the seducers to speak nor would not encouaage but rather discourage the young man Figures none unlesse a Prosopopeia wherein Solomon speaks to them as if the theeves themselves were present and spake these words to the young man And shedding of blood for slaying A figure of the cause for the effect Note 1. A preface If they say 2. The counsel it self in three exhortations In the first note 1. The act come 2. The company with us In the second note 1. The act let us wait 2. The object for blood In the third 1. The act let us lurk privily 2. The object for the innocent 3. The answer to a tacite objection without a cause Although they have given us no cause yet let not that discourage thee We shall get wealth let that encourage thee For this cannot be an argument Let us kill them because they have done us no wrong Therefore it is a prevention of an objection For the coherence Solomon not onely warns young men in generall to take heed of seducers but also acquaints them with their particular perswasions before-hand 1. Doct. Young men are in great danger of being drawn away to sinfull courses They have great need of clensing their way Psal 119.9 See how the young man is encountred with the wily allurements of the strumpet chap. 7.7 c. Reason 1. Because they have not that grounded experience that others have nor are so able to look through shews into substances 2. Because they are wilfull and headstrong and will follow their owne lusts notwithstanding good mens perswasions Solomon doth not give leave to the young man to walk in the wayes of his heart and in the sight of his eyes Eccles 11.9 but by an iconicall concession foretells their inclination and therefore God may justly give them over to be seduced 2 Thess 2.10 11 12. Vse Young men look about you Young birds are catcht with chaffe Take heed lest for despising your Parents good counsel God give you over to hearken to bad 2. Doct. Wickednesse will not be kept in in the heart but will break out The fool hath said in his heart there is no God And his deeds shew it They are corrupt they have done abominable works Psal 14.1 So the transgression of the wicked in his heart appears in that the words of his mouth are iniquity and deceit Psal 36.1 3. Reason 1. Because fin is like fire if any fuell come to it it will break forth 2. The devil blows the bellows by temptations Vse Take heed of the company of wicked men Though they carry themselves never so civilly for a time yet their wickednesse will break out Tum tua res agitur paries cum proximus ardet Look to thy self when thy neighbours house is on fire Men flee from insected houses So should we from sinners 3. Doct. Secresie is a great bait to wickednesse The good man is not at home he is gone a long journey A shrewd argument for adultery Joseph's greatest temptation was when there was none of the men of the house within Gen. 39.11 Reason 1. Because shame is a bridle to keep men from open wickednesse Many are kept in by it whom no counsel will keep from evill wayes 2. Because fear of punishment is a bit that keeps others from fin Things openly done will be questioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aster Conc. de Filio prodigo There are two strong keepers of youth fear and shame Duo sunt custodes domestici nobis a Deo dati pudor timor August God hath given us two keepers at home shame and fear Timor Domini est janitor animae The fear of the Lord is the dorekeeper of the soul Bern. Vse Take heed of secret solicitations to secret evile The fear of God must keep thee from these as it did Joseph Gen. 39.9 Set God alwayes before thee Psal 16.8 Walk before him Gen. 17.1 Be not worse then eye servants who will not offend in their Masters sight Take the Heathen mans counsell Suppose Socrates or some grave man before thee when thou art tempted to any secret wickednesse Yea suppose God before thee Quaecunque capessi testes factorum stare arbitrabere Pros Silius Bell Pun. l. 15. What â—re thou goe about think God a witnesse of thy actions In omnibus quae agis Deum prasentem cogites Bern. Med. c. 6. Think God present in all thou dost 4. Doct. Covetousnesse makes men cruel They say not Let us lay wait for wealth but for blood yet wealth was their aim We will kill rather then want Ahab's covetousnesse brought Naboth to his end 1 King 21.4 13. And Judas his desire of gain made him betray Christ Matth. 26.15 16. Reason Many do not kill men out of malice but 1. that they may injoy their prey without resistance 2. That they may not be discovered and so punished Mortui non mordent The dead bite not They would finde them out if they should live Vse Take heed of covetousnesse Though thou intendest only to cousen men of their goods at the first yet thou mayst be brought to kill Naboth for his vineyard 5. Doct. Wicked men have many secret devices to bring their wicked purposes to passe Esau resolves to kill his Brother Jacob after his Fathers buriall Gen. 27.41 Jezabel can undoe Naboth by calling a Fast 1 King 21.9 For it is their study day and night Psal 36.4 Prov. 4.16 Vse It teacheth not to marvel that wicked mens plots prevail sometimes against better men then themselves We should rather wonder they do not alwayes prevail they are so restlesse and have so many wayes to the Wood. 6. Doct. Wicked men promise themselves successe of their mischievous plots They think they lurk so as they cannot be prevented Esau made no doubt of slaying Jacob Gen. 27.41 Saul made sure reckoning to catch David in Keilab 1 Sam. 23.7 They think their Mine too deep for men to countermine and look not to God that can go beyond them Vse To shew us how deeply sin is rooted in sinfull souls so that they dare promise themselves good successe not onely in lawfull but also in sinfull affairs 7. Doct. Wicked men promise themselves impunity They lie so close that they will have no witnesses to accuse them And then they say The Lord shall not see Psal 94.7 And they say How doth God know and is there knowledge in the most High Psal 73.11 They encourage themselves in an evill matter they commune of laying snares privily they say Who shall see them Psal 64.5 Woe unto them that seek deep to hide their counsell from the Lord and their works are in the dark and they say Who seeth us and Who knows us Isa 29.15 Security is the cause of it They perswade themselves that God and men are blinde As the Ostrich hides his head and then thinks all the body safe Struthiocameli stoliditas mira in tanta reliqui corporis altitudine cum collum frutice occultaverit latere se
3. That God may cleer his owne justice Vse 1. It ets out Gods goodnesse plainly before our eyes who being above all yet is pleased to make men acquainted with the reasons of his proceedings 2. Let us make good use of this information Let us observe the reasons of Gods judgements recorded in Scripture that we may avoyd the like sins and prevent the like judgements for God is as just now as ever Did he punish Adam and Eve for disobedience Cain for murder the old Word for violence Sodome for Iuxury He will punish others for it now They are examples to us upon whom the ends of the world are come 1 Cor. 10.11 Did he not spare Noah nor David when they sinned against him neither wil he spare his offending children now Let us then be wise and be ware 2. Doct. They are simple that do not hearken to heavenly instructions v. 22 23. Reason 1. Because they are made acquainted with the greatest danger to their souls that can be and yet will not avoyd it If a man were told of a pit in his way out of which there were no escaping and would for all that run into it were he not a simpleton 2. The way to attain greater good then all the world can afford them and that for eternity is made known unto them plainly so as they cannot deny it and yet will not look after it As if a man were shewed an easie way to get a Kingdome and yet would live a begger Is not such a man very simple Vse It shews the great distance between Gods judgement and mans Many of those that are of great account for wit and policy in the world God accounts to be very simple and so they will prove in the end They must prove so that will not hearken to the counsels of the God of Wisdome 3. Doct. Not hearkening to good counsell brings destruction They despised Gods words and misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy Therefore he brought upon them the King of the Chaldeans who slew their young men with the sword c. 2 Chr. 36. 16 17. They east thy Law behinde their backs Therefore thou deliveredst them into the hand of their enemies Neh. 9.26 27. Reason 1. Because it brings many temporall judgements upon men God will set the brand of his displeasure and their disobedience upon them in letters of blood 2. If it bring not viol nce upon their bodies yet it brings both body and soul to perdition for ever No man can invent a way to heaven If he will not then go the way that God hath revealed he mustiperish Vse Let this drive men to hearken to good counsell If the odious name of simple ones will not do it let fear of eternall wrath open our ears and hearts 4. Doct. Men in prosperity will seldome hearken to good counsel I spake unto thee in thy prosperity but thou saidst I will not hear Jerem. 22.21 Woe to them that are at ease in Sion Amos 6.1 The Prophet had little hope to doe good on them Reason 1. Because they think they are good enough already 2. They think they shall continue so and look for no change Because they have no changes therefore they fear not God Psal 55.19 David said in his prosperity I shall never be removed Psal 30.6 Vse Let rich men take heed and not think themselves too good to hearken to good counsell They are in more danger then meaner men Their ears are stopt with their wealth 5. Doct. Prosperity and folly go often together Rich Nabal was a fool both in name and nature 1 Sam. 25.25 God calls the rich man fool Luk. 12.20 Reason 1. Because wealth is not alwayes gotten by wisdome It may come by gift or favour of Princes or by inheritance or by painful servants as Laban's by Jacob's pains Potiphar's by Joseph's 2. Because rich men are from their youth cockered by parents and flattered by others which keeps them from the knowledge of the truth Therefore said the Philosopher Great men learn nothing so well as to ride well because the horse will not flatter Vse Do not imitate rich men because of their wealth They may be fools for all that and then why should wise men be guided by them An Ape of a Fool is very ridiculous Prosperity and folly are well joyned together for where is most wealth there often times is least wisdome 6. Doct. Prosperity is the ruine of many As of those two rich men Luk. 12.16 16.19 Reason 1. It often makes men let go piety and then as boys learning to swim they let go their bladders and sink Quando hoc incautis non fuit ad disciplinam quod ignis ad ceram quod solis radius ad nivem vel glaeiem Prosperity to unwary persons is like fire to wax or the Sun beams to snow or ice Bern. de Consideratione l. 2. c. 12. Magnus est qui incidens in adversa non excidit à sapientia nec minor cui praesens faelicitas si arrisit non irrisit Ibid. He is a great man who falling into adversity falls not out of wisdome and he is no lesse on whom present felicity smiling mocks him not 2. It is harder to bear prosperity well then adversity The Dutch Proverb is The feet must be strong that carry prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Cyropaed It seems to me an harder thing to bear good things well then bad for the latter make many a laughing stock but the former makes all men wiser Peacocks let down their proud feathers when they see their black feet Hannibal's Army having overcome the troublesome Alps was spoyled by the Italian dainties Tribulatio probat unam patientiam prosperitas verò omnes virtutes examinat Anselm in Sentent Adversity tryes Patience onely but Prosperity examines all virtues 3. Prosperity layes men open to many sins To injustice in getting it Qui agit semper faelicitèr iniquè agit Euripides He that doth alwayes prosperously doth unjustly Quà m grave onus homo faelix insipiens nam stultitia germana est iniquitatis Aeschylus How great a burden is a rich fool For foolishnes is sister to iniquity Fortuna quem nimiùm fovet stultum facit Whom fortune cockers him she makes a fool Mimus And our Saviour calls riches the Mammon of iniquity because hardly gotten without it Luk. 16.9 It is often abused to sensuality One rich man cryes Soul take thine ease eat drink and be merry Luk. 12.19 The other was clothed in purple and fine linnen and fared sumptuously every day Luk. 16.19 It makes men secure Living long in prosperity they neither foresee nor seek to prevent their ruine It hardens men in sin as it did Pharaoh 4. It brings Gods judgements upon them Noverca virtutis prospreitas sic bajulis suis applaudit ut noceat Convivis suis ab initio propinat dulcia ut cum inebriati fuerint let
Son This word is often repeated because good children use readily to receive their parents counsels as judging them alwayes to come out of love 1. Doct. Men soonest hearken to counsels that come out of good will Therefore your cunning Orators before they propound the matter they would urge make a plausible preface first to catch the hearers hearts See how Abigails counsel wrought on David 1 Sam. 25.24 He blesses God for it and blesses her v. 32 33. there Paul's counsell to the Corinthians wrought in them sorrow to repentance 2 Cor. 7.8 9. Reason 1. Because all suspicion of malice which taints good counsell like a dead fly is taken away 2. All fear of disgracing us is likewise gone We conceive that these cannot dwell in a loving heart 3. Love hath a sympathizing power If it be in the heart both of the speaker and of the hearer it draws as the Loadstone doth the iron Magnes amoris amor Love is the Loadstone of love 4. Love hath a creating or begetting power It is a fruitfull tree and can beget love where none was before Vse 1. It shews us a reason why some mens counsels will not be swallowed There is too much vinegar in them little signe of love 2. Let Ministers like wise Physicians temper their bitter pills of reproof with sugared affections Many look more at the good relish of physick then at the event of it 2. Doct. A docible minde must first be got by him that will be wise The Apostles Christs best Scholars shew it by asking much Why speakest thou to them in parables Mat. 13.10 Declare unto us the parable of the tares of the field Mat. 13.36 And Nicodemus asks How can a man be born when he is old Joh. 3.4 Reason 1. Because else the work will go on very difficultly like plowing on rocks or as the Aegyptian chariots when the wheels were off God took off their chariot wheels that they drave them heavily Exod. 14.25 2. The work is as good as half done where a docible heart is Poure in knowledge and the vessell will receive it 3. Dociblenesse of heart will make a man painfull Desire of knowledge sets a capable soul and body on work 4. It will bring a greater progresse then a greater capacity in one not willing to learn can produce As in schools boyes of mean parts and great desires get more learning then others of stronger parts and lesse desires of it Vse 1. It shews us why many get no good by many good Sermons they have no heart to it It is hard rowing against the stream Why is this A price in the hand of a fool to get wisdome seeing be hath no heart to it Prov. 17.16 2. Get a docible heart else all your owne pains and your Teachers is lost 3. Doct. Good counsels not received do no good The Word must be received with meeknesse Jam. 1.21 Else it profits not The Corinthians had not been saved by the Word that Paul preached had they not received it 1 Cor. 15.1 2. Reason 1. It appears in naturall things The earth bears no corn if it receive not the seed In Civill things also Men expect no gain where they put in no stock In Medicines Physick cures not if not received 2. Because two things are required to make good counsel profitable that it be good and rightly applyed Good meat not eaten nourisheth no more then bad Vse Be carefull to receive all good counsell or look for no good from it A man that would learn to paint or build when he hears a good Workman discourse well of such works goes aside and takes a tool and draws a draught of it Do thou so in Divinity 4. Doct. Knowledge is very necessary My people are destroyed for lack of knowledge Hos 4.6 Israel doth not know my people doth not consider Isa 1.3 Solomon calls often on us to embrace it Heathens prized it above all outward things Pro scientia emenda omnia vendenda All is to be sold to buy knowledge Plato The wise Merchant sold all to buy the pearl of price and made no ill bargain Matt. 13.46 All things prove unprofitable or hurtfull to him that knows not how to distinguish good from evill as he that knows not meat from poyson may soon perish Woe unto them that call evill good and good evill Isa 5.20 Vse Pity those blinde souls that prefer all things above knowledge Their money will perish with them 5. Doct. Words of truth are worth laying up Mary kept all these things Luk. 2.19 Let thine heart retain my words Prov. 4.4 Reason 1. Because they are precious like jewels or seed hidden in the earth Because of the good that comes by them They shew the way to eternall happinesse Vse Let us bewail our losse that have lost so many jewels for lack of laying up We doe not so with gold and silver We leave them not on the benches but lay them up in chests that they may be safe and forth coming when we have need of them To receive words of truth and not hide them is to take them with the one hand and throw them away with the other 6. Doct. Mans heart is the best place wherein words of truth may be hid Thy Word have I hid in my heart Psal 119.11 His Mother kept all these sayings in her heart Luk. 2.51 For there they are safest Vse Lay not up then holy instructions in a chest of silver but in the cabinet of thy heart So wilt thou finde them when thou hast need of them Vers 2. So that thou incline thine ears unto wisdome and apply thine heart unto understanding We are now come to the second way of getting heavenly wisdome namely by learning it of them that are able to teach it For the words So that This shews a dependence on the former words Thou must be so willing to learn and remember that thou imploy both ear and heart to get knowledge Incline thine ear Heb. to make thine ear to hear or regard So that there is no colour for Popish Commenters to descant of humility as they do and how it fits men to get wisdome The word hath no such notion in it And if it were Incline yet that were token of humility but of carefull hearkening Here is nothing meant but applying the ear not to hear onely but also diligently to hearken and attend to things taught As a Musician bowes his ear to tune his Lute and the hearer afterwards not in signe of any humility but to hear the better Yet the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to look that way but that also signifies stretching out the heart to hear rather then bowing it down Others think it imports lifting up the ear to attend as wilde beasts quick of hearing do upon a sudden noyse It argues unwillingnesse to lose a word of Wisdomes instructions and quicknesse to hear Others as Piscator reads it If thou encline taking If out of the former
So this particle adds increase Yea ten acres of vineyard shall yeeld one Bath Isa 5.10 Psal 21.3 where it should be rendred yea thou preventedst him Thou not onely gavest him what he desired v. 2. but much more vers 3. See more of this word ch 1.9 on the word For. If. See on ch 1.10 Thou cryest See on ch 1.21 Some understand this of an earnest desire of knowledge as a Childe hath of the breast when he cryes for it Others understand it better of prayer to God which also includes the former After knowledge or for knowledge as it is translated in the end of the vers for understanding And that is neerer to the Hebr. text For the word see on ch 1.2 on the word know And liftest up thy voyce Heb. givest or utterest thy voyce See on ch 1.20 For understanding See on vers 2. Figures Cryest Liftest up thy voyce Synecd generis If thou pray For a man may cry and speak loud and yet not pray Hereby is meant the particular earnestnesse of a man in prayer for wisdome The same thing is set out in two several expressions to shew the necessity of prayer for wisdome and earnestnesse that should be in it In the first expression note 1. The aggravation Yea. 2. The act if thou cryest 3. The object after knowledge In the second expression note 1. The act And liftest up 2. The subject thy voyce 3. The object for understanding As if Solomon had said Though humane instruction and a docible disposition be needfull to get wisdome yet they are not sufficient to get it God must be fought to for a blessing 1. Doct. There is more help from God to get wisdome then from men Every good and every perfect gift is from above and cometh down from the Father of lights Jam. 1.17 And sure wisdome is one I have planted Apollo watered but God gave the increase 1 Cor. 3.6 I am the Lord thy God which teacheth thee to profit Isa 48.17 Reason 1. Because God is the principall cause men but instrumentall The chief builder in making a house and the chief Pilot in guiding a ship afford most help and deserve most praise The Husband-man can cast seed into the ground but God must quicken it 2. Because some grow wiser then their Teachers therefore God gives them the overplus of wisdome Men cannot give what they had not Such a Scholar was David I have more understanding then all my Teachers Psal 119.99 And therefore David prays so often in that Psalm that God would teach him Vse Give God the praise if thou get much wisdome Look not with the Swine to the earth where the acorns lie but up to the tree where they grow 2. Doct. Prayer must be used for the getting of knowledge So did Solomon Give thy servant an understanding heart 1 Kin. 3.9 So St. James bids us If any man of you lack wisdome let him ask of God Jam 1.5 Reason 1. Because we are not able to root out the thorns and dispel the clouds of errors in our hearts which will hinder the good seed of the Word 2. We are not able to bring in the light of truth Pray then to God to doe it It grows not in Natures garden else we need not ask it nor God would not bid us ask if he meant not to give it for he is not covetous to promise much and give little Vse Add prayer to diligence Sine ope divina vacillat humanum studium Without Gods help mans study faints Valer. Max. Pray before Sermon and after for a blessing 3. Doct. Prayer for knowledge must be earnest We must cry and lift up our voyce as if our voyce were consecrated to that work onely We must ask seek and knock for it Mat. 7.7 The need is great and the benefit will be answerable Vse Add fire of vehemency to your incense of prayer for wisdome A cold Suitor speeds not in the Court of heaven Wilson Vers 4. If thou seekest her as silver and searchest for her as for hid treasures The Wise-man is now come to the top of the Ladder which doth bring us to true wisdome The lowest step was a docible heart v. 1. The next humane instruction v. 2. The next above that prayer to God v. 3. The last study and painfull endevour through Gods blessing to obtain it in this v. We must not lie in a ditch and cry God help We must not so trust to our prayers that we give over our endevours For the words If. See on chap. 1.10 Thou seekest her If thou use all diligence labour care and cost to finde wisdome as men do to finde things they have lost or have need of This word intimates 1. A losse or want of something Else men seek not for it 2. A knowledge of this want or losse Else men fit still 3. Some goodnesse indeed or in our opinion in the thing lost or wanting Men are or should be content to lose what is evill 4. Some benefit to our selves in it Else few will seek it though good in it self 5. An earnest desire to find it Else men have no heart to seek it 6. A constant enquâ—ry after it wheresoever there is any hope to finde it Else we seek in vain So it is in seeking after wisdome we must want it and know that we want it and see good in it and that to our selves and seek it earnestly and constantly if we would find it As silver The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a word which signifies to desire because all men desire mony and it can help them to all outward desirable things if they be to be had as meat drink cloaths c. 1. It signifies silver in the oar or lump The silver is mine Hag. 2.8 2. When it is joyned with words of number it signifies silver coyned or money made of silver Four hundred shekels of silver Gen. 23.16 Here it is taken in the first sense For the seeking here spoken of is not taken from covetous men toyling to get money but from Miners digging for silver oar as the words following declare This may be taken either for mens care in digging in divers places till they find a vein of silver or for their labour in digging to the bottome when they have found it So when men want knowledge they will wander from Sea to sea and from the North even to the East they will run to and fro to seek it Amos 8.12 Many will run to and fro that knowledge may be increased Dan. 12.4 From one Book to another from one Sermon to another and they will be diligent in the use of all good means till wisdome be found out They know that surely there is a vein for the silver Job 28.1 Yet they are not satisfied with that but enquire further Where shall wisdome be found Job 28.12 It may well be that seeking for a mine may be meant by this first part of the vers Cunning men when
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
by any thing that comes from his father Gods children know that their enemies can go no further then God permits and therefore they fear nothing 2. God will keep his children out of those troubles that ruine others if he see it fit as he did Noah and Lot and that oftentimes strangely and miraculously as he did the three Jews out of the fiery furnace which devoured their enemies Dan. 3. And Daniel himself from the Lions which consumed his adversaries Dan. 6. 3. If God suffer them to come on thee hee will keep thee that they shall not ruine thee though they undo wicked men He will take away the poison of those snakes and then we may play with them 4. He will bring the out of them when thou art nearest to ruine and when they fall thickest upon thee Though thou fall seven times yet shalt thou rise up again Prov. 24.16 And when they are gone from thee they cannot hurt thee 5. If thou die by them with wicked men yet thou art not ruined with them Their troubles are a gulf sinking them down into Hell thine are a ladder mounting thy soul up to Heaven Saeviant perse quendo nihil in me moritur nisi mortale erit in me aliquid ubi persecutor pervenire non possit ubi Deus meus habitat August in Psal 26. Let men be sharp in persecuting nothing dies in me but what is mortal there will be somthing in me at which the persecutor cannot come where my God dwells Use It serves to uphold the hearts of godly men in sad times Ye may be troubled ye cannot be ruined Be not then cast down in thy spirit but stand upright in all stormes like the Mount Zion which cannot be removed but abideth for ever Ps 125.1 Sabeans rob Job yet he fears not but blesses God and God gives him more then he lost Let a David walk through a valley of the shadow of death ye he will fear no evill Psal 23.4 Dreadfull things in the Heavens will appear in the end of the World yet they need not fear whose redemption draweth nigh Luk. 21.28 Quia dum finitur mundus cujus amici non estis propè sit redemptio quam quaesistis Greg. Hom. 1. in Evang. Because when the world is ended whose friends ye are not the redemption draws nigh which ye have sought It is not so with ungodly men they may well fear ruine when troubles come for fear is due unto them which have not the fear of God they think themselves safe because God forbears them for a time but they shall be overtaken with evills which they cannot escape and this is the sudden fear that good men need not be affraid of but will overtake wicked men as followes in the Text The desolation of the wicked when it commeth Doct. 2. Troubles often come unexpectedly Your destruction commeth as a whirlewind Prov. 1.27 So shall the eternall destruction of ungodly men come at Christs second appearing The day of the Lord commeth as a thief in the night For when they shall say peace and safety then sudden destruction commeth upon them as travail upon a woman with child and they shall not escape 1 Thes 5.2.3 This appears 1. In invasions by enemies who come before looked for and suddenly lay wast a whole country and foes come often out of ambushes and destroy stout men overpowring them with multitudes before they be aware Thus the old world and Sodom and Gomorrah and Corah Dathan and Abiram perished 2. In Gods judgments as in the three former examples Use In the Sunshine of your prosperity get God to be your refuge lest a sudden storm destroy you then need you not fear any storm else every storm will ruine you Doct. 3. Sudden troubles are very terrible to wicked men So Jobs friends speak of him conceiving him to be a wicked man Therefore snares are round about thee and sudden fear troubleth thee Iob 22.10 When Nabal heard of the mischief intended to him his heart died within him and he became as a stone 1 Sam. 25.37 Reas 1. Because they come unexpectedly for wicked men are fooles and neither look nor prepare for changes as godly men do who are wise 2. Because they have no sure refuge to fly to at hand as godly men have Use Wonder not that wicked men suddenly sink in troubles they are neither forewarned nor fore-armed VER 26. For the Lord shall be thy confidence and shall keep thy foot from being taken IT being a great matter and hard for a good man to do to expect deliverance when he sees wicked men ruined in regard he hath naturall fear in him as well as they Solomon adds a strong reason and very sufficient to wit the assistance of the great God who according to the hope of a wise man resting upon him will keep him from falling into snares and well may such a man be confident that it cannot be otherwise then well with him as the first word of the Text intimates For which carries a strong reason with it For that word see on Chap. 1.9 The Lord. See on Chap. 1.7 Shall be thy confidence Heb. Shall be in thy confidence So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated In Chap. 1.20 In the streets Or For thy confidence So it is translated For an inheritance Numb 36.2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Folly or Foolishnesse This their way is their folly Psal 49.13.2 Because they that want wit to order their own affairs had need to trust others it signifies confidence or hope of good from another That they might set their hope in God Psal 78.7 3. It signifies the flank He maketh collops of fat on his flanks Job 15.27 Some take it in the first sense the Lord shall be with thee in thy foolishnesse when thou hast brought thy self into trouble and knowest not how to escape God will deliver thee Others in the third sense the Lord shall be at thy flank or side as souldiers in the flank in battle or as a guard to secure a man Hence latrones antiently souldiers of a Princes guard quasi laterones Side-men And the vulgar reads it in latere tuo Doway at thy side But the second sense is best and the word is frequently so used in scripture The Lord shall be thy confidence That is one in whom thou maist safely confide in all dangers He shall be to thee in stead of a shelter And shall keep See on Chap. 2.11 Thy foot See on Chap. 1.16 From being taken He shall keep thee from the danger of the secret plots of thine adversaries for wicked men are fowlers and hunters alwaies laying snares in the way to catch Gods people like birds and beasts by the feet The grin shall take him by the heel the snare is laid for him in the ground and a trap for him in the way Job 18.9.10 Which though there spoken of wicked men is often true of good men So David praies Keep me from the