a strange God Psal 81.9 is one whom we ought not to worship Strange fire was such as ought not to be used in Sacrifices Lev. 19.1 So men may dwell in a City and yet be strangers for trade if they be not Free men Even from the stranger This is another word in the Originall and often signifies a woman of another Nation For commonly strumpets were odious and it is likely that few Israelitish women would be such being so branded There shall be no whore of the daughters of Israel Deut. 23.17 It may be strangers took the more liberty to be naught there because Israelitish women durst not And if any of Israel lived so lewdly they were esteemed as Gentiles and that was a good argument to move young men to avoyd them Some bring in unmarried women that set up naughty houses for gain But that is contrary to v. 17. which speaks plainly of married women Which flattereth with her words Heb. which maketh her words smooth Like butter and oyl which will easily goe downe Psal 55.21 The summe is Heavenly wisdome if thou embrace it will give thee knowledge and strength not onely to see and avoyd the snares of evill men but also to keep thee out of or bring thee out of the nets of wicked women which are no lesse dangerous to young men unexperienced and prone to lust through the corruption of nature Yea and the more pernicious because women are more skilfull in sugared words and have drawn away the wisest and strongest men as Solomon and Samson Figures none unlesse a Metaphor in the word Making smooth As in smooth paths men stick not but go on cheerfully without any rub or let so strumpets study to compose their words that the young man that hath beauty to satisfie their lust may stand at nothing but readily hearken to their Sirens Songs 1. Doct. There is a medicine in Scripture for every disease of the soul Before there was a prescript against the venome of evill men now an Antidote against the poyson of evill women The weapens of our warfare are not carnall but mighty through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ 2 Cor. 10.4 5. The Word of God is quick and powerfull and sharper then any two edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4.12 Reason 1. Because the Scripture is Gods Word who is the catholick Physician of the soul Physicians keep prescripts for the cure of all diseases in a book Apothecaries have medicines in their shops for all maladies The Scripture is Gods book and shop It is Gods Armoury in which are spirituall shields swords and all manner of weapons to deal with all manner of enemies See the whole armour of God described Eph. 6.13 c. 2. An induction of particulars will prove it See a shield against the three great Idols of the world Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world and the world passeth away and the lust thereof 1 Joh. 2.15 16 17. Against pride in particular God resisteth the proud Jam. 4.6 And they cannot escape whom God will ruine Against covetousnesse More is lost then gotten if a man could get all the world which never any one yet did For what is a man profited if he shall gain the whole world and lose his owne soul Or what shall a man give in exchange for his soul Mat. 16.26 Against voluptuousnesse See the rich man in hell Luk. 16.23 All his wealth could not keep him out 3. There is a fence against severall degrees of sin Against evill thoughts Mens thoughts will accuse one another in the day when God shall judge the secrets of men Rom. 2.15 16. Against evill words Every idle word that men shall speak they shall give account thereof in the day of Judgement For by thy words thou shalt be condemned Matth. 12.36 37. Against evil deeds This Joseph knew saying How can I do this great wickednesse and sin against God Gen. 39.9 4. There are many remedies for the same sin As prohibitions examples of good men avoyding it threatnings against and judgements upon such as do it As against Blasphemy It is forbidden in the third Commandement Thou shalt not take the Name of the Lord thy God in vain It was avoyded by Job When his Wife bids him Curse God and die Job said unto her Thou speakest as one of the foolish women speaketh Job 2.9 10. It was threatned and punished He that blasphemeth the Name of the Lord he shall surely be put to death And so was the Blasphemer Lev. 24.16 23. Sabbath breaking is forbidden in the fourth Commandement In it thou shalt do no manner of work c. It is avoyded or prevented by Nehemiah's care Neh. 13.15 c. He forbids it and threatens punishment The like is Ezek. 20.13 My Sabbaths they greatly polluted then I said I would pour out my fury upon them in the wildernesse to consume them It was punished by the Babylonian Captivity Vntill the Land had enjoyed her Sabbaths for as long as she lay desolate she kept Sabbath 2 Chron. 36.21 God made the land keep Sabbath because the people would not Murder is forbidden in the sixt Commandement Thou shalt do no murder Avoyded by David He would not kill Saul when he had him in his power 1 Sam 24.4 6. Threatned Whoso sheddeth mans blood by man shall his blood be shed Gen. 9.6 Punished in Joab 1 King 2.31 34. Adultery is forbidden in the seventh Commandement Thou shalt not commit adultery Avoyded by Joseph Gen. 39.9 Threatned with destruction Prov. 6.37 c. Punished in Zimri and Cozbi Numb 25.8 Vse 1. Let us observe our dispositions and tentations to seek for prevention or fit cure Else the medicine may be unfit for the sore and do no good 2. Observe those places of Scripture that make against those sins to which thou art most enclined or tempted So men in Gardens and Apothecaries shops pick out what will cure their diseases 2. Keep them in thy minde as men do medicines for their owne infirmities in their houses to be ready in time of need A man may die that hath his medicine to seek 4. Apply them when corruption or temptation works as Christ did Mat. 4. who had a place of Scripture ready to repell every temptation of Satan 2. Doct. As we are in danger of evill men so likewise of evill women So was Joseph in danger of his Mistris Gen. 39.7 And the young
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
good we are corrected Doct. 6. We must not be weary of afflictions though they be great and frequent Consider him that endured such contradiction of sinners lest ye be weary and faint in your minds ye have not yet resisted unto blood striving against sin Heb. 3.4 Thou hast born and hast patience and for my names-sake hast laboured and hast not fainted Rev. 2.3 Reas 1. Because we are Gods creatures He hath supream and absolute power over us and therefore may lay on us what he will Say with the Jews We are the clay and thou our potter Isa 64.8 2. Fainting makes us unfit for all good duties either of religion or of our callings we can do nothing truly good or acceptable to God without cheerfulnesse A weary man cannot walk or work with comfort his spirits are spent already Use 1. To reprove such as are weary and faint under afflictions some bear little ones or great ones a while and then give over some utterly despair of help and conclude they are quite undone others mur mur against God others seek freedome by unlawfull meanes as Saul by a Witch All these faint under Gods hand and sin against him This is the other extream we heard before that some made light of afflictions and sleighted them now we see that others despair sink under them Non quia dura sed quia molles patimur Not because the things are hard but because we that suffer are tender Seneca Though it be profitable for us to be arflicted yet our flesh is impatient and desires nothing but pleasure and ease and so discourages us under affliction as if God intended to destroy us the Devill tells us as much and we are ready to believe him But we should not forget the exhortation which speaketh unto us as unto children My son despise not thou the chastning of the Lord nor faint when thou art rebuked of him Heb. 12.5 2. Resolve still to bear while God afflicts remember it is for correction not for confusion And that we are naturally impatient and had need of patience which as Nazianzen calls it is Nervus animae the sinew of the soul Say with Tertullian Totus mundus mihi pereat dum modo patientiam lueis faciam Let me lose all the world so I may get patience Lib. de patientia If that shrinks all failes if afflictions like waves of the sea come rouling one in the neck of another expostulate not with God but pray and wait for deliverance be such as the Apostle bids you to be Rejoycing in hope patient in tribulation continuing instant in prayer Rom. 12.12 VER 12. For whom the Lord loveth he correcteth even as a father the son in whum he delighteth BEcause as it is a hard thing to part with our substance for God so it is as hard if not harder to endure Gods correcting hand which we are alwaies ready to suspect to come out of hatred therefore Solomon takes away that thought and assures us that such corrections come from Gods love and tend to our good For the words For. See on Chap. 1.9 Whom the Lord. See on Chap. 1.7 Loveth See on Chap. 1.22 He correcteth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To reason a case by arguments and answers How forcible are right words But what doth your arguing reprove Job 6.25 Should he reason with unprofitable talk Job 15.3 2. To convince confute or reprove such as are in the wrong Do ye imagine to reprove words Job 6.26 3. To correct or scourge one for sin O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure Psal 6.1 And in that sense it is taken here See more on Chap. 9.7 Even as a father See on Chap. 1.8 The son See on Chap. 1.1.8 In whom he delighteth With whom he is wel pleased The sum of the verse is as if Solomon had said Thou must not despise nor be weary of Gods correction because it comes not out of anger but from abundance of love For as a godly Father seeks by correction to amend his child or a wise Physitian to cure his patient by bitter potions so doth God use by afflictions to keep every one in order whom hee loves or to call him back if he have sinned lest he grow worse and lose the comfortable sense of Gods favour For as Parents according to the flesh use to correct their children according to their offence when they neglect their duty or do evill so doth God exercise his children with crosses that they may not be proud or live loosely but more warily and wisely for time to come Figures none Note 1. The truth nakedly set down 2. By Smilitude In the former note 1. The word of coherence For. 2. The Agent The Lord. 3. The Act. Correcteth 4. The Patient Whom he loveth In the latter note 1. The Note of similitude Even as 2. The Corrector The Father 3. The corrected set out 1. By his relation The Son Not the servant onely 2. By his Fathers affection In whom he delighteth Abraham must offer Isaac whom he loves Gen. 22.2 God offers up his Son Christ in whom he is well pleased Math. 3.17 Though God chastise his children sorely yet he takes pleasure in them 1. Doct. God gives reasons of his proceedings that need not give any at all So in the preface to the commandemens Exod. 20.1 c. Ye must obey for I am Jehovah that gave you your being I am your God in convenant with you and I shewed my love to you in bringing you out of Aegypt In the second Commandment God reasons from his jealousie to idolaters and his kindnesse to true worshippers and their posterity long after them For I the Lord thy God am a jealous God visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me And she wing mercy unto thousands of them that love me and keep my Commandments In the third Commandement hee argues from his judgements on such as abuse his name For the Lord will not hold him guiltlesse that taketh his name in vain In the fourth from his liberall allowance of six daies to us for our own occasions who may well therefore afford him one in seven Six daies maist thou labour do all thy work For so indeed it should be translated being a permission not a command for labour in our callings belongs to the eighth Commandement And from his own example who after six daies worke rested one day For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day Wherefore the Lord blessed the seventh day and hallowed it In the fifth Commandment from the good that comes by honouring Parents A long and comfortable life which all men desire That thy daies may be long in the land which the Lord thy God giveth thee There are no reasons given for the rest because mans reason can
us willing to give good counsell This they may give that have no silver nor gold and it is worth giving And then may we say as Peter in another case Silver and gold have I none but that which I have good counsel which is better give I unto thee Act. 3.6 2. It should make us willing to take good counsell We would take good money of any why not good counsell which is far better though given by mean men 3. It shews us the excellency of the Ministery whose main end is to give good counsell to miserable men yea the best counsel We love them that will shew us the way to live with comfort here much more should they highly be esteemed that teach us the way how to live for ever How beautifull are the feet of them that preach the Gospel of peace and bring glad tydings of good things Rom. 10.15 It is also one of Christs titles he is called Counsellour Isa 9.6 2. Doct. Though good counsell be very profitable yet are some so bad that they will not take it So Elie's Sons hearkened not to the voyce of their Father 1 Sam. 2.25 So Rehoboam forsook the counsell of the old men 1 King 12.8 Reason 1. Because of love of sin Men love not them that speak against their friends 2. Because of custome in fin This stops mens ears to good counsels 3. For pride of heart They think it a disparagement to be guided by others as if they were not wise enough to guide themselves 4. For prejudice Either they that counsel them are inferiour and so thought not wise enough nor good enough to advise or such against whom they have taken displeasure and so think they speak out of ill will or else they are aged and would have them grave before their time as in Terence Volunt nos illicò nasci senes They would have us old men as soon as we are born Or lastly they are Ministers and would bring all under their girdle Vse Let us like good counsell the better because many despise it The greater part are seldome good husbands for the world much lesse for heaven Wicked mens despising Gods law made David love it the more They have made voyd thy law therefore I love thy commandements above gold yea above fine gold Psal 119.126 127. 3. Doct. It is a dangerous condition not to hearken to good counsell Elie's Sons not hearkening to the good counsell of their Father was a signe the Lord would stay them 1 Sam. 2.25 So saith the Prophet to Amaziah I know that God hath determined to destroy thee because thou hâ—st not hearâ—ened to my counsel 2 Chr. 25.16 Reason 1. Because it layes a man open to spirituall evils aâ— to hardnesse of heart My people would not hearken to my â—â—yce so I gave them up unto their owne hearts lust and they walked in their owne counsels Psal 81 11 12. 2. It â—ayce a man open to temporall evils So saith Jeremy to Zedekiah If thou wilt not go forth to the King of Babylons Princes thâ—n shall this City be given into the hands of the Chaldeans and they shall burn it with fire and thou shall not escape out of their hâ—â—â— Jer. 38.18 3. It brings death here as it did to good Josiah He was warned to avoyd the danger but would not 2 Chron. 35.21 c. 4. It brings eternall death 2 Thess 1.8 They that obey 〈◊〉 the Gospel must perish for ever Vse It reproves those that not only are naught of themselves but also so bad that they are past all good counsell They lay themselves open to many rocks and quicksands Their condition is very bad and well-nigh desperate 4. Doct. Reproof although it seem rough is very profitable David desires it as an excellent oyl Psal 141.5 Paul requires it for a good end Rebuke them sharply that they may be sound in the faith Tit. 1.13 Reason 1. Because it is a glasse to shew us our sins when we cannot see them our selves nor admonition will not make us look into our selves If a Fathers telling wil not serve he must chide 2. It is a bridle to keep us from sin for time to come when no warning will serve For it carries anger with it in the reprover and shame in the reproved Vse Let us not be offended at reprovers but love them Reproofs may work when promises exhortations admonitions will not 5. Doct. Though reproof be very profitable yet many regard it not Vzziah was wroth when reproved by the Priest 2 Chr. 26.19 The Jews regarded not Isaiah's reproof Isa 1.4 5. Asa was wroth with the reproving Seer and puts him into prison 2 Chr. 15.10 They hate him that rebuketh in the gate Amos 5.10 Ahab cryes out to Elijah Hast thou found me O mine enemy 1 King 21.20 Nulli grata reprehensio Reproof is a bitter pill it goes down with few men Reason 1. Because it is a kind of disgrace unto them and an accusation of folly Had they done well they needed not to have been reproved 2. It crosses their decrest sins and men cannot abide to be crossed in what they love Vse Let us shew our selves wise men by looking rather what is profitable for us then what is pleasing to us Intemperate persons feed on ill meats and die sober men forbear and live So must we in spirituall things Look on reproofs as profitable look off the bitternesse of them and be amended by them 6. Doct. It is a dangerous condition to reject all reproofs Poverty and shame shall be to him that refuseth instruction but he that regardeth reproof shall be honoured ch 13.18 If the ear that heareth the reproof of life abideth among the wise Prov. 15.31 then he that rejecteth it must dwell among fools Reason 1. Because then Gods Word hath delivered them over to Gods sword which is very sharp If Gods Word be sharper then any two edged sword Heb. 4.12 which yet can kill a man how sharp is Gods sword then 2. Such a man may take David's oath safely As the Lord liveth there is but a step between me and death 1 Sam. 20.3 Nothing but some heavy judgement between him and hell Little else likely to recover him He is like a man at Sea some three inches from death Vse It blames them that think they are safe because no reproof will stir their conscience This is their misery not their liberty No Canon will make a dead man afraid yet a living man is far better No danger will fright a mad man yet a man in his wits is in a far better condition Hearken then to reproof that ye may live in safety Vers 26. I also will laugh at your calamity I will mock when your sear cometh The causes of their miseries were expressed before the grievousnesse thereof is expressed in these words and those that follow They should be comfortlesse helplesse and ruined God would shew himself righteously unmercifull to them They had despised calls becks counsels
the Lord. 3. Good counsell to be hearkened to for direction of life 4. Reproof to be regarded when we sin that we may reform For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For that Heb. In stead of that For their sin they shall be punished They hated knowledge See on v. 2 4 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And have not chosen To wit in their prosperity when they might and should have done it they did refuse to doe it or despise it as v. 24 30. The fear of the Lord. See on v. 7. Figures none Foure causes of judgement are here set down Two in this vers Two in the next In this vers 1. Hating knowledge 2. Not choosing the fear of the Lord. In the next 1. Refusing counsell 2. Despising reproof In the first note 1. The word of coherence For that 2. The act they hated 3. The object knowledge In the second note 1. The act and did not choose 2. The object The fear of the Lord. The same things having been spoken of and handled before vers 7 22 25. I shall onely insist upon some generalls 1. Doct. Repetitions in Scripture are usefull Compare Phil. 3.1 with Phil. 4.4 Rejoyce in the Lord rejoyce in the Lord alway and again I say rejoyce I will not be negligent to put you alwayes in remembrance I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance 2 Pet. 1.12 13. The same thing repeated in two verses Reason 1. They are great helps to the memory Often reading imprints them deep there Therefore in the Gospels the same Histories Miracles Precepts and Doctrine of Sacraments are repeated The same things are often found in the second Epistle of Peter and Jude 2. They are great helps to the understanding because of some different expressions and additions As in the doctrine of the Sacrament of the Lords Supper some things are added 1 Cor. 11. which are not in the Gospels 3. They are great helps to the affections Every new reading with delight works more love or joy or sorrow or fear The oftener men view what they love the more they like it 4. They are great helps to practice The more we see things in Gods Book the more desirous we are to see them in our lives Vse 1. It reproves the queasie stomachs of the people that had rather hear falshoods under a glittering colour of new truths then the same things inculcated on their souls though never so sound They like the same meat again and again especially if the sauce and dressing differ a little and why not then the same points of religion 2. It calls upon Ministers to presse the same truths Religion follows not new fashions as Clothes do Hence come errors for want of a good foundation Plantas saepius adaquare conducit Primas Gardeners often water their plants with the same water God lays downe the reasons now the second time why he destroyes these ungodly men 2. Doct. God cleers himself abundantly in his Word of the destruction of ungodly men Had not God cause to destroy the old World See Gen. 6.11 The earth was corrupt before God and the earth was filled with violence God examines the cause of Sodom and condemns them justly Genefis 18. So he deals with Israel 2 King 17. with Judah 2 Chr. 36. with the Church of Ephesus Rev. 2. with Laodicea Rev. 3. Reason 1. Because sin the cause of it is from us and not from God He neither compels nor counsels nor allures nor consents to it but forbids it and threatens to punish it O Israel thou hast destroyed thy self Hos 13.9 2. It is justice in God to punish sin and not cruelty as in a Judge to condemne murderers 3. God foretells their destruction in his Word and by his Ministers 4. He useth many means to prevent it By mercies judgements ordinances checks of conscience Vse 1. It blames those who lay their dishonour upon Gods head He will lay it back on theirs as Solomon did Joab's murder and Shimei's curse Their bloud shall return upon the head of Joab 1 King 2.33 The Lord shall return thy wickednesse upon thine owne head 1 King 2.44 God will say as Paul I take you to record that I am free from the blood of all men Act. 20.26 In Sin-offerings the persons hand that brought it was to be laid on the head of it and not the Priests to shew that God was not the cause of death but the sinner 2. Give God the glory of his judgements publick or particular on others or our selves He smites not without a cause Say with the Church The Lord is righteous for I have rebelled against his commandement Lam. 1.18 I will bear the indignation of the Lord because I have sinned against him Mic. 7.9 Knowledge is put before the fear of God as a foundation 3. Doct. There is no fear of God where there is no knowledge Who knows the power of thine anger according to thine anger so is thy fear Psal 90.11 Who is the Lord that I should obey his voyce to let Israel go I know not the Lord neither will I let Israel go Exod. 5.2 Reason 1. Because knowledge is the light of the soul Men cannot work without light Nor affections do their part without knowledge Ignoti nulla cupido Men love not desire not fear not hope not without knowledge of the object 2. Knowledge is the guide and mover of the soul It shews arguments to fear God as well as whom to fear So the great wheel of the Jack makes the rest to go if it be still the rest are so There is then no fear of God without knowledge Vse No marvell that many are so destitute of the fear of God They dare swear and lie They are Ignoramusses They know not Gods power else they durst not do it nor his goodnesse else they would not do it 4. Doct. Many care neither for the knowledge nor fear of God Israel doth not know my people doth not consider Isa 1.3 The unjust Judge did not fear God nor regard man as himself confesseth Luk. 18.4 Reason 1. Because knowledge and the fear of God are difficult to obtain There are so many things to be known and so high above Nature and Art that they are not easily reached And the fear of God is harder to get then knowledge For many get the one and never come to the other 2. They crosse our corruptions and curb them The fear of God keeps men from many sins to which their corrupt nature would lead them Joseph would not wrong his Brethren for saith he I fear God Gen. 42.18 But so did not I because of the fear of God Neh. 5.15 Joseph lacked not power nor opportunity onely Gods fear kept him back Knowledge flies in mens faces after they have sinned Ignorant men are quiet after sin because they know not that they have done amisse Vse Be not offended at hard usage from ungodly men
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
our graces if wee did well and speed ill Under these heads come the many interpretations of commenters It is hard to say precisely which is intended I conceive Not the first because he speaks not of the preparations for our journey but of the journey it self Nor the last for that is the end of the way not the way it self Nor the first part of the second interpretation taking God as an overseer But the second part of it looking to him for all strength which is a greater acknowledgment of him as it is more to enable one to doe the work then to look on while he doth it Also it agrees well with what went before Trust in him onely and no way to thy self and so acknowledge all strength to be in him and seek to him for it It agrees well with what followes And. That is Then when thou hast so done thou maiest boldly expect a good issue from him of all thou doest according to his will So this particle is translated Then he is gracious unto him Iob 33.24 He shall direst thy paths For paths see on Chap. 1.19 on the word waies Some understand this of informing men what they may lawfully doe and what not But it is better interpreted of relation to the end He will make thy waies to prosper and give a comfortable successe So that here is not a bare reward but a suitable one Acknowledge thou all thy strength to come from God and pray to him to assist thee and he will blesse thy labours that thou shalt effect more then thou couldst expect Figures Direct thy paths A metaphor from a guide that leads an ignorant man in a right way to the place to which he would go but knows not how to get thither Note 1. A precept 2. A promise In the precept observe 1. The Act. Acknowledge 2. The Object Him The Lord mentioned ver 5. 3. The Adjuncts 1. Of quality In thy waies 2. Of quantity In them all In the promise note 1. The blessing Gods direction And he shall direct 2 The objects Mans waies Thy paths 1. Doct. A good mans life is a journey It appears by Peters charge Dearly beloved I beseech you as strangers and Pilgrims abstain from fleshly lusts which war against the soul 1 Pet 2.11 It appears also by Pauls profession Brethren I count not my selfe to have apprehended but this one thing I doe forgetting those things which are behind and reaching forth unto those things which are before I presse toward the mark for the price of the high calling of God in Christ Jesus Phil. 3.13 14. Reason 1. In regard of the beginning of it It begins as soon as grace is wrought in the heart Then comes the first step of our spirituall journey Paul converted went immediately about this journey and conferred not with flesh and blood to delay him In respect of motion He is ever moving from one good duty to another as a traveller from one Town to another 3. In regard of progresse Hee grows in knowledge and grace as a traveller daily shortens his journey 4. In respect of strangenesse Men marvell at a strangers habit and carriage and he at theirs So in piety Wicked men think it strange that godly men run not with them into the same excesse of riot 1 Pet. 4.4 And godly men marvell as much at the extravagant courses of wicked men Paul and Barnabas seeing the indolatry of the Lystrians rent their cloths and cry out saying Sirs why do ye these things Act. 14.14 15. 5. In regard of perill Strangers are exposed to dangers every where So are godly men The Lystrians that would have worshipped Paul as a God presently after at the perswasion of the Antiochians and Iconians stone him Act. 14.19 He might well then by experience say We must through much tribulation enter into the Kingdom of God Act. 14.22 6. In respect of the aimed-at end which is some rich faire or mart by the traveller Heaven by the godly man Use 1. Let us resolve to bear all the inconveniences of the way wants and affronts The end will pay for all 2. Let us mind our end and be diligent in our way that we may be at rest and in happinesse So a merchant labours and travells in his youth to have rest and wealth in his ' age 2. Doct. A good man hath many good actions of severall good kinds to do So a traveller hath fair paths and foule green stony waies and good store of each to travell over Rem 12. All over contains severall duties The Gospell teacheth us to live soberly righteously and godlily in this present world Tit. 2.11.12 Reason 1. Many duties to God are to be done as praying hearing Gods word c. 2. Many to our selves as ruling our appetite and anger 3. Many to our fellow-travellers the Saints by the use of our spirituall and temporall talents 4. Many to strangers as worldly men through whose Country we travell We must observe the rules of equity and charity Use 1. Make no account of an idle life on earth Many actions admit little rest as in Governours in War and peace An husbandman plows harrows sows gathers corn threshes it finds somewhat to do all the year long 2. Please thy self with variety of imployments Go from private duties to publick from common to holy Thou shalt have rest enough in Heaven 3. Doct. A good man must look up to God for strength in his actions Make me to go in the path of thy Commandments Incline my heart unto thy testimonies Psal 119.35 36. Set a watch O Lord before my mouth keep the door of my lips Psa 141.3 Reason 1. Because the Fountain of all strength is with God We are too weak to think of a good work much more to effect it This is to acknowledge God in al our waies when we confesse we can do nothing without him and therefore must in all things depend upon him pray to him and trust in him Iansenius 2. Because then we may look for good successe and not else for God being neglected will crosse and blast our strongest endeavours Use 1. Be frequent in prayer to God for a blessing though thy businesses be never so well contrived Else thou wilt not thrive If God drive not the Chariot of the soul the horses the affections will be too unruly for any man to guide 2. If any thing succeed well upon thy hearty prayer and faithfull endeavours acknowledge help found from God So Paul when he looks upon any good done by him straitway cries out Not I but the grace of God which was with me 1 Cor. 15.10 Let such thoughts bee the ballast of the ship to humble thee in great atchievments So the Bee carries what she gathers or else little stones upon her wings that the wind blow her not away So Paul and Barnabas call men off from worshipping them to worship God Act. 14.15 Ambros Gregory on Revel 3.10 sets out well the humility
Eph. 4.17.19 We our selves also were sometimes foolish disobedient c. Tit. 3.3 Reason 1. Because we have no better light to guide us then corrupted reason which is but moonshine at the most and cannot serve well for curious works becomming the day 2. Because even then also our corrupt affections oversway our judgements and lead us to many evills which the light of nature condemnes Use Let us bee alwaies suspicious of our selves in all our waies Naturam expellas furcâ licet usque recurret Nature will return though driven out with a pitchfork Quo semel est imbut a recens servabit odorem Testa diu What savour the Vessell receives at first it will keep long Corruption will strive with grace and sometime overcome it Therefore take heed of sinfull waies betimes lest ye repent too late VERSE 8. It shall be health to thy Navell and Marrow to thy bones THE promise follows to encourage us to the performance of the duties in the last Verse before Some conceive it to be meant of spirituall health and strength that under bodily health should be covered and signified a right disposition of the soul Others think prosperity of a mans estate to be shadowed out by it I take it plainly for a promise of bodily health for such did God give to his people plentifully in those younger times of the Law whereas the Gospell is more full of promises of spirituall things Some joyn this promise to Verse 5 6 7. as if God should promise those that acknowledge him in all their waies not onely to direct them in right paths but also to give them health and strength to walk wisely in those paths But they must remember that this promise is made to other good duties Verse 7. The sum is humility fear of God and avoiding evil will bring bodily health For the words It shal be or So there shal be The former directions observed shal bring health and strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Health A recovery or preservation from all sicknesses and infirmities which the want of those former duties had or might bring upon thy body So the word signifies coming from another word that signifies to heal as health doth in English It shal be healthful to thee To thy navil The child is nourished by the navil in the womb and it knits the upper and lower parts together and plaisters laid to it cure many maladies especially in little children By the navil here may be meant all the internall soft parts of the body as the heart liver lungs if these be wel the body is likely to be in health and strength else it is sickly and weak And marrow Heb. Watering and moistning For dry bones without marrow argue weaknesse ful ones argue strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thy bones The bones are the supporters of the body if they fail all falles as the house falls with the pillars And as the bones grow bigger or longer so doth the body Albert l. 16. de anima libus especially if those bones be ful of marrow as in great fat Oxen. Aristot lib. 4. de animal But when the bones are ful of wind not of marrow then they break in pieces Avicen So sicknesse comes By the bones here may be meant all the harder and firmer parts of the body The bones have their names from strength for indeed they are the strongest parts of the body or by the navil may be meant the external part the flesh of the body which is knit together by the navil as with a button and by the bones the internal parts unseen and by health in the navil the health of the whole body by marrow in the bones the strength of it The sum then is that the former vertues mentioned verse 7. will keep the whole body in perfect health for when both these parts are wel all is well For our health depends upon the tender parts which are vital and the bones which are the pillars of the body So the strength of Behemoth is in his navil and in his bones His force is in the navil of his belly his bones are as strong pieces of brass his bones are like bars of Iron Job 40.16.18 Figures It shal be health and marrow It shal procure health and strength A metonymie of the effect for the cause Navil and Bones for all the tender and hard parts of the body Synech Membri or for the whole body of the outward parts whereof the navill is the center and of the inward whereof the bones are the circumference Note 1. A promise of health 2. Of strength In the first Note 1. The gift It shal be health 2. The object To thy navil In the second Note 1. The gift and marrow that is strength for without it the strongest bones consume 2. The object to thy bones Doct. 1. A godly life is the best Physick to preserve the body in health and strength Alas ficknesse came after his distrusting God and sending the gold of the Temple to Benhadad and imprisoning the Seer 2 Chron. 16. How should one chase a thousand and two put ten thousand to flight except their Rock had sold them and the Lord had shut them up Deut. 32.30 If thou wilt give ear to the commandements of the Lord I wil put none of those diseases upon thee which I have brought upon the Egyptians for I am the Lord that healeth thee Exod. 15.26 Reas 1. Because it is the safest Physick to prescribe there may be danger in purges and vomits they may kill in stead of healing But there is no danger in a godly life no such man ever miscaried 2. It is the easiest to take by them that are godly My yoke is easy and my burden is light Mat. 11.30 To some natures pills go so hardly down they will rather adventure a dying then take them But to good men Gods Physick is very pleasing 3. It works kindliest some physick works so strongly it makes men deadly sick before it heale them this pleases a good man in the working he likes the very motions and endeavours of good 4. It is the surest in operation Sinne hinders bodily Physick and many a poor man fearing God recovers of dangerous Sicknesses without it 5. It is the best Physick Some things are good Antidots that are not good recoverers Some things good cordials that are not good purges and so contrary This is all Antidotes Purges Cordials Cure and all it supplies all to the body to many a poor godly man that cannot go to the cost of Physick yet through Gods mercy this heals them 6. It makes the most lasting cure it may be bodily Physick may work more speedily but the party may fall into a relaps and die but this cure lasts longest and in the end cures for good and all Job marvailes at the fat and strength of the wicked Job 21.7.8 Wherefore do the wicked live become old yea are mighty in power c. So doth Asaph Their
tell him that his own life the comfort of his marriage his estate his credit his content are wrapt up in them Reason 1. That God may work upon mans judgement that so if his command will not work upon mans will as it should reason may convince their judgement 2. That he may work upon their affections Upon their love by recording former benefits and promising more as to David I annointed thee King over Israel and I delivered thee out of the hand of Saul And I gave thee thy Masters house and thy Masters wives into thy bosome and gave thee the house of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandement of the Lord. 2 Sam. 12.7 c. Kindnesse breeds love God works upon fear by judgements and threatning more Upon hatred by seting out the ugliness of sin and the hurt it brings on all the World and in particular on our selves Upon confidence by setting out his great power and infinite mercy which are the two main Pillars of confidence Use To lament our wretched sinfull disposition that have by nature so far cast off Gods soveraignty that he is as it were forced to use reasons to perswade us to obey his Commands which we should do without any reason given Yea which is more that we will not be perswaded by a world of reasons laid down in scripture but remain disobedient who would keep a servant that neither of himself nor by perswasion would be obedient God keeps thousands of such in the World Yea the best of men are guilty of disobedience to the Commands of God against duty and known reasons David knew that though he were a King yet he might not commit adultery nor murder and therefore is said not to be ignorant of but to despise Gods Commandement 2 Sam. 12.9 And it cost him dear Hee paid for it in both kinds by the sword and the abuse of his own Concubines Let every one of us lay it to his own heart and mourne for his own known disobedience 2. Doct. Teachers should not onely informe but perswade also So Paul exhorts wives to do their duty from their subjection to the husband as to the head and from the Churches examplâ— Wives submit your selves unto your own husbands as unto the Lord. For the husband is the head of the wife even as Christ is the head of the Church and he is the Saviour of his body Therefore as the Church is subject unto Christ so let the wives be unto their own husbands in every thing Eph. 5.22 23 24. Husbands are prest to their duty from Christs example Husbands love your wives even as Christ also loved the Church Eph. 5.25 From marriage union So ought men to love their wives as their own bodies Eph. 5.28 From leaving Parents for a wife For this cause shall a man leave his Father and Mother and shall be joyned to his wife and they two shall be one flesh Eph. 5.31 Children are urged to their duty from right and Gods promise Children obey your Parents in the Lord for this is right Honour thy Father and Mother which is the first Commandement with promise That it may be well with thee and that thou maist live long on the earth Eph. 6.1.2.3 Servants from reward Servants be obedient to them that are your Masters c. Knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free Eph. 6.5 8. Masters from their account to God And ye masters doe the same things unto them forbearing threatning knowing that your Master also is in heaven neither is there respect of persons with him Eph. 6.9 See the like duties pressed with reasons Col. 3.18 and 4.1 Reas 1. That the hearers may be brought to believe what is taught which bare information will not do 2. That they may be brought to obey it perswasive arguments are weights to draw to obedience Use Think not much that Ministers do not coldly deliver divine truths but earnestly presse them it were easier for them to do otherwise but ye have need of it and it is for your good Doct. 3. Correction comes from Gods love Thou shalt also consider in thine heart that as a man chastneth his son so the Lord thy God chastneth thee Deut. 8.5 As many as I love I rebuke and chasten Rev. 3.9 You only have I known of all the families of the earth therefore will I punish you for all your iniquities Ames 3.2 Reas 1. God doth it to prevent much evill that might otherwise befall them and that is a sign of love as not correcting is of hatred I will not punish your daughters when they commit whoredom nor your spouses when they commit adultery therefore the people that do not understand shall fall Hos 4.14 So a tender father by timely correction keeps his children from untimely ends A Physician keeps his patient from death by putting him to pain Gregory the great afflicted with the gout and other bodily infirmities cries out In hoc miâ—i placent quod nihil in hoâ— mundo placere permittunt Herein they please me in that they suffer nothing in this world to please me By correction God keeps his children from many sins or brings them to repentance Est in eo qui corripitur à Domius aliquid quod displicet id sc propter quod eum castigat et quod emendatum cupit Jansen in Text. There is in him that is chastned by the Lord something that displeaseth God to wit that for which he corrects him and which he would have amended God also by correction keeps his from eternall perdition Afflietions are a bridle that keeps the horse from falling and the rider from breaking his neck So doth God by them keep his children from many sins that might bring on them speedy destruction The child of God may say to God with Augustine in Psal 98. Et cum blandiris pater es cum caedis pater es Blandiris ne deficiam caedis ne peream Both when thou strokest and when thou strskest thou art afather Thou strokest that I should not faint thou strikest that I should not perish And on the same Psalm Illi Deus irasciter quem peccantem non flagellat Nam cui verè propitius est non solum donat peccata ne noceant ad futurum seculum sed etiam castigat ne semper peccare delectet God is angry with him whom he doth not scourge for sin For whom he favours indeed to him he not only forgives sins that they may not hurt him in the world to come but also chastens him that he may not delight to be alwaies sinning 2. God corrects his children to do them Good hereby he exerciseth and increaseth many graces in them as faith and patience he also fits them for glory hereafter as souldiers by pains and perills are fitted
fraud cryeth and the cries of them which have reaped are entered into the ears of the Lord of Sabbath Iâ—me 5.4 Conscience also is to be made of restoring things found committed to our trust or borrowed and that with speed without delaying men for justice requires not only due payment but in due season also lest deteriment come to the owners and the Text requires it presently if there be power in thy hand to do it VER 28. Say not unto thy neighbour go and come again and to morrow I will give when thou hast it by thee IN the former verse Solomon had stirred up the young man to a work of justice to pay his debts now he stirrs him up to a work of mercy to do good to the poor if he be able and that speedily When men are in want pittilesse men turn them away with the unprofitable almes of vain breath that need speedy succour saying Friend I cannot help you now go away and come another time yet they have no mind to help at any time but only to put off at this time this delay is here forbidden For the words Say not See on Chap. 1.11 Put him not off with so vain an excuse Unto thy neighbour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from feeding and signifies such as are known one to another as cattell that feed together it is sometimes translated a friend O friends drink Cant. 5.1 Sometimes a neighbour If I have laid wait at my neighbours door Job 31.9 Yet it is not to be restrained to acquaintance as if we were tyed to do good to them only but extends to all in need although strangers So it is used in the ninth commandement Thou shalt not bear false witnesse against thy neighbour Go. Depart for the present See on Chap. 1.11 on the word come it is the same in the originall And come again Return another time See on Chap. 1.23 on the word Turn the same word is used for turning returning and turning away The Hebrews have no compound verbs And. See on Chap. 2.22 on the word But. To morrow Another time But the neerest time is named to make him more willing to go away in hope of speedy payment Sometimes the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the next day punctually Tomorrow get you early on your way Judg. 19.9 Otherwise it signifies time to come long after When thy son asketh thee in time to come Exod. 13.14 Here it is used in the first sense for the next day else were it no encouragement for the man to go away nor no direction when to return I will give I will relieve thy wants For the word see on Chap. 1.4 Whâ—n Heb. And. But it is thus translated else where When as yet theâ—e was none of them Psal 139.16 Thou hast it by thee Heb. It is with thee Thou hast that in thy power which he needs and desires for it is no sin to deny that a man hath not to give Some make these words a part of the denyers speech Go and come again and to morrow I will give for thou hast it by thee As if he had said why dost thou trouble me now thou hast enough to keep thee at present come another time when thou wantest and I will relieve thee Figures none Note 1. An uncomfortable repulse 2. A requiring of a double labour 3. A frivolous promise In the first observe 1. The act prohibited Say not 2. The object To thy neighbour 3. The injunction Go. In the second note a reinvitation including a double labour And come again In the third a ready offer and therein 1. The time And to morrow 2. The act I will give 3. His hypocrisie When thou hast it by thee He might do it now and should but will not Doct. 1. There is an unwillingnesse in able men to give to the poor It appears by this mans delaying here and by Nabals churlish answer Who is David and who is the son of Jesse 1 Sam. 25.10 Lazarus ready to starve could not get the crumbs that fell from the rich mans table Luke 16.21 Reas 1. Because we love the world too well and would gladly keep as much of it as we can and more then we need 2. Because we love our lusts and they are very costly Nature is content with little Grace with lesse but gluttony drunkennesse wantonnesse cost much and hinder us from relieving others 3. Because we think it is enough to provide for our own especially if we have great families then we think we are not tyed to supply others wants Use Marvail not at rich mens backwardnesse in relieving the poor it is a weed that growes in corrupted natures Garden and will hardly be rooted out Doct. 2. We are ready to flatter our selves and to excuse this our unwillingnesse So doth he in the Text. The wicked man flattereth himselfe in his own eyes Psal 36.2 This is true in generall of all wickednesse but in particular Nabal thinks he doth right in denying Davids suit else he should maintain runawaies and fail his own labourers 1 Sam. 25.10 11. The excuses of covetous men will prove the point one though rich objects the weaknesse of his estate such an one worth much more then I gives little or nothing as if the others greater neglect could excuse his lesser Another saith the poor are idle and he will not give to maintain them in their idlenesse He forgets that it is better to give to two that need not then to deny to one that needs Another saith the times are naught trading is dead and he may live to want himselfe as if he durst not trust God for the future who never failed him in all his life These things argue selfe flattery Use Away with fond excuses Flatter not thy selfe to maintain thy covetousnesse Say with Paul Neither at any time used we flattering words as ye know nor a cloak of covetousnesse God is witnesse 1 Thess 2.5 Doct. 3. We are tied to relieve others speedily according to their wants and our abilities To do good and to communicate forget not for with such sacrifices God is well pleased Heb. 13.16 Christ the great judge at the great day will commend and reward liberall givers and condemn the contrary Math. 25.34 c. Reas 1. We are tyed to relieve them because we are Gods stewards He gives us more then we need that like conduit pipes we might powre out to others 2. We must do it speedily for thou maiest suddenly die or they and then thou canst not do it Thou knowest not what a day may bring forth Chap. 27.1 Or they may be relieved by others and that is no thanks to thee and thou maist perish for thy neglect So Mordecai tells Hester that if she neglected to help Gods people God would set up others to do it and she and her fathers house should be destroyed for neglecting so fair an opportunity of doing good put into her hands by God Est
restlesse in evill The wicked are like the troubled sea when it cannot rest whose waters cast up mire and dirt Isa 57. â—0 He deviseth mischief upon his bed he setteth himselfe in a way that is not good he abhorreth not evill Psal 36.4 Reason 1. Because they have a body of sin in them which hath many active members upon earth fornication uncleannesse c. Col. 3.5 A fountain will run and fire will burn 2. They have objects of sin in the world in abundance in all places to feed their eyes ears and all their senses A fountain will run if it find a river Fire will burn if it meet with fuel 3. God hath not healed wicked men by his sanctifying Spirit Bad humours will work in mens bodies till they be purged away And the more purged away the lesse they work 4. God is pleased sometimes not to restrain wicked men but to let them run on to their own perdition and the hurt of many others So an unruly horse with the bridle out of his mouth runs furiously till he overthrow himself and his rider Vse 1. Marvell not that men are never weary of sinning The drunkard is never weary of the Alehouse The adulterer of places of wantonnesse Is it marvell that birds fly or fishes swim why else have they wings or fins 2. Let us be provoked to be restlesse in good Else wicked men the children of this generation restlesse in their wayes to give themselves content are wiser then we that professe our selves to be the children of light Luk. 16.8 And the Queen of Sheba who came so far to hear Solomon's wisdome will condemne us at the day of judgement Matt. 12.42 3. Doct. Wicked men lives are often cut short by their wicked courses Bloudy and deceitfull men shall not live out half their dayes Psal 55.23 Reason 1. Drunkennesse breeds dropsies gluttony breeds feavers wantonnesse foul diseases all murderers and shorten mens lives as the floud drowned many young men in the world When the strength of the body is worne by drinking and whoring men must die All the Physicians in the world cannot put in new marrow into dead bones 2. Trouble of conscience sometimes ends their dayes Sin of betraying his Master made Judas hang himself Spira would have killed himself and did waste his body to death for his Apostasie Some in our times have ended their dayes in pangs of conscience for sin 3. By Gods just judgements who like a Gardiner pulls up weeds roots out unfruitfull trees and like a wind blows out the candle or like a storm lodges the corn before it be ripe 4. By enemies and those often of their owne stamp One drunkard kills another in his drink even his neerest friend as Alexander murdered Clitus One adulterer kills another because the strumpet loves him better Vse 1. Gaze not too much at the prosperity of sinners lest thou be tempted to do like them The common people are like boyes who when they see knaves upon the stage gorgeously apparelled and acting Kings think them happy and could wish to be like them but they consider not the poverty and misery that may befall them when they are stript of their gay clothes So the common people are bewitcht with the riches of sinners not confidering they may die or lose all before their age 2. Grudge not at their prosperity They may die sooner then meaner men Every plant saith our blessed Saviour which my heavenly Father hath not planted shall be rooted up Mat. 15.13 Who would be a flourishing tree to be rooted out or an oxe fatted to be killed A brutish man knows not neither doth a fool understand this When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever Psal 92.7 They shall be cut off certainly suddenly utterly Tum ferè auferuntur à terra cum maximè velint vivere Then are they for the most part taken away from the earth when they are most desirous to live in it Baine When they have feathered their nest and reckon upon long life as the fool in the Gospel Luk. 12. God will destroy them when they least look for it Therefore Fret not thy self because of evill doers neither be thou envyous against the workers of iniquity For they shall soon be cut down like the grasse and wither as the green herb Psal 37.2 4. Doct. Transgressors deal treacherously with God The treacherous dealer dealeth treacherously Isa 21.2 The treacherous dealers have dealt treacherously yea the treacherous dealers have dealt very treacherously Isa 24.16 They are all adulterers and an assembly of treacherous men Jer. 9.2 Reason 1. Because they fail in the trust committed to them as a Servant or Steward deceiving his Master is treacherous So was he that had received one talent though he had not spent it because he did not improve it Thou wicked and slothfull servant c. Mat. 25.26 2. Because they act against their trust which is an higher degree of treachery As if a Servant or Steward should rise up against his Master in stead of obedience So Judas is called the traitor Luk. 6.16 3. Because they betray Gods honour as much as in them lies An Embassador is treacherous that dishonors his Prince in stead of honoring him 4. Because they labour to undoe Gods Church Is not a servant treacherous that should go about to poyson all the family So are wicked men endevouring to ruine the Church by bad counsel and example Vse Let us hate all sinfull courses Treason is odious Men that love the Treason hate the Traitor God hates both it and them Many fair promises are made by men to Traitors but an Halter or an Axe is their end So Satan promises much to sinners but will bring them to hell 5. Doct. Sin roots out the posterity of wicked men He shall neither have Son nor Nephew among his people nor any remaining in his dwelling Job 18.19 So it did Jeroboam's His posterity must lose the Kingdome and his good Son must die 1 King 13.34 14.10 c. So Ahab's numerous posterity must die for his Idolatry 2 King 10.7 c. Reason 1. Because sin goes by propagation and no wonder then if the Serpents brood be cut off We kill young Snakes for the poyson they have from the old ones 2. Sin goes by imitation If children of godly parents will imitate other men in evill rather then their parents in good no wonder if children of ungodly parents be evill like their parents and perish with them We read not of one good among all the Kings of the ten Tribes All were idolatrous like their predecessors Vse Hate sinfull courses which God so much hates that he will punish them in children to the fourth generation as in the second Commandement And no wonder if God hate finfull courses as being contrary both to his nature and will Let us therefore shew our love to God in hating what