and tremble 3. Doct. Wantonnesse shortens mens dayer Give not thy strength unto women nor thy wayes to that which destroyeth Kings Prov. 31.3 The adulteresse will hunt for the precious life ch 6.26 Reason 1. Because it wasts a mans strength and when strength fails life will fail If fuell decay the fire goes out And thou mourn at the last when thy flesh and thy body are consumed ch 5.11 2. It breeds noysome diseases which oft-times prove incurable 3. It hath gluttony and drunkennesse for companions which alone can shorten mens lives much more accompanyed with wantonnesse Plures gulà quà m gladio periisse certum est It is an undoubted truth that more perish by the throat then by the sword 4. Strumpets kill men in private either for their money which they have about them or for want of money when all is spent lest they should be a burden to them on whom they have spent it Vse Let us quench lust with this water If our life be gone all is gone Men are at great cost to preserve life by physick They forbear many pleasing meats and keep a diet But no physick nor diet will keep an adulterer long alive Strumpets will waste more then those helps can do good If they do not yet may the Magistrates sword or Gods judgement do it The King of Babylon caused Ahab and Zedekiah to be rosted in the fire because they have committed villany in Israel and have committed adultery with their neighbors wives Jer. 29.22 23. 4. Doct. He that will scape an Harlot must keep out of her house Had not Joseph been in Potiphar's house he had not been in his Mistrisses danger Gen. 39. Joseph scapes by getting him out of the house The young man Prov. 7. is undone by going into the Harlots house Reason 1. Because her house is full of baits ch 7.16 17. Fine fare and ornaments 2. It hath locks and keyes and private opportunities of sinning Vse If ye know such houses keep out of them Strumpets like Cocks crow on their owne dunghills They count all their owne that comes within their dores Keep out then and be safe 5. Doct. The house of uncleannesse is the gatehouse of death Come not neer the dore of her house lest thou give thy yeers unto the cruel ch 5.8 9. Her house goes down to the chambers of death ch 7.27 Reason 1. In respect of spirituall death For what life of grace can be expected in a stews 2. In respect of corporal death and that many wayes as ye heard before The Strumpets house is the Devils armory wherein are weapons of all sorts to destroy men for the devill was a murderer from the beginning Joh. 8.44 3. In respect of eternal death both of soul and body Her house is like Sodom If Lot go not out of it he must be burned with fire and brimstone His condition that converses there grows still worse and worse His soul is dead his body will be soon dead and then no space for repentance and so he dies eternally Vse Pity those gallants that pity not themselves that go from their own houses into naughty houses and from thence to the grave and hell Out of a lesser and temporary fire into a greater and eternall 6. Doct. Adulterers go downward Her feet go down to death ch 5.5 And questionlesse her adulterer goes down with her Let not thine heart decline to her wayes for she hath cast down many wounded ch 7.25 26. Reason 1. Because they go downward in their strength as was shewed before 2. In their estates For much is spent upon strumpets to the impoverishing of themselves and theirs Vse Let such repent quickly lest they go so low that they never get up again Vers 19. None that go unto her return again neither take they hold on the paths of life The wounds gotten in the Harlots house which are deadly were set out in the former v. The ordinary neglect of them and irrecoverablenesse is set out in this v. For the words None Not onely her self but also all her customers are in danger of perishing Hebr. not all which in Scripture language is none As Psal 143.2 In thy sight shall no man living be justified Heb. not every one living See more on ch 1.24 on No man Some of the ancientest have hence concluded that adultery is an unpardonable sin But they forget that all manner of sin and blasphemy shall be forgiven unto men save onely the sin against the holy Ghost Mat. 12.31 Not none of any condition or none of all simply though the word be used both these wayes in severall places but none in comparison or very few So few return from adulterous courses that in respect of them which do not return they are as none So None calleth for justice Isa 59.4 There is none that calleth upon thy name Isa 64.7 That is very few do so He compareth them which are given to adultery to Souldiers that go into the war and there place and thrust themselves so forward that they are slain We say All the City went to see such a sight that is the most of them It may be some could not and others would not We know that David did repent of adultery but we read of few more that did it Some understand it that none do or can return by their owne wit or strength have they never so good naturall parts but by Gods extraordinary grace some may and do return But the former interpretation is better That go unto her That go in unto her to commit adultery with her A modest expression of a secret or foul action frequent in Scripture Jacob went in unto Leah Gen. 29.23 David had gone in unto Bathshebab Psal 51. in the title Or that go into her house to converse familiarly with him Or that go into an untimely death by wantonnesse Or figuratively that fall into her sinful wayes and so are spiritually dead She that liveth in pleasure is dead while she liveth 1 Tim. 5.6 That interpretation of few returners from adultery is best because he had spoken before of the sinful and deadly courses used in her house v. 18. And now he intimates that her snares are like lime-twigs they hold fast all that converse with her in her house and so fast that very few or none think of returning So that this vers is an explication men because they are so bewitched with the unlawful pleasure ◠of her house that they scarce ever think of leaving those finful wayes while they live For the word Goe see on ch 1.26 on the word Cometh Return again Some understand it of returning to prosperity Gods judgement follows them for the most part and wastes them and their estate to the consumption of both But it is rather meant of returning by repentance leaving those sinful paths of death to walk in the good wayes of life as follows in this v. For the word see on ch 1.23 on the word Turn Neither take
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 〈◊〉
they will never come on them but they are deceived in both Because ye have said We have made a covenant with death and with hell are we at agreement when the overflowing scourge shall passe thorow it shall not come unto us Your covenant with death shall be disanulled and your agreement with hell shall not stand when the overflowing scourge shall passe thorow then ye shal be trodden down by it Isa 28.15 19. Vers 27. When your fear cometh as desolation and your destruction cometh as a whirlewind when distresse and anguish cometh upon you Wisdome comes now to a second judgement to be denounced against fools that despise instruction And that is helplesnesse They shall cry to her for help but all in vain She will not hear v. 28. The judgement is set down 1. By the cause of their crying to wit the greatnesse of their misery and grievousnesse of their punishment in this vers 2. By the fruitlesnesse of it They should cry in vain and to no purpose vers 28. The cause of their cry and grievousnesse of their punishment is set out by soure similitudes 1. From an enemy or flood that sweeps all away 2. From a whirlewind which none can resist 3. From bands that gird in a man and pain him so as he cannot get out or from a besieged City 4. From a disease that cleaves to a man so that he cannot be rid of it For the words When your fear cometh See on vers 22. it is called their fear because they should have feared it or did fear mischief in generall though they went not the right way to work to prevent it Hereby is meant especially death for many wicked men fear not hell though that be most to be feared See on vers 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As desolation The word signifies an utter laying waste of a Country in war by an Army of Souldiers who lay heaps upon heaps and leave not a stone upon a stone Matt. 24.2 or by a flood or storm coming with a great noyse and violence and suddenly carrying all before it Therefore shall evill come upon thee thou shalt not know from whence it riseth and mischief shall fall upon thee thou shalt not be able to put it off and desolation shall come upon thee suddenly which thou shalt not know Isa 47.11 They came upon me as a wide breaking in of waters in the desolation they rolled themselves upon me Job 30.14 And your destruction The same word that was transsated calamity v. 26. Cometh See on v. 26. This v. expoundeth the end of the last vers before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a whirlewind Suddenly and irresistibly and with a terrible noyse and fragor It comes from a word that signifies to be consumed or ended It sets out a violent wind that blows all away before it like chaffe and consumes it Hereby is intended death taking away all those lovely things which men have been so long working for and gotten with so much sweat Sudden death like a grievous whirlewind will blow them out of the world Some take it for a tempest at Sea that riseth suddenly after a long calm when men are secure and lifts the waves up and drowns the ship Aquila takes it for an earthquake and that suddenly shakes the earth it self and throws downe Houses and Castles and swallows up men alive in the bowels of the earth However it sets out an unlooked for and unavoydable judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When distresse cometh It comes from a word that betokens to keep in straiten or besiege a man or a City so that men have not room enough to breathe or to get things necessary Isa 29.2 3. It imports any great grief or trouble of minde whereby the heart is as it were straitned and kept in and oppressed When ye are so distressed with troubles that ye are straitned like men in a narrow way in great danger yet finding no way to get out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And anguish It comes from a word that fignifies cleaving fast to one like a disease that cannot be parted from the body though it pain a man sore An evill disease say they cleaveth fast unto him and now that he lieth he shall rise up no more Psal 41.8 It may be meant of bodily pain Some think that both these words signifie the same thing and two words of the same signification are used to heighten the signification and to signifie extreme trouble great fear and grief shall accompany your Iestruction and death As if one word were not sufficient to set out the horror of it See the like Job 14.10 11 â—â— Where death is set out in divers phrases So many words and similies are used here to shew the grievousnesse of their destruction It is called fear because it will make them sore afraid Desolation suriously breaking in upon them Destruction making an end of them A whirlewind blowing away not onely light things as chaffe but also blowing down trees houses and strong buildings Anguish and distresse grievously afflicting both soul and body and all to shew how sharply God will proceed against impenitent sinners As if an enemy came with a noyse to destroy a City or a great house fell by a hideous earthquake with a terrible noyse or a ship sunk in a raging storm or the corn were smote down with hail or floods overran all the fields So terrible will the destruction of wicked men be Vpon you On you simple ones scorners and fools v. 22. Figures Cometh Befalleth you A Metaphor attributing a living action to a dead thing as Job 1.19 There came a great wind from the wildernesse The misery to come upon these wicked ones is set out 1. Literally 2. By similitudes In the first note 1. The object When your fear 2. The act attributed to it cometh The similitudes are taken 1. From a Countrey laid desolate as desolation 2. From things thrown down by a tempest And in it 1. The misery and your destruction 2. The act cometh 3. The manner as a whirlewind The third fimilitude may be taken from a body straitned or a City besieged when distresse The fourth from a painfull disease cleaving to a man And in it 1. The evill anguish 2. The act cometh 3. The object upon you As if it came down from heaven by the hand of God who will lay on load as an enemy invading you The points we shall handle shall be only of the conditions of wicked mens destruction as they naturally arise out of the former similitudes Enemies lay a place desolate quickly Tempests soon throw down trees and houses 1. Doct. The destruction of wicked men shall be sudden and unexpected Sodoms destruction was in a Sun-shiny morning when they expected comfort but were soon destroyed Gen. 19.23 c. The Israelites in the Wildernesse were destroyed while the meat was in their mouths Psal 78.30 31. So the old World was unexpectedly destroyed They did eat they
a strange God Psal 81.9 is one whom we ought not to worship Strange fire was such as ought not to be used in Sacrifices Lev. 19.1 So men may dwell in a City and yet be strangers for trade if they be not Free men Even from the stranger This is another word in the Originall and often signifies a woman of another Nation For commonly strumpets were odious and it is likely that few Israelitish women would be such being so branded There shall be no whore of the daughters of Israel Deut. 23.17 It may be strangers took the more liberty to be naught there because Israelitish women durst not And if any of Israel lived so lewdly they were esteemed as Gentiles and that was a good argument to move young men to avoyd them Some bring in unmarried women that set up naughty houses for gain But that is contrary to v. 17. which speaks plainly of married women Which flattereth with her words Heb. which maketh her words smooth Like butter and oyl which will easily goe downe Psal 55.21 The summe is Heavenly wisdome if thou embrace it will give thee knowledge and strength not onely to see and avoyd the snares of evill men but also to keep thee out of or bring thee out of the nets of wicked women which are no lesse dangerous to young men unexperienced and prone to lust through the corruption of nature Yea and the more pernicious because women are more skilfull in sugared words and have drawn away the wisest and strongest men as Solomon and Samson Figures none unlesse a Metaphor in the word Making smooth As in smooth paths men stick not but go on cheerfully without any rub or let so strumpets study to compose their words that the young man that hath beauty to satisfie their lust may stand at nothing but readily hearken to their Sirens Songs 1. Doct. There is a medicine in Scripture for every disease of the soul Before there was a prescript against the venome of evill men now an Antidote against the poyson of evill women The weapens of our warfare are not carnall but mighty through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ 2 Cor. 10.4 5. The Word of God is quick and powerfull and sharper then any two edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4.12 Reason 1. Because the Scripture is Gods Word who is the catholick Physician of the soul Physicians keep prescripts for the cure of all diseases in a book Apothecaries have medicines in their shops for all maladies The Scripture is Gods book and shop It is Gods Armoury in which are spirituall shields swords and all manner of weapons to deal with all manner of enemies See the whole armour of God described Eph. 6.13 c. 2. An induction of particulars will prove it See a shield against the three great Idols of the world Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world and the world passeth away and the lust thereof 1 Joh. 2.15 16 17. Against pride in particular God resisteth the proud Jam. 4.6 And they cannot escape whom God will ruine Against covetousnesse More is lost then gotten if a man could get all the world which never any one yet did For what is a man profited if he shall gain the whole world and lose his owne soul Or what shall a man give in exchange for his soul Mat. 16.26 Against voluptuousnesse See the rich man in hell Luk. 16.23 All his wealth could not keep him out 3. There is a fence against severall degrees of sin Against evill thoughts Mens thoughts will accuse one another in the day when God shall judge the secrets of men Rom. 2.15 16. Against evill words Every idle word that men shall speak they shall give account thereof in the day of Judgement For by thy words thou shalt be condemned Matth. 12.36 37. Against evil deeds This Joseph knew saying How can I do this great wickednesse and sin against God Gen. 39.9 4. There are many remedies for the same sin As prohibitions examples of good men avoyding it threatnings against and judgements upon such as do it As against Blasphemy It is forbidden in the third Commandement Thou shalt not take the Name of the Lord thy God in vain It was avoyded by Job When his Wife bids him Curse God and die Job said unto her Thou speakest as one of the foolish women speaketh Job 2.9 10. It was threatned and punished He that blasphemeth the Name of the Lord he shall surely be put to death And so was the Blasphemer Lev. 24.16 23. Sabbath breaking is forbidden in the fourth Commandement In it thou shalt do no manner of work c. It is avoyded or prevented by Nehemiah's care Neh. 13.15 c. He forbids it and threatens punishment The like is Ezek. 20.13 My Sabbaths they greatly polluted then I said I would pour out my fury upon them in the wildernesse to consume them It was punished by the Babylonian Captivity Vntill the Land had enjoyed her Sabbaths for as long as she lay desolate she kept Sabbath 2 Chron. 36.21 God made the land keep Sabbath because the people would not Murder is forbidden in the sixt Commandement Thou shalt do no murder Avoyded by David He would not kill Saul when he had him in his power 1 Sam 24.4 6. Threatned Whoso sheddeth mans blood by man shall his blood be shed Gen. 9.6 Punished in Joab 1 King 2.31 34. Adultery is forbidden in the seventh Commandement Thou shalt not commit adultery Avoyded by Joseph Gen. 39.9 Threatned with destruction Prov. 6.37 c. Punished in Zimri and Cozbi Numb 25.8 Vse 1. Let us observe our dispositions and tentations to seek for prevention or fit cure Else the medicine may be unfit for the sore and do no good 2. Observe those places of Scripture that make against those sins to which thou art most enclined or tempted So men in Gardens and Apothecaries shops pick out what will cure their diseases 2. Keep them in thy minde as men do medicines for their owne infirmities in their houses to be ready in time of need A man may die that hath his medicine to seek 4. Apply them when corruption or temptation works as Christ did Mat. 4. who had a place of Scripture ready to repell every temptation of Satan 2. Doct. As we are in danger of evill men so likewise of evill women So was Joseph in danger of his Mistris Gen. 39.7 And the young
is life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent Joh. 17.3 9. Doct. Knowledge of trivial things is little worth It is like Fishermen by the Sea-side gathering fine shels and letting Oysters alone or fools playing with feathers Hereby much precious time and labour is lost Vse It should be our wisdome to passe by such things as being known will doe us little good that we may have time for better things A good choyce of matter and books is a great help A bad choyce a great hinderance 10. Doct. Knowledge of divine truth will doe us much good It will bring us acquainted with God more fully then the creatures can Psal 19. comp vers 1. with vers 7. It will shew us the way to heaven Joh. 17.3 Vse Go to the Fountain Gods Word Thirst for those living waters as the Hart Psal 42.1 Câ—y out with David Oh how doe I love thy Law it is my meditation all the day Psal 119.97 Vers 3. To receive the instruction of wisdom justice and judgement and equity The former verse directed us to Theorical this to practical wisdome For the words To receive From others by instruction The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To receive or take away from others by force as 2 Sam. 12.30 He took their Kings Crown from off his head 2. To receive what is purposely given Thou shalt not take a gift Deut. 16.19 3. To take a thing not given As though they would have fetched wheat Heb. Taken wheat 2 Sam. 4.6 4. To receive instruction or to learn of another as Job 22 22. Receive I pray thee the Law from his mouth 5. To allure or take with fair speech Let her not take thee with her eyelids Prov. 6.25 So there is a taking of souls Prâ—v 11.30 He that winneth Heb. taketh souls is wise And the Apostles were made fishers to take men Matth. 4.19 Here the word is taken in the fouth sense for learning and receiving knowledge out of these Proverhs which doe minister and offer it plentifully to us and are it were dead teachers of living men Much is got by conferring with the dead in their Books The Instruction Expounded before in the second verse to be not a particular head of knowledge but the way of attaining it or receiving from our teachers Of Wisdome Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before Theorical wisdome but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudence or providence It comes from a root that signifies good forecast wifely to foresee all conveniences and inconveniences that we may order our actions aright So it is used 1 Sam. 18.30 David behaved himself more wisely then all the servants of Saul Hence it signifies to prosper For prosperity ordinarily follows wife managing of businesse as ruine follows foolish carriage of affairs Keep therefore the words of this Covenant and doe them that ye may prosper in all that ye doe Deut. 29.9 The first signification is here intended Such instruction as may teach a man how to carry himself wisely that he may prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justice That is giving every one his right Not to be restrained to Magistrates alone but to be applyed to the people also for all may doe right or wrong to others though they be no Magistrates Judgement The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1. For discerning right from wrong The aged doe not alwayes understand judgement Job 32.9 2. For the law manner or rule of it The judgements of the Lord are true Psal 19.9 3. For punishment or execution of judgement God would bring forth his people out of Egypt by great judgements Exod. 7.4 Here it is used in the first fignification to teach men how to discern right from wrong Neither is this peculiar to Magistrates but common to others also for though all have not an authorative judiciary power either in Church or Common-wealth yet all have a power so far as concerns their own actions to judge before and after what is fit to be done to others and what not And equity Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Straight wayes that goe on foreright and even like plains when men goe not up hill and down hill in their actions but proceed in an even course It comes from a word that signifies to be right and equal It is translated taking the straight way 1 Sam. 6.12 It signifies also a thing right in Gods or mans eyes which they approve as just and equal Doing that which is right and good in the sight of the Lord Deut. 6.18 Because that which is right pleaseth God and should please men also although it be to their losse Heb. Equilies that is all kinde of equity or equity in all our actions not in some only or it may be the word wants a singular in Hebrew Wisdome then is required for the guiding of all these three justice judgement and equity Some think these three words to contain three several vertues but cannot well distinguish them All three are found chap. 2.9 Some understand by Justice the matter of our actions that it be lawful by Judgement the manner of them that it be right by Equity moderation that we use not the extremity of the law nor doe all that we may Others understand by Justice right actions by Judgement discerning good from evill by Equity integrity of minde in working and discerning Set out by the clean creatures in the law The first by chewing the cud ruminating on Gods Word to know what is just The second by dividing of the hoof distinguishing between good and evill The third by the fishes that live in the clear water above the mud So a right minde carries us above the sinful wayes of the world Others by Justice mean that which is just and right by Gods Law or mans by Judgement that which is due by contracts or bargains by Equity that which nature dictates to be equal Quod tibi fieri non vis alteri ne feceris That which thou wouldst not have done to thee doe not to another Others take them all to be Synonymas fignifying the same thing and trebled to work more upon mens affections especially there being some difference in the notion though the things be the same Justice looking to the object what is Gods right what mans what our own Judgement looking to the workman who must discern the difference that each may have his right Equity looking to the manner of doing it not going too far nor falling short in any of them This last I think to be right because the former doe either interfere one with another or doe not so well agree with the nature of the words and use of them in Scripture where they are often put promiscuously Figures I finde none the words being all literally to be understood Here is first another general end of these Proverbs to teach us practical wisdome 2. An explanation of it by particulars In the general note 1.
So the best wisdome is to be truely religious and to fear God Heathen Sages as Seneca and Socrates were wise in their generations and had many excellent gifts but they missed of the main like Alchymists who misse of their end yet find many excellent things by the way These Merchants found goodly pearls but the pearl of price they failed of Matth. 13.45 46. 2. Vse To acquaint our selves with the Scriptures where this true wisdome how to fear and reverence God rightly is taught and no where else We are sure those were writ by no private spirit but came from the holy Ghost 2 Pet. 1.21 Private spirits and inward principles may be crosse one to another and who shall judge then what is right The Scripture Hereby we know the spirit of truth and the spirit of error 1 Joh. 4.2 If they quote Scripture they confesse the Scripture to be above them as Marnixius justly derides the Papists who would prove by Scripture that the Church was above the Scripture If not then it is so because they say so and all the world will laugh at such a proof 3. Vse To perswade Magistrates to set up and to uphold true Religion and to encourage such as truely fear God by continuing Ministers and discouraging such as oppose it Such as quote Gallio's speech to shut Magistrates out of all matters of Religion may as well quote Rabshake's speech for a warrant to fight against Gods people Am I now come up without the Lord against this place to destroy it The Lord said to me Go up against this Land to destroy it 2 King 18.25 For that is recorded in Scripture also It is a poor proof that comes out of the mouth of an Heathen man 4. Vse Let all that would be truely wise get the fear of God into their hearts 2. Doct. All being is from God Therefore is he called Jehovah hecause he gives being to all creatures Who else made the world and all creatures at first Gen. 1. Of him and through him and to him are all things Rom. 11.36 In him we live and move and have our being Act. 17.28 Reason 1. Because nothing can make it self being must be before Working 2. None had a being before the world but God therefore he must give being to all 3. There was nothing to make any thing of and no creature can work without matter It argues an infinite power 4. No creature can put life into any thing Therefore all living things must be from God and what can dead things doe Vse 1. To praise God for our being as long as it lasts here and in heaven where our being will last to eternity While I live I will praise the Lord saith the Psalmist I will fing praises unto my God while I have any being Psal 146.2 All creatures attribute blessing honor glory and power to God for ever and ever Rev. 5.13 2. To use all our gifts and parts in Gods service for as we have those parts from him so likewise our very being without which we could have had no parts nor comfort 3. Doct. Things of greatest worth should be of greatest account with us Covet earnestly the best gifts 1 Cor. 12.31 Above all these things put on charity which is the bond of perfectnesse Col. 3.14 These things speak and exhort Tit. 2.15 For the affections should ever follow the judgement well informed Vse It blames those that make most account of meanest things and lose gold for counters eternall life for transitory pleasures Such are worse then beasts who will not neglect grasse and water for any thing 4. D. Knowledge is a matter of great excellency It is part of Gods image in man Col. 3.10 Husbands must dwell with their Wives according to knowledge 1 Pet. 3.7 As light is in the world What is all the world worth without the Sun What were all Aegypts pleasures and treasures worth in the three dayes darknesse So is knowledge the comfort of the soul Vse Labour for it more then for riches Spiritual things are more worth then temporall 5. Doct. Irreligious persons are in Gods account the fools of the world For they want Gods fear as naturall fools want wisdome The foolish shall not stand in thy sight thou hatest all workers of iniquity Psal 5.5 And Gods enemies are called foolish people Psal 74.18 Reason 1. Because they have not wisdome enough to scape hell 2. Nor to attain to eternall happinesse Vse 1. Envy not the policies and sleights of great men and States-men that have no religion in them The world may chronicle them for wise men but they are fools in Gods book Tamar tells Amnon though a Kings Son Thou shalt be as one of the fooles in Israel 2 Sam. 13.13 2. Be not proud of wit or learning If you have no true Religion your wit is good for nothing but to carry you to hell When one commended highly Julian the Cardinall to Sigismund he answered Tamen Romanus est Yet he is a Romane So may ye say of the greatest irreligious Politician Yet he is a fool Loe they have rejected the Word of the Lord and what wisdome is in them Jer. 8.9 6. Doct. None despise heavenly wisdome but such as know not the value of is Such as know not what they doe Luk. 23.34 Had they known it they would not have crucified the Lord of glory 1 Cor. 2.8 The preaching of the Crosse is foolishnesse to men yet Gods wisdome most seen in it 1 Cor. 1.18 23. Because the excellency of it is so great that it would allure men to look after it had they spirituall eyes to see it It is so in other Arts also Scientia non habet inimicum nisi ignorantem Knowledge hath no enemy but an ignorant man Who is Asinus ad lyram as unfit for learning as an Asse to play upon an harp Vse Think never the worse of heavenly wisdome because so many sleight it The fault is not in the thing but in their shallow brains Who would sleight a jewel because a fool presers his bable before it Such are carnal men like Esau A Messe of pottage is better then Canaan to them Such fools were the rich man Luk. 12. Nabal 1 Sam. 25. 7. D. Wisdom it self though excellent is despised by many Fools hate knowledge vers 22 29. And no marvell for both God and Christ are despised by such He that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luk. 10.16 His wisdome is counted folly 1 Cor. 1.25 Vse Let not us think much to be despised Wisdome Christ and God are despised who have deserved much better of the Sons of men 8. Doct. They that sleight the means of knowledge sleight knowledge it self See v. 22 23 29 30. We account so in outward things We ask sick men refusing physick if they make no account of their lives We tell idle persons they care not for riches Vse It lies sore on the consciences of many who
existimantis Plin. l. 10. c. 1. Great is the foolishnesse of the Ostrich who though his body be very high yet when he hides his neck under a shrub thinks he lies hid Vse Let Magistrates put them out of that conceit by doing justice on Malefactors Impunitas maxima est peccandi illecebra Impunity iâ— the greatest bait to sin Sparing some is cruelty to others Henry the Eighth his fool when the King denyed a pardon to a Gentleman that had killed two men before told him that the Gentleman had killed but one the King had killed the other for if he had hanged him for the first the second had been alive Bonis noâ—et quisquis malis pepercerit P. Syrus He that spares the bad hurts the good 8. Doct. Rich men though innocent are in danger As Naboth 1 King 21. The inheritance made the heir in danger of his life Mat. 21.38 Their riches breed them snares Cantabit vacuus coram latrone viator An empty traveller may sing before a theef Vse To condemne the immoderate desire of riches Our throats may be cut for them Vers 12. Let us swallow them up alive as the grave and whole as those that go down into the pit The former argument to perswade our Novice to joyne in thest and murther and unlawfull surprize of other mens goods and lives was taken from the safety of the action No danger No man should see to prevent it before or to accuse after This argument in this verse is from the easinesse of it The Novice might object The work is difficult the successe doubtfull They answer No. It may be done without any trouble with much ease and little resistance We shall as easily overcome them as dead men are put into the grave or a sop swallowed by a Dog For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us swallow them up or we will or shall swallow them Joyn thou with us in the doing of it They desire not onely consent and approbation of the work but also assistance and help to effect it Let us swallow them up as wilde beasts devour their prey at a morsel or as the greater fishes devour the lesser whole and make no bones of them Hereby is intimated 1. The greedy desire of wicked men to destroy others for their goods as beasts or fishes are greedy for their food without which they cannot live 2. The easinesse they conceive of effecting it They can destroy them as easily as a Whale swallows a fish as they thinke that hath power to resist or escape 3 The suddennesse of the danger The party shall be destroyed before he know himself in danger as a fish is suddenly swallowed 4. The secresie of it None can tell what is become of that which is swallowed up No signe of blood shall be lest nor any member to avoyd all suspicion of murder 5. The irrecoverablenesse of the losse Things swallowed up are past recovery unlesse by miracle as Jonas came out of the Whales belly There will be then no fear of revenge at all from them By them he means the innocent parties and such as never did them any wrong mentioned vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alive This argues cruelty to eat and devour living creatures that are sensible of their pain and losse Dead carkasses feel not when they are devoured This cruelty is expressed lively Psal 124.3 Then they had swallowed us up quick when their wrath was kindled against us The word signifies 1. Life God breathed into mans nostrills the breath of life Cen. 2.7 2. Living or alive I will walk before the Lord in the land of the living Psal 116.9 3. Lively or strong The Hebrew women are lively Exod. 1.19 4. Men. Eve was the Mother of all living Gen. 3.20 Not of beasts but of men 5. Beasts for they live also At the hand of every beast will I require it Gen. 9.5 6. Moving things that have no sense A well of living watirs Cant. 4.15 Here it is taken in the second sense for living or alive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the grave The word is sometime translated Hell The wicked shall be turned into hell Psal 9.17 which is a receptacle for souls of wicked men after death Sometimes it is rendred the grave I will go down into the grave unto my Son Gen. 37.35 That is the receptacle of dead bodies And sure Jacob meant not to go to hell but into the grave or state of the dead for it is likely he thought his Son was not buried but devoured by wilde beasts as he was told It is taken directly for the Grave Prov. 30.16 So it is taken here for the Grave We will not stay till they be dead We will be their grave and hide them safe enough It is not an allusion to Dathan and Abiram swallowed alive by the earth as some would have it for theeves would not willingly mention such a judgement But the grave swallows dead men that they are no more heard of so will we swallow living men And it may be an allusion to any that are swallowed up quick as multitudes have been upon breaches made by earthquakes and hanging hills overwhelming Towns as lately in the Valtoline The name comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to crave or ask For the grave is never satisfied but alwayes craving for more carkasses It never saith It is enough Prov. 30.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whole We will not hurt nor maim them nor cut off some members but swallow them all up at once The word sometimes fignifies upright or undefiled Blessed are the undefiled or entire in the way Psal 119.1 So some read here But that cannot be For 1. That is all one with innocent vers 11. And 2. It suits not well with the words following for most men go down into the pit defiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As they that go down into That descend into the earth by buriall or otherwise by casualty as some falne into Marle-pits and perished there or into Cole-pits as Psal 140.10 It is true literally for pits and graves are in the bowels of the earth and men are put down into them or metaphorically because the estate of dead men is a lower condition then of those that live on the earth A living dog is better then a dead lion Eccl. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pit The word sometime signifies a pool digged to receive rain-waters in those dry Countreys where water is wanting A pit wherein there is plenty of water shall be clean Lev. 11.36 2. It signifies a pitfall digged to catch birds or beasts in He made a pit Psal 7.15 3. A hole or dungeon whereinto offenders are cast Vnto the first-born of the captive that was in the dungeon Exod. 12.29 Yet good men have been cast into such places as Jeremy into a dungeon and Joseph into a pit 4. A grave wherein dead men are cast Thou hast kept me alive that I should not go down into
〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes our English word Cry 2. To proclaim or publish a thing I will proclaim the Name of the Lord before thee Exod. 33.19 3. To exclaim or cry out I lifted up my voyce and cryed Gen. 39.15 4. To read He read all the words of the Law Josh 8.34 5. To impose a name She called his name Reuben Ge. 29.32 6. To call one by his name The Lord called Samuel 1 Sam. 3.4 7. To call upon or pray to God Call upon me in the day of trouble Psal 50.15 8. To call one to him As they called them so they went from them Hos 11.2 9. To invite to a feast To morrow I am invited to her with the King Est 5.12 10. To call into judgement or call to account And the Lord God called unto Adam Gen. 3.9 11. To meet with one Joseph went up to meet Israel his Father Gen. 46.29 12. To happen or come to passe unexpectedly As I happened by chance upon Mount Gilboa 2 Sam. 1.6 Here it is taken in the second sense for proclaiming or publishing as appears by the speech following In the chief place Heb. the head For the word see on v. 9. Here it is taken for the chief place of meeting Some would take it for an higher place wherein the Preacher stands above others that he may be heard But that agrees not well with the rest which all mention the place of the hearers rather then of the speaker Of concourse Hebr. of tumults or of such as make a noyse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Market-Towns and Fairs where great concourse of people is and abundance of noyse and businesse It is called a place of tumults and tumultuous persons because men speak not there by order as in other meetings but all will be heard The word is feminine because women are frequent in Markets But principally to hold on the Metaphor and to make the hearers like the speaker for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdomes was plural and feminine v. 20 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concourses is here In the opening of the gates 1. Enquire what is meant by the gates 2. What by the openings of the gates For the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the gates The word signifies 1. The gate of a Town or City where men goe in and out for trading and therefore much people may quickly be gathered there to hear And Hamor and Shechem his Son came unto the gate of their City and communed with the men of their City Gen. 34.20 2. The Town or City that hath gates and lies not open to the fury of the enemies I will fan them with is fan in the gates of the land Jer. 15.7 That is in the Cities or walled Towns 3. The palce of Judicature that used in those dayes to be neer the gates that all comers in and out might be witnesses of the just proceedings there Thou shalt bring forth that man or that woman unto thy gates Deut. 17.5 That is to be judged as appears by the production of witnesses and execution of justice there mentioned So it is taken here for places of justice where many meet to see justice done and that both Citizens and Countrey people goers in and comers out and therefore should be ready to hear good counsel there Seats of Instruction may be where seats of Justice are For the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the openings It signifies 1. The opening of a gate or dore Keep the dores of thy mouth from her that lyeth in thy besome Mic. 7.5 Reveal not thy secret thoughts to her The entrance of thy words giveth light Psal 119.30 That is the opening of them 2. A dore of an house or tent Abraham sate in the tent dore Gen. 18.1 Here it is taken in the first sense for justice is done when gates are open that all may hear and not when the gates are shut and the people kept out As soon or when the gates are open especially for judgement Wisdome speaks as some would have it but the place it self is rather meant as in the rest of the vers She uttereth her words Heb. she saith her sayings She uttetereth what she hath to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What her words are appeares afterwards words of Reproof and of Instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the City The word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to awake or stir up because a City is a building awaked as it were or stirred up out of the dust as a man out of sleep It is put 1. For the City it self The men of the City even the men of Sodome Gen. 19.4 2. For the inhabitants of the City The Lords voyce cryeth unto the City Mic. 6.9 Here it is taken in the first sense for a City or chief place in a Kingdome or Nation Some take it all to be meant of the same place Wisdome cryes without in the skirts of the City within in the Streets Market-places Courts and any other place in the City where people meet But I cannot restrain it to Cities alone but rather take it to be an elegant gradation of heavenly Wisdome revealing it self by severall degrees first in the Villages then in greater Towns after that in Market-Towns then in Shire-Towns and places of Judgement and lastly in Cities the chief places in Kingdomes and Nations Figures She. A Prosopopeia bringing in Wisdome her self as some great Queen speaking to affect the more Mens owne words affect far more then other mens relations of them So Judg. 9.8 the Trees are brought in speaking Or the adjunct for the subject Wisdome for wise men godly Prophets Apostles Ministers or Christ himself as vers 20. Head for chief place A metaphor for streets have no heads Tumults or tumultuous persons for concourse the effect for the cause concourse breeds tumults Gates for the places of Judicature the subject place for the adjunct businesse done there Parts Note 1. The agent She Wisdome 2. A double act cryeth uttereth her words 3. A threefold place in the chief place of concourse in the openings of the gates in the City Saying is added in other letters to usher in the speech 1. Doct. Common reproofs should be publick Wisdome reproves in the chief places of concourse Reason 1. That grosse sinners may be ashamed Private reproofs will hardly work shame in them Rebuke them sharply that they may be sound in the faith Tit. 1.13 2. That others may fear even the stoutest of sinners 1 Tim. 5.20 Them that sin rebuke before all that others also may fear It is good to strike the Dog before the Lion Vse 1. To reprove faint hearted Ministers who are more afraid to reprove then others are to sin Wisdome reproves here openly vers 22. So did Elias reprove King Ahab and John Baptist King Hered And the Prophets reproved sinfull people So God commands Shew my people their transgressions and the house of Jacob their sins Isa 58.1 If Ministers reprove but faintly and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the fruit Not part of it as this particle is used of the fruit of the tree ye shall not eat of it Gen. 3.3 but feed upon it to the full as follows in this vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The fruit of a tree Of the fruit of the tree Gen. 3.3 2. That which proceeds from or comes forth out of another thing or is caused by it be it good as ch 8.19 My fruit is better then gold Give her of the fruit of her hands ch 31.31 Or be it bad I will punish the fruit of the stout heart of the King of Assyria Isa 10.12 I will bring evill upon this people even the fruit of their thoughts Jer. 6.19 And so here They shall have evill fruit of evill wayes They shall be abundantly punished for forsaking my counsels and following their owne They shall be left to themselves till they perish Psalm 81.12 Of their owne way See on vers 15. They have promised themselves much pleasant fruit out of their evill wayes but they shall finde themselves deceived in the end and finde bitter and deceitfull fruit far other then they expected They shall bring destruction upon themselves by following their owne counsels that would not be saved by following mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be filled The word properly signifies to be satisfied In satisfaction there are two things fulnesse and content Therefore the word especially when it is applyed to evil things fignifies fulnesse alone for no man is content with misery but he may be as full of it to his endlesse sorrow as they are of good things who are fully satisfied with them They shall be as full of those evils their sins bring upon them as a man well filled is of meat They despised the pleasant fruits of wisdome and shall feed on the bitter fruits of sin With their owne devices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies devices counsels or consultations Though they could never make an end of inventing and practifing evill yet they shall be squatted at last and surcharged with the evill effects thereof Figures Eat Receive A Metaphor from Meats Fruit Effect A Metaphor from Trees Way Practice A Metaphor from Travellers Be filled Hebr. satisfied A figure of the effect for the cause Devices for evill devices A figure of the generall for the speciall As Isa 1.8 They shall be as wool That is as white wool Here are two similitudes to set out these mens miseries The first is taken from Eating The second from Fulnesse In the first note 1. The word of coherence Therefore 2. The persons they 3. The act shall eat 4. The object of the fruit of their owne way In the second note 1. The act Be filled 2. The object with their owne devices 1. Doct. Sins bring miseries upon men Ye have plowed wickednesse ye have reaped iniquity ye have eaten the fruit of lies Hos 10.13 He that soweth iniquity shall reap vanity Pr. 22.8 And that 1. In a morall way when God punisheth men according to their sins The Israelites are slain while the meat which they Iusted for was in their mouths Numb 11.33 What more just then that men should reap that they sow 2. In a physicall or naturall way And that 1. When fins breed diseases as drunkennesse breeds dropsies gluttony surfets wantonnesse foul diseases 2. When God leaves men to their owne foolish courses which ruine them Vse 1. Let no man accuse God or others for his troubles or condemnation His own sins bring them upon him Nemo laeditur nisi a seipso No man is hurt but by himself Qui nolunt regi à prudentia Dei necesse est ut regantur ab imprudentia sua in multos errores mala damna labantur They that will not be ruled by Gods prudence must of necessity be ruled by their owne imprudence and fall into many errors mischiefs damages 2. When troubles come upon us let us look back to our fins yea to the fins of our youth that we may be humbled for them as David was Psal 25.7 Remember not the sins of my youth And Job ch 13.26 Thou makest me to possesse the iniquities of my youth Harvest follows long after seed-time So may misery after sin The sins mentioned before were not about matters of Justice or Morality but of Religion 2. Doct. Sins in matter of Religion bring heavy judgements on men yea on whole Nations How costly was Idolatry in the Judges dayes It made Gods people slaves to Canaanites and many othe adversaries What cost Jeroboam's Calves Ahab's Baal Israelites Idolatry Losse of the Kingdome and Captivity 1 King 17. The like effect had Judas slighting Gods Prophets 2 Chr. 36. The seven golden candlesticks were ruined by impiety Rev. 2. 3. Reason 1. Because duties of Religion more neerly concern Gods glory therefore such sins more highly offend him as being not against his image onely but against himself not mediately but immediately 2. Because Gods honour is of more weight then mans good for God is far greater then man and we far more engaged to him then to any man Vse 1. It discovers how different mens judgements are now adayes from Gods how little love they have to God how much self-love that would have the least sin against man punished by the Magistrate but not the greatest against God They are like the Turks who whip men for speaking against God and kill them for speaking against Mahomet saying God can revenge himself Mahomet cannot 2. Take heed of impiety Morall men may condemn injustice more but God condemns impiety most 3. Doct. Constant and continuall evils come on sinners See variety of judgements one in the neck of another Lev. 26.18 c. Gods hand is still stretched out against them Isa 9.12 17 21. Reason 1. Because evill men are constant in sin Now evil of sin is not barren It breeds evil of punishment Rarò antecedentem scelestum deseruit pede paena claud◠Sin was never so quick-footed nor punishment so lame but that the latter could overtake the former 2. God is constant in justice If they sin still he wil punish still A thief must be punished the second and third time as well as the first Vse It shews us that fools and wicked men are not in vain confounded in this Book of the Proverbs and the words promiscuously used What are they but fools that heap sorrows on their heads by continuance in sin and will not give over till they perish eternally 4. Doct. Wicked men drive a trade of sinning They walk stand fit in wicked wayes Psal 1.1 They commit sin daily as working in a shop 1 Joh. 3.8 Reason In a trade are two things considerable Constant labour and expectation of gain Walking for health is no trade nor expectation of gifts is no trade A wicked man labours constantly in sin He may stumble on a good action as a good man on a bad but his head and heart
both labour in sin Gain he looks for from it His Motto is Dulcis â—dor lucri è re qualibet Gold smels well though raked out of a dunghill He can gain by wantonnesse oppression lying flattery c. Vse Here is an help to judge of our estate Is our way a way of sin or of goodnesse We must not try our selves by one act either to cleer our selves for one good act or to condemne our selves for one bad one Our course of life must cleer or condemne us 5. Doct. Abundance of troubles shall come upon wicked men The back-slider in heart shall be filled with his owne wayes Prov. 14.14 Many sorrows shall be to the wicked Psal 32.10 Reason 1. Their fins bring on them store of spirituall evils as shame grief despair wherewith the mind is overburdened as the flomach overprest with meat and made fick of a surfet 2. Bodily evils as diseases pains c. 3. Their ill life brings an ill death violent or despairing 4. Wicked men cannot be filled with sin here but they must be filled with misery in hell A way of sin here and a way of eternal sorrow there Vse It declares to us what is the portion of sinners They take great content in sinfull wayes as if they were the onely free and happy men but their end will be misery 6. Doct. Ungodly men have many devices to undoe themselves So Achitophel and Judas were wise enough to hang themselves Reason 1. Because God overpowers them in their owne way and beats them at their owne weapons and takes them in their subtilty He countermines and voyds their mines He taketh the wise in their owne craftinesse 1 Cor. 3.19 2. Because their Wisdome is imperfect They know not how to prevent all dangers Vse See the misery of wicked men Their wittends to self-destruction Vers 32. For the turning away of the simple shall slay them and the prosperity of fools shall destroy them Wisdome having in the former vers set out the effect to wit the destruction of ungodly men here she concludes her threatnings with another cause of it This vers gives a reason why wicked men shall be so horribly and inevitably destroyed And therein both expounds the former verse and gives answer to a secret objection It might be demanded Who are they that shall eat of the fruit of their labours The answer is in the text simple ones and fools that turn away from Wisdomes instructions It might be further demanded But how shall they eat of the fruit of their labors The answer is in the Text again They will slay them and bring them to destruction But then it may be objected Wicked men thrive most and they that slight Wisdomes counsels grow richest The answer is ready It may be so but yet it will turn to their destruction in the end as the Oxe to be slain goes in the best pastures The Sun-shine of prosperity ripens the sin of the wicked Bernard calls it Misericordiam omni indignatione crudeliorem A mercy that he had no minde to as being worse then all cruelty What good is there in having a fine Suit with the plague in it As soon may a man miscarry upon the soft sands as upon the hard rocks For the words For. It gives a reason of what was said before See on v. 9. They cannot justly complain of my severity because they themselves are the cause of their owne ruine They will not be taught how to escape it though they have not wit enough of themselves to do it Others read it But as it is translated ch 9.18 But he knoweth not that the dead are there And then they understand the former vers thus God will suffer wicked men to eat of their labours and prosper for a time but will destroy them in the end by their owne prosperity The former reading agrees best with the scope which is neer threatning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The turning away Some take it to be meant of turning away from God and goodnesse to error and wickednesse of life Others take it for their turning away from seeking after heaven to look after the world So Demas forsook Paul having loved this present world 2 Tim. 4.10 Others take it for turning away from Wisdomes counsels given before which they are charged withall v. 25.30 An unwillingnesse to be taught by Gods Ministers And that agrees well with what went before When men will not be taught by Gods Ministers destruction follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the simple See on v. 4.22 Shall slay them Shall destroy themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the prosperity The word fignifies quietnesse and abundance which useth to follow peace Of fools See on v. 22. Shall destroy them Shall lay them open to death temporal and eternall This is Scripture language In the day thou eatest thereof thou shalt surely die Gen. 2.17 Figures Turning away A Metaphor from a Traveller that misseth his way Shall slay them Shall be the cause of their death A Metaphor from an Executioner So also in Destroy them Wisdome sets down two causes of their destruction The first is an aversenesse to instruction The second is love of prosperity These two concur in most sinfull men and had before punishment answerable set down to wit Gods not hearing them and their destruction In the former note 1. The word of coherence For. 1. The act the turning away 3. The agent of the simple 4. The effect shall slay 5. The object them In the later observe 1. The cause And the prosperity of fools 2. The effect shall destroy them 1. Doct. God is content to give a reason of his judgements though he need not Here are two things to be proved 1. That God need not give a reason of his judgements 2. That God will give a reason of them neverthelesse For the first God need not give a reason of his judgements Who shall say unto him What dost thou Job 9.12 O man who art thou that replyest against God Rom. 9.20 The Potter need give no reason why one piece of clay is made a vessell of honour and another of dishonour Reason 1. Because God is of supreme authority Superiors need not give account to Inferiors of their proceedings Inferiors must to Superiors 2. He is in infite in justice No doubt but his judgements are all just though men do not alwayes understand the reason of them A man may be mis-informed or judge amisse out of passion but God cannot For the second God will give a reason of his judgements though he need not Reason 1. Because of his love to man being willing to inform him of his proceedings God will not hide his proceedings about Sodome from Abraham because he shall have a great posterity and will acquaint them therewith and so bring much glory to God Gen. 18.17 18. 2. For mans good that he may bring him to repentance How shall the Childe mend if the Father tell him not why he strikes
3. That God may cleer his owne justice Vse 1. It ets out Gods goodnesse plainly before our eyes who being above all yet is pleased to make men acquainted with the reasons of his proceedings 2. Let us make good use of this information Let us observe the reasons of Gods judgements recorded in Scripture that we may avoyd the like sins and prevent the like judgements for God is as just now as ever Did he punish Adam and Eve for disobedience Cain for murder the old Word for violence Sodome for Iuxury He will punish others for it now They are examples to us upon whom the ends of the world are come 1 Cor. 10.11 Did he not spare Noah nor David when they sinned against him neither wil he spare his offending children now Let us then be wise and be ware 2. Doct. They are simple that do not hearken to heavenly instructions v. 22 23. Reason 1. Because they are made acquainted with the greatest danger to their souls that can be and yet will not avoyd it If a man were told of a pit in his way out of which there were no escaping and would for all that run into it were he not a simpleton 2. The way to attain greater good then all the world can afford them and that for eternity is made known unto them plainly so as they cannot deny it and yet will not look after it As if a man were shewed an easie way to get a Kingdome and yet would live a begger Is not such a man very simple Vse It shews the great distance between Gods judgement and mans Many of those that are of great account for wit and policy in the world God accounts to be very simple and so they will prove in the end They must prove so that will not hearken to the counsels of the God of Wisdome 3. Doct. Not hearkening to good counsell brings destruction They despised Gods words and misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy Therefore he brought upon them the King of the Chaldeans who slew their young men with the sword c. 2 Chr. 36. 16 17. They east thy Law behinde their backs Therefore thou deliveredst them into the hand of their enemies Neh. 9.26 27. Reason 1. Because it brings many temporall judgements upon men God will set the brand of his displeasure and their disobedience upon them in letters of blood 2. If it bring not viol nce upon their bodies yet it brings both body and soul to perdition for ever No man can invent a way to heaven If he will not then go the way that God hath revealed he mustiperish Vse Let this drive men to hearken to good counsell If the odious name of simple ones will not do it let fear of eternall wrath open our ears and hearts 4. Doct. Men in prosperity will seldome hearken to good counsel I spake unto thee in thy prosperity but thou saidst I will not hear Jerem. 22.21 Woe to them that are at ease in Sion Amos 6.1 The Prophet had little hope to doe good on them Reason 1. Because they think they are good enough already 2. They think they shall continue so and look for no change Because they have no changes therefore they fear not God Psal 55.19 David said in his prosperity I shall never be removed Psal 30.6 Vse Let rich men take heed and not think themselves too good to hearken to good counsell They are in more danger then meaner men Their ears are stopt with their wealth 5. Doct. Prosperity and folly go often together Rich Nabal was a fool both in name and nature 1 Sam. 25.25 God calls the rich man fool Luk. 12.20 Reason 1. Because wealth is not alwayes gotten by wisdome It may come by gift or favour of Princes or by inheritance or by painful servants as Laban's by Jacob's pains Potiphar's by Joseph's 2. Because rich men are from their youth cockered by parents and flattered by others which keeps them from the knowledge of the truth Therefore said the Philosopher Great men learn nothing so well as to ride well because the horse will not flatter Vse Do not imitate rich men because of their wealth They may be fools for all that and then why should wise men be guided by them An Ape of a Fool is very ridiculous Prosperity and folly are well joyned together for where is most wealth there often times is least wisdome 6. Doct. Prosperity is the ruine of many As of those two rich men Luk. 12.16 16.19 Reason 1. It often makes men let go piety and then as boys learning to swim they let go their bladders and sink Quando hoc incautis non fuit ad disciplinam quod ignis ad ceram quod solis radius ad nivem vel glaeiem Prosperity to unwary persons is like fire to wax or the Sun beams to snow or ice Bern. de Consideratione l. 2. c. 12. Magnus est qui incidens in adversa non excidit à sapientia nec minor cui praesens faelicitas si arrisit non irrisit Ibid. He is a great man who falling into adversity falls not out of wisdome and he is no lesse on whom present felicity smiling mocks him not 2. It is harder to bear prosperity well then adversity The Dutch Proverb is The feet must be strong that carry prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Cyropaed It seems to me an harder thing to bear good things well then bad for the latter make many a laughing stock but the former makes all men wiser Peacocks let down their proud feathers when they see their black feet Hannibal's Army having overcome the troublesome Alps was spoyled by the Italian dainties Tribulatio probat unam patientiam prosperitas verò omnes virtutes examinat Anselm in Sentent Adversity tryes Patience onely but Prosperity examines all virtues 3. Prosperity layes men open to many sins To injustice in getting it Qui agit semper faelicitèr iniquè agit Euripides He that doth alwayes prosperously doth unjustly Quà m grave onus homo faelix insipiens nam stultitia germana est iniquitatis Aeschylus How great a burden is a rich fool For foolishnes is sister to iniquity Fortuna quem nimiùm fovet stultum facit Whom fortune cockers him she makes a fool Mimus And our Saviour calls riches the Mammon of iniquity because hardly gotten without it Luk. 16.9 It is often abused to sensuality One rich man cryes Soul take thine ease eat drink and be merry Luk. 12.19 The other was clothed in purple and fine linnen and fared sumptuously every day Luk. 16.19 It makes men secure Living long in prosperity they neither foresee nor seek to prevent their ruine It hardens men in sin as it did Pharaoh 4. It brings Gods judgements upon them Noverca virtutis prospreitas sic bajulis suis applaudit ut noceat Convivis suis ab initio propinat dulcia ut cum inebriati fuerint let
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
tell him that his own life the comfort of his marriage his estate his credit his content are wrapt up in them Reason 1. That God may work upon mans judgement that so if his command will not work upon mans will as it should reason may convince their judgement 2. That he may work upon their affections Upon their love by recording former benefits and promising more as to David I annointed thee King over Israel and I delivered thee out of the hand of Saul And I gave thee thy Masters house and thy Masters wives into thy bosome and gave thee the house of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandement of the Lord. 2 Sam. 12.7 c. Kindnesse breeds love God works upon fear by judgements and threatning more Upon hatred by seting out the ugliness of sin and the hurt it brings on all the World and in particular on our selves Upon confidence by setting out his great power and infinite mercy which are the two main Pillars of confidence Use To lament our wretched sinfull disposition that have by nature so far cast off Gods soveraignty that he is as it were forced to use reasons to perswade us to obey his Commands which we should do without any reason given Yea which is more that we will not be perswaded by a world of reasons laid down in scripture but remain disobedient who would keep a servant that neither of himself nor by perswasion would be obedient God keeps thousands of such in the World Yea the best of men are guilty of disobedience to the Commands of God against duty and known reasons David knew that though he were a King yet he might not commit adultery nor murder and therefore is said not to be ignorant of but to despise Gods Commandement 2 Sam. 12.9 And it cost him dear Hee paid for it in both kinds by the sword and the abuse of his own Concubines Let every one of us lay it to his own heart and mourne for his own known disobedience 2. Doct. Teachers should not onely informe but perswade also So Paul exhorts wives to do their duty from their subjection to the husband as to the head and from the Churches examplâ— Wives submit your selves unto your own husbands as unto the Lord. For the husband is the head of the wife even as Christ is the head of the Church and he is the Saviour of his body Therefore as the Church is subject unto Christ so let the wives be unto their own husbands in every thing Eph. 5.22 23 24. Husbands are prest to their duty from Christs example Husbands love your wives even as Christ also loved the Church Eph. 5.25 From marriage union So ought men to love their wives as their own bodies Eph. 5.28 From leaving Parents for a wife For this cause shall a man leave his Father and Mother and shall be joyned to his wife and they two shall be one flesh Eph. 5.31 Children are urged to their duty from right and Gods promise Children obey your Parents in the Lord for this is right Honour thy Father and Mother which is the first Commandement with promise That it may be well with thee and that thou maist live long on the earth Eph. 6.1.2.3 Servants from reward Servants be obedient to them that are your Masters c. Knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free Eph. 6.5 8. Masters from their account to God And ye masters doe the same things unto them forbearing threatning knowing that your Master also is in heaven neither is there respect of persons with him Eph. 6.9 See the like duties pressed with reasons Col. 3.18 and 4.1 Reas 1. That the hearers may be brought to believe what is taught which bare information will not do 2. That they may be brought to obey it perswasive arguments are weights to draw to obedience Use Think not much that Ministers do not coldly deliver divine truths but earnestly presse them it were easier for them to do otherwise but ye have need of it and it is for your good Doct. 3. Correction comes from Gods love Thou shalt also consider in thine heart that as a man chastneth his son so the Lord thy God chastneth thee Deut. 8.5 As many as I love I rebuke and chasten Rev. 3.9 You only have I known of all the families of the earth therefore will I punish you for all your iniquities Ames 3.2 Reas 1. God doth it to prevent much evill that might otherwise befall them and that is a sign of love as not correcting is of hatred I will not punish your daughters when they commit whoredom nor your spouses when they commit adultery therefore the people that do not understand shall fall Hos 4.14 So a tender father by timely correction keeps his children from untimely ends A Physician keeps his patient from death by putting him to pain Gregory the great afflicted with the gout and other bodily infirmities cries out In hoc miâ—i placent quod nihil in hoâ— mundo placere permittunt Herein they please me in that they suffer nothing in this world to please me By correction God keeps his children from many sins or brings them to repentance Est in eo qui corripitur à Domius aliquid quod displicet id sc propter quod eum castigat et quod emendatum cupit Jansen in Text. There is in him that is chastned by the Lord something that displeaseth God to wit that for which he corrects him and which he would have amended God also by correction keeps his from eternall perdition Afflietions are a bridle that keeps the horse from falling and the rider from breaking his neck So doth God by them keep his children from many sins that might bring on them speedy destruction The child of God may say to God with Augustine in Psal 98. Et cum blandiris pater es cum caedis pater es Blandiris ne deficiam caedis ne peream Both when thou strokest and when thou strskest thou art afather Thou strokest that I should not faint thou strikest that I should not perish And on the same Psalm Illi Deus irasciter quem peccantem non flagellat Nam cui verè propitius est non solum donat peccata ne noceant ad futurum seculum sed etiam castigat ne semper peccare delectet God is angry with him whom he doth not scourge for sin For whom he favours indeed to him he not only forgives sins that they may not hurt him in the world to come but also chastens him that he may not delight to be alwaies sinning 2. God corrects his children to do them Good hereby he exerciseth and increaseth many graces in them as faith and patience he also fits them for glory hereafter as souldiers by pains and perills are fitted
our knowledge of God as the word is taken for our knowledge of Christ Isa 53.11 By his knowledge shall my righteous servant justifie many But by Gods own wisdom The words are varied to shew the plenty of scripture language Here is Gods wisdome understanding knowledge For the word see on Chap. 1.2.4 The depths Some understand this of the springs and rivers that break out of the earth continually and run into streams through many countries and those oftentimes are strangely brought out of rocky hills God wisely and wonderfully opening a passage for them being of themselves weak and unable to passe through such difficult places others understand it of the floud which indeed was not a work of nature but of God who cause all the fountaines of the great deep to be broken up Gen. 7.11 But it is best to understand it of the works of God at first Gen. 1.9 in making room for the Sea and for the rivers that men might live on the drie land for he speaks here of works of creation as founding the earth establishing the heavens making the sea rivers and clouds all this was done at the beginning of the world It is a description of the great channels made at first to hold all the waters and the waters of the sea and rivers are included So Gods wisdom is set out in stable and remaining things as the earth heaven waters clouds which abide and do not succeed one another as men beasts trees do whereof we may see the same that Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The whole inferiour globe of earth and water Darknesse was upon the face of the deep Gen. 1.2 2. The waters in the sea or sea it selfe The fountains of the great deep were broken up Gen. 7.11 3. Great misery and trouble which drownes men in despair as it were in the bottom of the sea Deep called unto deep Psal 42.7 4. A thing that cannot be found out no more then the bottom of the sea can be found out Thy judgments are a great deep Psal 42.7 Here it is taken in the second sense for the sea and channells of waters Are brokon up Heb. Cleft So that it seems at first the earth was circular and fully round under the water till God made as it were clefts for the sea and rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the clouds They have their name from thinnesse in the Originall because they are so and therefore Gods wisdome is the more seen in them in that they hold the rain till God send a commission to powre it down upon the earth Yet sometimes the word is put for the skies wherein the clouds are 2 Sam. 22.12 Drop down Or Which drop down See the like addition Psal 104. Bread which strengtheneth mans heart And the sense requires it for Gods wisdom is not here commended for causing the clouds to rain now but for making them at first which are still so usefull to us as well as heaven earth sea An act of creation not of providence The clouds supplie the driness of unwatered places vapours drawn up from the waters or moister places of the earth fall down in rain to moisten the drier parts of the ground and they are said to send it down by drops for the comfort of the earth and not to powre it down in streams to drown it as in the deluge So the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drop down like a still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dew It hath its name from covering because it covers the earth It is taken for moisture falling from heaven As the dew of Hermon and as the dew that descended upon the mountains of Zion Psal 133.3 It may comprehend moderate rain also and gentle showers that do good to the earth Figures Two figures of the part for the whole one in Depths for all waters below the other in Dew from all profitable moisture coming from above Note 1. The making of these 2. Of the clouds In the first note 1. The efficient By his knowledge 2. The effect The depths are broken up In the second observe 1. Another effect of Gods wisdom And the clouds Lest earthly moisture should be wanting God hath provided a store-house above to supplie the drinesse of the earth 2. The effect of these clouds which are yet profitable in dropping down the rain gently for the grouth of herbs trees c. Which drop down the dew for so it should be read as was observed before Doct. 1. The scripture often presseth the same things by various expressions At Christs Incarnation God was manifested in the flesh 1 Tim. 3.16 The word was made flesh John 1.14 Of whom concerning the flesh Christ came who is God over all blessed for ever Rom. 9.5 In him dwelleth all the fulnesse of the Godhead bodily Col. 2.9 So in the sacrament of the Lords supper Take eat this is my body Mat. 26.26 The bread which we eat is it not the communion of the body of Christ 1 Cor. 10.16 As often as ye eat this bread ye shew the Lords death untill he come 1 Cor. 11.26 Reas 1. To shew the plenty of wisdome and great variety of words which are in the scripture we much commend Oratours that can expresse themselves variously to the same purpose 2. To shew the truth of Scripture-principals not only in their concord but also because they who understand not one expression may understand another 3. To work upon mens affections we are so dull that once speaking will not raise them up neither will often speaking in the same words do it but rather dull us more as meat often dressed the same way pleaseth not the palat but in different waies and divers sauces it pleaseth well so do divers expressions for somewhat more may be perceived in the one then in the other Against 1 Tim. 3.16 God manifested in the flesh it may be objected so it may be though Christ were not incarnate The answer may be out of John 1.14 The word was made flesh Ob. So it may be though Christ be not God Ans Rom. 9.15 He is God over all blessed for ever Ob. It may be he is not essentially God for all this Ans Col. 2.9 In him dwells all the fulnesse of the Godhead bodily So for the Sacrament Ob. 1 Cor. 11.26 it is called bread and bread will do our souls little good Ans Mat. 26.26 It is Christs body spiritually Ob. Then belike the bread is turned into Christs body Ans No it is but a remembrance of it 1 Cor. 11.26 Ob. A remembrance of a thing past doth little good Ans It is a communication of his body and the benefits thereof 1 Cor. 10.16 4. To affect severall men which have severall tasts that dressing of meat pleaseth one man which pleaseth not another that bait takes one fish which takes not another that expression prevailes with one man which prevailes not with another Use Let us read the Scriptures