12.3 If open opposing will not serve to rob and kill ambushes must 5. Doct. Many snares are laid for innocent men As for David by Saul that he might be killed by the Philistins or any other way So for Daniel by the Princes of the Kingdome by enquiring into all his wayes and by new projects Dan. 6.4 5. Reason 1. Because of the malice of ungodly men against them 2. Because of their subtilty If they were not malicious they would not lay snares for good men If not subtil they could not do it to prevail Vse Judge not them evill that have many snares laid for them Nets are not laid for Kites but for Pigeons For their souls that is for their lives For they cannot come at their souls to hurt them 6. Doct. The naturall life depends upon the presence of the soul 1 King 17.22 The soul of the childe came into him again and he revived Reason 1. Because there is no life in the infant in the wombe till the soul enter into it This we call quickening in the Mother a distinct act from conceiving 2. Life continues not if the soul depart 3. It ends then Souls departure from the body brings death 4. Continuance of life in the soul after the death of the body shews that the life of the body depends upon it 5. The souls returning at the resurrection brings life to the body 6. It brings eternall life to it also The soul continuing with the body to eternity that body then can never die Vse Be most careful of your souls Then your bodies wil live also Else both perish No life without the soul The body will live if the soul live And the body will live as the soul lives happily or miserably to eternity If the soul be damned say Farewell all bodily comfort for ever What is a man profited if he shall gain the whole world and lose his owne soul Matt. 16.26 Vers 19. So are the wayes of every one that is greedy of gain which laketh away the life of the owners thereof Solomon's three arguments being handled whereby he seeks to draw the young man from bad company and ill courses now he proceeds to raise a larger conclusion to keep him not onely from robberies but from covetousnesse the root of it He tells him that not these grosse sinners onely but all that are covetous will be drawn to shed blood rather then to lose gain Here in a patheticall conclusion all that hath been said before is shut up with a vehement acclamation and applyed to more then robbers and murderers even to all covetous persons See the like collections or conclusions with enlargements Psal 128.4 Behold thus shall the man be blessed that feareth the Lord. Not onely with precedent blessings of successe and children but with consequent also of the Churches peace and lasting posterity vers 5.6 And Psal 144.15 Happy is that people that is in such a case yea happy is that people whose God in Johovah For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So. The word signifies 1. The foot or lowest part of a thing The laver and his foot Exod. 30.28 1. A place or office Pharaoh shall restore thee unto thy place Gen. 40.13 Me he restored unto mine office Gen. 41. ver 13. 3. Right or true The daughters of Zelophehad speak right Numb 27.9 4. So. And that sometimes in the reddition of a fimilitude As the heavens are higher then the earth so are my wayes higher then your wayes Isa 55.9 And sometimes without a similitude And it was so Gen. 1.7 God effected what he spake Some take it here as a reddition to the similitude vers 17. but it is rather a conclusion of Solomon's disswasion of the young man from joyning with robbers and covetous persons not in regard of the unhappy event likely to befall themselves but in respect of their cruelty to others whom they deprive of goods and life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wages It signifies 1. A way or path in which men walk Dan shall be a serpent by the way an adder in the path Gen. 49.17 2. A company of traveller a going together in the way for safety as the Turkish Caravanâ— doe A company of Iskmaelites came from Gilead with their camels c. Gen. 37.25 3. A custome or manner of doing in which men are as constant as travellers in their way It ceased to be with Sarâ—h after the manner of women Gen. 18.11 Lest thou learn his wayes Prov. 22.15 And so it is taken in this place for the constant customes of covetous men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of every one He doth not say of some of them but of every covetous person Not a barrel better herring For the word see on v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is greedy of gain Heb. that gaineth gain That makes it his greatest employment to thrive and makes truth and equity to yeeld to gain The word signifies 1. To cut or wound Cut them in the head or wound them saith the marg Amos 9.1 2. To be covetous or greedy of gain for such will cut and wound others in their bodies sometimes as robbers do So the word is used He that is greedy of gain troubleth his owne house Prov. 15.27 3. To finish a thing When the Lord hath performed his whole work Isa 10.12 for covetous or greedy men are very defirous to finish their work Here it is taken in the second sense and it is observed that in that signification it is never taken in a good sense for a lawfull desire or lawfull gain but alwayes in an ill sense for being so greedy of gain that they use unlawfull means to get it Which This word is not in the originall It may be left out and read He taketh away the life of the owners thereof That is the covetous man doth it Some would read It. That is gain or riches for many lose their lives for their wealth But it is rather to be understood of the robber or covetous man who will not onely deceive or cousen but also kill men for their money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taketh away See on v. 3. on the word Receive The Hebrews have no compounds and therefore the word signifieth to take away as well as to take The life See on vers 18. Of the owners thereof See on v. 17. Some understand it of the theeves intimating that when they had gotten wealth they should be never the richer it would bring them to the gallows But it is rather to be interpreted of rich men whom they would cousen or rob and if they finde them too strong for them or likely to reveal them then they will kill them This agrees with all the former verses especially the eleventh The word sometimes signifieth an husband that hath right to his wife So here it signifies lawfull possessors that have right to their goods and have onely authority to dispose of them The summe of all is They take
imitated in sinfull courses The summe is That all the courses that are used in the house of the adulterers tend to death both of body and soul that so the young man if he love the safety of his own soul and body should take heed of coming there Figures Her house The sins comitted in her house The subject for the adjunct Her paths A Metaphor from Travellers often used in this Book Note 1. The hurt gotten in her house Death 2. The bad company it brings men to Dead and damned men worse then to bring men among Lazars in the Hospitall In the former observe 1. The word of coherence For. 2. The cause her house 3. The effect inclineth 4. The object unto death In the latter note 1. The way And her paths 2. The end unto the dead 1. Doct. Much hurt is gotten by conversing with lewd women If Samson were alive he would tell you how by Dalilah's acquaintance he loft his strength liberty sight lise besides the danger of his soul Solomon would inform you how he fell from God to Idolatry by such company and how thereby his posterity lost the greatest part of their Kingdome Reason 1. Because nothing can be expected from creatures but what their nature yeelds Fire will burn Seas drown Ravenous birds feed on carkasses Wilde beasts devour them Evil women are naught Evil trees bring forth bad fruit not good Mat. 12.33 35. All the houshold of the adulterers and all her wayes tend to death temporall and eternall as in the text 2. All men and women speak according to their disposition and employment Navita de ventis de tauris narrat arator Enumerat miles vulnera pastor eves Of Winds the Sea-man of his Bulls The Plow-man speaks his Wounds The Souldier reckons of his Sheep The Shepherd talk propounds A covetous man speaks of bargains a voluptuous man of games a proud man of titles an angry man of injuries a strumpet of wantonnesse Evil communication corrupts good manners 1 Cor. 15.33 Vse Letus observe the carriage of women and if we evidently see wantonnesse in their words and deeds set a crosse upon their houses with Lord have mercy upon them as over houses infected Cum foeminâ semper esse non cognoscere foeminam plus est quam mortuum suscitare Bern. in Cant. Serm. 65. To be alwayes with a woman and not to know a woman is more then to raise up a dead man Touch not pitch lest ye be defiled Ye have fire enough in your owne natures seek not fuell abroad The young man when he grows acquainted with strumpets hopes to spend his dayes merrily in fine houses and is suddenly carried to death and hell He looked for a storehouse of pleasure fine gardens c. and behold desolation The Heathen man could say Nolo tanti poenitentiam emere I will not buy repentance so deer And the Proverb is Caveat emptor Let the buyer beware It serves then to admonish us to take heed of haunting the company of Harlots lest we defile our selves and consent to their filthinesse We would not willingly come neer a rotten and ruinous house lest it should fall and bruise or kill our bodies There is more reason to avoyd the company of Harlots whose society may not onely break our bones but eternally damn our souls 2. Doct. Many miseries attend upon adultery It cost the Israelites and the Benjamites deer the losse of many thousand lives and almost the destruction of an whole Tribe Judg. 19. 20. 21. It cost David deer 2 Sam. 12. The losse of his childe the abuse of his wives a lasting sword on his house besides the rape of Tamar and rebellion of Absolon and Adonijah with the murder of Amnon Reason 1. Because it was death by Gods Law and so it is now by ours Lose life and lose all comfort 2. It is infamous all the world over No modest persons care for joyning with adul torous families 3. It breeds many quarrels between the Husband and the Adulterers Wives and Strumpets Adulterers one among another and Strumpets also 4. It brings many murders The adulterers will hunt for the pretious life chap. 6.26 The Husband enraged will kill the Adulterer ch 6.34 35. 5. It brings bastards which is a disgrace to posterity 6. It procures disinheriting of Children when men suspect their Wives want of chastity 7. It breeds diseases in the body and shamefull ones too as characters of that wickednesse 8. It brings poverty on the state by Gods curse or the Whores covetousnesse For by means of a whorish woman a man is brought to a piece of bread ch 6.26 Vse Think of the many mischiefs that attend upon adultery when thou art tempted to it A needfull theam for we naturally look not at sin as it is in it self but as it is to us not in its odious and filthy nature as we should doe though no danger followed it but in its hurtfull effects which is to fear the smoak more then the fire Yet so to look at it may be profitable to keep us from the fin if not for hatred of it yet for fear of the ensuing mischiefs Think with thy self there is great danger and much wickednesse in adultery else God which is so mercifull would never punish it with a double death temporall and eternall Remember that all conversing with strumpets tend to destruction And though she speak flattering words yet shamefull death follows adultery as well as theft or murder In Adrian's Gymnasium or place of exercise Venus is set forth as the ancientest of the Destinies not spinning the thread of life but cutting it asunder Quid Venus est quaeris est antiquissima Parca Filáque mox resecans at neque nens eadem Thou askest what Venus is She is The ancient'st Destiny That quickly cuts the threads of lise But knits them not truly Plutarch writes of a Temple inscribed Saerum Veneri homicidae Sacred to Venus the Man-stayer Chrysostome on Psal 50. saith What is an whorrsh woman but a sepulchre and the common burying place of mankinde is her house And in Rome because old Harlots were not permitted openly they harboured in caves of earth called Fornices from whence the word Fornication cometh and in this regard it is fitly sald in the text Her house enclineth unto death and her paths unto the dead To the grave an hole in the earth where the dead are laid A dark place fit for sin and fit for punishment Terence calls Harlots Cruces because they crucifie men Venery is deaths quickest Harbinger Pope John 12. being taken with an Adulteresse was stabbed to death by her Husband Aâ—xander the Great and Otho the third lost their lives by their lusts But how many alas by this means have lost their souls fleshly lusts do in an especiall manner fight against the soul 1 Pet. 2.11 And nothing hath enriched hell so much saith one as beautifull faces Let the young man think on these great examples
pain Fools look at things present in the way wisemen foresee things future in the end A green way to a robbing place a calm passage to a rock or quick sand is perilous A riotous person wallowes in pleasure and dies in a prison Let Adulterers think of their end and they will have little pleasure in their sin 4. Doct. The destruction of impenitent adulterers is generall as well as certain Wheremongers and Adulterers God will judge Heb. 13.4 That may he said to them that is said to impenitent sinners Except ye repent ye shall all likewise perish Luk. 13.3 5. Raason Because the destruction of such is certain as was proved in the former point And then it must needs be generall If it be certain that man must die then all men must die except God extraordinarily dispense with some But this he never did to any impenitent sinner If it be true that man hath a reasonable soul then every man hath so though fools and mad men make little use of it So if it be certain that impenitent adulterers perish then it is generall and all such must perish Vse Let no man stand upon priviledges of birth wit wealth If he be an impenitent Adulterer he must die Let no man presume upon repentance He may be killed in the act as Zimri and Cosbi were Numb 25. 5. Doct. No hope of comfort from God here or hereafter for wanton persons till they repent Not here They were as fed horses in the morning every one neighed after his Neighbours wife Shall I not visit for these things saith the Lord and shall not my soul be avenged on such a Nation as this Jer. 5.8.9 Not hereafter 1 Cor. 6.9 10. Fornicatours and Adulterers shall not inherit the Kingdome of God And God accounts them such till they repent of their filthinesse Reason Because they live in a way of rebellion against God and by consequence make themselves Gods following their own will in all things Vse Let Adulterers give over their trade Who will follow a course of life that he were sure to have no comfort of in life or death 6. Doct. There are crosse wayes in the world paths of life and paths of death Crosse-wayes and gates Wide is the gate and broad is the way that leadeth to destruction But strait is the gate narrow is the way which leadeth unto life Mat. 7.13 14. There is a way of sinners and a law of the Lord Psol 1.1 2. Some walke in the one and some in the other Reason Because the ends are fully opposite Eternall weale eternall woe These shall go away into everlasting punishment but the righteous into life eternall Mat. 25.40 And sure the same wayes cannot lead to so different ends They are not suitable to them Vse Let secure persons take heed They think all shall go to heaven none to hell But they are deceived most go to hell The strait way is hardly found and by few the broad way easily and by many Mat. 7.13 14. Vers 20. That thou mayest walke in the wayes of good men and keep the paths of the righteous So much for the deliverance Now for the generall application of all for the good that will come to those that avoid the society of evill men and women Which is 1. Set out in this verse to be a preservation in such wayes 2. Illustrated 1. By the benefit of such wayes vers 21. 2. By the miseries that contrary wayes bring v. 22. For the first in this vers This is the last part of the Chapter wherein Solomon having before exhorted the young man to the study of wisdome now shewes the last benefit of it The end of our study of wisdome should be to walke in good wayes The benefit of all spoken before is here summed up together So that this verse depends upon v. 11 12 16. in this manner wisdome will deliver thee from all evill wayes words men and women that thou mayest more freely converse with good men in good wayes whereby much good may be learned For the words That It teaches us that Solomons end in teaching men how to get Wisdome to avoid all the former inconveniences was not that they should be idle but that they should go on in good wayes without interruption or incumbrances So the word is used Josh 4.24 That all the people of the earth might know the hand of the Lord that it is mighty that ye might fear the Lord your God for ever That thou mayest walke See on ch 1.15 In the way See on ch 1.15 Of good men That thou mayest follow the godly and virtuous examples of Patriarchs and Prophets and others that fear God and walke in his wayes But Where shall we finde these good men Our blessed Saviour tels us There is none good but one that is God Mat. 19.17 We answer God'y men though they be not perfectly good but have many imperfections yet being sincere are good in Gods account For men are counted good or bad in Scripture language not according to some particular act but according to their constant course and scope And keep See on v. 8. The paths See on ch 1.19 on the word wayes Of the righteous or Of the just The word is taken 1. For one perfectly just that is not guilty of any sin before God How should man be just with God Job 9.2 God hath made man upright Eccl. 7.29 2. For one just or righteous in his own opinion or the opinion of other men He that is first in his own cause seemeth just ch 18.17 3. For one truly just though not perfectly who intends in all things to deal justly and righteously with God and man And this is the common acception of the word in Scripture for there are none perfectly just upon earth So Neah was a just man Gen. 6.9 4. For one just in some particular cause They turn aside the just for a thing of nought Isa 29.21 She hath been more righteous then I Gen. 38.26 Here it is taken in the third sense for one truly just and righteous though not perfectly Figures Walke wayes paths Metaphors from travellers Keep A metaphor from Watch-men arguing care and constancy in walking in Gods wayes For men do not use to stand still to look upon wayes but to go on in them Therefore the same thing is set down in two different expressions of walking in and keeping Gods wayes In the former note 1. The act That thou mayest walke 2. The object in the way 3. The subject of good men In the latter observe likewise 1. The act and keep 2. The object the paths 3. The subject of the righteous 1. Doct. Men cannot walke in good wayes unlesse they leave bad It is as hard for men accustomed to do evill to do good as for an Ethiopian to change his â—kin or a Leopard his spots Jer. 13.23 No man can serve two Masters Ye cannot serve God and Mamnon Mat. 6.24 Reason 1. In generall Because good
a man had the Philosophers stone if he used it not he would have no gold A known medicine helps not if not taken keep then good precepts actually as wel as cordially in deed as wel as in heart they that do not so forget them or at least keep them not delight thy selfe with keeping them in thine heart and honour thy God with observing them in thy life Doct. 6. Such precepts must be practised heartily Thou Solomon my son know thou the God of thy father and serve him with a perfect heart and with a willing mind 1 Chron. 28.9 Servants obey in all things your Masters according to the flesh not with eye service as men-pleasers but in singlenesse of heart fearing God And whatsoever ye do do it heartily as to the Lord and not unto men Col. 2.22 23. Ye have obeyed from the heart the form of Doctrine which was delivered you Rom. 6.17 〈◊〉 Reason 1. Because the heart is the fountain of life Dead services please neither God nor men It is like the speaking of Parrots Acceptable service to God must be reasonable service Rom. 12.1 It is like the Fountain of joy and comfort and therefore where it is not men can have no comfort in any thing they do Use See where your hears are when ye do what Parents and Teachers advise you If ye do it unwillingly it is not thank-worthy VERSE 2. For length of daies and long life and peace shall they adde unto thee THe Exhortation was in the former Verse The promise to encourage us to obedience is in this That men might with more courage endeavour to obey Solomons wise directions God joynes the reward to the work and promises those things which all men but especially young men most of all desire and long for and are most dear to men of tender years to wit a long quiet and happy life Some distinguish the three things promised thus That by length of daies should be meant a life on earth as long as may be drawn out by any strength of nature By long life or years of life eternall life in another world By peace peace of conscience But they may rather be understood thus By length of daies may be understood a life that lasts long By long life or years of life an healthfull life By peace a prosperous life For the words For. See on Chap. 19. A reason of the former Exhortation Length of daies They bring a long life to a man not beyond the time appointed by God but as God hath determined so by his blessing he gives long life to those that obey him This is understood of bodily life here which the Law also promises in the first commandment The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Day in Scripture is used 1. For a naturall day confisting of 24 hours Neither eat nor drink three daies Est 4.16 2. For an artificiall day opposed to the night The greater light to rule the day and the lesser light to rule the night Gen. 1.16 In the plurall for a long day and circular till that day come again a full year This man went up out of his Citty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From daies to daies which ver 7 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 year by year 4. For a certain time especially to come In that day shall this song be sung in the land of Judah Isa 26.1 5. For a time of trouble Remember O Lord the children of Edom in the day of Jerusalem who said Rase it Rase it even to the foundation thereof Psal 137.7 Their day is come the time of their visitation Jer. 50.27 Here it is taken in the first sense for naturall daies And. See on Chap. 2.9.22 on the word But long life Heb. Years of life For life see on Chap. 2.19 Lest any man should think that long life may be miserable he saith not years of sicknesse or weaknesse which are but puttings off or rather years of death but years of life that is of health and strength Non est vivere sed valere vita It is not worthy the name of a life barely to live but to be in health and strength So a life in Heaven is called eternall life whereas a life in Hell which lasts as long is called the second death And peace Lest any thing should be wanting to a long and healthfull life peace is added And well too for the shortest life is best without peace By peace is meant prosperity riches liberty So the Hebrews use the word And he said unto them Is he well And they said He is well Heb. Is there peace to him There is peace Gen. 29.6 Go see if it be well with thy brethren Heb. See the peace of thy brethren Gen. 37.14 And indeed prosperity is the fruit of peace adversitie of war Shall they adde to thee They shall prolong the years of thy life health and wealth Not forgetting but observing Gods commands will do all this The sum is If thou slight not my commands but observe them thou shalt have a long healthfull and prosperous life Long life without health is troublesome and health without other comforts of life cannot give content Observe Figures none 1. The word of coherence For. 2. The benefits Length of daies and long life and peace A long healthfull and prosperous life 3. The means of procuring these is obedience Shall they adde unto thee 1. Doct. God might have required full obedience without rewards yet he promiseth large ones That he might require it without reward appears in the preface of the commandements Obey for I am Jehovah that gave thee thy being Thy God in covenant with thee That brought thee out of the Land of Aegypt A great benefit Out of the house of bondage A great deliverance That he will give full rewards appears in the end of the second and fifth Commandements Forsake Idolatry and worship me aright For I shew mercy to thousands of them that love me and keep my Commandements Honor thy Father and thy Mother that thy daies may be long in the land which the Lord thy God giveth thee So he promises Abraham to be his shield and exceeding great reward Gen. 15.1 For the first part That God may require obedience without any reward appears 1. Because hee is not any way indebted to us for our obedience He hath all of himself and nothing from us Nor gets no addition of happinesse by our obedience 2. We are indebted to him for all the good things we have as Life Health Food Goods World Heaven we have all from him and that of free grace And it is strange for a debtor to require mony of his creditor wee cannot then merit any thing from him that cannot adde any thing to him neither doth he need any thing Hee that merits of another must some way supply his wants Sacrifices could not do it And if they could do it he need not take them of us that owes all the cattell of the World Psal
50.9 c. And if God did need how should we supply his wants that cannot supply our own for soul or body He that cannot keep his own Family cannot relieve others 3. Because God is absolute Lord over all and may command what hee list without rewarding any creature in Heaven or in Earth For the second that yet he will give a full reward appears 1. Because he is mercifull and stands upon his honor And where justice will give no reward mercy will So Fathers promise many things to their children to encourage them to do their dutie Here is long and healthful years and prosperitie and what needs a man more in this life 2ly Because God is faithful and hath promised a full reward to every good action so that mercy and truth appear in it though justice require it not Vse 1. To acknowledge that if God blesse us in soul or bodie it is of his free grace not of the merit of our obedience He might by his right over us require service without pay yet he is so merciful that he wil not So a father may look for duty freely from a child yet he provides for him and gives him an inheritance 2ly Let this encourage us to dutie we owe it to God therefore doe it we shal have a ful reward therefore do it cheerfully this is a double band kindnesse useth to work more upon mens spirits then dutie so let it do with us toward God This encouraged Moses he knew he deserved nothing yet had respect unto the recompence of reward Heb. 11.26 Doct. 2. Gods rewards are such as men like wel ordinarily He gives his people a land of brooks fountains wheat barley wines fig-trees c. Deut. 8.7 A land that had goodly houses many herds of greater cattel many flocks of lesser much silver and gold c. Deut. 8 c. Reas It appears 1. in the particulars in the Text God promises long life peace and plenty what would man have more for his body who loves not all these Men love long life for that end they are choice in meat drink apparel baths physick they spare for no cost so do worldly men dote on peace and plenty These God promises 2ly it appears by the prayers of men no doubt they pray for what they love best and God often gives it as he gave wisdome to Solomon to guide a great Kingdome when he prayed for it 3ly By Gods aditional gifts to Solomon as honour and riches which he asked not yet could not but like wel when God gave them So he gives a comfortable earthly passage to them that seek for heaven seeke ye first the Kingdome of God and his righteousnesse and all these things shal he added unto you Mat. 6 33. Who likes not a good way to a good end It is a double mercy Use Be careful to please God and trust him for rewards he will give such as thou likest and canst no where else get Gods precepts well kept wil be in stead of Diet Physick Guard and other means of preserving life If other means fail God wil preserve by these Doct. 3. Long life is a blessing God gave Abraham a good old age Gen. 25.8 The hoary head is a crown of glory c. Chap. 16.31 It is a sweet mercy and generally desired What man is he that desireth life and loveth many daies that he may see good Psal 34.12 As if he had said every man naturally doth desire it Men love life and abhor death With long life wil I satisfie him Psal 91.16 Reas 1. Because life it selfe is a blessing therefore the continuance of it is so 2ly Because God promiseth it to his servants as in the fift commandement and God useth to promise good things and threaten bad And this promise Wisdom useth as conceiving it wil much work upon the spirits of men for by me thy daies shal be multiplyed and the years of thy life shal be incrcased Chap. 9.11 3. It is a type of heaven which had it all the perfections of joy it hath yet were it not lasting it could not afford full happinesse 4. It is a resemblance of Gods eternity who is called The antient of daies Dan. 7.13 5. Short life is accounted a curse God theatens Eli that there should not be an old man in his house 1 Sam. 2.31 Sure then the contrary is a blessing 1. Obj. How is it a blessing when wicked men often live long Ans It is a blessing in it selfe and to good men who have the more time to serve God though it may be none yea a curse to wicked men who may sin the more and have the more pain in hel 2. Obj. Good men often have it not but die soon as Josiah 1. Ans It is in perilous times when it is better to die then to live From henceforth blessed are the dead which die in the Lord Rev. 14.13 It might have been a blessing to live long before in the time of the Churches prosperitie but not then in the time of her persecution then the righteous are taken away from the evil to come Isa 57.1 2. If in other times God take them away they lose not but get by it they get by death a longer and an happier yea an eternal life 3. Obj. Men may live long in miserie and that is a curse rather then a blessing Ans God wil give his servants prosperity with their long life if he see it fit for them if not he wil turn their afflictions to their good We know that all things worke together for good to them that love God Rom. 8.28 A Physician can make an healing medicine out of poison so can God make afflictions profitable to his Use 1. It shewes the folly of many men who would have long life yet look not after heavenly wisdome the means of continuing life Such shew themselves to be fooles as by adultery drunkennesse quarrels kill themselves or are killed by others because they follow not wisdome and holy directions they might live longer if they lived wisely and godlily Such complain in vain of shortnesse of life which they bring on themselves 2. It teaches us not to complain for the troubles of old age but to blesse God for the comforts we have seen more then others in the length of our daies Remember that God hath set the one over against the other Eccles 7.14 Sicut nun hirunde non facit ver nec una linea Geometram sic nec una dies vel breve tempus reddit hominem foelicem Recuperus As one swallow makes not a spring nor one line a Geometrician so neether one day nor a short time makes a man happy Doct. 4. Health in our daies is a great blessing also So it is promised It shal be health to thy navil and marrow to thy bones verse 8. They are life unto those that find them and health to all their flesh Chap. 4.22 Reas 1. Because it gives a man much comfort in
the man himself in the fift signification The Lord God hath sworn by himself Amos 6.8 Heb. by his soul Here it is taken in the second sense for the life because as the breath is the signe of life so the presence of the soul is the cause of life and the absence of it the cause of death Faulkeners if they catch birds in the net kill them If not they shoot them So do robbers with men They kill them with the sword or with the gun Thus the Adulteresse seeks a mans life ch 6.26 7.22 23. Figures Blood for life and soul for life The cause for the effect The same thing is doubled in divers words to shew the certainty of it that this is indeed the intention of robbers what ever they pretend to the young man So Pharaoh's dream was doubled to shew that the thing was established by God and God would shortly bring it to passe Gen. 41.32 And Kimchi on those words Isa 1.2 I have nourished and brought up children saith The doubling of the word is to confirm the thing in divers words though the matter be all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And such is the custome of the Scripture in many places For the division Note 1. The efficient They the robbers 2. The act lay wait lork privily 3. The object for their blood for their lives To murder such as they rob It agrees with the former vers thus As fowlers lie hid themselves and lay their nets where birds come to catch and kill them though they never hurt them so these robbers lie hid privily to entrap them that hurt them not and to kill them for their goods 1. Doct. Similitudes rightly applyed are of great use They are much used in the Scriptures of the Old and New Testament As by Moses Deut. 32.11 12. Where Gods care of his is set out by the Eagles tender care of her young ones By the Prophets Isa 49.15 16. which sets it out by the Mothers respect to her young children By Christ Matt. 13. who take similies from Sea Land Trade Husbandry to teach all sorts of men piety By the Apostles Jude v. 12 13. where the like are taken from Bodies of men Heaven Earth Sea Reason 1. Because they help the understanding much For earthly things are better known to us then heavenly They are glasses in which we may see better things The eyes convey much knowledge to the soul 2. Similitudes help the memory for things seen are tokens of things unseen as a thread on the finger of an errand The act of memory lodges one thing in one corner of the room another in another 3. They help the will When we see the willingnesse of beasts to provide for their young it puts Parents in minde of their duty 4. They help the conscience A similitude helped David to see his sin quickly 2 Sam. 12.1 c. He could soon condemne him that killed his neighbours Ewe-lamb that would hardly else have condemned himself for killing his neighbor and abusing his Wife 5. They help the affections The attractive ones are helped by similies taken from things liked the abstractive by similies taken from things disliked 6. They help to amend our lives The Ant can teach the Sluggard to labour Vse 1. Treasure up store of similitudes All places afford plenty of them Sea land shop house streets fields are not barren What can you doe that may not teach you some good lesson for your souls 2. Be sure to apply them right else they may doe much harm As that parable Mat. 18.23 where the Lords revoking his pardon vers 34. is applyed to falling away from grace contrary to Christs interpretation vers 35. God wil not forgive you unlesse you forgive others Simile non currit quatuor pedibus No similitude runs on four legs If it agree in some things it must differ in others else it were not the like but the same And what application can be better then that which leads to the scope of the propounder Theologia symbolica non est argumentativa Similitudes making nothing true but illustrate things that were true before The absurdest thing in the world might be proved by some similitude As that Parents need take no more care for their children then the Ostriches do for their eggs Job 39.13 c. But what childe will allow of such a proof Therefore apply similitudes carefully lest ye run into error Before v. 11. they say Let us lay wait c. Here Solomon affirms that they do so 2. Doct. A wicked man as he perswades others to evil so he acts it himself So Judah counselled to and joyned in the selling of Joseph Gen. 37.26 c. Judas did the like in bringing Christ to his end Matt. 26.14 15. Reason 1. To shew their reall approbation of the work For it is pleasing to their corrupt nature They give bad counsel out of love to evill as their deeds declare 2. To encourage others to mischief For deeds draw more then words examples then precepts Vse To blame many who give good counsel to others to be just yet prove unjust themselves and to be patient yet are impatient themselves Like Pharisees they lay heavy burdens on mens shoulders but they themselves will not move them with one of their fingers Mat. 23.4 Fowlers have cunning pates to invent traps and strong hands to lay them 3. Doct. As wicked men have heads to invent so have they hands to execute mischief So Ishmael contrived and executed Gedalia's death and others Jer. 41.1 c. So did Joab Atner's and Amasa's death 2 Sam. 3.27 20.9 10. Reason 1. Because mens hands are naturally corrupt as well as their heads 2. Because else their plots will come to nothing if their hands be not nimble to execute as well as their heads to invent Vse It reproves such as have good heads and know well what they should doe but finde many rubs in the way when they should go about any good duty These are sluggards and cry A lion in the way Prov. 6.13 New words come to be expounded in every verse 4. Doct. Much pains is needfull to understand Scripture aright Continuall pains Continue in them 1 Tim. 4.16 Searching pains Search the Scriptures Joh. ch 5. vers 39. Reason 1. Because of the manner of writing Some things are plain but other things are figurative as I am the true vine and my Father is the husband-man Joh. 15.1 Some direct but others ironical as Rejoyce O young man in thy youth c. Eccl. 11.9 Some like Islands and Promontories as marks of good example to guide some like rocks and quick-sands as stories of bad example to avoyd 2. Because Ministers which have more gifts then others yet labour hard to understand Scripture Vse Let us take pains to know the meaning of Gods Word as Miners do that dig for gold silver or jewels or men that draw water out of deep wells even out of the wells of salvation Isa
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
reproofs and God would despise them in their miseries For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. The Pronoune is added in the Originall for Emphasis sake which else needed not as being included in the verb. I even I will laugh Not onely men your enemies but which is far more grievous I the wisdome of God will deride you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Also It imports a proportionable revenge Ye scorned good counsel and I will laugh at your calamity This particle doubled imports 1. A distribution Neither by Prophets nor by dreams 1 Sam. 28.15 2. A conjunction of two things together Both the Prophet and the Priest Jer. 14.18 3. A comparison of things in a way of likenesse or equality As Babylon hath caused the slain of Israel to fall so at Babylon shall fall the slain of all the earth Jer. 51.49 4. An augmentation or increase of a thing Neither heretofore nor since thou hast spoken unto thy servant Exod. 4.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Will laugh The word signifies 1. Slighting of a thing He scorneth the multitude of the City Job 39.7 2. Smiling upon one in good will If I laughed on them they beleeved it not Job 29.24 3. Jesting or being in sport Whether he rage or laugh Prov. 29.9 4. Dariding or laughing to scorn He that sitteth in the heavens shall laugh the Lord shall have them in derision Psal 2.4 So it is taken here Some by Gods laughing understand the pleasure that God taketh in the execution of his justice upon wicked men But it rather intimates Gods strange carriage toward them then any content in God The anger of Wisdome comes from upbraiding unto threatning Some take it for not pitying them in their misery as men pity not those whom they laugh at For God hath no face to laugh Ridere Dei est nolle huâ—anarum afflictionum misereri Greg. Moral l. 9. c. 15. Gods laughing is not pitying mens afflictions A similitude from Men. It is a misery to be in trouble but a double misery to be laughed at by them who only can help Others take it for deriding or slighting their counsels or projects for delivery and leaving them helpless Others take it for bringing them into so miserable a condition that they should be a derision and made a laughing stock to all men But this is somewhat far fetcht It is taken here for forsaking them utterly and having no more compassion on them then men have on one going to execution when they laugh at him and make sport at his torments At Heb. In. But sometimes it notes the object or cause of a thing That they die not in their uncleannesse Lev. 15.31 it for their uncleannesse So here God will laugh not onely in the time of but at their calamity Your trouble shall be my joy Your Your calamity who refuse all good counsell Calamity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word literally signifies a cloud or mist as in a dark day There went up a mist from the earth Gen. 2.6 Figuratively it signifies calamity and affliction which is uncomfortable and troublesome like a foggy misty day The calamity of Moab is neer to come and his affliction hasteth Jast Jer. 48.16 So here it fignifies affliction so sore that it darkens men like a cloud and affords them no light of comfort or hope of delivery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will mock The meaning is that as he that mocks another casts his former courses in his teeth with contempt so God in their miseries will cause them to think of all their evill wayes with shame This is a further addition to their misery When Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the coming of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your fear The word signifies 1. Fearing or the act of fear The fear of the Lord fell upon all the Kingdomes 2 Chr. 17.10 2. The person feared Jacob sware by the fear of his Father Isaac Gen. 31.53 3. The thing or evill feared Be not afraid of sudden fear Prov. 3.25 So it is taken here Wicked men are afraid of trouble death losse of goods and life and all these things shall come upon them Which because it will be terrible unto them and make them sore afraid it is called by the name of fear it self So Job 39.22 He mocketh at fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cometh The word signifieth 1. Coming to a place When we came to the Inne Gen. 43.21 2. When it is spoken of the Sun it signifieth the setting of it Because the Sun was set Heb. came Gen. 28.11 3. When spoken of a Woman it signifies carnall copulation A modest expression After David had gone in to Bathsheba Psal 51. in the title 4. When it is spoken of dayes it signifies old age Abraham was old and well stricken in age Gen. 24.1 Heb. come into dayes See the marg there 5. When it is spoken of words it signifies the fulfilling of them Where is the Word of the Lord let it come now Jer. 17.15 6. When it is spoken of Corn and Fruit it intimates the gathering of them Ye bring in little Hag. 1.6 Heb. ye have made little to come 7. When it is spoken of a congregation or society of men it notes admission into as a member to enjoy all the priviledges of it A Moabite shall not enter into the congregation of the Lord Deut. 23.3 8. When it is spoken of a Covenant it signifies making of it or accepting of it Which had entred into the covenant Jer. 34.10 9. When of going to Fathers it signifies dying Thou shalt go to thy Fathers Gen. 15.15 10. When it is joyned with going out it signifies administring an office in the Common-wealth Church or Family Which may go out before them and which may go in before them Numb 27.17 11. When it is spoken of a thing without life it notes the coming to passe of a thing There came a great wind Job 1.19 So here When those things ye fear shall come upon you Figures Laugh at a Metaphor taken from Scorners Calamity a Metaph. from a Mist Mock a Metaph. Fear a Metonymie of the adjunct for the subject Cometh a Metaphor from living creatures Note a double threatning in this vers In the first note 1. The word of coherence Also 2. The agent I. 3. The act will laugh 4. The cause or object at your calamity In the second note 1. The act I will mock 2. The adjunct of time when your fear cometh In the time of your misery 1. Doct. God payes wicked men in their owne kinde Ye slighted my counsels and I will slight your miseries The old world was destroyed by a flood of water for a flood of sins Sodome by fire for fiery lust Aegyptians children slain for slaying the Israelites Children Joseph's brethren hardly used for using him so So they confesse that was the cause of their distresse Gen. 42.21 So Adonibezek that cut off the thumbs and great toes of threescore and ten Kings had his owne
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
not give ease to them that never call on him but in trouble They cryed but there was none to save them even unto the Lord but he answered them not Psa 18.41 Though they cry in mine ears with a loud voyce yet will I not hear them Ezek. 8.18 Reason 1. Because they had no acquaintance with God before Men look after their acquaintance in time of trouble not after strangers that have no dependence on them 2. Because they look meerly after their own ease for the most part and have no love to God else they would have regarded his service in their prosperity Hos 7.14 Vse It teacheth us to get interest in God betimes even in prosperity to follow Solomon's counsell Eccl. 12.1 Remember now thy Creator in the dayes of thy youth We would be glad to have God to hear us in the troubles of old age Let us then be mindefull of him in youth 4. Doct. Affliction makes men earnest in prayer In their affliction they will seek me early Hos 5.15 When he slew them then they sought him Psal 78.34 Reason 1. Because affliction is compared to fire When thou walkest through the fire Isa 43.2 and fire will heat So doth affliction heat mens affections 2. Because they finde much need of help which in their prosperity they felt not A begger wil pray earnestly Vse It condemns our cold prayers both in fasts and other times in these sad dayes If ye will not pray earnestly now when will ye Wicked men will rise in judgement against you They pray earnestly in trouble 5. Doct. Prayer is a seeking of God Neither do they seek the Lord of hosts Isa 9.13 Seek ye the Lord Isa 55.6 Reason 1. He is as it were lost when he doth not help us God is departed from me and answereth me no more 1 Sam. 28.15 2. He may be found an helper upon intreaty Vse No marvell if many never found God They never sought him by hearty prayer in all their lives and must quite lose him at their death 6. Doct. There is a time when God will not be found of some men though they seek him earnestly Though they shall cry unto me I will not hearken unto them Jer. 11.11 When ye make many prayers I will not hear Isa 1.15 Then shall they cry unto the Lord but he will not hear Mic. 3.4 1. For the time 2. For the persons For the the time That is twofold 1. After a time of long calling on them to return yet slighted by them He that turneth away his ear from hearing the Law even his prayer shall be abominable Prov. 28.9 Yea true repentance then though it may deliver from the curse yet sometimes not from the crosse God would destroy Jerusalem for Manasses his sins though he repented and Josiah reformed 2 King 23.26 2. After this life It is too late to cry for mercy in hell Not a drop of water to be gotten Luk. 16. God hears not impenitent finners here much lesse in hell Here is time of repentance there none The dore of mercy is shut up for ever by death Mat. 25.10 When the golden time of life is gone no trading for souls health No physick after death For the persons they are 1. Impenitent sinners God heareth not sinners Joh. 9.31 Prayer and repentance must go together else no audience 2. Unbelievers The Word without faith doth no good No more doth prayer An unbeliever must not think that he shall receive any thing of the Lord Jam. 1.7 3. Hypocrites that have no religion but in shew and pray accordingly Will God hear the hypocrites cry when trouble cometh upon him Job 27.9 Sure he will not 4. Uncharitable men A father will not hear them that are cruel to his children Vse 1. It teacheth us to take heed of putting off repentance We may be in hell in a moment or God may be so offended with our peevish wayes that he will not give us true repentance nor hear us A great revenge It would vex a man that his friend would not hear him in extremity If we follow not Gods instruction in our prosperity he will not follow us with help in our misery He that meant to say Lord have mercy on me cryed out at his death Horse and man and all to the Devill Perkins government of the tongue 2. Let us hearken to God in our prosperity that he may hearken to us in our extremity else we perish eternally Quid aequius quid justius non respeximus non respicimur non audivimus non audimur Salv. What more equall what more just we regarded not we are not regarded we heard not we are not heard I speake unto thee in thy prosperity but thou saidst I will not hear this hath been thy manner from thy youth that thou obeyest not my voyce The wind shall eat up all thy pastours and thy lovers shall go into captivity surely then shalt thou be ashamed and confounded for all thy wickednesse Jer. 22.21 22. To conclude God will hear a penitent sinner at any time yea even at the houre of death as he did the penitent thief but he often denies true repentance to those that slight the means of grace and alwayes denies audience to those that cry not with their hearts to him when they howle on their beds for corn and wine Hos 7.14 Let not then an impenitent sinner ever presume nor a penitent despair Vers 29. For that they hated knowledge and did not choose the fear of the Lord. We are come to the third judgement denounced wherein Wisdome first sets downe the causes of the judgement v. 29 30. Secondly the judgement it self v. 31 32. For the first Wisdome repeats the former just causes to justifie her accusation yet with some elegant change of words and order to affect the more with the variety of them and to drive the causes of their ruine the more home to their hearts that at length they might repent and prevent it An usuall thing in humane judgements that the sentence may appear to be just The Clerk reads the causes of the condemnation and the Judge oftentimes repeats them Their plagues are fearfull therefore Wisdome would have the causes of them well known If any man should ask Why Lord art thou so inexorable and hard toward them The answer may be in the text For that they hated knowledge So the words may look backward and forward Thus he shews that they did justly perish and were justly neglected Four causes mentioned before are here repeated The two first in this vers The two lastin v. 30. The first in this vers is hating knowledge mentioned vers 22. The second in this vers also is not choosing the fear of the Lord intimated v. 7. The third in vers 30. is rejecting Wisdomes counsel mentioned v. 25. The fourth in v. 30. also is despising Wisdomes reproof mentioned likewise v. 25. And in an elegant order For 1. Knowledge is to be gotten 2. The fear of
act thou shalt understand 3. Three particular objects righteousnesse and judgement and equity 4. One generall object containing all the rest of that kinde that may be imagined yea every good path Then When thou hast painfully and carefully used all the former means 1. Doct. Pains must be taken to know how to carry our selves towards men Therefore the Apostle gives many directions to that end Rom. 12.15 16 17 18. 1 Thess 5.14 15. See the places Reason 1. Because there are many commandements which concern duty to men as all the second Table wherein are more commandements for number then in the first So carefull is God for mans good 2. There are many duties in every commandement that concerns men as fear of offending unjustly loving carriage good example counsel liberality patience c. 3. There are many faculties of the soul and members of the body to be imployed in every duty as the Understanding Will Affection Tongue Hand Foot 4. There are many objects of duty to man All sorts of men friends enemies strangers Men of all conditions rich poor wise foolish whole sick In all things that concern them to help them in their souls bodies states chastity good name contentednesse And what pains is sufficient to understand all these particulars Vse It serves 1. To blame those who think all men should please them and take no care to give content to others These shorten Christs summe of the second Table and make it Thou shalt love thy self And leave out thy neighbour 2. To reprove them that take no care to breed their children so as they may know how to carry themselves towards others but rather bear them out in wronging other men 2. Doct. God will give such wisdome to those that seek it that they shall know how to carry themselves towards others So God taught Joseph how to get respect among strangers in Potiphar's house in the prison and in Pharaoh's Court Gen. 39.4 21.22 45 16. God taught David how to get the favour of the people 1 Sam. 18.5 6. Reason 1. Because God loves concord among men See how he commends it and sets it out by excellent similitudes of precious oyntment and dew and pronounces a blessing upon it Psal 133. There can be no concord where men know not how to offer right nor suffer wrong 2. God would have the praise of it both of giving it and of the fruits of it Men agree not well whom God joyns not in affection 3. All the comfort of the Common-wealth depends upon mens good carriage one towards another 4. The Churches good depends upon the good carriage of every member even of the meanest as the Bodies do 1 Cor. 12. God would have Church and Common-wealth to flourish if mens sins hinder not Vse 1. To reprove such as seek not this wisdome from God but carry themselves proudly and look that all men should do duty and more then duty to them but care not so much as to take notice of any respect they owe to others or shewed to them by others They are far from Job's minde who did not despise the cause of his Man servant or of his Maid-servant when they contended with him Job 31.13 2. To blame such as have this wisdome given them from God to carry themselves wisely and well towards others but bring up their children so fondly that they neither know what they owe to their parents nor to any else These ruine their parents estates and prove the ruine of Church and Common-wealth Such cannot look that God should give wisdome to them or theirs nor look that any man should regard them 3. Doct. Nothing is better then wisdome it is here promised as a great favour and blessing It is worth asking Jam. 1.5 It was Solomon's great request 2 Chr. 1.12 Reason 1. Because it will help at a dead lift when all humane power fails as the poor mans wisdome did help to save the City Eccles 9.14 c. So a poor wise woman delivered the City Abel when all the strong men in the Town could not do it 2 Sam. 20.16 c. 2. It will guide us to heaven which no power nor force can reach Vse Let us with Solomon make it our great request to God to give us wisdome We have more need of it to get to heaven then he had to rule a Kingdom already gotten Let other men pray for wealth let us pray for wisdome 4. Doct. Many things are required to good carriage towards men Righteousnesse judgement and equity Some things required of the people some of the Pharisees some of the Souldiers Luk. 3.10 c. Some dues to Magistrates some to People Rom. 13.1 7 8. Reason 1. In regard of different persons which look for different duties That will not befit an equall that fits an inferiour nor a superiour that fits an equall nor a stranger that fits an enemy nor a neighbour that fits a stranger nor a friend that fits a neighbour 2. Knowledge alone serves not but Will and all the Affections are to be employed in counsel observance c. Vse It reproves such as never study Ethicks the Scripture is full of them How can they expect that others should behave themselves wel towards them when they know not how to carry themselves as becomes them 5. Doct. Men must grow from knowledge of some good duties to knowledge of others They must go on till they know every good path Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.18 That ye may grow up into him in all things which is the head even Christ Eph. 4.15 Reason 1. Because else Gods ordinances are bestowed in vain upon them as soyl upon Corn-fields Gardens and Orchyards where nothing grows 2. All our labour is lost in reading hearing meditating and conferring as a Scholars pains are lost that grows not in learning Vse Look to your growth more then to duties performed See if they bring increase and profit Else you drive a poor trade 6. Doct. Our carriage to others must be just and right in every thing That we may say with Samuel Whose Oxe have I taken or whose Asse have I taken or whom have I defrauded c. And may be like Ananias who had a good report of all the Jews that dwelt in Damascus Act. 22.12 The grace of God teacheth us to live justly Tit. 3.11 12. Reason 1. Because one spot blemishes a whose garment or fair face So one wilfull failing disgraces a mans whole life 2. One miscarriage layes a man open to punishment and all his former good actions cannot free him as one murther layes a man open to death though free every way else Vse Be watchfull over all your wayes all your life long David is tainted for his unkinde carriage to Mephibosheth Let good men take warning thereby Vers 10. When wisdome entreth into thine heart and knowledge is pleasant unto thy soul The Wise-man having formerly shewed the good that
and 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
they hold of or touch They come not neer them or at least will not cleave inseparably to them The paths See on ch 1.19 on the word Wayes of life That lead to life To a prosperous life here or an happy one in heaven This v. answers an objection that might have been made against the precedent vers Some may say Adultery is not so deadly a sin as you would make it You threaten death but we will repent before we go out of the world and so help all This is a common objection But who doeth so saith the Wiseman Ye shall finde very few or none that repent if ye observe their courses for commonly Adulterers go on impenitently till death Figures None That is very few Hyperbole Take hold A metaphor from such as lay fast hold on a thing to keep it for men lay not hold on wayes with their hands but walke in them with their feet It argues seriousnesse and constancy Paths A metaphor from travellers Of life A metony my of the effect or adjunct that bring life or are signes of it with a Synecdoche of the generall for the speciall Life for eternall life Note 1. Their not returning 2. Their inconstancy if they begin to look back they fall into a relapse In the former note 1. Their easie entrance None that go in unto her 2. Their hard returning return again In the second part observe 1. The act Neither take they hold 2. The object of the paths of life 1. Doct It is an hard thing for an Adulterer to repent The prodigall son leaves not his harlots till all be spent nor returnes to his Father till swines meat be denied him Luke 15. Sampson and Solomon very hardly returned if ever Reason 1. Because of the flattering tongues of strumpets who have fine words at command to keep young men with them The harlot hath such arts and armes to hold them in that her prisoners seldome break prison They are so bewitched with the flatteries and Sirens songs of Adulteresses that they cannot see their own filthinesse or if in part they do see it yet the harlots flattering charmes are so strong that they cannot leave them as many have confessed The harlots heart is snares and nets and her hands as hands Eccl. 7.26 An where is a deep ditch and a strange woman is a narrow pit Ch. 23.27 It is as hard then for the Adulterer to get out as for a man falne into a narrow deep pit out of which it is as difficult a thing to come up as for a dead man to come out of the grave So saith Chrysostome It is as hard a thing to convert an whoremaster as it is to raise one out of the grave that is dead and buried 2. Because of those carnall delights wanton houses afford as dainty fare pleasing musick lascivious pictures decked chambers c. Such baits as they that have tasted of them by reason of their corrupted nature stick so fast to her that they know not how to leave her They so glut themselves with the thoughts of their unlawfull pleasures that no reproofes can sinke into their heads They are like unto the deaf Adder that stoppeth her ear which will not hearken to the voice of charmers charming never so wisely Psal 58.4 5. 3. Because of mans naturall unsatiablenesse in finne which drives him from one degree of wickednesse to another 4. Because they are become slaves of sin boared as it were through the ear to serve sin for ever The Devill still stirs them up to to the remembrance of their former sinfull pleasures to lead them to further flavery Vt ferrum magnes sic carnalem trahit Agnes As loadstone is by iron drawne So carnall men by strumpets tane 5. Such are dead in sins and trespasses The harlots house is a grave It is an hard thing to come out from thence The resurrection of the dead is a miracle So is it for a man entangled to get out of an harlots house 6. Because Gods curse followes such men women and courses Vse Take heed then of Adultery and lewd houses The strumpets house is like the Lions den Onmia te adversum spectantia nulla retrorsum We see all footsteps forward go To thee ward none returning fro Amor celerem habet ingressum tardum regressum Love or rather lust hath a quick entrance but a slow return Theophrastus Thou wilt be so bewitched that when thou art old and past acting such sins thou wilt delight thy self with thinking and speaking of such things as thou haft done and so die in thy fins without Repentance in a contemplative Adultery which is a kind of acting over their former fins Thou wilt have thy sins still sticking in thy bones and they will be like a wood burnt down the smoke and stinke whereof still remains This sin makes men sottish like brute beasts Whoredome and wine and new wine take away the heart Hos 4.11 Who so committeth Adultery with a woman lacketh understanding Ch. 6.32 Seeing then there is so great perill in Adultery and so much difficulty in returning it is safest to keep out at first Who would go that way out of which scarce ever any man returned 2. Doct. Few return from adulterous courses Most go on till a dart strike through their liver Ch. 7.23 It may be one man of a thousand may return Eccles 7.28 Reason Because of the hardnesse of returning proved in the former doctrine Few men adventure on hard things as to travell to remote parts to be excellent in Arts and Sciences Vse 1. If any have entred into this course let them think of a speedy return The further men travell in dirty wayes the worse to go back Burning and mad lusts will in time so blind thy heart that without great and rare grace thou canst not repent Better then to be of the number of the few that repent then of the many that perish 2. Let such as have returned from Adulterous courses heartily blesse God for his especiall grace and favour in reducing them Thou couldst not return of thy self but by Gods helping and restoring grace so great was the weight of thine in quity to keep thee under in impenitency Attribute not therefore the praise of thy return to thy self but to Gods grace Onely see that thy repentance be true For many will profess repentance when they think they shall die that prove as bad as ever when they recover Such repentance is far from a true repentance 3. Doct. The destruction of Adulterers without repentance is certain Whoremongers must have their part in the lake which burneth with fire and brimstone Rev. 21.8 Reason 1. Because all sin is mortall and without the cure of repentance will bring men to hell 2. Because God will be avenged for the abuse of his image and Temple by wantonnesse unlesse men submit and reforme Vse Here is a cooling card for wantons They look at their presant pleasure not at their future
and evill being contraries the one will keep out the other So cold keeps out heat and heat keeps out cold till it be overcome Foul water in a bottle keeps out good wine till it be poured out 2. In particular Evill thoughts keep out all thoughts of doing good The mind like the Smith can hammer but one iron at once 3. Evill words draw from good actions and corrupt good manners 1 Cor. 15.33 4. Evill deeds and practises keep from good courses They give a double impediment 1. By satisfying corrupt nature they steal away the affection from all good 2. By imploying it in evill they leave no time for good for men by nature never have pleasure enough in fin Vse 1. For discovery It shews us a reason why many are strangers to all good wayes because they are verst in evill and cannot leave it Can an husbandman look for a crop if he plow not up thornes and thistles Can a Gardiner look for good herbs if he weed not his Garden Will not Ivie if it be let grow overtop and kill trees No marvell then if evill doers follow not that which is good 2. For direction Let us by leaving evill wayes seriously shew that we intend to do good When one puls down an old house men think he means to build a new not else though he talk often of it Who will believe that a man means to live soberly or chastly that dayly haunts Taverns and wanton places Pythagoras his letter Y shewed that men going alike in their childhood afterwards if they followed evill forsook good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceasing from evill is the beginning of motion to virtue Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alienation from evill is an appropinquation to good Chrysost 2. Doct. It is not enough to avoid evill but we must also do good Cease to do evill learn to do well Isa 1.16 17. Depart from evill and do good Psal 34.14 Reason 1. Because forsaking evill is but a foundation for a greater building and no man can dwell in a foundation 2. Justice in all Common-wealths requires as many good offices as doing no harme So also in Gods Church 3. God gives us wisdome as to direct us how to avoid evill so to do good and that is the principall office of wisdome else none should be the better for it 4. The reward for avoiding evill is but privative escaping misery but the reward of doing good is positive eternall happinesse A beast nay a stone goes not to hell Vse Here is a lesson of spirituall ambition to teach us not to be content only to leave sin but to be in love with good wayes Not to be not miserable and avoid hell but to lay up for our selves treasures in heaven Mat. 6.20 3. Doct. One chief and principall end of wisdome is wel-doing Keep therefore and do them for this is your wisdome Deut. 4.6 These Commandements the Lord commanded to teach you that ye might do them Deut. 6.1 Reason 1. Because else no blessing attends upon our knowledge no more then upon a man that knowes what is good to preserve his life and by neglect thereof dies So do knowing and not doing men lose heaven If ye know these things happy are yee if ye do them Joh. 13.17 Not else 2. Because a curse followes upon knowledge without practise Cursed is he that confirmeth not all the words of this Law to do them Deut. 27.26 That servant which knew his Lords will and prepared not himself neither did according to his will shall be heaten with many stripes Luk. 12.47 Vse 1. To blame those that use their knowledge to do evill they can never get good by it but the more harme They only know how to undoe their soules So the Adulterer hath wit to bâ—naught which others want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollodorus And let the door be shut with barres But no workman can make the door so strong that a cat or an Adulterer cannot enter So the Adulterer takes advantage of day and night In the darke they dig through houses which they had marked for themselves in the day time Job 24.16 2. To exhort us to make the best advantage of our knowledge for well doing Then we hit the marke otherwise we misse it This is the conclusion of this Chapter and shewes the end of the former Precepts of avoiding hurt by bad men and women that we might do good Artium omnium finis est benè viverdi disciplina quam vitâ magis quà m literis nobiles sunt secuti The end of all arts is the discipline of living well which noble personages have followed more in life then in learning Tusc qu. l. 4. Optimus quisque maluit facere quà m dicere Every excellent man had rather be doing then talking Salust At Athens a grave man coming into the Theater no man rose to give him place though they knew they ought to have done it by the City law The Lacedemonian Ambassadors being there the old man coming toward them they rise and give him the chief place At which the people gave a great shout and one of the Lacedemonians to their shame spake thus Ergo Athenienses quid sit rectum sciunt at illud facere ex toto negligunt Belike then the Athenians know what is right and yet altogether neglect to do it Valer. l. 10. c. 5. 4. Doct. Wisdome not only shewes a man how to avoid evill but also how to do good If thou encline thine ear unto wisdome then shalt thou understand righteousnesse and judgment and equity yea every good path Ch. 2.29 I have set before you life and death blessing and cursing therefore chuse life that both thou and thy seed may live That thou mayest love the Lord thy God and that thou mayest obey his voice c. Deut. 30.19.20 Reason 1. Because it perfectly shewes us the difference between good and evill that we may not mistake the one for the other So cannot naturall principles civill education nor morall Philosophy 2. It shewes us the means of escaping the one and pursuing the other what occasions are to be avoided or taken what helpe to do both is to be had from Gods word and Spirit Vse Let us labour to get this true wisdome Men give much money with their children and children serve many years to learne a Trade to avoid poverty and get wealth We then should spare for no cost nor labour to get true wisdome to direct us to flie all evill and doe all good 5. Doct. It is safer to imitate good men then bad Looking unto Jesus the authour and finisher of our faith who for the joy that was set before him endured the crosse despising the shame and is set down at the right hand of the throne of God Heb. 12.2 Follow the faith of your teachers considering the end of their conversation Heb. 13.7 Reason 1. Because the way of good men is better then the way of bad men A fair way of
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
for spoiles and trophies and Merchants passing through many stormes get riches to live on in their old daies 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 3. That God may take more delight in them when the drosse of their corruption is purged away by the fire of affliction and they made wiser purer and better So a tender father sends his son beyond Sea that he may come home better bred and be deerer to him 4. It appears by Gods loving expression of himselfe to them and smiles afterwards like a kind father shewing that his heart was with them before though he frowned and smote them he makes them to know that he is the health of their countenance and their God Psal 43.5 That he hath dea't bountifully with them what ever they thought of him in their afflictions Psal 116.7 Use 1. To reprove many good people who as they take too much liberty in prosperity so are too much dejected in adversitie as if God had quite forsaken them Duos habet filies pater alter peccat et non caeditur alter simulac movet ad peccandum caeditur caeso haeredit as servatur alter exhaeredatus dimittitur videt pater eum non habere spem et dimittit eum facere quod vult Augustin in Psal 93. A father hath two sons the one sins and is not smitten the other assoon as he moves to any sin is smitten the inheritance is kept for him that is smitten the other is sent away disinherited the father sees him hopelesse and lets him loose to do what he list Servus offendens dominum non flagellatur sed dome ejicitur Filius autem patrem offendens flagellatur sed è domo non pellitur Augustin contempl l. 2. c. 21. The servant offending his Master is not scourged but cast out of dooâ—s but the son offending his father is scourged but not turned out of doores Use 2. Let us look upon afflictions as tokens of Gods fatherly love and then we shall bear them comfortably and get much good by them This meditation will be oile to mollifie the pain of our afflictions think with thy selfe God corrects me for my sins but le ts others perish in their sins What a mercy is this Gods love is sweet to his children even when they suffer the bitternesse of his chastning the most tender father smites sometimes David confesses that God had afflicted him in faithfulnesse Psal 119.75 The lesse reason we have to murmur at Gods correcting us the more certainly we know that corrections are a pledge of his fatherly love toward us for he corrects the son quem unicè diligit whom he loves above the rest Qui excipitur à numero flagellatorum excipitur à numero filiorum He that escapes affliction may well suspect his adoption Theophylact. So saith the Apostle If ye be without chastisement whereof all are partakers then are ye bastards and not sons Heb. 12.8 Doct. 4. Gods proceedings may be seen in ours he deals with us as we do with our children Hence comes it that the names of men in office are given to God he is called a Judge Judges right such as are wronged and punish such as do wrong He is called an husband I husbands love their wives yet be angry with them for their miscarriage He is called a father fathers correct their children for their faults yet are tender over them when they are sick He is called a Master Masters employ their servants and provide for them Use Let the world be our looking glass to see Gods way in the commendable courses of our superiors for our direction in prosperity and consolation in adversity Doct. 5. Pacâ—â—â—â— cerrect their deerest children else they love them not He that spareth his rod hateth his son but he that loveth him chastneth him betimes Chap. 13.24 They can do it though they love them yea they do it because they love them So they force them to take bitter pills for their health and regard not their tears Use Children must not think their parents love them not because they strike them but commend their wise love that strike them for their good Doct. 6. Correction and dilection may go together See the place quoted for the proof of the last Doctrine Reas Because both are for the childs good Vse To reprove fond Parents who think it want of love to strike offending children VER 13. Happy is the man that findeth wisdome and the man that getteth understanding THough this book of the Proverbs afford not every where a fit coherence of several verses yet where it may conveniently be had it is not to be neglected Solomon had before perswaded to patience under Gods afflicting hand now to perswade the more to it he tells us it is one way to get both wisdome and happinesse as if he had said faint not under affliction for it is not an happinesse to be free from affliction but to get wisdome What though thou suffer chastisment and that be bitter unto thee if thou get wisdome by it thou art happy yet it must not be restrained to that way alone for there are other waies by which wisdome may be gotten besides afflictions as prayer reading hearing meditation conference consideration of Gods works which way soever a man get true wisdome he is happy and not unhappy though it be by afflictions he hath not only made a saving but a gaining bargain Solomon had before given some particular precepts of wisdome and now to stir up our soules to seek earnestly after it he sets out the praises of it as being able to bring men to true happinesse which they most desire and no worldly wealth or greatnesse can bestow upon them How blessed wisdome makes a man may appear by many promises going before and many following after The worth of wisdomes gain is largely set out comparatively in the verses following it is better then silver Object Thereare more pretious things then silver in the world Ans It is better then fine gold Object Yet Jewels and pearls may be better then that Ans She is more pretious then Rubies Object There may be better things then Rubies though we know them not Ans Desire what thou canst thou canst desire nothing so good as wisdome Then he sets out the praise of wisdome simply without comparison it brings long life Object what is a long poor life worth Ans She brings riches withall Obj. Many a rich man is sordid and despised Ans She brings honour also Object Many have all these yet live sadly by reason of sicknesse and pain Ans Her waies are pleasant Object war spoiles all comfort Ans All her paths are peace Object yet death will take away all these Ans She is a tree of life Therefore I conclude as I began with the happinesse of the man that finds wisdome only I add this qualification if he retain her when
not to know any thing save Jesus Christ the wisdom of the Father 1 Cor. 2.2 A man may desire meat drink silver gold yea his fancy can imagine new worlds but all is not comparable to true wisdome Reas 1. Because none of those things man can imagine or devise or desire can free him from Hell No ransom can doe it nor force It is a warning from Heaven must direct us how to escape Hell Who hath warned you to flee from the wrath to come Math. 3.7 Sure none but God 2. No such thing can shew us the way to Heaven Onely true wisdom out of Gods word can do it The scriptures onely can make a man wise unto salvation 2 Tim. 3.15 Use Cease desiring and imagining how to find out meanes of happinesse in the World and labour for true wisdom which onely can make thee happy A diver that stops his breath longest gets most pearles so he that breaths least for the world gets most wisdom VER 16. Length of daies is in her right hand and in her left hand riches and honour LEst any man should think that wisdom were needy and beggarly her self and could not bestow upon her fellows the riches promised she shews now that she knows what humane infirmity most needs and what men most desire and hath in a readinesse to bestow on them Thou fearest death poverty dishonour Wisdome hath long life riches honour to bestow upon thee if thou entertain her Wisdom or the Lord Iesus Christ is here set out unto us like some stately Queen sitting on a Throne with both hands full of good things to reward her faithfull servants The particular rewards shall be expounded in the words Length of daies A long life see on Verse 2. This is the first thing promised because it is the principall and riches and honour are but accessaries and can afford no comfort if life be taken away and but little if life be short And therefore also it is said to be in the right hand as the principall gift she hath to bestow Men most of all desire long life and riches and honour in the second place they could be content to live though poorly though in pain rather then to die they desire long life more then riches and fear death more then poverty There is no merchandise in the world how good soever nor pearles how pretious soever they be that can assure us of long life But the greatest traders are most affraid to die as having more to lose then other men and their death is more desired then other mens yea many lie in wait to kill them for their riches But wisdome will bring long life with it Is in her right hand This is said to be in the right hand because the right hand is preferred before the left and that for these reasons 1. Because it is ordinarily and in most men the strongest and nimblest 2. Motion begins at the right hand Porters lay their burden on the left shoulder because the right leg moves first Aristot de gressu animal 3. The right hand is for defence we fight with it 4. It is the place of honour Bathshebah was set on Solomon right hand 1. King 2.19 5. It is used as a token of faithfulnesse we give it in marriage and contracts 6. It is used to set out good successe as the left hand for bad Saepe sinistra cava praedixit ab ilice cornix The Raven often fortold left-handed that is bad things from the hollow Oak Though in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the left be used for good successe It seemes the fashion of those countries was to prefer the left hand as Xenophon reports who saith they used to place their guests at the left hand as being neerest the heart Now in the Law earthly comforts were types of heavenly So was long life to an obedient child in the fift commandement a type of heaven else it were but a small blessing to live long here and then go to hell for ever Longitude dierum â—terâ—itas est Non enim hic aliquid longum esse potest in tanta brevitate Length of daies is eternity For nothing can be long here in so much brevity Recuperus With long life will I satisfie him and shew him my salvation Psal 91.16 In sencelesse creatures long continuance is but a continuance of being not of comfort as in man but not in rocks the one is aeternitas the other aeviternitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelus l. 3. ep 149 Eternity is eternal life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1. For a right hand Though Coniah were the signet upon my right hand Jer. 22.24 2. For power and strength which is exercised commonly with the right hand Thy right hand O Lord hath dashed in pieces the enemy Exod. 15.6 3. For the South because a man standing with his face to the rising Sun hath the south on his right hand And southern countries are more fertile northern on the left hand more barren Omne malum ex Aquilone All evil out of the North. The North and the South thou hast created them Psal 89.12 4. For Oaths or Covenants which were confirmed with the right hand Their right hand is a right hand of falshood Psal 144.8 That is they kept no covenants Here it is taken in the first sense And in her left hand Riches and honour are said to be in wisdomes left hand because though usefull yet not so usefull or good as life it selfe The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The left hand Toward Israels left hand Gen 48.13 2. The North because it is on the left hand if ones face be toward the rising Sun On the left hand of Damascus Gen. 14.15 that is on the North side of it Here it is taken in the first sense Riches Money and lands and temporal possessions These also are types of all sufficiency in heaven as Canaan the land flowing with milk and honey was And honor The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies respect from others it comes from a word that signifies to be heavy or weighty for honour as it arises from the weight of good qualities in men so it addes weight to men persons and makes them of greater account then others and this also may be a type of heavenly glory Yet good men oftentimes neither have long life riches nor honour Temporall promises are conditional and to be performed as they may stand with Gods glory and our good and what is wanting shall abundantly be made good in heaven Wisdome doth not bestow these earthly blessings alwaies on her followers yet oftentimes she doth wisdome is the ready way to obtain these and many thereby come from a poor low estate to a plentiful and high condition and enjoy it long in this world The sum of all is God rewardeth his with both hands promising eternall life and competent means in this life Christ the wisdome of the Father is immortall he
hath overcome death and with his immortall hand holds forth immortality to us If thou wilt have riches and honour be wise and he will hold out his left hand and bestow them on thee if they be fit for thee Figures The whole verse is metaphorical in the principall scope of it though verified literally to some wise and good men It intimates that as a Queen hath greater or lesser rewards for her servants so hath wisdome for hers For she hath no right hand nor left but diversity of gifts some greater some lesser some in this world some in the world to come Note 1. The greater gift 2. The lesser In the former observe 1. The gift Length of daies Long life 2. The worth of it Is in her right hand It is a right handed gift In the latter note 1. The gift it selfe which is double And riches and honour 2. The valew of it In her left hand It is a left-handed gift usefull but of lesser valew then the former Doct. 1. Many good things attend upon true wisdome This is proved in this Chapter from Verse 14. to verse 18. 1. Comparatively it is better then silver yea then fine gold yea then Rubies yea then any thing imaginable or desirable 2. Particularly she brings long life and riches to sweeten that and honour to make it more acceptable and pleasantness to comfort against crosses and peace for quiet enjoyment of what we have and life after death when all worldly comforts fail 3. Summarily It brings happinesse which contains all good things in it So he concludes ver 28. as hee began ver 13. with happinesse attending on true wisdom if it be not onely laid hold on but retained Reason Many good things attend on wisdom 1. By way of concomitancy As beads and pearles hang many on one string and many lesser attend upon one greater so other good things are joyned with and attend upon wisdom 2. By what way of efficiency Wisdome hath a plotting head If any good thing be to be had it will find it out and reach it 3. By way of remuneration from God So God rewarded Solomons desire of wisdom with riches and honour 2 Chron. 1.7 c. Use Who would not enjoy many good things Go then the nearest way to the wood get true wisdom Hee that knew what would be dear need be a Merchant but a year If one told you of a commodity would make you rich ye would get store of it quickly Do so of wisdom 2. Doct. Wisdom brings long life See on ver 2. and on ver 8. Reason 1. Because wisdome foresees what is profitable to prolong or hurtfull to shorten mens daies and carefully provides the one and avoids the other 2. Because it rules our unruly passions of fear grief anger which overrule many men that want wisdom and bring them early to their grave by murtherers robberies wantonnesse gluttony drunkennesse surfets palsies gouts plurises Apoplexies and afterwards send them to Hell for ever But wisdom makes men stout cheerfull patient which vertues help to prolong mens daies 3. Because it teacheth a man temperance and moderation in the use of meat and drink which keeps men from surfet and is the mother of health and long life Experience shews that temperate men live longest 4. Because of Gods promise of long life to such as are wise as in the text Use Let this particular mercy also stirre us up to seeke after true wisdom Long life is a sweet mercy and generally desired Seek it in the waies of wisdom Folly brings many to untimely ends 3. Doct. Wisdom brings riches also Abraham Isaack Jacob Joseph David were both wise and rich Reason 1. Because wisdom teacheth a man to make conscience to labour in his calling which is the high way to riches He knows that God requires it and his family the Church and the Commonwealth 2. Gods blessing follows it For when he gives one blessing he gives another If hee give wisdom hee can afford riches Use To blame those that would be rich but care not for being wise Wisdom can make men rich but riches cannot make men wise It is often observed that the elder brotheri carry away the land and the younger the wit So God divides his gifts when he please They that seek mony before wisdom count learning the way to beggery But God reckons otherwise 4. Doct. Wisdom brings honour also Wee see it in Joseph who for his wisdom was made ruler over the land of Aegypt Gen. 41.38 39. And Daniel for the same reason was made ruler over the whole Province of Babylon Dan. 2.48 Reason 1. Because God hath cut out such and stamped them for honour which he will not give to fooles that know not how to use it or to carry themselves suitably Honour is not seemly for a fool Prov. 26.1 He will do hurt with it as a stone in a sling Prov. 26.8 2. God causeth great men and states to advance such for they know they will be fit instruments for their service and the publick good 3. Good men will honour wise men who know best what belongs to honour Use To blame those who look not after that honour that wisdom brings but seek to get honour by basenesse flattery and humouring others in sinfull waies This honour hangs on a rotten bough It will surely fall Seek rather by wisdom to get honour which will last for ever 5. Doct. Long life is better then riches or honour Therefore it is mentioned as the greatest promise With long life will I satisfie him and shew him my salvation Psal 91.16 This crownes all the former mercies mentioned in that Psalme This is commended in good men at their death when no mention is made of riches or honour Abraham died in a good old age an old man and full of years Gen. 25.8 It is there doubled yea trebled in different expressions as a singular mercy never to be fogotten Reason 1. Because long life is the basis and foundation of the comfort of both the other Riches and honour doe little good or bring little comfort where life is short Life is an internall principle without which there is no comfort in externall things no more then to a jewell set in gold 2. Because long life may bee comfortable without either riches or honour Many live very cheerfully too and in old age that never had any great means or preferment Use To comfort us against the crosses and infirmities of old age Many are dejected because they are not so much respected nor so rich as others Think with thy self long life is better These could do thee no good if life were gone and thou maist have comfort without them 6. Doct. Riches and honour are blessings in themselves though by many abused They are wisdoms gift Riches and honour are with me Chap. 8.18 They are Gods gift I will give thee riches and wealth and honour 2 Chron. 1.12 Reason 1. Because they are reckoned up amongst
them up that they may be ready in time of need Keep by meditation what is got by study VER 22. So shall they be life unto thy Soul and grace to thy neck UNto the former exhortation are added many gratious promises of life and honour in this Verse and of safety Verse 23.24 He shews hereby what good wisdome brings to the soul body and estate it brings life honour security He had said as much before verse 18. but in a similitude She is a tree of life here he speaks more plainly she is life it selfe and that to the Soul also For the words So shall they To wit wisdome and discretion well kept and followed Verse 21. Be life Be the means to bring spirituall life into thy soul and to keep it there For life see on verse 2. Vnto thy Soul See on Chap. 1.18 on the word lives And grace to thy neck See on Chap. 1.9 Only take notice of the strange note of the Popish English Doway Bible which reads Grace to thy jaws and in the margin thus Merit for the words of thy mouth So willing are Popish writers every where to take a sleight occasion to set up mans merit and pull down Gods grace forgetting that these two are contrary If the reward be of grace then not of works if of works then not of grace Rom. 11.6 So if of grace as in the Text then not of merit as in the Popish note However it is very strange to call grace merit Figures Life The cause or means of life unto the soul the cause for the effect Note 1. What they bring to the soul 2. What to the body In the former observe 1. The cause So shall they To wit Wisdome and discretion 2. The effect Be life 3. The object Unto thy Soul In the latter note 1. The gift And grace 2. The subject of it Vnto thy neck Doct. 1. A foolish Soul is a dead Soul Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Eph. 4.18 Reas 1. Because there is no life in the Soul till knowledge come into it There was no living creature in the world till light was made God clears the understanding before he rectifie the will and affections he keeps the same method in the little world that he did in the great world We are no better by nature then the Ephesians of whom the Apostle speaks in the place newly cited As the body is dead without the soul so the Soul is dead without wisdome which is the soul of the soul Though the Soul be the life of the body yet it selfe is dead if without knowledge and such a man differs not from a beast unlesse it be in being subject to eternall miserie That a man then may live spiritually and not sensually like a beast it is the gift of heavenly wisdom and thy soul hath life with God if thou keep wisdomes precepts although thy flesh be pressed down under the discipline of correction or of the fear of death it selfe 2. Because as the foolish soul hath no life being without justification so it can have no health nor strength being without sanctification Health is a second life without which the first is a burden Better not to live then to live in pain or weaknesse 3. It hath no spirituall breath and without breath no life It cannot breath out prayers nor praises to God 4 It hath no spirituall motion and all living things move in one way or another dead things do not No motion to any spirituall duty till wisdome take possession of the soul Use 1. Pitty those thousands of poor souls that walk in the world yet are spiritually dead Ignorant men think dead bodies walk but we know dead souls walk Many are like scpulchers that have only the names of living men written on them 2. See if thy soul be not one of these dead souls If thou have not true wisdome thou hast a name that thou livest and art dead Rev. 3.1 It is not thy great birth wealth nor strength that can make thee alive it must be wisdome Doct. 2. Wisdome makes the soul live Keep my commandements and live Chap. 7.2 Hear and your soul shal live Isa 55.3 Reas 1. From the confession of the heathen Is proprie vereque homo est cujus omnis in anima rationali substantia existit Qua propter quicquid extra hunc hominem sit id ad se minimè pertinet Plato in Alcibiade He is properly and truly a man all whose substance is in the reasonable soule wherefore whatsoever is out of this man that belongs not to him in his own account 2. From the contrary Folly is the death of the soul sin that kills it is commonly called folly in Scripture 3. From the beginning of life Wisdom is as it were the seed of spirituall life 4. From the Progresse it maintaines the life of the soul as meat doth the life of the body Use 1. Take pains to get true and heavenly wisdome What pains doth the Husbandman take to get his seed into the ground he plows and sows What pains do poor men take for food they work hard early and late and all or almost all for the belly So do thou for wisdome And as the merchant runs through pain and perill for wealth so do thou for understanding 2. Spare for no cost to get it The husbandman Tradseman Merchant drive on their trades with great cost wisdoms trade is better It concerns eternity Spare then no cost to get and keep it 3. Doct. Wisdom is a great grace to any man The wise shall inherit glory ver 35. of this Chap. They shall be an ornament of grace unto thy head and chaines about thy neck Chap. 1.9 Reason 1. Because it is a sign of worth and dignity in a man Men nobly born or in great place wear gold chains and jewells Wise men are Gods children of the highest birth and more honoured with spirituall graces and holy behaviour then any other can be with gold and silver though never so rich costly They need not fear coming into Gods presence nor disgrace from men for good men will reverence them though they be never so mean and none will contemn them but wicked men which are themselves the most contemptible of all the creatures 2. Because it doth adorn men as gold-chains do Such as are beautifull themselves are more beautifull in costly dressings A wise man is more worthy to be looked at then Agrippa with all his pompous train that was but a fancy as the Greek text calls it He came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with much fancy Act. 25.23 A wise mans honour is reall Use It discovers the blindnesse of worldlings who cannot see this heavenly wisdom as moles and earthworms see not the Sunshine Let us then account those most honourable that have most of this heavenly wisdom though they want worldly