cut off and confesseth As I have done so God hath requited me Judg. 1.7 So Shallum and Pekah Kings of Israel flew their predecessors and were slain by their Successors 2 King 15. As David defiled Vriah's Wife so Absalom defiles his Concubines 2 Sam. 12.10 11. Reason 1. That God may cleerly declare his own justice before all men 2. That men may cleerly see their owne fin written as it were in their punishment 3. That men in greatnesse and power may take heed of wronging others lest God should set up others to pull down them 4. To set a pattern of doing justice before Magistrates as God did in his Law Who so sheddeth mans blood by man shall his blood be shed Gen. 9.6 Eye for eye tooth for tooth hand for hand foot for foot c. Exod. 21.24 Vse It serves to teach men that complain of hard dealing from others to look back and see if they have not dealt ill with others in the like kinde Ministers complain of peoples not hearkening to them Have they hearkened to God Magistrates complain of Subjects breaking their laws Have they not broken Gods law Parents complain of Children slighting their words Have not they slighted Gods Word Masters cry out of the falshood of Servants Have not they been false to God Let such as are guilty give glory to God who hath paid them in kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid. Orest Should not they that act heavy things suffer heavy things Non est injuria pati quod prior feceris Sen. de ira l. 2. c. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is fit a man should suffer what he doth Pindar Nom. 4. See Isa 33.1 Qui praedam vult esse meritò fit praeda He that will eat the prey deserves to be made a prey Aug. in Ps 38. 2. Doct. God himself will shew himself an enemy to ungodly men His anger will consume obstinate sinners Deut. 29.19 20. Vpon the wicked he shall rain snates fire and brimstome and a horrible tempest this shall be the portion of their cup Psal 11.6 Reason 1. Because God hates wicked men and that heartily also The wicked and him that loveth violence his soul hateth Psal 11.5 2. He denounceth a perpetuall war against them The Lord hath sworn that the Lord will have war with Amalek from generation to generation Exod. 17.16 3. Nothing will sat is fi◠him but their utter destruction I will utterly put out the remembrance of Amalek from under heaven Exod. 17.14 4. After their death he will never be reconciled to one wicked man no not to eternity Who shall be punished with everlasting destruction 2 Thess 1.7 Vse To reprove such as flatter themselves in their wicked wayes under hope of mercy from God while they continue in those wayes that God hates Who would have so wise and powerfull an enemy Nothing can follow but nertain destruction For our God is a consuming fire Heb. 12.29 3 Doct. God will take no more pity of wicked men in their sorrows then men that laugh at other mens miseries I will dash them one against another even the Fathers and the Sons together saith the Lord. I will not pity nor spare nor have mercy but destroy them Jer. 13.14 He bids his servant lay load on Babylon Reward her even as she rewarded you and double unto her double according to her works in the cup which she hath filled fill to her double Rev. 18.6 Reason 1. Because God is immutable He hates wicked men and cannot affect them if they live and die so It is against his nature 2. His decrees concerning the end of wicked men are for eternity He hath preordained all their misery and cannot alter Vse It shews the vilenesse and venemous nature of sin and abominablenesse of it that provoken the great God that hath more pity in him then all Angels and men so to be displeased that when the creature shall be in misery he will let it abide so for ever and shew it no more pity in hell then they that laugh at men in their miseries Quod Deus loquitur cum risu tu legas cum fletu If God laugh thou hast good cause to cry August It makes God merry at his creatures misery who otherwise delights in mercy Mic. 7.18 Trap. 4. Doct. God will cast wicked mens sins in their teeth in their miseries Ye have forsaken me and served other gods wherefore I will deliver you no more Go and cry unto the gods which ye have chosen let them deliver you in the time of your tribulation Judg. 10.13 14. Whosoever shall deny me before men him will I also deny before my Father which is in heaven Matth. 10.33 Reason 1. Not that God will vouchsafe to speak to them in hell but will cause all their sins to come into their memory which is as much as if he from heaven told them of them Psal 50.25 2. Not onely their memories shall bring them to their remembrance whether they will or no but God will also sit in their consciences and check them to eternity The conscience shall never lose his force Excuse it cannot in hell therefore it will accuse for ever Vse Think of this ye that live in sinfull courses your fins will never be obliterated God will upbraid you to eternity Men are ashamed to be mocked a few dayes how much more for ever 5. Doct. Wicked men live in fear Through the fear of death they are all their life time subject to bondage Heb. 2.15 I will send a faintnesse into their hearts and the sound of a shaken leaf shall chase them Lev. 26.36 A dreadfull sound is in his ears Job 15.21 Reason 1. Because they think every thing threatens death to them which besides the pain of it is the Iosse of all good had and hoped for 2. Their conscience tells them of and makes them fear evill after death even hell it self Vse See now if many wicked men be not grosse hypocrites They speak stoutly and brag as if they were the most fearlesse men in the world yet God that knows their hearts pronounces them timorous creatures Tuliius Hostilius worshipped Fear and Palenesse Lact. Institut Cataline was afraid at any sudden noyse Salust Richard the third after the murder of his Nephews could never sleep in quiet Daniel Chron. Nor Charles the nineth after the Paris Massacre Thuan. These Tyrants became more terrible to themselves then ever they were to others Trap. 6. Doct. That which wicked men fear will certainly come upon them The Romans did come and destroy Jerusalem as the Jews feared Joh. 11.48 The fear of the wicked it shall come upon him Prov. 10.24 I will bring their fears upon them Isa 66.4 Reason 1. Death will certainly come which is most terrible to wicked men 2. Hell will certainly come with which their conscience frighteth them here Vse It shews the grosse self-flattery that is in ungodly men They make us beleeve they fear not evils and are confident
either male or female Whether it be beast or man Exod. 19.13 2. A male or a man opposed to a woman There was a man in the Land of Vz Job 1.1 3. An Husband opposed to a Wife She gave also to her Husband Gen. 3.6 4. A great man or a valiant man Art not thou a valiant man 1 Sam. 26.15 Here it is taken in the third sense for a man opposed to a woman v. 16. That speaketh That is so full of wickednesse that he cannot keep it in but it breaks out in his words Froward things Contrary to what he should speak Crosse things to truth holinesse or righteousnesse That gives such untoward counsel as is mentioned ch 1.11 Come with us let us lay wait for blood c. Whereby men are seduced to evil Words tending to the subversion of Gods honour and mans good temporall and eternall whereby men are perverted Such as speak distorted words as if the upper lip stood where the neather lip should The summe is as if Solomon should have said Unlesse wisdome enter into thy heart as a keeper how canst thou conversing amongst men who for the most part walk in an evill way be freed from the grossest errors or most corrupt manners of them that speak perverse things seeking to infect others by their subverting perswasions Thus some do in matters of opinion Also of your owne selves shall mâ—n arise speaking perverse things to draw away disciples after them Act. 20.30 Others doe the like in matters of practise Let us eat and drink for to morrow we die 1 Cor. 15.32 Discretion then and understanding deliver us from evill mens wayes and words of perverse men not by taking us out of the world but by not suffering us to beleeve their evill words or to follow their lewd courses Figures none Note 1. The deliverance 2. The description of the person from whom he is delivered In the former observe 1. The act To deliver 2. The object thee In the description of the person from whom he is delivered note 1. The danger from the way 2. The cause of the evill man 3. The effect from the man that speaketh 4. The object froward things 1. Doct. Young men are in danger of bad company This lost Rehoboam his Kingdome 1 King 12.8 He consulted with the young men that were grown up with him and which stood before him This was the undoing of the prodigall Son He wasted his substance with riotous living Luk. 15.13 Reason 1. In respect of the sociablenesse of their nature which puts them forth to seek for company as soon as they are fit for action Adam could not be alone Man loves to give and to receive Homo est animal politicum Man is a sociable creature Arist Now most are bad and that makes men for the most part to light on bad company 2. In respect of the necessity of their callings He must buy sell trade with others His owne calling cannot furnish him with all things needful Now many are bad in all callings and the skilfullest workmen oftentimes most given to drinking by which others are spoyled that trade with them 3. In respect of the band of their relations Husbands Wives Parents Children Kindred may be naught and with them they must keep company because they owe duty to them and so may more easily be corrupted by them then by strangers whom they lesse love Jezebel Aâ—ab's wife stirved him up to work wickednesse 1 King 21.25 4. In respect of the corruption of mans nature The young man is corrupt himself by nature Therefore David calls on a young man to cleanse his wayes Psal 119.9 So are all others And like will to like Vse 1. Choose good company at first So did David To the Saints that are in the earth and to the excellent in whom is all my delight Psal 16.3 I am a companion of all them that fear thee and of them that keep thy precepts Psal 119.63 Much good may be gotten by the company of such for soul body estate and credit 2. Refuse all bad company as far as thy calling and relations will permit else thou wilt burden them in their sins and learn to be like them Constantius the Arrian Emperor desired the orthodox Christians to joyn with the Arrians not onely in worship but also in society They answered Arriani sunt mortui in delictis non possumus vivi cum mortuis conjungi The Arrians are dead in sins and we that are alive may not be joyned with the dead Scultet in Lucif Caral p. 376. Nazianzen perswades his Brother Cesarius to come out of Julian's Court where he had an office lest he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smell of the smoak if not be burnt with the fire He might be tainted though not perverted 3. In conversing with such evill men as thou art tyed to by calling or relation go not beyond thy bounds Take heed of their sins Be more ready to do them good then to get hurt by them 2. Doct. Young men are in danger of bad example Joseph not old had learned in Aegypt to swear by the life of Pharaoh Gen. 42.15 Therefore old women must be a pattern to young and Titus in all things must shew himself a pattern of good works Tit. 4.7 Reason 1. Because there is a multitude of bad examples in the world in young men like them in grown men in old men Among many snares one may take 2. They are more ready to be won by examples especiall of great ones then by precepts prohibitions promises threats The other Jews dissembled likewise with Peter insomuch that Barnabas was also carried away with their dissimulation Gal. 2.13 3. Young men are more ready to be led by example then others because they know their owne want of experience and presume upon the knowledge of the ancient I said Dayes should speak and multitude of yeers should teach wisdome Job 32.7 Vse 1. Be wary whom ye imitate Do not imitate wicked men nor civil men but men truely godly 2. Be wary how ye imitate them Not in their infirmities but take St. Paul's counsel Be ye followers of me even as I also am of Jesus Christ 1 Cor. 11.1 Follow them no further then the rule of Gods Word leads them 3. Doct. Young men are in danger of bad counsell Thus Amnon was drawn to execute his wantonnesse by the counsell of Jonadab 2 Sam. 13.3 5. Therefore Solomon advises his Son to take heed of bad counsel My Son if sinners entice thee consent thou not ch 1.10 Reason 1. Because evill men will be continually provoking them to evill for they desire to make others like unto themselves as some say that infected persons desire to infect others 2. Wicked men are subtil and can allure young men by flattering words and crafty speeches which like sugar go down quickly 3. Evill men can take all advantage of time place disposition occasions to seduce young men and therefore are the more likely to prevail
his judgements did not scare them Thus the Israelites feared God lest he should plague them as he had done the Aegyptians Exod. 14.31 And by this fear some of the Aegyptians saved their cattle in their houses when other mens perished in the fields Exod. 9.20 2. For a fear 〈◊〉 reverence whereby a man sets up God in the highest place of his heart being willing to please him out of love and more unwilling to offend him then any other This is called Filâ—â—l fear and proceeds out of our love to God as childrens reverence to their Father doth So the word is used Mal. 3.16 Then they that feared the Lord spake often one to another 3. For the true Religion called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Latines pietas in English piety or godlinesse For it is a prime part of Gods worship that he be feared It keeps the affections thoughts words and deeds in order One of the Priests of Samaria taught the people how they should fear the Lord 2 King 17.28 that is how they should worship him That which is called their fear towards God Isa 29.13 is styled their worshipping of him Mat. 15.9 In this place it is taken in the second sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord. That hath his being of himself gives being to all others and to his promises It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be and hath a touch of all the Tenses Je of the Future Ho of the Present and Vah of the Preter-tense He that is was and is to come Prov. 1.8 The eternal God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning It signifies 1. A beginning in time as the foundation is the beginning of the house The beginning of his Kingdom was Babel Gen. 10 10. And therefore it signifies the first-fruits because first gathered though not alwayes best The first of the first fruits of thy Land thou shalt bring into the House of the Lord thy God Exod. 13.19 2. First in dignity The chief of the things which should have been utterly destroyed 1 Sam. 15.21 Here it is taken in the second sense The true fear of God is the chief point of wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of knowledge See on vers 2. Some interpret the passage thus The servile fear of Gods judgements makes men first look after knowledge that never cared for it before as the needle makes way for the thread August Others thus The chief part of knowledge is that filial and aweful fear of God that makes men carefull to please him which tempers the servile fear with love as wine and water do well together for weak brains Vinum nisi aqua mixtum non bibit debile caput A weak head drinks not wine unlesse mixt with water Beda But I take Solomon's meaning to be that all heathen wisdome is but folly but the choycest wisdome is the knowledge of the true worship of God that so he might make man to study the Scriptures where it is to be found All their former knowledge was but folly to this The true Religion is better then all of it But. This word is not in the Original but added to shew an opposition to the former part of the vers which being not in direct words must be supplyed thus out of each part The chiefest wisdome is the knowledge of the true worship of God and therefore good men love it but fooles do not account it so and therefore despise it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fools Object You set out this wisdome highly but no body regards it Answ None but fools despise it who have no wit to judge aright of it No matter what account they make of it unlesse they were wiser Hence comes our English word Evill Fools here are evill men and irreligious as throughout the Proverbs and Psal 14.1 The fool hath said in his heart There is no God they are corrupt c. Either Idolaters that professe a false Religion or such as in shew onely professe the true Such as want the chief part of wisdome though otherwise politick enough He spake in the singular number vers 5. A wise man c. Here in the plural Fools despise wisdome c. There are more fools then wise men in the world Men are naturally foolish Despise The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To set light by a thing or contemne it or make little account of it The daughters of Zion have despised thee 2 Ki. 19.21 2. To scorne or highly disdain Haman thought scorn to lay hands on Mordecai alone Est 3.6 Here it is taken in the first sense for all irreligious men are not scorners Psal 1.1 but all despise true wisdome Wisdome See on vers 2. It is excellent yet fools make no account of it And instruction See on v. 2. They neither know the excellency of wisdom nor the way of true safety in the true Religion nor will learn it of others Figures none unlesse a Metaphor in Fools taken for irreligious men that want the best wisdome In the words note 1. A commendation of Religion 2. A description of fools In the first note 1. The subject The fear of the Lord. 2. The adjunct the beginning of wisdom In the second note 1. The agent Fools 2. The effect Despise 3. A double object wisdome and instruction The former proposition is famous as being often used in Scripture ch 9.10 Job 28.28 Psal 111.10 1. Doct. Religiousnesse or a reverent fear of God is the best wisdome Keep therefore and do them for this is your wisdome and your understanding in the sight of the Nations which shall hear all these statutes and say Surely this great Nation is a wise and understanding people Deut. 4.6 This is the wisdome from above Jam. 3.17 Reason 1. Because it brings a man to acquaintance with God Others acquaint us with trees beasts men this with God We are naturally strangers from God and have most need of acquaintance with him False Religions fet up creatures openly and worship them They changed the glory of the incorruptible God into an image made like to corruptible man and to birds and four-footed beasts and creeping things Rom. 1.23 Naturall men not truely religious though bred in the Church make their owne will or honors or wealth or pleasures God Men truely religious know God aright 2. It teacheth us how to converse with God rightly by true worship and obedience How can a man bred among clowns know how to converse with a King at Court 3. How to come to live with God for ever which no Art else can teach A trade is most esteemed that is most gainfull Vse 1. To shew us the vanity of all false Religions in which men cannot reverence the true God in their hearts aright because they conceive amisse of him In vain they worship and worship they know not what A great Politician was wont to say The best policy is to be an honest man
carry the voyce and that which hath wings shall tell the matter Eccl. 10.20 So the Owner is in the Originall called the possessour of riches v. 19. And the Ram that had two horns is called The possessour of two horns Dan. 8.6 The Hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. An owner or possessor of a thing The Master of the house shall be brought unto the Judges Exod. 22.8 that is The owner or possessour of it He that dwels in it 2. A chief or honorable man The Priest shall not defile himself being a chief man among his people Lev. 21.4 3. An husband If he were married Exod. 21.3 Hebr. if he were the husband of a wife 4. An Idol called Baal He brought him up into the high places of Baal Numb 22.41 5. A Lord. Call me no more Baali that is My Lord as in the marg Hos 2.16 6. An inhabitant So it is rendred The men of Shechem Judg. 9.20 Here it is taken in the first sense for the possessour of a wing that is a bird The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. A wing Every winged sowle after his kinde Gen. 1.21 2. It is put for the swiftnesse of the wind which seems to fly it is so quick and carries ships away apace He did fly upon the wings of the wind Psal 18.10 3. For the utmost part of any thing As 1. Of a garment They shall make them fringes in the borders of their garments Numb 15.38 2. For the sails of a ship which are spread like wings and make ships as it were to fly Woe to the Land shadowing with wings Isa 18.1 That is sending forth ships with sails as appears v. 2. there 3. For the wings of an Army The stretching out of his wings shall fill the breadth of thy Land O Immanuel Isa 8.8 4. The farthest part of the earth From the four corners of the earth Isa 11.12 5. The springing of the morning light which begins far from us The Sun of righteousnesse shall arise with healing in his wings Mal. 4.2 Here it is used in the first sense for the wing of a bird Figures none except eyes for sight The cause for the effect Note 1. The manner of speaking Surely 2. The matter And in it 1. The subject the net 2. The adjuncts 1 Is spread 2 Without cause 3. The object In the sight of any bird 1. Doct. Variety of reasons are needfull todisswade from evill See how many curses are threatned against it Deuter. ch 27. 28. Reason 1. Because of our privative unbeleef We are hardly drawn to beleeve any spirituall truth and divine O fools and slow of heart to beleeve all that the Prophets have spoken Luk. 24.25 A weak house must have many props else it wil fall 2. Because of our positive unbeleef We are opposite to matters of faith and holinesse and can reason strongly against our owne salvation We had need of many bullets to beat down this sort 3. Because of mens different dispositions One affects wit another credit another profit another pleasure All these must be wrought upon accordingly A fisher must have severall baits for severall fishes worms for one flies for another paste for another One man is loving another harsh one stout another fearfull one fed with hopes another affected onely with things present Perswaders to good or from evil must proceed accordingly Decet veritatem totis viribus uti suis non ut laborantem It becomes truth to use all her forces not as if it had much adce to uphold her self Tertull. advers Marc. l. 3. 4. To confirm our selves in the truth else we shall never work well upon others Vse To perswade us to study the Scripture well if we would be able to give counsell to others to draw them to good or from evill for there is the storehouse of truth and abundance of reasons and stronger then either nature or art can afford to work upon mens judgement or affections 2. Doct. Reasons brought to confirm truth must be solid ones So Christ confutes the Sadduces by a sentence out of the Law I am the God of Abraham the God of Isaac and the God of Jacob. God is not the God of the dead but of the living Matt. 22.32 It is conceived the Sadduces believed only the five Books of Moses and therefore our Saviour out of them brings his proof that could have brought plainer out of the Prophets if he had pleased as Dan. 12.2 Many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt So he confuteth the Pharisees who maintained that a man might swear by the Temple but not by the gold of the Temple by an undeniable argument Ye fools and blinde for whether is greater the gold or the Temple that sanctifieth the gold Matt. 23.17 So Paul reproves fornicators in that they make the members of Christ the members of an harlot 1 Cor. 6.15 So he confutes communion with Idolaters because therein they have fellowship with devils 1 Cor. 10.20 Reason 1. Because nothing but truth should come from an informer else he may be a blinde guide and fall and lead others into the ditch 2. Reasons ought not onely to be true but also to bear up other truths All stones in a building should be firm but especially the foundation stones What is a lying witnesse worth or a beggerly surety The Rabbins say of a weak argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your surety wants a surety And the Logicians cry out Incertum per incertius Ye prove an uncertainty by a greater uncertainty 3. Else we cannot satisfie our selves And how should a man think to perswade others by that which perswades not himselfe 4. Our reasons should not onely satisfie others but be so strong that they may convince them and stop their mouths A minister must be able by sound doctrine both to exhort and convince the gainsayers Tit. 1.9 Therefore their reasons had need be strong Vse Let us weigh our arguments well in our owne souls before we present them to others So men measure their corn at home before they bring it to Market that it may not fall short Else we cannot hope to perswade others to good or disswade them from evill if our arguments prevail not first with our selves 3. Doct. There is a world of injustice in the world As in Heathen Niniveh The Lion did tear in pieces enough for his whelps and strangled for his lionesses and filled his holes with prey and his dens with ravine Nah. 2.12 Woe to the bloudy City It is all full of lies and robbery the prey departeth not Nahum 3.1 So in idolatrous Israel Ahab must have Naboth's vineyard 1 King 21. It is full of lying killing stealing Hos 4.1 In Judab also professing Religion in David's old dayes It is like Absalom had some colour of complaint by reason of officers oppression No man is deputed of the King to
away that which belongs to others which they have nothing to do withall and the owners lives withall Figures 1. Wayes for Customes A Metaphor 2. A figure of the cause for the effect Soule for Life Mark 1. The note of coherence So. 2. The matter And therein 1. The cause 2. The effect In the cause note 1. The subject He that is greedy of gain 2. The adjunct of number Every one The effect is set out 1. In generall The wayes 2. In particular And therein 1. The action He taketh away 2. The object The life 3. The subject Of the owners 4. The adjunct Thereof Of that gain or those riches He saith not So is the way But so are the wayes 1. Doct. There are many wicked wayes in the world Three are mentioned Psal 1.1 The counsell of the ungodly the way of sinners the seat of the scornfull Many Hos 4.2 Swearing lying killing stealing adultery Reason 1. From particulars There are wayes of error concerning God his Word Christ the Sacraments Wayes of impiety as swearing blasphemy Wayes of injustice as fraud robbery false sentences false witnesses Ways of uncharitablenesse not giving not lending to the poor not setting them on work or giving them lesse then their work is worth Wayes of gluttony drunkennesse and uncleannesse 2. Because there are divers corrupt principles within and devices which break out in evill wayes Vse Let us be circumspect and carefull to keep the right way having so many by wayes before us As a bird that hath many snares or a fish that hath many baits laid for it had need be wary If the devill cannot draw a man to Atheisme he will draw him to Idolatry if not to Profanenesse then to Superstition if not to Pride then to base Flattery if not to Covetousnesse then to Prodigality Of every one c. 2. Doct. As there are many evill wayes so there are many that walk in them These evill wayes are not like the high-wayes in the dayes of Jael unoccupyed Judg. 5.6 All flesh had corrupted their way Gen. 6.12 Many there be which go in the way of destruction Mat. 7.13 Reason 1. From particular evill wayes Many walk in the way of Idolatry All the world wondered after the beast Rev. 12.3 In the way of covetousnesse All seek their owne Phil. 2.21 Of wantonnesse Every one neighed after his neighbours wife Jer. 5.8 Of deceitfulnesse With a double heart do they speak Psal 12.2 2. Because there is no way so bad but it is pleasing to any wicked men and what men delight in that they pursue Vse It confutes the Papists that make Universality a note of the true Church It may be a note of their malignant Church for many follow evill wayes Major pars meliorem vincit Seneca The greatest part overcomes the better Nunquam cum rebus humanis tam faelicitèr actum est ut meliora pluribus placerent Senec. de vita beata Mens affairs were never in so happy a condition that the best things pleased most men 3. Do. Many in the world are greedy of gain For from the least of them even unto the greatest of them every one of them is given unto covetousnesse Jer. 6.13 her Prophets have taken the treasure and precious things Her Princes in the midst thereof are like wolves ravening the prey to shed blood and so destroy souls to get dishonest gain The people of the land have used oppression c. Ezek. 22.25 27 c. Reason 1. Because it is the means of a comfortable life Rich men can command plenty of the best food apparell dwellings Eccl. 2.4 c. 2. It raises men to honour and makes others to attend and observe them like demi-gods Vse To teach us to labour to be free of this common disease as men fly from infected Cities Let us not follow the swinge of the world 4. There is a propriety of goods in this world It appears in the parable of the Vineyard Is it not lawfull for me to do what I will with my owne Mat. 20.15 And in the parable of the talents The Master delivers unto the servants his goods Matt. 25.14 And because Parabolicall divinity proves not look into Act. 5.4 While it remained was it not thine owne Render therefore to all their dues Rom. 13.7 Reason 1. The Law of nature confirms it Beasts that live promiscuously have common pastures It is not fit for men so to doe that may marry and have children 2. The Law of Nations The Barbarians have distinct dwellings and cattle 3. The Law of trading by exchange or money confirms it Gen. 23.16 4. The Law of God else were there no eight Commandement No man could be guilty of theft if there were no propriety of goods Vse It affords us comfort in what we enjoy by Gods law and mans Propriety is a great comfort Luther was wont to say There was much divinity in Pronounes Men love some children better then others because they are theirs It is the great comfort of godly men that God is theirs My work is with my God Isa 49.4 5. Doct. Wicked men seek to break this propriety of goods Ahab would have Naboth's vineyard 1 King 21. Reason 1. Because they envy any good that others enjoy 2. They would live easily and plentifully Vse It blames those that take other mens goods where they come without any order from God or man 6. Doct. Deceitfull and covetous persons will kill others rather then lose their prey Ahab will kill Naboth for his vineyard 1 King 21. Reason 1. Because of inbred covetousnesse 2. Because of inbred cruelty Vse Take heed of giving way to deceit or covetousnesse lest ye end in blood Love of gain will draw blood Some expound all Solomon's counsell by way of hurt to the evill doers thus My Son go not in nay enter not into their wayes for though they devise mischief for others they wil bring evill on themselves and as fowlers oft-times lay nets to no purpose for birds so will they for others Their craft will tend to their owne destruction They are greedy of gain and when they have gotten it it will procure their ruine But it rather aims at the hurt of others thus My Son take heed of their courses for they are cruell and seek the hurt and death of others and that unjustly without any wrong done them and by crafty and subtil means So will all covetous persons seek the life of others that they may get from them with ease what they have gotten with much labor For the first interpretation it is objected that the net is said to be laid in the fight of any bird and therefore the meaning is in vain not without cause That is the bird sees the danger and escapes Answ The meaning may be nets are laid where birds are As in the first Commandement Thou shalt have no other gods before my face that is before me 2. Object There is no antecedent to tell whose lives are meant Answ The
where houses are neerer then in the Countrey that so all men may hear City and Countrey ring of her instruction Figures Wisdome either a Prosopopeia if it be meant of Wisdome it self or a Metonymie of the subject for the adjunct if spoken of Christ the fountain of wisdome Voyce Heb. Sound A Synecdoche of the generall for the speciall A sound for a voyce which is the best sound More is to be gotten by mens words then by lowing of oxen or bleating of sheep The beginning of Wisdomes speech in villages is in the beginning of this vers The progresse of it 1. In Streets Cities and Towns in the end of this vers 2. In other places there vers 21. In the beginning of the speech note 1. The Cryer Wisdome 2. The act cryeth 3. The subject place without In the Country Villages and unwalled Towns In her progresse in the streets note 1. The act she uttereth 2. The object her voyce 3. The subject place in the streets 1. Doct. Heavenly wisdome is worth the looking after As things publickly cryed and proclaimed are worth taking notice of Hence the search of it is so much pressed and the worth of it so much set out in this Book chap. 2.2 4.5 c. The hear heart voyce must be used as men do to get silver and hid treasures This wisdome must be gotten and not forgotten and kept as the principall thing Reason 1. In regard of the excellency of it It excells all humane arts and sciences more then gold doth iron 2. In regard of the lasting of it All objects of humane science perish but the object of heavenly Wisdome lasts for ever in another world Vse Choose these studies then Discamus ea in terris qua nobiscum maneant in caelis Hieron Let us on earth learn those things which may remain with us in heaven It is a fools part to look after bables and neglect serious things Wherefore is there a price in the hand of a fool to get wisdome seeing he hath no heart to it Prov. 17.16 2. Doct. This heavenly wisdome is to be found onely in Jesus Christ In whom are hid all the treasures of wisdome and knowledge Col. 2.3 The onely begotten which is in the bosome of the Father he hath declared him Joh. 1.18 Neither knoweth any man the Father save the Son and he to whom the Son will reveal him Matt. 11.27 Reason 1. Because as the Son of God he knew the Fathers will from eternity 2. Because God spake by him even before his incarnation as in the delivering of the Law Christs voyce then shook the earth Heb. 12.26 Therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word or Speech Joh. 1.1 3. Because God hath given him the Spirit beyond measure Joh. 3.34 He hath more wisdome and holinesse then any man or Angel He is the most lively image of God Heb. 1.3 And a principall part of Gods image is knowledge Col. 3.10 4. All wisdome that others have in heavenly things is from him Christ of God is made unto us wisdome 1 Cor. 1.30 No Philosophy can teach is They had good Morall precepts but wilde ones in Divinity Vse Go to the right shop for heavenly knowledge To Christs school Search not on earth for it is vain Neither man earth nor sea can afford it Neither gold silver nor precious stones can purchase it Job 28.12 Seek it then from the Lord Jesus Christ who is the wisdome of God 1 Cor. 1.24 3. Doct. God is very desirous men should get heavenly wisdome Therefore he cryes loudly earnestly affectionately Vnderstand O ye bruitish among the people when will ye be wise Psal 94.8 God hath written to the people the great things of his Law and will be angry if they be counted as a strange thing Hos 8.12 Reason 1. Because as he gives light naturall in creatures and arts so supernaturall in Scripture revelations 2. He gives sight of such things ordinarily by reason extraordinarily by illumination and common graces Vse To admire why men are poor in this heavenly knowledge seeing God is so willing men should have it Who would starve where a Prince keeps open Court to entertain all comers 4. Docâ—â— This heavenly knowledge is offered to the meanest It is preached in villages The poor have the Gospâ—l preached to them Mat. 11.5 God hath hid these things from the wise and prudent and hath revealed them unto babes Mat. 11.25 Bring in hither the poor and the maimed and the halt and the blinde Luk. 14.21 Reason 1. To shew that God respects no persons Act. 10.34 A thing that brings much hurt in the world 2. To binde them the more to God as a begger-woman without bloud or portion married to a King is the more engaged to him Vse To perswade mean ones to get this heavenly wisdome They cannot get Arts perhaps for want of means of breeding This is offered freely Ho every one that thirsteth come ye to the waters and he that hath no money Come ye buy and eat yea come buy wine and milk without money and without price Isa 55.1 5. Doct. The way to this heavenly knowledge is plain and easie It is cryed about the streets It is taught in all languages Knowledge is easie to him that understandeth Pro. 14.6 That is that gives his minde to understand it Parthians Medes c. We do hear them speak in our tongues the wonderfull works of God Act. 2.9 11. It is taught by earthly similitudes as in parables abundantly Matth. 13. Vse Seek earnestly for it then The way is easie and the end profitable 6. Doct. Means of salvation are offered to great Towns To Chorazin and Bethsaida Mat. 11.21 To Capernaum Mat. 11.23 To Corinth Act. 18.1 4. Reason 1. Because much good may be done there as much fish may be catcht in the Sea 2. God may have much work to do there Therefore Paul must preach boldly at Corinth because God hath much people there Act. 18.9 10. Vse Blesse God for the means here The Gospel is more plentifully preached then in other places Walk worthy of it Vers 21. She cryeth in the chief places of concourse in the â—â—â—â—ings of the gates in the City she uttereth her words saying The text is a part of the preface of Wisdomes speech Her beginning in the Countrey villages was set out in the beginning of the former vers And her progresse to the streets of walled Town in the end thereof Now follows her further progresse in this vers And that 1. To Market-Towns 2. To Shire-Towns or places of Judgement 3. To Cities or chief places in a Kingdome or Nation For the words Wisdome like some great Queen cryes out calling her Subjects from bad courses to good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a most fruitfull word having abundance of significations in the Scriptures 1. It signifies to cry or make a noyse Isa 58.1 Cry aloud spare not lift up thy voyce like a trumpet From the Hebrew word 〈◊〉
judgement will follow Else God were not true neither would his threats be at all regarded 2. Doct. Gods judgements never come without a cause They never did so as appears 1. In Gods letting man lose his image who had so shamefully abused it So rebellious Citizens lose their priviledges 2. In laying the curse on man and his posterity The ground is cursed for Adam's fin Gen. 3.17 So traitors and their posterity are tainted in blood and their lands confiscated 3. In the destruction of the old world by the flood The cause was because the earth was filled with violence Gen. 6.13 4. In the destruction of Sodome by fire and brimstone from heaven because their sin was very grievous Gen. 18.20 5. In Jerusalems destruction by the Romans for killing the Prophets Luk. 13.34 35. 6. In the ruine of the seven Churches of Asia Rev. 2. 3. Neither will Gods judgements ever fall on any without just cause The fall of Babylon will be very just Rev. 18.24 For in her was found the blood of Prophets and of Saints and of all that were slain upon the earth So will the destruction of Antichrist and Popery be most just for deceiving many Rev. 19.20 The end of the world and losse of all worldly comforts Luk. 17.26 27. Hell it self will justly fall upon unmerciful men that relieve not the poor Mat. 25.41 42. Vse Let us give God the glory of his justice in all his judgements So doth the Psalmist sing Righteous art thou O Lord and upright are thy judgements Psal 119.137 So the Emperor Mauritius confessed in the same words when he saw his children murdered before his face and was himself after them to be slain by Phocas Many can do it in generall and for judgements on others that are loth to do it in their owne case in particular But Gods people stick not to shame themselves to honour God O Lord righteousnesse belongeth unto thee but unto us confusion of faces Dan. 9.7 The Lord is righteous for I have rebelled against his commandement Lam. 1.18 3. Doct. God calls us to repentance many wayes I. By verball wayes as 1. By admonitions shewing us we are out of the way Ye have not obeyed my voyce Why have ye done this Judg. 2.2 2. By reproofs chiding them for their finâ— He makes them worse then Oxen and Asses and calls them a sinful nation with other opprobrious names Isa 1.3 4. 3. By dehortations calling them from their finfull wayes Wash you make you clean put away the evill of your doings from before mine eyes cease to do evill Isa 1.16 4. By disswafions urging them by reasons to forsake their sins I have no pleasure in the death of him that dyeth saith the Lord God wherefore turne your selves and live ye Ezek. 18.31 5. By threats terrifying them I will not drive them out from before you but they shall be as thorns in your sides Judg. 2. v. 3. 6. By promises alluring them I should soon have subdued their enemies and turned my hand against their adversaries Psal 81.14 II. By spirituall wayes As 1. By checks of conscience Their conscience bearing witnesse and their thoughts accusing one another Rom. 2.15 2. By monitions of his Spirit Behold I stand at the dore and knock if any man hear my voyce and open the dore I will come in to him and will sup with him and he with me Rev. 3.20 III. By reall wayes As 1. By examples I â—btained mercy for a pattern to them which should hereafter beleeve 1 Tim. 1.16 2. By judgements on others Aholah is delivered into the hand of her enemies that Abolibah might be warned Eze. 23.9 10 11. So Gods judgements on the rebellious Israelites in the Wildernesse are examples to us upon whom the ends of the world are come 1 Cor. 10.11 Belshazzar must be slain because he knew what befell his Father yet repented not Dan. 5.22 3. By judgements on themselves I have diminished thine ordinary â—ood and have delivered thee unto the will of them that hate thee Ezek. 16.27 4. By mercies I drew them with cords of a man with bands of love and I was to them as they that take off the yoke on their jaws and I laid meat unto them Hos 11.4 Vse Let us bewail the desperatenesse of our natural condition whom none of those calls will draw to God 4. Doct. Many refuse Wisdomes call Three grounds to one are naught Matt. 13.4 c. The invitation to the heavenly Kings Sons wedding is slighted by those that were invited But they made light of it and went their wayes one to his farm another to his merchandise Matth. 22.5 Reason 1. Because some are in love with their owne inventions This evill people which refuse to hear my words which walk in the imagination of their heart Jer. 13.10 2. Because others are in love with worldly pleasures profits or preferments Vse Let us not follow the multitude in refusing Gods call Say not I will not be fingular Why should I regard it more then they I shall scape as well as my neighbours Consider who calls God who is great and good can and will prefer thee He may say more truly then Balak Did I not earnestly send unto thee to call thee Wherefore camest thou not unto me Am I not able indeed to promote thee to honour Numb 22.37 Consider to what he calls To holinesse which is most commendable to happinesse which is most profitable Follow holinesse without which no man shall see the Lord Heb. 12.14 5. Doct. We are by nature far out of Gods way A call will not be heard nor a beck regarded They are all gone aside Psal 14.3 They are all gone out of the way Rom. 3.12 The Ephesians were once without God in the world Eph. 2.12 Yea the Fathers of the Patriarchs were Idolaters Josh 24.2 Reason 1. Because we are gone clean out of hearing We regard not Gods Word 2. We are gone clean out of fight which is further out of the way for men cannot hear so far as they can see We regard not Gods works 3. We are gone far in the wayes of the world The further in a by-way the further out of the high-way 4. We are gone far in the wayes of Satan The further men go in a contrary way the further are they out of the right way Vse Let us blesse God the more for bringing us into the right way when we look upon other mens dangerous errors Such were some of you 1 Cor. 6.11 Yea all of us We our selves also were sometimes foolish disobedient c. Tit. 3.3 Such we should have been still if God had not wonderfully reclaimed us Insult not then over others but pity them and pray for them and thank God heartily for reducing you 6. Doct. The generality of men regard not the fignes whereby God calls them to repentance They regard not outward means as rain and fruitfull seasons Act. 14.17 Jer. 5.24 nor the sending of Christ to
Matches made for money but Wisdomes counsels are comfortable also Her wayes are wayes of pleasantnesse and all her paths are peace Prov. 3.17 Vse Let us open both our hearts and ears to such counsels as these scattered in the Book of God the fountain of wisdome We are too prone to hearken to foolish counsels as Absalon was to give ear to the unsafe counsell of Hushai 2 Sam. 17.14 And to the sinfull counsel of Achitaphel to go in to his Fathers Concubines 2 Sam. 16.21 22. The whole world foolishly hearkens to the unprofitable counsell of some idle ring-leaders at the Tower of Babel Gen. 11.4 The Jews to the uncomfortable counsell of their Captains to go back into Aegypt Jerem. 43.5 Let us for time to come rather hearken to Wisdomes counsels which are safe to the Soul honorable to the Body profitable to the State comfortable to the whole man And of such counsell we shall never need to repent It is strange that the World should call and men run the Devill call and men fly but when God calls they will not creep 3. Doct. Constant safety is prepared for good men Trust in the Lord and do good so shalt thou dwell in the Land and verily thou shalt be fed Psal 37.3 Great peace have they which love thy Law and nothing shall offend them Psal 119.165 Thou shalt see the good of Jerusalem all the dayes of thy life Yea thou shalt see thy childrens children and peace upon Israel Ps 128.5 6. For I saith the Lord wil be a wall of fire unto her round about Zec. 2.5 Reason 1. Because they have a guard of Angels set about them by God He shall give his Angels charge over thee to keep thee in all thy wayes Psal 91.11 2. God himself is their guard He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty Psal 91.1 Who are kept by the power of God through faith unto salvation 1 Pet. 1.5 Vse Let us learn spirituall policy in these dangerous times Who would not be glad to be safe in these storms Follow Wisdomes counsel Labour for piety and thou shalt be safe 4. Doct. Quietnesse also is the portion of Gods servants When he giveth quietnesse who then can make troubles Job 34.29 1. Quietnesse outwardly if God see it fit for them O that thou hadst hearkened to my commandements then had thy peace been as a river Isa 48.18 2. Quietnesse inwardly Being justified by faith we have peace with God Rom. 5.1 Quietnesse in life The meek shall inherit the earth and shall delight themselves in the abundance of peace Psal 37.11 Quietnesse in death Mark the perfect man and behold the upright for the end of that man is peace Psal 37.37 In the grave which is their bed He shall enter into peace they shall rest in their beds each one walking in his uprightnesse Isa 57.2 After death for ever None can passe the great gulf between them and hell to molest them Luk. 16.26 They rest from their labours Rev. 14.13 Vse Woe to those that seek to disquiet the people of God They go about to crosse Gods will and he will crosse theirs 5. Doct. A good man need not fear any trouble Thou shalt not be afraid of destruction when it cometh Job 5.21 Thou shalt not be afraid of the terror by night nor for the arrow that flyeth by day Psal 91.5 He shall not be afraid of evill tydings his heart is fixed trusting in the Lord. This fearlesnesse proceeds 1. From some inward principles A good man may be like a ship at Sea in such a storm that he hath no anchorroom abroad nor haven neer all that sustains him must be within As 1. An equall and proportionable ballancing by ballast or goods So a good man may have peace of conscience which may make him fearlesse He that knows himself at peace with God what need he fear the wrath of all the creatures Such may glory in tribulation Rom. 5.3 and take delight in them as in sweet smelling roses 2. The skill of the Ship-master makes them not to fear God gives spiritual wisdome to his how to carry them in and get out of any trouble Wisdome onely can teach men how to keep an eternall Sabbath of rest in the soul 3. Labour of ship-men is needfull to preserve the ship Except these abide in the ship ye cannot be saved Act. 27.31 So God gives spirituall courage and grace to his to hold up their heads in all troubles 2. From outward helps As 1. Gods protection I will give peace in the land and ye shall lie down and none shall make you afraid Lev. 26.6 They know that God who hath undertaken to deliver them hath many wayes to doe it and they rest upon that and are quiet and fearlesse 2. He hath a guard of Angels about him The Angel of the Lord encampeth round about them that fear him and delivereth them Ps 34.7 But it may be objected that good men have a passion of fear as well as others and at some times are afraid of troubles It may be answered that because no man can perfectly obey Wisdomes counsels they best in infirmity may be perplexed but not quite overcome with fear they will recover Fides non tollit omnem dubitationem sed vincentem Faith takes not away all doubting but prevailing doubting Scotus in Sentent He that walketh uprightly walketh surely Pr. 10 9. Perfect freedome from fear is reserved for them in heaven Wicked men dwel in fear as strangers good men in hope as inhabitants Further it may be objected Good men had need to fear troubles for the world hates them and doth often persecute them Answ Troubles may befall a good man but he need not fear any hurt by them Surely in the flouds of great waters they shall not come nigh unto him Psal 32.7 They can detract nothing from his felicity He shall be happy in prosperity and adversity Trouble shall not be evill to him but doe him good and lead him to good For our light affliction which is but for a moment worketh for us a far more exceeding and eternall weight of glory 2 Cor. 4.17 It may be God may sometimes try his servants but ordinarily they change their manners before God changes their prosperity Fortunam sui cuique fingunt mores Cornelius Nepos in vita Pompeij Every mans manners carve out his owne condition Fortune is a constant wife to good men and an inconstant strumpet to bad men said Heathen Plutarch Apophthegm She is nailed to good men not well fastned to bad men Evill mens troubles will be endlesse good mens not so Vse Behold a great encouragement to hearken to Wisdomes counsels and to be pious We shall attain to a condition that need not fear any troubles I will not fear though the earth be removed and though the mountains be carried into the midst of the Sea Though the waters thereof roar and be troubled though
the mountains shake with the swelling thereof Psal 46.2 3. Si fractus illabatur orbis Impavidum ferient ruinae Horat. A godly mans Ark is pitched within and without tossed it may be but not drowned shaken but not shivered No Kingdome in the world no Empire hath such a priviledge 6. Doct. Trouble is evill in it self The yeers wherein we have seen evill Psal 90.15 Shall there be any evill in the City and the Lord hath not done it Amos 3.6 Reason 1. Because it is evill to the body helping to confume it by diseases 2. It is evil to the soul helping to vex it with grief and disquietnesse It makes a man cry out Why art thou cast downe O my soul and why art thou disquieted within me Psal 43.5 Vse Let us blesse God our heavenly Physician that turns our troubles to our good and makes an antidote of poyson CHAP. II. Vers 1. My Son if thou wilt receive my words and hide my commandements with thee Solomon having before in the words of Wisdome threatned obstinate finners with destruction now in his owne words falls to instruct such as are tractable Now that these things are spoken in the words of Solomon and not of Wisdome appears by the title given to the young man in this verse My Son Which is also given him by Solomon ch 1.8 But never by Wisdome in all this Book And by ch 3. v. 13. He saith Happy is the man that findeth wisdome If Wisdome had spoken she would have said that findeth me In this Chapter the Wise-man shews 1. How to get true wisdome to vers 5. 2. What good is gotten by getting it to the end of the Chapter And that 1. Positively from v. 5. to v. 10. 2. Privatively from thence to the end And this latter 1. By preventing danger from bad men from v. 10. to vers 16. 2. From bad women from v. 16. to the end For the first thing the way to attain true wisdome it is 1. By getting a docible minde v. 1. 2. By learning it of them that are wise v. 2. 3. By prayer to God for it v. 3. 4. By our owne studies and endevours v. 4. To return to v. 1. And first for the words My Son See on ch 1.1 8. It is a title often repeated to beget attention and obedience If thou wilt receive See on chap. 1.3 If thou wilt bring with thee a willing minde to learn of me and to receive my words into thy understanding will and affections So Lira interprets it of a Scholar docible and willing to learn Hugo Cardinalis takes it for a Metaphor from the earth which being plowed and opened receives the seed into it and brings forth corn So doth a docible Scholar As on the contrary Petrarch Dialog 41. speaking to a Schoolmaster that had or might have an undocible Scholar saith Discipulum indocilem babes Perdis operam littus aras semina projicis natura non vincitur Terrae aridae colonus es Solve boves Quid te torques Hast thou an indocible Scholar Thou loosest thy labour thou throwest away thy seed nature cannot be overcome Art thou a tiller of a barren ground Vnloose thy oven Why vexest thou thy self The word argues a greedinesse of hearing as the dry earth gasps for rain and drinks it in greedily Heb. 6.7 Others read it If thou wilt buy my words So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used She considereth a field and buyeth it Heb. taketh it to wit by purchase For what men buy they may lawfully take ch 31.16 Now wisdome is bought by time and labour Metrocles dicebat res alienas pecuniâ ut domum vestem alia disciplinas autem emi tempore atque labore Metrocles said that other mens goods were to be bought with money as houses and garments and other things but arts were to be bought with time and labour Laert. l. 6. c. 6. It argues a greedy desire of knowledge sparing for no cost time nor labour to attain it Ab. Ezra expounds it thus Thou shalt be my Son if thou wilt receive my words But it is better to draw the coherence to vers 5. thus If thou wilt receive my words c. then shalt thou understand the fear of the Lord c. My words See on ch 1.21 Some understand it of the words in the foregoing Chapter But it includes all spoken by him in this Book And hide Lay them up safe in thy heart and memory as men lay up treasures v. 7. Or at husband-men hide their corn in the earth to fructifie Or as men lay up jewels they would have kept There is no safer place to keep good counsel in then the chest of mans heart and memory Then will it not be forgotten My commandements Such as I have received from God and enjoyned thee These they must hide in their memory that Satan beguile them not of the knowledge of them but they may be ready for practise upon all occasions as money in a Treasury or victuals in a Storchouse With thee Not from others for thou must teach them but lay up the knowledge of them for thy owne use Some things are so dear to us that we will not trust our chests with them but carry them alwayes about with us So must we doe with wise precepts Maximus reports that Euripides the Philosopher seeing a young man buying many Books said Non arcae O adolescens sed pectori O young man these are not to be put into thy chest but into thy breast Communium Sermonum 17. I have heard that famous Buchanan King James his Master when a Germane Doctor coming into Scotland desirous to see him and observing his few books and great learning saluted him thus Salve Doctor sine libris God save you Mr. Doctor without books going into Germany afterwards and seeing in that Doctors Study a multitude of books and thinking him little learned retorted bitterly Salvete libri sine Doctore God save you books without a Doctor Intimating that few books well read were better then many never looked upon He is the first in the ship of fools that buyes many books and reads them not To this purpose Solomon seems to speak to the young man here as if he had said I have and will do my part to fill thee with good instructions see thou do thine in receiving them into thine heart and keeping them there Figures My Son a Metaphor For Solomon meant others to be taught by him as well as his Sons Receive A Metaphor from the earth receiving seed Hide a Metaphor from treasures locked up In the text there is 1. Avi ditas auscultandi A greedy desire of hearkening 2. Assiduitas memorandi A daily care of remembring In the first note 1. The person spoken to My Son 2. The act required if thou wilt receive 3. The object my words In the second note 1. The act And hide 2. The object my commandements 3. The subject place with thee Observations My
Son This word is often repeated because good children use readily to receive their parents counsels as judging them alwayes to come out of love 1. Doct. Men soonest hearken to counsels that come out of good will Therefore your cunning Orators before they propound the matter they would urge make a plausible preface first to catch the hearers hearts See how Abigails counsel wrought on David 1 Sam. 25.24 He blesses God for it and blesses her v. 32 33. there Paul's counsell to the Corinthians wrought in them sorrow to repentance 2 Cor. 7.8 9. Reason 1. Because all suspicion of malice which taints good counsell like a dead fly is taken away 2. All fear of disgracing us is likewise gone We conceive that these cannot dwell in a loving heart 3. Love hath a sympathizing power If it be in the heart both of the speaker and of the hearer it draws as the Loadstone doth the iron Magnes amoris amor Love is the Loadstone of love 4. Love hath a creating or begetting power It is a fruitfull tree and can beget love where none was before Vse 1. It shews us a reason why some mens counsels will not be swallowed There is too much vinegar in them little signe of love 2. Let Ministers like wise Physicians temper their bitter pills of reproof with sugared affections Many look more at the good relish of physick then at the event of it 2. Doct. A docible minde must first be got by him that will be wise The Apostles Christs best Scholars shew it by asking much Why speakest thou to them in parables Mat. 13.10 Declare unto us the parable of the tares of the field Mat. 13.36 And Nicodemus asks How can a man be born when he is old Joh. 3.4 Reason 1. Because else the work will go on very difficultly like plowing on rocks or as the Aegyptian chariots when the wheels were off God took off their chariot wheels that they drave them heavily Exod. 14.25 2. The work is as good as half done where a docible heart is Poure in knowledge and the vessell will receive it 3. Dociblenesse of heart will make a man painfull Desire of knowledge sets a capable soul and body on work 4. It will bring a greater progresse then a greater capacity in one not willing to learn can produce As in schools boyes of mean parts and great desires get more learning then others of stronger parts and lesse desires of it Vse 1. It shews us why many get no good by many good Sermons they have no heart to it It is hard rowing against the stream Why is this A price in the hand of a fool to get wisdome seeing be hath no heart to it Prov. 17.16 2. Get a docible heart else all your owne pains and your Teachers is lost 3. Doct. Good counsels not received do no good The Word must be received with meeknesse Jam. 1.21 Else it profits not The Corinthians had not been saved by the Word that Paul preached had they not received it 1 Cor. 15.1 2. Reason 1. It appears in naturall things The earth bears no corn if it receive not the seed In Civill things also Men expect no gain where they put in no stock In Medicines Physick cures not if not received 2. Because two things are required to make good counsel profitable that it be good and rightly applyed Good meat not eaten nourisheth no more then bad Vse Be carefull to receive all good counsell or look for no good from it A man that would learn to paint or build when he hears a good Workman discourse well of such works goes aside and takes a tool and draws a draught of it Do thou so in Divinity 4. Doct. Knowledge is very necessary My people are destroyed for lack of knowledge Hos 4.6 Israel doth not know my people doth not consider Isa 1.3 Solomon calls often on us to embrace it Heathens prized it above all outward things Pro scientia emenda omnia vendenda All is to be sold to buy knowledge Plato The wise Merchant sold all to buy the pearl of price and made no ill bargain Matt. 13.46 All things prove unprofitable or hurtfull to him that knows not how to distinguish good from evill as he that knows not meat from poyson may soon perish Woe unto them that call evill good and good evill Isa 5.20 Vse Pity those blinde souls that prefer all things above knowledge Their money will perish with them 5. Doct. Words of truth are worth laying up Mary kept all these things Luk. 2.19 Let thine heart retain my words Prov. 4.4 Reason 1. Because they are precious like jewels or seed hidden in the earth Because of the good that comes by them They shew the way to eternall happinesse Vse Let us bewail our losse that have lost so many jewels for lack of laying up We doe not so with gold and silver We leave them not on the benches but lay them up in chests that they may be safe and forth coming when we have need of them To receive words of truth and not hide them is to take them with the one hand and throw them away with the other 6. Doct. Mans heart is the best place wherein words of truth may be hid Thy Word have I hid in my heart Psal 119.11 His Mother kept all these sayings in her heart Luk. 2.51 For there they are safest Vse Lay not up then holy instructions in a chest of silver but in the cabinet of thy heart So wilt thou finde them when thou hast need of them Vers 2. So that thou incline thine ears unto wisdome and apply thine heart unto understanding We are now come to the second way of getting heavenly wisdome namely by learning it of them that are able to teach it For the words So that This shews a dependence on the former words Thou must be so willing to learn and remember that thou imploy both ear and heart to get knowledge Incline thine ear Heb. to make thine ear to hear or regard So that there is no colour for Popish Commenters to descant of humility as they do and how it fits men to get wisdome The word hath no such notion in it And if it were Incline yet that were token of humility but of carefull hearkening Here is nothing meant but applying the ear not to hear onely but also diligently to hearken and attend to things taught As a Musician bowes his ear to tune his Lute and the hearer afterwards not in signe of any humility but to hear the better Yet the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to look that way but that also signifies stretching out the heart to hear rather then bowing it down Others think it imports lifting up the ear to attend as wilde beasts quick of hearing do upon a sudden noyse It argues unwillingnesse to lose a word of Wisdomes instructions and quicknesse to hear Others as Piscator reads it If thou encline taking If out of the former
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
They were once in much danger now they are more free 4. Doct. Wisdome is a great antidote and preservative against evill When thou goest it shall lead thee when thou sleepest it shall keep thee and when thou walkest it shall talk with thee ch 6.32 Wisdome may keep thee from the strange woman chap. 7.5 Reason 1. Because wisdome shews the right end we should aim at the right means to attain that end and the fittest time to use those means And all these help to preserve us from sin judgement evill practises from dangers corporal spiritual and from hell it self 2. It teaches a man how to make use of all times of time past else you lose your life of time present else ye live ill of time to come else ye lie open to all dangers Whoso keepeth the commandement shal feel no evill thing and a wise mans heart discerneth both time and judgement Because to every purpose there is time and judgement therefore the misery of man is great upon him Eccl. 8.5 6. Vse Make use of this wisdome in carefull watchfulnesse for your owne preservation Ye are encompassed with a thousand dangers Ye are naturally carelesse watchfulnesse will keep ye out of them Thinking often of perill is the way to prevent perill Other virtues are armed souldiers in the field ready to fight for the souls safety Wisdome is the Watchman or Sentinel of the soul to foretell danger Salazar Where wisdome enters not into the heart there are no saving thoughts nor counsels whereby men may be safe for the inconstancy of mans mind is wonderful and the blindnesse and frailty of it great Men think more frequently of vain and pernicious things then of honest and godly unlesse wisdome be present which may supply hearty and heavenly thoughts which may shut up the entrance against our enemy as follows in the next vers To deliver thee from the way of the evill man 5. Doct. Preservation from sinfull wayes is a great benefit and blessing So it is promised here as a choyce mercy I withheld thee from sinning against me therefore suffered I not thee to touch her Gen. 20.6 It was a great mercy of God to keep Joseph from adultery Gen. 39.10 David found not so much favour from God 2 Sam. 11. Tibi deputo peccata quae non feci To thee O Lord I impute it that I have not committed such and such sins Aug. Reason 1. In regard of good mens account who set a great price upon it and pray earnestly for it So doth David Set a watch O Lord before my mouth keep the dore of my lips Incline not my heart to any evill thing to practise wicked works with men that work iniquity and let me not eat of their dainties Ps 140.4 2. In regard of evils prevented as Gods frowns pangs of conscience diseases troubles hell 3. In regard of the cost of recovery It cost Christ his heart blood to recover Gods favour to sinners It will cost us many prayers and tears as it did David Psal 51. 4. In regard of the scandall of our sins whereby others may be drawn to hell and which all our following good works will not wipe off Vse Let us blesse God if we see others fall into grosse sins and our selves kept from them as we would do if all the houses about us were infected and ours kept free Rahab escaped when Jericho was destroyed An antidote is better then a cure It saves much pain both of disease and healing Men must be made more sick ere they be healed It is no small matter of little importance that is here promised but safety and rest which all the world cannot give us though it stood armed round about us to defend us Then give God great praise for it 6. Doct. There is need of understanding and care to keep us from evill I said I will take heed to my wayes Psal 39.1 Thy word have I hid in my heart that I might not sin against thee Psal 119.11 Reason 1. There is need of much understanding Else we may think that we do very well when we do very ill I verily thought saith Paul with my self that I ought to do many things contrary to the Name of Jesus of Nazareth Act. 26.9 2. There is need of great care else knowledge is in vain Knowing men will sin negligently or wilfully if care be wanting Vse Provide these two wings still and care to flee from evill A watch-man must both wake and watch So must we spiritually if we will scape sin Vers 12. To deliver thee from the way of the evill man from the man that speaketh froward things Here begins the deliverance from dangers that may come to us by evill mens society The benefit is propounded in the beginning of this vers The evill mans way from which he is to be delivered is set out by divers effects 1. In his words in the end of this vers 2. In his works v. 13. 3. In his affections v. 14. 4. In his obstinacy v. 15. For the words To deliver thee The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To spoyl a man or take his goods from him All the riches that God hath taken from our Father Gen. 31.16 2. To take away a man from trouble or deliver him And delivered our houses Exod. 12.27 So here From. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated From the hand of all his enemies and from the band of Saul Psal 18. in the title Sometimes it is out of He hath delivered me out of all trouble Psal 54.7 Here it may be understood either way Wisdome is good to deliver men from ill wayes that they fall not into them and to deliver them out of them when they are faln into them to keep them out or bring them out But it is best to understand it in the first sense as it is translated For it is a greater mercy to be kept out of ill wayes then to be brought out of them As it is a greater favour to be kept in health then to be healed It agrees also best with the scope of the place which is to keep young men from entring into evill wayes The way See on ch 1.15 It signifies their wicked courses of life which as a wrong way leads to a bad end Wisdome will keep us from following bad example and delighting in the company of bad men and so getting hurt by them From walking in their way with them or after them From joyning with them in sin or doing the like sins Of the evill man that is of evill men The singular for the plurall as is expressed v. 13. Who leave the wayes of uprightnesse or of evill that is from all evill wayes or from the evill way that is from evill courses As appears by what follows by way of explanation in the words following For the word see on ch 1.16 From the man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. A man by kind opposed to a beast
4. The Devils sleights mislead thousands Swords may be kept off with bucklers bullets with mud-walls No keeping off Miners Satan works all under ground Countermining is uncertain unlesse we could see where Satan digs Vse Take heed whom ye follow Major pars meliorem vineit The greater part overcomes the better part Most are bad if ye look on Persons Families Towns Nations Thou shalt not follow a multitude to do evil Exod. 23.2 2. Doct. Some are so quite out of the right way that they have clean lest it Rehoboam forsook the Law of the Lord and all Israel with him 2 Chro. 12.1 Demas hath forsaken me having loved this present world 2 Tim. 4.10 Reason 1. To begin where we ended in the reasons of the last point The Proverb is He must needs go whom the devill drives Satan like a skilfull Generall in the War if he once scale the walls plunders the City layes siege to the Castle gives not over till he take it that so he may command City and Countrey 2. Because God hath forsaken them when they leave the wayes of righteousnesse He was wont to chastise them while they kept the way because they slipped sometimes but if they once go out of the way quite then he will chastise them no more but let them have a joviall journey to hell So he saith by his Prophet I will not punish your daughters when they commit whoredome nor your spouses when they commit adultery the people that doth not understand shall fall Hos 4.14 Why should ye be stricken any more ye will revolt more and more Isa 1.5 Nulla poena maxima poena No punishment is the greatest punishment Greg. Magn. Vse Take heed of giving over the wayes of piety It is likely thou wilt never return God will forsake thee and the Devil drive thee If the sheep go out of the fold ten to one he never returns Wolves will devour him or ditches drown him 3. Doct. Gods wayes are right wayes in which men may walk safely I have led thee in the right paths ch 4.11 The opening of my lips shall be right things ch 8.6 Therefore Gods way is called the way Rom. 3.12 And the way of peace Rom. 3.17 Intimating that there is no other safe way nay none worthy of the name of a way Reason 1. There is no way leading to the right end but this to Gods glory and mans eternall salvation Mens inventions lead to hell not to heaven All such are lying wayes Psal 119.163 2. It brings joy and comfort when other wayes bring sorrow and trouble The children of Israel said unto the Lord We have sinned Judg. 10.15 This confession came from them when God had delivered them into the hands of their enemies for their Idolatry v. 6 7. there 3. Gods servants have prayed to be directed in it and they know best of all the world which is the best way Teach me O Lord she way of thy statutes Psal 119.33 Vse Let us keep in Gods way else we lose much labour and in the end are disappointed of our hope which is a double vexation 4. Doct. Many prefer bad wayes before good They hated knowledge and did not choose the fear of the Lord ch 1.29 Brethren be ye followers of me for many walk as the enemies of the crosse of Christ Phil. 3.17 18. Reason 1. It appears in particulars Let us anatomize the world Substract Heathen Turks Jews Papists and among Protestants Atheists Hereticks Blasphemers Ignorant ones Worldly profane ones Hypocrited All these prefer bad wayes before good Tell me then what is lest 2. It appears by the ground of it All are naturally foolish none wise but those few that are enlightened from heaven Turn a company of fools to seek a way they know not the most will take the worst wayes for they look at the breadth and pleasure of the way not at the end They consider not that broad is the way that leadeth to destruction and many there be that go in it but narrow is the way which leadeth unto life and few there be that find it Mat. 7.13 14. 3. Because there are more bad wayes then good and it is hard to distinguish them 4. Because bad wayes are more pleasing to our naturall corruption then good As on the contrary Gods wayes are irksome to our corrupt nature wherein a man must as Hierom speaks interficere in se radicem suam and mortifie his own root in himself Vse Judge of your wayes ye should walk in not by your company but by the goodnesse of them Keep not company with others in foul and sinfull wayes Men will not walk with their friends in the dirt but in fair wayes 5. Doct. Wicked men do continue obstinate in evil doing They walk in the counsel of the ungodly and stand in the way of sinners and fit in the seat of the scornfull Psal 1.1 So did Pharaoh till he was drowned in the sea I knew that thou art obstinate and thy neck is an iron sinew and thy brow brasse Isa 48.4 That cannot cease from sin 2 Pet. 2.14 They wax worse and worse 2 Tim. 3.13 So did Ahaz 2 Chr. 28.22 Reason 1. Because they are naturall to them and come out of internall corrupt and fleshly principles as folly is to a fool which makes him constant in foolish actions Though thou shouldst bray a fool in a mortar among wheat with a pestil yet will not his foolishnesse depart from him ch 27.22 2. Because custome which is another nature hardens him in it As many men cannot sleep without a pipe of Tobacco at their mouths so wicked men take no rest till they do mischief ch 4.16 Yea some care not for sleep but are so constant in their evil that they fit up all night to game and drink See the power of custome Can the Ethiopian change his skin or the Leopard his spots then may ye also do good that are accustomed to do evil Jer. 13.23 Vse 1. To call upon us to beware of lying long in any known sin It will harden the heart recover thy self speedily by repentance Shall they fall and not arise shall he turn away and not return Jer. 8.4 Peccatum quod per poenitentiam non deletur suo pondere trahit aliud Sin not repented of draws on other sin Greg. Mag. 2. To teach us constancy in good duties It is a shame that wicked men should continue in sinning and we be inconstant in well-doing We know that their work is in vain yea hurtfull but ours profitable 1 Cor. 15.58 Other creatures are constant in their wayes Sun Moon Stars keep their course Fishes swim in the water Birds fly in the air Fire burns Wicked men sin Should we onely be inconstant in good wayes 6. Doct. Wayes of sin are wayes of darknesse The fool walketh in darknesse Eccl. 2.14 They are called the unfruitfull works of darknesse Eph. 5.11 Reason 1. Because men choose the night wherein to commit adultery and to be drunk
he hates Ye that love the Lord hate evill Psal 97.10 6. Doct. If men will not for their owne sakes forsake sin they should do it for their childrens sake God promises good to children if their parents be obedient O that there were such an heart in them that they would fear me and keep my commandements alwayes that it might be well with them and with their children for ever Deut. 5.29 Therefore they must take heed they bring not evill on their children by disobedience Manasseh brings destruction on Jerusalem after his death though he repented in his life Surely at the commandement of the Lord came this upon Judah to remove them out of his sight for the sins of Manasseh according to all that he did 2 King 24.3 And Ahab brought Gods judgement on his posterity though he humbled himself Seest thou how Ahab humbleth himself before me Because he humbleth himself before me I will not bring the evill in his dayes but in his Sons dayes will I bring the evill upon his house 1 King 21.29 Reason 1. Because much evill may come on our posterity for our sins as hereditary diseases poverty losses crosses 2. Our affection is great to our children We prefer them before friends and many times before our selves Why then should we doe any thing to hurt them Vse It teacheth us to bewail the madnesse of those parents that are so fond of their children that they love the ground the better they tread on and yet live in those sins that shorten their childrens dayes and lay them under ground before their time by nature They give them bad examples and no correction for their sins and so are accessary to their ruine Let us be wiser and give good example and correction to our children and then may we look to see much good of them Which God grant to all godly parents through Jesus Christ our onely Lord and Saviour Amen CHAP. III. VER 1. My Son forget not my law but let thine heart keep my commandments THe order of Solomon is to be observed he had formerly exhorted the young man to seek after Wisdome and shewed him what evils it would preserve him from now he gives him some directions how to practise what he should be taught and shews what good he should get by it He had disswaded him from cruelty in the first Chapter and from adultery in the second now he perswades him to piety and equity in this Chapter and lest the keeping of so many precepts imposed upon the young man should trouble him he promiseth in general and afterwards interlaceth in particulars divers promises of good and sure rewards to allure him to audience and obedience Solomon had a floud or a wood of words a Sylva Synonymorum and therefore urges the same things with elegant variation of phrase as a Father often inculcats the same things daily in other words to affect his child the more that so what works not upon him at first may at last The two first verses are a general preface to the rest of the Chapter wherein is 1. an exhortation in the first verse 2 ly a promise to set it on Verse 2. For the words My Son see on Chap. 1.18 He often useth the amiable name of a Son intimating that he speaks not as an Enemy nor a Neighbour or Friend or Master or King but as a loving Father to his beloved child And wel might he call the hearer or reader his Son on whom he had bestowed so many godly instructions and whom he goes on to instruct stil like a Father Forget not See on Chap. 2.17 Let my law stick fast in thy memory whatsoever thou forget either children businesse or whatever els is deer unto thee be sure thou forget not my Law sooner forget musick and singing as the godly Jews would rather forget them then Jerusalem Psal 137.5.6 My Law See on Chap. 1.8 Here it is taken for those good instructions Solomon gave and which are written in this book therefore he calls it his Law which being agreeable to Gods Law his children were tyed to observe So Gods law is called Moses Law Mal. 4.4 This book is a Law how to guide our life containing many excellent practical instructions But. See on Chap. 1.25.2.22 an opposition between keeping and forgetting Let thine heart See on Chap. 2.2 The heart here may be taken for the memory which is the chest of the soul or rather for the wil which is King in the Soul and to which the understanding is councellor and the affections are servants Keep See on Chap. 2.11 Keep them both in memory and life He speaks not of a bare remembring but of a practical keeping also shewing that it is not profitable for us to have them in our heart unlesse we also exercise them in our conversation The sum is that we must remember these precepts to keep and do them Deut. 7.12 For remembring the law in the heart without practising it in the life will not bring the blessing annexed Ver. 2. Length of daies c. Thou must remember them so that thou hearcily practise them and that thy heart not only have the knowledge of them ready upon all occasions but also be ever studying for occasions and how to do them My commandments See on Chap 2.1 Thou must not only look to this book in general but have respect to every particular direction in it that concernes thee then shalt thou be like Zechariah and Elizabeth walking in all the commandments and ordinances of the Lord blamlesse Luke 1.6 And maist conclude with the Psalmist Then shal I not be ashamed when I have respect unto thy commandements Psalm 119.6 The sum is as if Solomon had said Thou hast heard O my Son that thou art not able by thine own pains and study to get Wisdome but thou must get teachers and accommodate the ears both of thy soul and body to their words yet is not this enough to make thee wise but thou must also retain those instructions in thy memory ready for practise when opportunity shal be offered Figures none Note 1. A prohibition 2. An Exhortation In the former note 1. The person spoken to Myson 2. The thing forbidden Forget not 3. The Object My Law In the latter observe 1 The opposition or rather augmentation But Or it may be read Yea See on Chap. 2.22 Be so far from forgetting that thou remember to practise my Commands on all occasions 2. The agent Let thine heart 3. The Act. Keep 4. The object My Commandments 1. Doct. Great affection ought to be in a teacher He must look upon his hearers as upon his Children This is Paulâ— tone My little Children Of whom I travail in birth again Gal. 4.19 Wherefore Because I love you not God knoweth 2 Cor. 11.11 I will gladâ—y spend and be spent for you though the more abundantly I love you the lesse I be loved 2 Cor. 12.15 Spoken as by an indulgent Father This is Iohns
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
I trust not Antigonus when he sacrificed prayed to be kept from counterset friends and being asked why he did so answered Because I can my self take heed of known enemies Bona fide agendum est cum iis qui nobis bene fidunt We must deal faithfully with them who faithfully put trust in us It is a shamefull thing to lay snares for them that suspect no evill from thee and think thou lovest them Thou dost egregiously dissemble that under a fai face and countenance to them hidest a foul heart against them 2. Because they deserve no evill of us and those ill offices are worst that are done to such as neither deserve nor fear ill from us 3. Because such expect good of thee and what can be worse then to deceive him that expects good from thee 4. Because they deserve good of thee and therefore thou shouldst not so much as cherish a thought of evill against them Use It condemns those that plot evill against their nearest friends These are traitors 2 Tim. 3.4 Judasses that betray with a kisse Such are dangerous enemies Such we had need take heed of as the Prophet warnes Trust ye not in a friend put ye not confidence in a guide keep the doors of thy mouth from her that lieth in thy bosom Mic. 7.5 These are the plagues of all meetings societies feasts which are upheld by love and faithfullnesse Nulla pestis gravior ad nocendum quà m familiaris inimicus Lyra. There is no plague more hurtful then a familiar enemy VERSE 30. Strive not with a man without cause if hee have done thee no harm IN the former verse sinfull plots against others were condemned here sinfull words and actions are blamed In a word all unlawfull contentions are forbidden Here is a prohibition of all manifest violence and secret deceitfulnesse For the words Strive not Neither in judgement by suits of Law nor by harsh words out of judgement With a man See on ver 13. Without cause Being provoked by no injury This forbids not complaints or suits upon just grounds but rash and causelesse ones For the word see on Chap. 1.17 on the word In vain If he have done thee no harme The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to do good or evill as well without desert as with it To begin as well as to repay Our translators take it in the first sense as an exposition of those words without cause That is if he have not first wronged thee Bain a great Hebrician and a learned Commenter takes it in the second sense for requiting and reads it thus If he do not requite thee And makes it the forme of an oath understanding these words Then say I am a liar or believe me no more Meaning hee will certainly be revenged on thee and do like for like Thou pickest a quarrell with him without a cause and must expect the like measure from him See the like expression If he do not curse thee to thy face Iob 1.11 Then say I am a liar The meaning is as it is well translated there And he will curse thee to thy face So it may be here Strive not with a man without a cause then or else he will do thee harm To wit if thou vex him causlesly For harm see on Chap. 1.33 on the word Evill Quest May wee then strive with a man that hath done us harm Ans Yes lawfully before a Magistrate and without sharpe words The sum of this Verse then is Contend with no man if thou canst chuse But if necessity or publick profit require it thou maist do it yet take heed thou exercise not publick or private contention with any man that hath not offended thee or done thee wrong Figures none Note 1. The Act forbidden Strive not 2. The Object With a man 3. The Adjunct of qualification set out 1. Generally Without cause 2. Particularly If he have done thee no harm 1. Doct. Mans nature is very apt to contend causlesly What cause had Ahab or Jezebel or the elders to contend with Naboth 1 King 21. What cause have wicked men to contend with Gods people Just as much as Wolves have to contend with sheep Math. 10 16 17. Reason 1. Because men are naturally proud and pride causeth contention Yea there is some pride and defire of victory in every contentation Onely by pride cometh contention Chap. 13.10 2. Because we are naturally covetous and we know that earthly mindednesse breeds a world of suits and contentions Use It teacheth us not to wonder that men love to go to Law without cause especially with simple men whom they think they can easily overcome Such men are proud of their wit and brag that they can easily bring under others though their cause be never so unjust An Abbat being asked why he went to Law so often especially knowing his cause was not alwaies just answers that hee did as boyes going by a nut-tree who fling stones and sticks at it to see what nuts will fall It is as naturall for sinfull men to contend as for birds to fly or for worms to creep And therefore it is no matter of admiration Doct. 2. Causelesse contention is not allowed by God or wise men If I have rewarded evill to him that was at peace with me let the enemy persecute my soul and take it Psal 7.4 5. Without cause have they hid for me their net in a pit which without cause they have digged for my soul Psal 35.7 The Assyrian oppressed them without cause Isa 52.4 Reas 1. Because they know the iniquity and unfitnesse of it and that there is no just ground of causelesse strife 2. They know the danger of it and neither God nor wise men will allow that in others that brings them to utter ruine Use To reprove those that are still in contentions whether they have cause or no they are like Salamanders that cannot live out of the fire they forget that Consilium malum consultori pessimum ill counsells are worst for the counsellors They think to ruine others but are ruined themselves As if a man should throw a stone at another and it should recoile and wound himselfe or dig a ditch for another and fall into it Psal 7.15 16. or hide a net for another and himselfe be caught in it Psal 35.8 How many have been undone by needlesse lawsuits How can they thrive whose courses are abhorred by God and all wise men Doct. 3. Contention without just provocation is a great sin David complaines of it False witnesses did rise up they laid to my charge things that I knew not They rewarded me evill for good to the spoiling of my soul Psal 35.11 12. Reas 1. Because it is against the law of charity which requires good to be done to others freely much more not to hurt them by causelesse contentions 2. It is against the law of equity for such not only do not as they would be done by but do not as they 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