with me Psal 7.3 4. Reason 1. Because such suspect no evill from us and therefore may more easily be ruined by us Natures Law will teach us not to imagine evill against them that trust to us and suspect it not The Italian Proverb is God keep me from them I trust and I will keep my self from them
prefer and set up wicked men for their own ends but if God do prefer them in the world it is but to ruine them for ever Tolluntur in altum ut lapsu graviore ruant They are lifted on high that they may have the heavier fall Use Contemne the prosperity of wicked men for God will certainly ruine them notwithstanding their wealth 3. Doct. God intimatly loves godly men The mercy of the Lord is from everlasting to everlasting upon them that love him Psal 103.17 The Lord loveth the righteous Psal 106.8 Reason 1 Because he communicates his secrets to them as in the text Where Gods secret is there is his heart yea himself He makes them of his privy counsell I have called you friends for all things that I have heard of my father I have made known unto you Ioh. 15.15 2. Because he will have them with him for ever in Heaven and wee love them well whom wee desire never to part withall Use Let us be godly that we may be great in Gods books No matter then though the world count us base afflict and oppresse us God will make us of his counsell here and happy for ever Psat 73.24 VERSE 33. The curse of the Lord is in the house of the wickeed but he blesseth the habitation of the just IT might be objected against the former ver that it doth not appear that God lothes wicked men and loves good men for he makes evill men rich when better men are poor Solomon answers in this verse that it may so come to passe sometimes but yet the plenty of evill men carries Gods curse with it which like a moth eats it up and the want of good men carries Gods blessing with it which brings comfortable supply So he confirms the former proposition by the effects of Gods hatred and love Fore the words The curse His plagues and judgements are threatned and prepared and in time shall be executed on them Some understand it of want and the blessing of plenty for the one is threatned to the wicked the other promised to the godly in the Law Gods curse will bring the wicked rich man to poverty and his blessing will bring the poor godly man to plenty This God often doth but not alwaies therefore the former interpretation is better Of the Lord. Sent by the Lord. For the word see on Chap. 1.7 Is in the house Though it bee never so stately a Palace yea on all in his house as wife children goods c. For the word see on Chap. 1.13 Of the wicked See on Chap. 2.22 But. See on Chap. 2.22 He blesseth His good providence watcheth over it for good The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth 1. To bow the knee Solomon kneeled down upon his knees 2 Chron. 6.13 2. To blesse Blesse the Lord O my soul Psal 103.1 3. To curse It may be that my sons have sinned and cursed God in their hearts Iob 1.5 Here it is taken in the second sense for blessing as it is translated Yet not for Verball blessing as wee blesse God but for a reall one as hee blesseth us I will blesse thee and make thy name great and thou shalt be a blessing Gen. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The habitation The word signifies a shepheards Cotage and is used also for any house If a godly man have but a poor Cottage yet Gods blessings shall be on him and on all his in it Of the just See on Chap. 2.20 on the word Righteous Figures House and Habitation for the dwellers in them As The Lord blessed Obed Edom and all his houshold 2. Sam. 6.11 The subject place for the adjunct Note 1. The extent of Gods curse 2. Of his blessing In the first observe 1. The Author Of the Lord. 2. The Action The curse 3. The Object Is in the house of the wicked In the second note 1. The Author But he 2. The Act. Blesseth 3. The Object The habitation of the just 1. Doct. Gods curse is on wicked men in all their waies See Levit. 26.14 c. Deut. 28.15 c. Reason 1. Because their poverty losses and crosses are not trialls as the afflictions of Gods people are but beginnings of sorrows and an earnest of Hell assurances that they shall have no true comfort here nor hereafter 2. Because their wealth and outward comforts are turned in to curses In enjoying them they meet with many crosses in wives children servants and are forced sometimes to wish their wealth in the bottom of the Sea In losing them they meet with much sorrow and cannot bear want so well as they that never were rich Gods curse consumes wealth house meat drink c. Strumpets never are rich though they have great gifts Deceitfull tradesmen often break The uses may be taken out of ver 31. 1. Vse Envy not thou their worldly prosperity Wouldst thou have their riches with Gods curses It will weigh thee down to Hell 2. Use Imitate not their wicked courses to get wealth They may enrich you before the world but they bring with them the sting of Gods curse to ruine you for ever 2. Doct. Gods blessing is on godly men in all their doings See Levit. 26.3 c. Deut. 28.1 c. Reason 1. Because if they have but little yet they have content with it which wicked rich men have not with all their wealth And he that hath content hath enough in a journey He may look for plenty when he comes home 2. Because God will turn his poverty into plenty if he see it fit for him Use Embrace good waies What canst thou have more then Gods blessing which brings content in the way and happinesse in the end 3. Doct. Whole families may fare better or worse for good or bad Governours Obed-Edom was a godly man and entertained the Ark of God and the Lord blessed Obed-Edom and all his houshold 2 Sam. 6.11 The Lord give mercy to the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain 2 Tim. 1.16 David had like to have destroyed all the males of Nabals family for their Masters churlishnesse 1 Sam. 25.22 Reason 1. Because under good Governours they have good example to encourage them to do well and good instruction to shew them how to do well Happy are thy men happa are these thy servants which stand continually before thee and that hear thy wisdom saith the Queen of Sheba to Solomon 1 King 10.8 And under bad Governours they have bad example and counsell 2. Because although they should not regard either the one or the other yet God prospers them outwardly for their Governours sake sometimes as C ham fared well in the Ark for Noahs sake and the prisoners fared well while Joseph guided there So did they that lived in Abrahams Isaacs Jacobs Davids Solomons family And on the contrary servants may suffer for bad Masters as Nabals innocent servants had done if God in mercy to them had not
hominem gratiosum non solùm coram Deo sed etiam coram hominibus Meeknesse makes a man gratious not only before God but also before men Lyra. Use Banish all proud thoughts and labour for true humility such are pleasing both to God and good men and therefore though evill men scorn them they shall be no losers Humility is both a grace and a vessell to receive grace Men let the vessell down into the water to fill it in a river so must he that will find favour with God lie down in the dust and cry Non sum dignus at sum indigen◠I am not worthy but I am needy He shall then have cause to say I am poor and needy yet the Lord thinketh on me Psal 40.17 VER 35. The wise shall inherit glory but shame shall be the promotion of fooles HEre is the last motive to stir us up to get wisdome and forsake the waies of wickednesse because the one brings glory the other shame and it is fitly knit to the former for the humble who are the only wise ones go from grace to glory and the proud scorner who is the greatest fool shall fall from honour to shame Seeing humble men are counted simple and proud men wise and sin prefers many and grace makes many contemned in the world he therefore raises up the dejected heart of the one and casts down the proud spirit of the other by pronouncing the lowly wise and the scorners fooles and by promising honour to the one like to men in a rising condition and threatning disgrace to the other as to men going down the wind Glory followes fitly after grace and shame after scorning for men honour those they favour and put them to shame whom they scorn For the words The wise Godly men who are wise indeed For the word see on Chap. 1.5 Shall inherit Shall firmly injoy it for continuance as children enjoy their inheritance left them by their parents they shall not have glory for a moment of time but for ever by an hereditary right The Papists bring merit out of this word but it rather concludes the contrary for no child deserves his inheritance Glory They shall be honoured by God and men Lyra tells us that the commentator on the first book of the Ethicks I suppose he means Aristotles saith that reverence honour glory exceed one another I may reverence a man for any cause yea though it be but out of fear but if I reverence a man for his vertue then I give him honour though it be in secret and before a few But when I commend him or preferre him for vertue openly before many then I give him glory which is a cleer acknowledgment with praise He addes Wisdome makes a man honorable before a multitude not only in earth but also in his heavenly country For the word see on verse 16. on the word Honour But. See on Chap. 2.22 Shame Contempt from God and man which may make them hold down their heads for shame As the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies glory comes from a word that signifies weight So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies shame in the originall Text comes from a word that signifies lightnesse For as there is weight in true honour so nothing but emptinesse in disgrace Shall be the promotion of fooles Shall be the greatest honour wicked men can attain They look for great honour by their wicked devices but they shall end in infamy Others read Fooles carry away shame they bear it away for their portion And then it is a Noun plurall with a Verb singular intimating that it is the portion of every fool Others thus Shame taketh away fooles That is destroyeth them and all their hope of good Others thus The exaltation of fooles is shame That is their honour ruines them because they know not how to use it The filthinesse of their foolishnesse most appears when they are exalted as the deformity of the Apes buttocks appeares most when he climbs up on high For fooles see on Chap. 1.32 Figures Inherit A metaphor they shall have it as surely as children their inheritance Promotion An hard metaphor as sperare to hope for timere to fear Promotion for punishment Note 1. The wise mans portion 2. The fooles In the first observe 1. The heir The wise 2. The act Shall inherit 3. The object Glory In the second note 1. The portion But shame 2. The bestowing of it Shall be the promotion 3. The object Of fooles Doct. 1. God counts godly men wise and wicked men fools Fooles because of their transgression are afflicted Psal 107.17 The righteous shall see it and rejoyce Who so is wise and will observe those things c. Psal 107.42 43. A wise man will hear and will increase learning Chap 1.5 Fooles despise wisdome Chap. 1.7 Reas 1. Because good men walk in the right way which is a sign of wisdome and wicked men misse the way to happinesse which is a sign of folly 2. Because the former speed well in the end and that for ever whereas wicked men like fooles undoe themselves eternally Use Let not us think our selves wiser then God Let us esteem simple good men righteous or right wise men for so the Saxons write it and wicked men fooles as Christ doth though never so worldly wise Thou hast bid these things from the wise and prudent and hast revealed them unto babes Matth. 11.25 2. Doct. Honour is the wise mans inheritance They that be wise shall shine as the brightnesse of the Firmament Dan. 12.3 Reason 1. He hath a proper right to it as the heir hath to his inheritance Laws of men settle the one Gods word who can perform it against all the world settles the other The Scriptures are able to make thee wise unto salvation 2 Tim. 3.15 2. They have a perfect and unquestionable right given them by God who is possessor of Heaven and Earth Gen. 14.19 And Gods gift is a sure title No creature can question it with this argument Jepthtah pleads against the King of the Ammonites Wilt not thou possesse that which Chemosh thy God giveth thee to possesse so whomsoever the Lord our God shall drive out from before us them will we possesse Iudg. 11.24 3. They have it by perpetuall right not for term of life onely but for eternity in another world Wicked men may get honour here but they lose it for eternity when they die 4. They have a right to make use of all good respect from God and men both here and hereafter Use Which of you would not have glory both in this world and that which is to come Hee that would not let him live and die with shame like a fool He that would let him shew himself wise in knowing and coming to God and walking according to his will Then will eternall glory follow him as the shadow doth the Sun 3. Doct. Shame is the fooles preferment My servants who are
understood without much paines chap. 1.18 Doct. 4. It delights much in metaphors chap. 2.15 Doct. 1. It sets out the same thing by divers similitudes Doct. 2. It affords a medicine to every spirituall dâ—sease chap. 2.16 Doct. 1. It gives many encouragements to good waies chap. 2.21 Doct 1. Scripture must be understood by scripture chap. 3.18 Doct. 1. It presseth the same thing oftentimes by divers expressions chap. 3.20 Doct. 1. Scoffers at goodnesse chap. 1.22 Doct. 5. Secresie is a great bait to wickedness chap. 1.11 Doct. 3. Seekers for Gods help may expect Gods blessing chap. 3.6 Doct. 5. Self-confidence cannot stand with trusting in God chap. 3.5 Doct. 5. It is dangerous Doct. 6. Shame is the fools preferment chap. 3.35 Doct. 3. Shamelesse persons will give very lewd counsel chap. 2.12 Doct. 6. Similitudes rightly applied are of great use chap. 1.18 Doct. 1. Simple persons hearken not to heavenly instructions chap. 1.32 Doct. 2. Simplicity is beloved of us by nature chap. 1.22 Doct. 4. Sin is truly evil and hurtfull chap. 1.16 Doct. 4. It is readily swallowed by wicked men though great Doct. 6. It brings misery upon men chap. 1.31 Doct. 1. In matters of religion it brings heavy judgements Doct. 2. It brings constant and continuall evills Doct. 3. It roots out wicked mens posterity chap. 2.22 Doct. 5. Men should leave sin for their childrens sake Doct. 6. Sinners some remain in a sinful estate chap. 1.10 Doct. 3. They want not patheticall expressions to draw others to sin chap. 1.12 Doct. 6. They are very nimble about sinful actions chap. 1.16 Doct 5. They admit of degrees Chap. 1.22 Doct. 3. Sleep to a godly man is sweet chap. 3.24 Doct. 3. Slighting means of knowledge is sleighting knowledge chap. 1.7 Doct. 7. Snares often laâ—d for innocent men chap. 1.18 Doct. 5. Solomon's works Number of his Proverbs time of uttering speakers composing manner of speech division of the book my manner of handling it Chap. 1.1 In the exposition Spirit and word must go together to guide chap. 1.23 Doct. 6. Spirituall wisdome is required to guide all our actions chap. 1.3 Doct. 3. Spirituall gifts given to beleâ—vers in abundance chap. 1.23 Doct. 4. Strength of body is a great mercy chap. 2.8 Doct. 3. The fuller the greater blessing Doct. 4. Study is needfull to know how to judge of interests chap. 1.3 Doct. 5. Strumpets are full of flattering speeches chap. 2.16 Doct. 6. T Teachers must have the affection of parents chap. 1.10 Doct. 2. They must shew great affection chap. 2.1 Doct. 1. They must perswade chap. 3.12 Doct. 2. Threatnings follow lost exhortations and reproofes chap. 1.24 Doct. 1. Transgressours deal treacherously with God chap. 2.22 Doct. 4. Triumphing in evill deeds is found in many chap. 2.14 Doct. 5. Trouble is evill in it selfe chap. 1.33 Doct. 6. It comes often unexpectedly chap. 3.25 Doct. 2. Then it is very troublesome to wicked men Doct. 3. Trust is not to be given to them that will fail God and their neerest friends chap. 2.17 Doct. 1. Truth hath a certain path chap. 2.8 Doct. 1. Good men must keep in that path Doct. 2. To that end God gives them heavenly wisdome Doct. 3. Truth is required in all our dealings chap. 3.3 Doct. 4. U Visible creatures visibly distinguished chap. 1.17 Doct. 5. Understanding and care needfull to keep men from evill chap. 2.11 Doct. 6. Ungodly men are cruel men chap. 1.12 Doct. 4. Upright men shall not want necessary wisdom chap. 2.7 Doct. 3. Uprightnesse of heart and life needfull to keep men from dangerous errors chap. 2.7 Doct. 6. It is expected of those that would be blessed chap. 2.21 Doct. 3. W Waies of sin are waies of darknesse chap. 2.13 Doct. 6. They are crooked waies chap. 2.15 Doct. 3. Waies crosse in the world chap. 2.19 Doct. 6. Wantonesse will be kept in by no bridle chap. 2.17 doct 2. It shortens mens daies chap. 2.18 Doct. 3. Wantons have no hope of comfort without repentance chap. 2.19 Doct. 5. Wicked men desire to make others as bad as themselves ch 1.10 Doct. 4. They have a notable insinuating faculty to deceive others chap. 1.10 Doct. 5. They promise themselves success of their mischievous plots chap. 1.11 Doct. 6. And impunity Doct. 7. Their spleen against such as wrong them not chap. 1.12 Doct. 2. They could wish there were no footsteps left of their iniquity Doct. 5. They care not if all men be empty so they be full chap. 1.13 Doct. 5. They dream of no want nor crosses in their ungodly courses Doct. 6. They have a great desire affection and proneness to wickedness chap. 1.16 Doct. 3. They have cunning devices to do mischief chap. 1.17 Doct. 4. As they perswade others to mischief so they act it themselves Chap. 1.18 Doct. 2. They have heads to invent and hands to execute evill Doct. 3. They have many wicked waies Chap. 1.19 Doct. 1. Many wicked men walk in them Doct. 2. They live in fear chap. 1.26 Doct. 5. That they fear will certainly come on them Doct. 6. They drive a trade of sinning chap. 1.31 Doct. 4. They bring many troubles on themselves Doct. 5. They have many devices to undo themselves Doct. 6. They continue obstinate in evill doing chap. 2.13 Doct. 5. They are restlesse in evill chap. 2.22 Doct. 2. Their lives oft cut short by wickednesse Doct. 3. They have many bad names in scripture chap. 3.34 Doct. 1. Wickednesse will break out chap. 1.1 Doct. 2. It hath many devices to come forth Doct. 5. It will brag and boast chap. 1.13 Doct. 4. Wisdome is to be gotten out of scripture chap. 1.2 Doct. 2. It is needfull to guide the understanding and the will Doct. 4. It is despised by many chap. 1.7 Doct. 7. Her call not heard by them chap. 1.24 Doct. 4. Her counsels worth hearkning to chap. 1.33 Doct. 2. It is gotten more by help from God then from men chap. 2.3 Doct. 1. It must be gotten by prayer Doct. 2. Tea and by earnest prayer Doct. 3. Gods means conscionably used will bring it chap. 2.5 Doct. 1. No expectation of it otherwise Doct. 2. It is much needfull to find out the true religion Doct. 3. What we cannot do in search of it God will supply chap. 2.6 Doct. 1. It is a free gift Doct. 2. It comes from the Lord alone Doct. 3. Gods word and Ministers must be regarded in the search of it Doct. 5. It is a great means to preserve men from dangerous errors chap. 2.7 Doct. 5. It is a great antidote against evill chap. 2.11 Doct. 4. It shews how to do good and avoid evill chap. 2.20 Doct. 4. It may be got out of corrections chap. 3.13 Doct. It is to be admired Doct. 2. It must be gotten with much paines Doct. It drives the greatest trade ch 3.14 Doct. 2. It brings more profit then worldly riches Doct. 3. It excells the best things in the world Chap. 3.15 Doct. 2. Yea all things imaginable Doct. 3. It brings many good things chap. 3.18 Doct. 1. It brings long life Doct. 2. And riches Doct. 3. And honour Doct. 4. It hath waies of its own chap. 3.17 Doct. 2. It must guide all our actions Doct. 3. It brings much true delight Doct 4. And peace Doct. 5. And no trouble in it self Doct. 6. It affords true nourishment chap. 3.18 Doct. 2. It makes a perfect cure Doct. 3. It doth good onely to such as get it fully and firmly Doct. 4. It must be reteined in the heart Doct. 5. It brings happinesse to them that retain it Doct. 6. Once gotten must never be forgotten chap. 3.21 Doct. 1. Her precepts must be dear to us Doct. 2. They must be carefully laid up by us Doct. 3. Wisdom makes the soul to live chap. 3.22 Doct. 2. It is a great grace to any man Doct. 3. Wise mens words words carry great weight with them chap. 1.6 Doct. 5. Wise men are counted happy by God Chap. 3.13 Doct. 3. They want nothing Ch. 3.17 Doct. 17. Doct. 1. wise sons of godly fathers make a sweet harmony Chap. 1.1 Doct. 7. Wisest men may learn more chap. 1.5 Doct. 1. Wives should be guided by their husbands chap. 2.17 Doct. 5. Words shew what is in men ch 1.21 Doct. 5. Words of truth are worth laying up chap. 2.1 Doct. 5. They are best in the heart Doct. 6. Wonderfull gifts are given by Gods spirit chap. 1.23 Doct. 3. World had a beginning chap. 3.19 Doct. 1. It was made by God Doct. 2. Gods wonderfull wisdom appeared in making it Doct. 3. Worldly things very precious to carnall eyes chap. 1.13 Doct. 2. Worth of things should sway our account of them chap. 7. Doct. 3. Y. Young men should get wisdome to know good counsell from bad chap. 1.15 Doct. 2. They are most in danger of allurement ch 2.11 Doct. 2. Also of bad example Doct. 2. And of bad company ch 2.12 Doct. 1. Youth is the time of most danger for going astray chap. 1.4 Doct. 5. As also for being drawn away to sinfull courses chap. 1.11 Doct. 1. Also of bad example Doct. 2. And of bad counsel Doct. 3. FINIS
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