state or health He enguges for no more And I hope I shall need to say no more in this Argument 2. Doct. Reading Scripture without understanding doth a man no good This is the drift of Philip's Question to the Eunuch Vnderstandest thou what thou readest Act. 8.30 Else it will do thee no good The Jews could not profit by reading the Law because the veil was not taken off their hearts 2 Cor. 3.1 4. Reason 1. Because the words of Scripture are no charm which works whether men understand it or not 2. Doing is required which is more then understanding If ye know these things happy are ye if ye do them Joh. 13.17 Vse 1. It condemns the practise of the Papists who read the Scriptures in a strange language They are sure before-hand the people cannot understand them nor get any good by them 2. It condemns the negligence of some who think they do enough if they cause their children to read sometimes a Chapter but take no care that either they or their children understand it If they should set bread before them and not let it be broken or cut they might starve 3. Doct. A man may get knowledge enough out of Scripture to teach others The 32 Psalm was written to teach others as appears by the title Davids Maschil or Instructer Hence comes that solemne charge for parents to instruct their children diligently at home and abroad at up-fitting and down-lying Deut. 6.7 See the like charge Psal 78.5 6. The Scripture is a fountain of knowledge we may drink our selves and bottle up for others A Sea wherein are fishes innumerable to feed us and others Psal 104.25 And ships that traffick for all mens good vers 26. there A rich Store-house of all knowledge and a wealthy Treasury Joseph's Store-houses and Solomon's Treasuries had enough for multitudes 1. Vse Let us blesse God for the store that is in his Word Who would not praise him for plenty of mony and provisions that might serve for him his and many more or for a Fountain or Mine in his garden 2. Vse Let us draw daily out of this Treasury Though there be store of knowledge yet few are so wise to draw enough for themselves Most think a little enough But if thou hast enough for thy selfe draw for others Men give not over their Trades when they have got enough to keep themselves and theirs but desire to have to give Eph. 4.28 4. Doct. Hardest things in Scripture may be understood by labour Many things are interpreted ready to our hands An Angel interprets the Vision to Daniel Dan. 7.16 So are the Stars and Candlesticks Revel 1.20 Isaiah's prophesie of Christ Act. 8.35 The summe of the Gospel Act. 10.36 Reason 1. Because it is Gods aim in writing it that it should be understood For he writ it for the people I have written to him the great things of my Law Hos 8.12 Not to the Priests but to the people of Ephraim And if they to whom it is written cannot by labour and pains understand it the pen of the writer was in vain Jer. 8.8 2. God hath left means in his Word to understand the hardest places as searching the originall coherence parallel places and plainer ones to give light to the obscurer Vse 1. It incourageth us to seek to understand the hardest things in Scripture and not to be content with the easiest So do all good Scholars in their Arts and all that intend to thrive in their Trades 2. It shews what a shame it is if we understand not plain places that might by labour understand difficult ones Sure we shall never thrive by our Trade of Christianity 5. Doct. Wise mens words carry great weight with them The words of the wise are as goads and as nails fastened by the Masters of the Assemblies Eccl. 12.11 Bow down thine ear and hear the words of the wise Prov. 22.17 The lips of the wise disperse knowledge Prov. 15.7 The ground is because every thing works by an internall principle whether it be Naturall Artificiall or Reasonable A fool cannot speak wisely unlesse over-ruled he speak not of himself Joh. 11.51 A wise man will not speak foolishly unlesse unadvised Vse It directs us how to choose our society Choose those by whom ye may get most Worldly men do so in the Exchange Markets and other times He that walketh with wise men shall be wise Prov. 13.20 6. Doct. There are difficulties to be found in Scripture that need exposition In Paul's Epistles there are some things hard to be understood 2 Pet. 3.16 Not onely high matters and expressions but also Parables wherein is one thing spoken another thing meant And that to exercise mens wits They had need of good heads to finde out the meaning The Disciples ask and are shewed the meaning of the Parable of the Tares Matth. 13.36 37. Wise men speak darkly sometimes ut occultentur sententiae eorum desidiosis aperiantur studiosis that their sentences may be hidden from sluggards and opened to studious persons All Gods oracles are dark to naturall men As the Resurrection to the Sadduces Ye erre not knowing the Scriptures nor the power of God Maâ—â— 22.29 Regeneration to Nicodemus How can a man be born when he is old Can he enter the second time into his Mothers wombe and be born Joh. 3.4 Living water to the woman of Samaria Sir thou hast nothing to draw with and the well is deep from whence then hast thou that living water Joh. 4.11 The Gospel is hid to them that perish 2 Cor. 4.3 And in part unto godly men too Now we see through a glasse darkly now I know in part 1 Cor. 13.12 The perfect knowledge of them is reserved for them till they come to the heavenly University But yet some things are harder then the rest Vse Think no time nor pains too much to understand Scripture A Merchant spends store of both to get pearls Vers 7. The fear of the Lord is the beginning of knowledge but fools despise wisdome and instruction In the former verses he had shewed the uses ends and benefits of this Book and how much good the Reader may get by it and commended it from the excellency of the Work and eminency of the Writer to allure us to read it Now in this vers he sets before us what this wisdome is and who are capable of it and begins the first Proverb with the fear of God After the inscription Solomon's counsel to his Son 1. In generall in this vers 2. In particular directions to the end of the third Chapter For the words The fear of the Lord. Fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used three wayes in Scripture 1. For a fear of sinning against God for fear of plagues here and in hell This ariseth out of the consideration of Gods infinite power It is called servile or slavish fear for slaves would offend if they durst So would wicked men sin against God with an high hand if
is to be commended but that we should be ashamed not to seek after wisdome so earnestly as they do after riches See how patiently they that love money labour and sweat for it forbear pleasure and delight take all occasions of gain avoid all occasions of losse And we do not so much for heavenly wisdome which is far better For riches diminish by use wisdome encreases So Christs coming is set out by a theeve's in the night 1 Thess 5.2 We are spoken to here after the manner of men Rom. 6.19 For wisdome should be sought with more diligence then riches 2. Because though God could give it us without our labour yet he will not that we may the more esteem it being hardly gotten So Husbandmen Shepherds Gardiners Labourers Inkeepers Merchants learn Languages Arithmetick incur many dangers Per mare pauperiem fugiens per saxa per ignes Impiger extremos currens Mercator ad Indos Horat. The greedy Merchant runs to the Indies through sea rocks and fires to avoyd poverty The unjust Steward cannot dig It requires no great skill but is too great a labour for him Luk. 16.3 3. Because we must not fodere only but effodere not only dig but dig out All the Diggers labour is lost if he dig not till he dig the oar out of the ground Yea men dig till they dig it all out So must we labour till we attain the height of knowledge 4. The pleasure and profit will answer all the pains It brings happinesse and better profit then merchandise of gold and silver chap. 3.13 14. It will make amends if a man sell all he hath for it Matth. 13.44 The fruit is answerable to the labour The treasure answers the Miners pains and fills him with joy when his labour is done He fares the better for it all his life long Vse Let us be ashamed that we have taken no more pains in the use of the means to get heavenly wisdome We may say of Knowledge as Simonides said of Virtue Fertur in rupibus aditu difficilibus habitare It is reported to dwell in rocks hardly accessible Sudor ante virtutem positus Sweat goes before virtue Clem. Strom. l. 4. A man must climbe or dig for it if he will have it Worldly men dig where they have hope of a Mine though with much uncertainty We may be ashamed of doing so little where there is certainty of finding wisdome Viscera terrae extrahimus ut digito gestiatur gemma quam petimus Quot manus afferuntur ut unus niteat articulus Simili studio industriâ constantiâ sapien iae inquisitioni incumbendum erat Plin. l. 2. c. 65. We draw out the bowels of the earth to get a jewell we desire to wear on a finger How many hands are worn out that one finger may shine The like study industry constancy should we use in searching for wisdome We may then marvell at and bewail our slothfulnesse in seeking wisdome who all our life long are so diligent to seek for wealth 6. Doct. We must be constant in our pains in the use of the means of getting wisdome So are men unweariable in digging for treasure This Book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night Josh 1.8 The blessed man meditates in Gods Law day and night Psal 1.2 Reason 1. Because the Ministers are to preach constantly Preach the Word in season out of season 1 Tim. 4.2 And if Schoolmasters must keep hours it is fit Scholars do so also 2. We shall not be perfect in knowledge while we live no not if we had attained to Paul's stature We should know but in part till that which is perfect come 1 Cor. 13.9 10. And we must not give over means till we attain to a full measure of knowledge As a sick man gives not over physick and diet till he be fully recovered Vse Let such take it to heart who have found sweetnesse in Gods ordinances and now finde none Where is their constancy Qui thesaurum effodâ—nt in mundo licèt infinitas capiant divitias non priùs absistunt quà m totum exhauserint Non enim ut multa tollant sed ut nihil religâ—uant haec eos praecipuè cura tenere solet Multo magìs hoc nos in divinis facere thesauris opertet tamdiù effodere quoad totum exhauserimus apparens Apparens autem dixi quoniam omnia exhaurire non datur Chrysost in Homil. super orat Annae They that dig out treasures in the world although they get infinite riches yet cease not till they have drawn the Mine dry For this is their chief care not to get out much but to leave none behinde Much more should we do thus dig so long till we draw out all that appears Now I say that appears because no man hath power to draw out all Arborem quam summa conspicis viriditate laetari nisi fimo humore subterraneo foveatur continuè exarescet nec viror corticis quicquam valet nisi virtus stipitis humorem continuum sibi trahat Sic homo quantumcunque in sapientia virescat si novum humorem continuè sibi non trahat per studium acquisita viriditas facilitèr exarescit Cassiodor l. 2. The tree which thou seest enjoy the most greennesse unlesse it be continually cherished with dung and underground moysture will be dryed up neither is the greennesse of the bark worth any thing unlesse the force of the trunk draw moysture to it continually So a man how green soever he be in knowledge if he draw not daily new moysture to himself by study his greennesse gotten will easily be dryed up The cause why many get not saving knowledge is because discouragement makes them give over labour But seek and ye shall find Matth. 7.7 Plantin the curious Printers Motto was Labore constantia By labour and constancy But what are those means that we must use to get knowledge Answ Light and sight So in worldly things light of the Sun and our eyes must be used to distinguish objects The light is manifold 1. Of Creatures which must be used by observation of Gods power wisdome goodnesse characterised in them Rom. 1.20 The invisible things of God are seen from the creation of the world 2. Of Scriptureused by reading Nihil invenitur nisi quod per viam suam quaeritur Nothing is found unlesse sought in the right way 3. Of the Word preached used by hearing 4. Of the Sacrament of the Lords Supper used by receiving 5. Of good parts given to others used by conference 6. Of principles in our selves used by meditation The fight is twofold As the body hath two eyes so likewise hath the soul The first is Reason whereby man must seek to understand all the former means of knowledge truely The second is Illumination whereby he is made able to understand such things as Reason could not reach This is the cleerer eye of the twain These must be
piety excels a dirty way of licentiousnesse 2. Their end is better Heaven is far better then hell Remember There is no condemnation to them that are in Christ Jesus who walke not after the flesh but after the spirit Rom. 8.1 Vse 1. To condemne those that follow the worst persons where they live If but one drunkard or strumpet in a parish others will follow them not regarding such as live better whose conversation is in heaven Phil. 3.20 2. Shew that ye have the same spirit by following godly men and walking in their wayes that so ye may come to the same blessed end the salvation of your souls And why shouldest thou not rather follow the example of Abraham Job Joseph David then of Ishmael Esau and other profane persons Sheep will not follow wolves but they will follow one another So do thou follow good men to heaven rather then bad men to hell 6. Doct. Good example sometimes prevailes to draw others to piety The people served the Lord all the dayes of Joshua and all the dayes of the Elders that outlived Joshua Judg. 2.7 Reason 1. Because shame is taken away by good examples going before 2. Fear is taken away If a man see another go over a frozen river he dares go over the ice Vse Set the best examples before you to imitate Prudentis viri est magnâ mensurâse metiri atque ad excellentium virorum imitationem se componere Nazianzen Epist ad Nicobul It is the part of a wiseman to measure himself by a great measure and to compose himselfe to the imitation of excellent men Ignari locorum cum solertibus viarum iter adoriri gestiunt Ambros Offic. l. 4. c. 47. They that know not the places desire to travell with such as are skilfull in the ways Columbam avolantem sequuntur omnes equum generosum totum armentum ovem totus grex Chrysoft de continent Josephi All the doves follow one that flies away all the drove followes a generous horse all the flock followes one sheep So should we follow the choisest examples for goodnesse Vers 21. For the upright shall dwell in the land and the perfect shall remain in it The Chapter is concluded with the reward of good and bad men In this verse is set out a gracious promise to encourage men to walke in upright wayes In the next a threatning to discourage them from bad wayes For the first Here is a motive to follow the righteous and not the wicked by an argument taken from that which men naturally most desire long life upon earth together with an establishment in our possessions and not through Gods judgements to be wasted and decay in our estates and so come to poverty or to die ignominiously and not to live out half our dayes Withall he shews that we are not good and righteous except we walk uprightly and sincerely For the words For. See on ch 1.9 The upright See on v. 7. Shall dwell in the Land Solomon speaks after the custome of the Old Testament wherein God purposing not so fully to reveal spirituall and heavenly things and blessings to his people as now did secretly shadow them under earthly comforts and encourage his people to obedience by such promises As in the fist Commandement long life is promised to those that honour parents So many temporall blessings are promised to such as obey Gods Law Deut. 11. 28. By dwelling in the land is meant long life and health and strength and plenty of all good things in that Land of Canaan that flowed with milk and honey It is not bare dwelling there that is promised but accompanyed with all things fit commodious comfortable and profitable This is that safe dwelling promised ch 1.33 And this God performed to the Jews while they worshipped him aright and when they fell to Idolatry he sent them captives to Babylon So that this v. shews who shall be kept from evil to wit just and upright men Yet some enlarge this promise to fignifie grace here and glory in heaven shadowed under the type of the Land of Canaan Others take it more largely then for that Land intimating that ordinarily in any parts of the earth where godly men live God usually blesses them unlesse he please to correct his people for their fins or to try their graces or to call them out to bear witnesse to his truth If it be objected that godly men suffer hardship and hunger here it may be answered that in that estate they enjoy great tranquillity content and felicity as seeing God in all and depending upon him for help It is well with them for the present and it will be better hereafter Heaven will make amends for all If it be further objected that good men sometimes live lesse while on earth then others it may be said that God makes them abundant amends in heaven in the land of the living If it be further urged that this is no encouragement to godlinesse because wicked men have as much and oftentimes more in the earth then godly men have I answer that these may have more comfort in what they have as having not onely a civill title but a spirituall one also and so shall never be indited as usurpers at the day of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The land or earth Which laft word may well come from it the letters are so like It signifies 1. That part of the world which is opposed to heaven containing Sea and Land wherein men dwell and beasts and fishes lodge The earth is given into the hand of the wicked Job 9.24 The earth is the Lords and the fulnesse thereof the world and they that dwell therein Psal 24.1 2. The dry part of the world opposed to sea and rivers The earth is full of thy riches so is this great Sea Psal 104.24 25. 3. Some particular Land or Countrey In the Land of Vz Job 1.1 4. For the inhabitants of the earth or of some Land or Countrey in it The earth also was corrupt before God and the earth also was filled with violence Gen. 6.11 For the transgression of a Land many are the Princes thereof Prov. 28.2 Here it is taken in the third sense for the dry land or more particularly for the Land of Canaan wherein Solomon dwelt and of which he spake the plenty and comfort whereof they well knew to whom he spake and might be much encouraged thereby to obedience The perfect See on ch 1.12 on the word whole Hereby is meant such as are perfect in heart and sincere and also perfect in parts having all needfull graces in them as a childe hath all members that a man hath though not so large For as for perfection of degrees none on earth hath attained to it Shall remain in it They shall not onely finde an abiding place there but also when adulterers and other wicked livers shall waste their estates and shotten their dayes by their sinfull courses and so be gone out of
the cause why many get no good by the word of wisdom so long preached to them Because they lay not fast hold on it They hear many sermons but regard them not The word preached did not profit them not being mixed with faith in them that heard it Heb. 4.2 Seed grows not if the ground receive it not Rain doth no good till the earth bee softned 5. Doct. Wisdom must not onely be received into the heart but retained there as seed in the ground till it bring forth fruit They are the good ground who having heard the word keep it and bring forth fruit with patience Lu. 15. Many showers and sun-shines must come before the Corn bee ripe The word must abide like a graft in a tree Jam. 1.21 1. Reason Because things work not at first Trees must grow before they bring fruit Meat must be digested before it nourish So must wisdom be reteined and gotten to a habit before it can work well 2. Because when it is left it leaves working as meat when it is â—â—st out upward or downward Use To blame those that entertain wisdom but retain it not give it a good countenance and reject it use it as a stranger afford it a good meale and turn it out of doors So do the Hereticks Apostates Worldlings men above ordinances for sure Gods ordinances are full of wisdom 6. Doct. Such as not onely receive wisdom but retaine it are happy indeed Blessed is the man that heareth me watching daily at my gates waiting at the posts of my doors For who so findeth me findeth life and shall obtain favour of the Lord. Chap. 8.34 35. Happy are thy men happy are these thy servants which stand continually before thee and hear thy wisdom 1 King 10.8 Wisdome doth good to them that will not let her go till they find out the depth of her treasure Reason 1. Because true wisdom and happinesse are inseparable They are so in God They are so in the Creature Adam while he was wise was happy His folly did undo himselfe and the world Solomon was happy till he dealt unwisely and was gulled by silly women When Solomon was old his wives turned away his heart after other Gods 1 King 11.4 Therefore God rent his Kingdome from his Son verse 11 12. there 2 Because such are Gods instruments to make others happy and that not by accident but out of an earnest desire in themselves And God will reward them 3. They have Gods word for it They that be wise shall shine as the brightnesse of the Firmament Dan. 12.3 That Word that made a world of nothing and all the comforts wise men have in it can make wise men happy 4. They have God himself for their portion who is the Fountain of all happinesse How can he want water that hath a perpetuall fountain David was wise and claimed this portion O Lord I said Thou art my portion in the Lord of the living Psal 142.5 Use 1. To reprove such as lay a claim to happinesse but without a ground as they that despise wisdom or that brag of it but have it not or have cast it off They may bee rich they cannot be happy 2. To exhort us to take the right way to true happinesse Studiously to seek true wisdom and carefully to keep it as the richest jewell in the world Though thou be despised by the world as a poor snake or contemptible caitiffe yet God counts thee wise and will make thee happy VER 19. The Lord by wisdom hath founded the Earth by understanding hath he established the heavens IN this Verse and the next Solomon flies high and commends wisdom from working by it and from the things which he wrought As if he had said what need I say more in commendation of wisdom The whole world which yee see was made by it Here he shews how it comes to passe that wisdom makes men happy It was that whereby God made the World and therefore he can make men happy by it Great things were attributed to wisdom before but greater here As if Solomon had said O young man thou hast heard many things in commendation of wisdom now hear more and greater that thou maist bee the more inflamed with the love of it It is not a wisdom found out by men as the Philosophers imagined who thought all wisdom depended upon their precepts and might be gotten by humane industry The wisdom whereof I speak is far antienter then the world for the very foundations of the world were laid by it Think not then this wisdom a thing feigned in the braines of men and perishing with them and therefore to be despised but look upon her as upon Jesus Christ the eternall son of God and Creatour of the World together with God the Father Solomon doth not now set out wisdome by benefits to us as before but by the majesty thereof and the greatnesse of the workes that God doth by it Among which the making of Heaven and Earth and all things therein is exceeding commendable But it may be objected Solomon had before commended wisdom as it is in men why doth hee now sore so high from wisdom in men to wisdom in God there being so vast a difference The wisest man on Earth is but a fool to God and must never expect by his wisdom to do such great things as God hath done I answer 1. Because Solomons intention was to commend wisdom in generall bee it in the Creator or in the Creature 2. Because wisdome in man hath some resemblance of that wisdom that is in God though it be farre short of it 3. Because it is a little stream coming from that infinite fountain of wisdome that is in God yet not materially for God hath never the lesse but effectively as wrought in us by it When a man hath commended the stream and shewed the vertues of it it addes to the credit of it to shew the fountain whence it comes and the admirable effects thereof So it is a commendation to mans exquisit wisdom to shew that it comes from the infinite wisdom of God by which heaven and earth were made 4. To prove it may well guide a man in all his affairs in the world and make him happy as Verse 18. seeing it comes from that wisdom by which God made all things the setling of solid things as heaven and earth are set down in this verse and of liquid things as waters and rain Verse 20. For the words The Lord. See on Chap. 1.7 By wisdome See on Chap. 1.7 Wisdome may be understood as of an attribute of God for his infinite wisdome was used in the creation of the world But it is better to understand it of Jesus Christ the wisdom of the father By whom all things were made without whom was not any thing made that was made Joh. 1.3 Hath founded Hath laid the foundations of the earth so sure that though it hang in the midst of heaven yet
look after some of these Use Let us 〈◊〉 set good examples before us even the best and be ashamed to follow those that are worse then our selves 6. Doct. None of the oppressours waies must be imitated no not the most cleanly pleasurable or profitable One would think it were safe to follow a multitude in evill yet that is forbidden Exod. 23.2 He that followeth vain persons is void of understanding Prov. 12.11 Reason 1. Because their waies though never so pleasing to themselves are perverse and crosse to all men They care not whom they wrong so they satisfie their own lusts 2. Because their waies are destructive They undo many and will lead us closely to hell though men may approve of them Use Regard not worldly greatnesse joyned with wickednesse and be not wicked as others are that thou maist be great as they are Those waies may bring pleasure or gain and be cunningly carried so that no man can see the iniquity of them but God sees it and will take pleasure to ruine them whom men cannot ruine VER 32. For the froward is an abomination io the Lord but his secret is with the righteous THE reasons that follow to the end of the Chapter are by some writers applyed to the former precepts ver 27. c. To wit that we should not any way wrong our neighbour because God will revenge it Others tie them to ver 31. as reasons why we should neither envy nor imitate oppressours because God hates them Rather follow good men whom God loves and to whom he reveales his secrets and shews them what misery he will bring on rich oppressours In this verse and those which follow there is a fourfold opposition between good men and bad set forth by divers names curses and blessings The names Froward opposed to righteous Wicked to just Scornrs to lowly Wise to fooles The curses and blessings Gods abominating to reveiling his 〈◊〉 His curse on the family to his blessing on it Scorning to giving grace Inheriting glory to shame For the words For. A reason of what went before Envy them not nor follow them for theirs is but seeming felicity God abhors them and will certainly punish them Do not thou lose thy labour God will break them to pieces Therfore thou hadst more need to pitty them then to envy them or chuse any of their waies For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see on Chap. 1.9 The froward For the word see on Chap. 2.15 Here it may well be understood of the oppressour mentioned ver 31. For such are contentious persons and common barators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An abhomination Extreamly hated as hatred it self Not onely hated but abominated as a stinking carcase that we cannot endure near us It signifies a thing which offends the senses from which men turn away ears eyes nose c. It shews Gods utter dislike of the ungodly Lo shall we sacrifice the abomination of the Egyptians before their eyes and will they not stone us Exod. 8.26 To the Lord. Heb. Of the Lord. For the word see on Chap. 1.17 But. See on Chap. 2.22 His secret Some understand it of that secret that God intends to destroy the oppressours though he let them thrive for a time Others of the way to Heaven which is a secret to the world Others of secret consolation Though they meet with troubles abroad God gives them store of comfort within Others of Gods protection in times of trouble They have Gods secret place wherein to hide them till the storm be over Psal 91.1 But the beginning of this verse by way of opposition and the next verse by way of exposition shews that it is a description of friendship and that God is spoken of after the manner of men who dislike some men so much that they will not admit them to secret familiarity nor trust them with any private businesse but they love others so well that they will often converse in private and communicate their secret intentions to them So God hates and curses evill men but loves and blesses good men The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies A secret A thing kept from others The secret of the Lord is with them that fear him Psal 25.14 2. A plot devised privily to bring mischief on others which is commonly kept secret lest it should be prevented O my soul come not thou into their secret Gen. 49.6 3. An assembly of men that lay their heads together to consult for such consultations use to be carried in secret I will pour it out upon the assembly of young men together Ier. 6.11 Here it is taken in the first sense He acquaints them with what he keeps secret from others With the righteous Such as fret not at the prosperity of wicked men or rather such as do not imitate them in oppressing others but deal justly with all men For the word see on Chap. 2.21 Figures An abomination for an abominable thing The adjunct for the subject Note 1. The portion of the wicked 2. Of the godly In the former observe 1. The word of coherence For. 2. The Subject The froward 3. The Adjunct Is an abomination 4. The Object To the Lord. In the latter note 1. The word of opposition But. 2. The Adjunct His secret 3. The Object Is with the righteous 1. Doct. There is a great difference between the condition of a good man and of a bad This is shewed at large Psal 1. and Psal 33. all over It is also proved by the particulars in the text and after it 1. Because God loves the one and hates the other And this appears in that he communicates his secrets unto the one as to friends but conceals them from the other as from enemies in this verse And 2. Because he curses the wicked and blasts all their endeavours and blesses the other in all they do enjoy ver 33. wicked mens comforts are cursed and godly mens crosses are blessed to them 3. Because he scornes and contemns ungodly men but he favours all that are godly ver 34. Now his favour is better then life his anger worse then death 4. Hee prefers godly men to glory that will last for ever but hee sends the wicked ashamed to Hell ver 35. Use Labour with Mary to chuse the better part Who would not rather be in a low condition with his Princes favour that can raise him then in an high one with his anger that can pull him down when he will 2. Doct. God hates ungodly men They that are of a froward heart are an abomination to the Lord. Chap. 11.20 The way of the wicked is an abomination to the Lord. Chap. 15.9 Reason 1. Because though men flatter and commend them yet God alwaies speaks ill of them and their waies and hee alwaies speaks as he thinkes Hee will not speak ill of them he likes nor well of them hee likes not Hee cannot dissemble 2. Because hee is resolved to ruine all that live and die wicked Men
For 1. No man handles one point fully in one place 2. God may give a man new matter the second time not thought of before 3. I did of purpose never look back to those former places though they lay by me hoping that God that put me upon it again would give me some other thoughts of it V. Quarrel not that some places are twice quoted and some things repeated in the Book For 1. I may forget what I did before in so large a task 2. All Readers will not read all the Book So some may finde them in one place some in another Lastly whereas by reason of my far distance from tke presse many faults have escaped and I have therefore added a Table of the most materiall ones that corrupt the sense I desire that the Reader would follow the practise of a godly and reverend Minister in Kent who reads no Book till he have first corrected all the faults in it with his pen according to the Authors minde expressed in the Errata So shalt thou meet with no such rubs in the way nor puzzle thine owne head to finde another mans meaning This is all and so commending both thee and the Book to Gods speciall blessing and desiring if thou get any good by it thou wouldst give God the glory and me thy prayers I remain Thine in the Lord for the furtherance of thy faith Francis Taylor AN EXPOSITION OF THE Three first Chapters of the Proverbs PROV 1.1 The Proverbs of Solomon the son of David King of Israel IT is the custome of Preachers and writers to say something by way of Preface when they begin a book The Text it self gives occasion to speak of the worth of the work and of the Writer But I shall by way of Preface speak first of all Solomon's works comparing one with another Secondly of this particular work Three works there are of Solomons in Scripture arguments of that large wisdome which God gave him resembling his people the one like the sand on the sea shore 1 King 4.29 the other like the dust of the earth 2 Chron. 1.9 That he begged that he had 2 Chron. 1.10 11 12. Give me now wisdome and knowledge that I may goe out and come in before this people For who can judge this thy people that is so great And God said to Solomon Because this was in thine heart and thou hast not asked riches wealth or honour nor the life of thine enemies neither yet hast asked long life but hast asked wisdome and knowledge for thy self that thou maist judge my people ever whom I have made thee King wisdome and knowledge is granted unto thee and I will give thee riches and wealth and honour such as none of the Kings have had that have been before thee neither shall there any after thee have the like The Proverbs set out true Wisdome Ecclesiastes worldly Vanity Canticles heavenly Love The first teacheth us how to live in the world The second how to wean us from the world The third how to rejoyce in the love of Christ And Solomon varies the title sutably to the occasion In the beginning of the Proverbs he writes himself King of Israel that he might teach all his people In Ecclesiastes he cals himself King in Jerusalem Eccl. 1.1 that the people that had seen his vanity there might not imitate it In the Canticles he takes no kingly title at all Cant. 1.1 No more but bare Solomon Proprium nomen sufficit nescit se esse regem He is content with his own name taking no notice that he was a King He had no title to Christs love as a King Every good subject of his had as much title to it as he For this work of the Proverbs I shall treat of seven generall heads 1. Of the number of Solomons Proverbs 2. Of the time of uttering them 3. Of the speakers of these Proverbs 4. Of composing them 5. Of the manner of speech in them 6. Of the division of the book 7. Of my manner of handling it For the first The number of Solomons Proverbs They are said to be three thousand 1 King 4.32 Quest What is become of all the rest for we have not one thousand of them left Answ Either they were not written by himself or others for it is not said he writ them but he spake them or else they were lost in processe of time being not so much regarded as the rest as not appointed by God for canonicall Scripture to abide for the information of his people to the end of the world So all his Songs being one thousand and five are lost except the Canticles the best of them and all his Philosophicall discourses of the nature of all kinde of bodily creatures mentioned 1 King 4.32 33. For the second thing The time of uttering them I conceive that Solomon did ordinarily utter them at his table and especially at feasts for the good of such as did eat with him or attended on him It was the custome of the Philosophers and other wise men among the Heathen to speak of profitable things at their meals especially at supper for they seldome had set dinners And the Jewes feasts were ordinarily at supper when the businesse of the day was over Luk. 14.16 Rev. 19.9 17. Hence it was said that they who supt with Plato were better the next day both for their temperate fare and good discourses Of this practise writ Atheneus Plutarch Gellius Macrobius and others Insita natura scientiae cupiditas efficit ut etiam inter epulas aliquid aut docerent aut discerent libenter aut didiciss se ostenderent Athen. l. 1. The desire of knowledge bred in men by nature caused them even in their feasts either to teach or learn something willingly or to shew that they had learned Indocti ex ea consuetudine eruditionis aliquid accipiunt sicut mutae literae ex commixtione vocalium in valde concinna dearticulata crumpunt verba ita rudes isti ex convictu sapientum sapere incipiunt Plutarch in lib. Symposiac Vnlearned men out of that custome get some erudition and as consonants mixed with vowels break forth into very fit and articulate words so these rude ones begin to be wise by feeding with wise men And Homer the wisest of their Poets when he would bring in the Heathen Gods discoursing about any weighty matter brings them in speaking at a feast Athen. l. 5. And this custome of the Heathen in Philosophy was imitated by Gods people in Divinity As may appear by divers allusions in this Book So Solomon speaking of a feast saith The morsell which thou hast eaten thou shalt vomit up and lose thy sweet words Prov. 23.8 25.11 A word fitly spoken is like apples 〈◊〉 gold in pictures of silver As in the end of feasts they brought i◠yellow apples in wrought silver dishes for so the word signifies to conclude the feast which began with egges and ended with apples
ab ovo ad mala so when their bellies were full then they began to feed their souls with some spirituall food So some read that in Cant. 8.2 I will bring thee into my mothers house there thou shalt instruct me I will cause thee to drink of spiced wine of the juice of my pomegranats Solomons houshold provision plentifull and daily is set down 1 King 4.7 c. And his wisdome annexed to that discourse vers 29 c. shewed in speaking Proverbs very likely at his table The Queen of Sheba observes the order of his table and blesses his servants that attended not for their delicate fare but for hearing Solomons wise sentences there dropt out 1 King 10.5 8. To this custome Solomon alludes or rather David as we shall hear hereafter when he brings in Wisdome making a feast and giving good counsell withall chap. 9.1 c. Men are willing to learn of good house-keepers that invite them and of such as are familiar and use to eat and drink with them Therefore Christ the true Solomon fed the people miraculously that they might the more willingly hearken to his Doctrine And he taught often at the table and largely at his last supper Joh. 13. A thing much neglected now adaies but very profitable if men would intermingle pious discourses with their meat and so feed souls and bodies together themselves and others at the same table For the third thing The speakers of these Proverbs Some conceive them to be all spoken by Solomon but they are deceived The contrary appears evidently For after that Solomon had delivered his own thoughts in the three first Chapters at the 4. verse of the 4 Chapter he brings in his father David speaking At the beginning of the 10 Chapter he speaks again himself In the 30 Chapter Agurs Prophesie is inserted and his mother Bathsheba's instruction in the last Chapter And some think that the first six verses of this chapter were written by such as put the Proverbs together as a Preface to the rest as some conceive the first Psalme to be made by Ezra who as they imagine put the Psalmes in order It being more fit in their understanding for another man to commend the work â—en for Solomon himself As it is certain the end of Deuteronomy was not written by Moses nor the second of Samuel by Samuel being written after his death as the other was after the death of Moses Yet these may be Solomons words in the first six verses of this Chapter for all that objection and the style seems to speak as much He might commend the work not out of oftentation but out of desire to draw others to read it for their spirituall good So Jeremy commends his Prophesie by his pedegree and by those famous Kings under whom he prophesied The words of Jeremiah the son of Hilkiah of the Priests that were in Anathoth in the land of Benjamin to whom the Word of the Lord came in the daies of Josiah the son of Amon King of Judah in the thirteenth year of his reign c. In Job there are many speeches of others and in Isaiah is Hezekiahs Song yet the books bear the name of Job and Isaiah So we call the Psalmes Davids yet many of them were made by others but the most by him So may these be called Solomons Proverbs because the most are his and the rest collected out of his writings though first spoken by others Neither is there any necessity that those six verses should be written after Solomons death as the end of Deuteronomy and second of Samuel were after Moses and Samuels death For the fourth point of composing them together Some think they were all written together by Solomons own hand and so delivered by him at first in one entire piece as now they are and that Agur and Lemuel were names of Solomon or else imaginary persons brought in conferring with Solomon as the Heathen had such in their written Books of discourses at feasts But that cannot be for Agurs name alone is not set down but his parentage also which is a note of a true story and that that Chapter is his Lemuel indeed is taken for Solomon himself by all or most Commenters but the words are his mothers instructions Salazar to maintain this opinion is forced to say that the two last Chapters were written before chap. 25. that it might have some face of a conference others think that though most of these Proverbs were uttered by Solomon and left in scattered papers yet they were put together by others Quinchi thinks by the Prophet Isaiah Others by Hezekiahs men But the likeliest is that Solomon left all the twenty four first Chapters written in that order that now they are And that learned men appointed by Hezekiah writ the last out of Solomons remaining papers and among the rest Agurs Prophesie and Lemuels Mothers instructions And that because in the beginning of the 25. Chapter the Holy Ghost makes a transition from what was written before very likely entirely by the Author and what was copied out after by Hezekiahs men The same thing learned men conceive of Davids Psalmes that the 72 first were left by David himself in that order they now stand because of the conclusion of the 72 Psalme The prayers of David the son of Jesse are ended And that the rest after though many of them be of Davids penning yet were set in that order by Ezra or some other For the fifth thing The manner of speech used in them Sometime Solomon speaks in his own words sometime in his father Davids as chap. 4.4 c. and sometime in Agurs as chap. 30. and sometime in his Mothers as chap. 31. that so he might affect men the more with this variety and shew whence he had his first knowledge and what pains both his parents took with him A fit Precedent for other parents For the sixth head The division of the Book There is in it 1 Solomons Preface to his Proverbs in the three first chapters 2 Davids Catechisme for his son Solomon with a short Preface of Solomons to it from the beginning of the fourth chapter to the end of the ninth 3 Solomons own Proverbs not only uttered but written by himself as appears by the title of the tenth chapter which reach to the end of chap. 24. 4 Such Proverbs of Solomon as were collected by Hezekiahs men long after Solomons death from thence to the end of chap. 29. 5 Agurs Prophesie chap. 30. 6 Solomons Mothers instructions chap. 31. In the Preface and Davids Catechisme the coherence may give light sometimes where the sentences hang well together But in the other parts the opposition in each verse gives most light in many places for there is seldome any coherence of verses one with another but distinct Proverbs uttered at divers times and upon divers occasions For the seventh and last thing propounded My method in handling them shall be 1. To give you the
is life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent Joh. 17.3 9. Doct. Knowledge of trivial things is little worth It is like Fishermen by the Sea-side gathering fine shels and letting Oysters alone or fools playing with feathers Hereby much precious time and labour is lost Vse It should be our wisdome to passe by such things as being known will doe us little good that we may have time for better things A good choyce of matter and books is a great help A bad choyce a great hinderance 10. Doct. Knowledge of divine truth will doe us much good It will bring us acquainted with God more fully then the creatures can Psal 19. comp vers 1. with vers 7. It will shew us the way to heaven Joh. 17.3 Vse Go to the Fountain Gods Word Thirst for those living waters as the Hart Psal 42.1 Câ—y out with David Oh how doe I love thy Law it is my meditation all the day Psal 119.97 Vers 3. To receive the instruction of wisdom justice and judgement and equity The former verse directed us to Theorical this to practical wisdome For the words To receive From others by instruction The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To receive or take away from others by force as 2 Sam. 12.30 He took their Kings Crown from off his head 2. To receive what is purposely given Thou shalt not take a gift Deut. 16.19 3. To take a thing not given As though they would have fetched wheat Heb. Taken wheat 2 Sam. 4.6 4. To receive instruction or to learn of another as Job 22 22. Receive I pray thee the Law from his mouth 5. To allure or take with fair speech Let her not take thee with her eyelids Prov. 6.25 So there is a taking of souls Prâ—v 11.30 He that winneth Heb. taketh souls is wise And the Apostles were made fishers to take men Matth. 4.19 Here the word is taken in the fouth sense for learning and receiving knowledge out of these Proverhs which doe minister and offer it plentifully to us and are it were dead teachers of living men Much is got by conferring with the dead in their Books The Instruction Expounded before in the second verse to be not a particular head of knowledge but the way of attaining it or receiving from our teachers Of Wisdome Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before Theorical wisdome but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudence or providence It comes from a root that signifies good forecast wifely to foresee all conveniences and inconveniences that we may order our actions aright So it is used 1 Sam. 18.30 David behaved himself more wisely then all the servants of Saul Hence it signifies to prosper For prosperity ordinarily follows wife managing of businesse as ruine follows foolish carriage of affairs Keep therefore the words of this Covenant and doe them that ye may prosper in all that ye doe Deut. 29.9 The first signification is here intended Such instruction as may teach a man how to carry himself wisely that he may prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justice That is giving every one his right Not to be restrained to Magistrates alone but to be applyed to the people also for all may doe right or wrong to others though they be no Magistrates Judgement The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1. For discerning right from wrong The aged doe not alwayes understand judgement Job 32.9 2. For the law manner or rule of it The judgements of the Lord are true Psal 19.9 3. For punishment or execution of judgement God would bring forth his people out of Egypt by great judgements Exod. 7.4 Here it is used in the first fignification to teach men how to discern right from wrong Neither is this peculiar to Magistrates but common to others also for though all have not an authorative judiciary power either in Church or Common-wealth yet all have a power so far as concerns their own actions to judge before and after what is fit to be done to others and what not And equity Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Straight wayes that goe on foreright and even like plains when men goe not up hill and down hill in their actions but proceed in an even course It comes from a word that signifies to be right and equal It is translated taking the straight way 1 Sam. 6.12 It signifies also a thing right in Gods or mans eyes which they approve as just and equal Doing that which is right and good in the sight of the Lord Deut. 6.18 Because that which is right pleaseth God and should please men also although it be to their losse Heb. Equilies that is all kinde of equity or equity in all our actions not in some only or it may be the word wants a singular in Hebrew Wisdome then is required for the guiding of all these three justice judgement and equity Some think these three words to contain three several vertues but cannot well distinguish them All three are found chap. 2.9 Some understand by Justice the matter of our actions that it be lawful by Judgement the manner of them that it be right by Equity moderation that we use not the extremity of the law nor doe all that we may Others understand by Justice right actions by Judgement discerning good from evill by Equity integrity of minde in working and discerning Set out by the clean creatures in the law The first by chewing the cud ruminating on Gods Word to know what is just The second by dividing of the hoof distinguishing between good and evill The third by the fishes that live in the clear water above the mud So a right minde carries us above the sinful wayes of the world Others by Justice mean that which is just and right by Gods Law or mans by Judgement that which is due by contracts or bargains by Equity that which nature dictates to be equal Quod tibi fieri non vis alteri ne feceris That which thou wouldst not have done to thee doe not to another Others take them all to be Synonymas fignifying the same thing and trebled to work more upon mens affections especially there being some difference in the notion though the things be the same Justice looking to the object what is Gods right what mans what our own Judgement looking to the workman who must discern the difference that each may have his right Equity looking to the manner of doing it not going too far nor falling short in any of them This last I think to be right because the former doe either interfere one with another or doe not so well agree with the nature of the words and use of them in Scripture where they are often put promiscuously Figures I finde none the words being all literally to be understood Here is first another general end of these Proverbs to teach us practical wisdome 2. An explanation of it by particulars In the general note 1.
is not always to be used moderation sometimes is to be exercised As David did to Shimei 2 Sam. 19.23 David said and sware he should not dye though he well deserved it and Abishai pressed David to do it God is content to lose his right in the Shew-bread when men are hungry Abiathar the High Priest gives it to David and his hungry followers Mar. 2.26 Much more should man God 's own Law Deut. 22.23 c. might have been abused A Virgin in some places in a City might cry long ere any could hear her yet if forced she must dye A strumpet going willingly into the field or seducing a young man there might be naught and never cry out and yet escape Much more need will there be of moderation in the execution of humane laws upon variety of circumstances Summum jus summa injuria The strictest sentence though legal may prove the greatest injury Vse Take not all advantages against others that Gods or mans law allows but win men by moderation where it will prevail A Chancery or a Court of equity may doe well in some cases Vers 4. To give subtilty to the simple to the young man knowledge and discretion The common good to be gotten by these Proverbs hath been spoken of before in the 2. and 3. verses The good that may come to particular persons by reading them follows And that 1. To such as are unwise in this 4. vers 2. To such as are wise in the 5. 6. verses For the 1. in this verse It may be objected thus these Proverbs coming from Solomons deep wisdome are not for every one to read and being brief and therefore the more obscure had need of wise men to peruse them simple men can look for little good out of them The answer is in this verse Men of the meanest capacity may get good by them for though some of them are so deep that they may exercise the wisest heads yet some are so plain that simple men may get profit by them For the words To give An elegant relation Before he had shewed what we might receive vers 3. Now lest we should think the profit came from the Readers wit and not the Writers as wise men will gather wit out of other mens folly and Physitians heal by poyson he shews that the profit flows naturally out of the Proverbs themselves and so evidently that simple men perceive it These brests hold out milk for children These Proverbs hold out an easie way for a simple man to get subtilty The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1. For delivering a thing into ones hand as Gen. 39.4 All that the keepers had he put Heb. gave into Josephs hand Not to possesse but to guide 2. To put a thing in its place God set them in the Firmament Gen. 1.17 3. To suffer God will not suffer the destroyer to come in Exod. 12.23 4. To make I will make the land desolate Ezek. 61.4 5. To set over See I have set thee over all the land of Egypt Gen. 41.41 6. To teach or give instruction Give to a wise man To wit instruction as is added in little letters to fill up the sense Prov. 9.9 7. To account The Lord of the land took us for spies of the country Gen. 42.30 8. To expresse wishing Would God Numb 11.29 Heb. Who will give 9. To bring forth Who can bring a clean thing out of an ununclean Job 14.4 A good man is like a tree that bringeth forth his fruit in his season Psal 1.3 Here it is taken in the sixt sense for teaching or giving knowledge to the minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subtilty The word is taken sometimes in an ill sense for a crafty wit to deceive others Now the Serpent was more subtile then any beast of the field Gen. 3.1 So God disappointeth the devices of the crafty Job 5.12 Sometimes it is taken in a good sense for understanding to prevent dangers that crafty men might bring upon us O ye simple understand wisdome chap. 8.5 So it is taken here Such will not easily be deceived or deluded To the simple From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes futuus in Latine a fool Such who being flexible like reeds are carryed about with every winde of doctrine Ephes 4.14 It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that fignifies to allure or seduce one that wants understanding of God truths and will and so is easily allured to any errour or wickednesse by good words as giving credit to every thing because not able to examine things for want of judgement He fals into danger for lack of knowledge The simple believeth every word or thing chap. 14.15 It is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subtilty and healed by it Prov. 9.4 Who so is simple let him turn in hither saith Wisdome The word signifies also one who wants foresight to prevent danger The Lord preserveth the simple Psal 116.6 Both may be meant here The Proverbs will bring wisdome to a simple man shewing him how to prevent errour and danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the young man Some understand it of one young in knowledge spoken of Ephes 4.14 But it may well be understood of one well in years who for want of instruction and experience though of better capacity then the former is unskilful and seldome troubled with serious thoughts It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shake out I shook my lap and said So God shake out every man c. Neh. 5.13 It signifies one that hath as it were cast off parents and tutors and yet is not well able to guide himself for want of experience like the childish King that brings a woe to the land Eccles 10.16 It signifies an infant also as one cast out of the wombe into the world untill the childe be weaned 1 Sam. 1.22 But here more properly it intends one free from Governours yet wanting experience to govern himself and more fit to take then to give good counsel Knowledge The principles and beginnings of knowledge such as first come into young mens mindes when they are taught by others Opposed to the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discretion It comes from a word that signifies to conceive and agitate things in the minde and upon deliberation to be able to conclude aright what is best to be done or to be left undone Not bare thinking or devising as Psal 10.4 God is not in all his thoughts or determining as Jer. 51.11 His device is against Babylon for both these nature teacheth and it is not worth pains to learn But more acute and subtil thoughts are here intended Young men doe things rashly without consideration and therefore had need of thoughtfulnesse or advisement or discretion Sometimes it is taken in an ill sense for plotting mischief and bringing wicked devices to passe Psal 37.7 So the root of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Deut. 19.19 Ye shall doe to him as
understanding of Scripture From thence subtilty is gotten to prevent them All errours and lusts come either out of want of a perfect rule or misapplying that rule that is perfect or willingnesse to erre or doe ill Ours come not from the first The Scripture is a perfect rule Psal 19.7 and able to make us perfect 2 Tim. 3.16 17. God neither wants skill nor will to give a perfect rule as men doe There was enough revealed in the Old Testament to guide men of that age Therefore God forbids any to adde to it or take from it Deut. 4.1 2. or to goe aside to the right hand or to the lest Deut. 5.32 which they might have done had they not been strictly tyed to a perfect rule It was impossible for them to erre then for want of a perfect rule much more for us now when it is more fully explained and the charge of not adding nor diminishing backed with terrible threats of plagues to be inflicted and the losse of eternal life Rev. 22.18 19. To erre by mispplying the rule is ordinary Vnlearned and unstable men wrest the Scriptures to their own destruction 2 Pet. 3.16 So was Pauls preaching mis-interpreted to countenance lying and evill doing Rom. 3.5 6 7 8. To erre willingly is shameful As for a man that hath a true measure and weight willingly to shorten his neighbour of his due Vse It shews us where the fault must be laid of errours and lusts in our dayes Not on God for his rule is perfect though many now disgrace it blasphemously which have guided many thousands to heaven The fault then must be in mans misapplying it or willingnesse to wander out of Gods wayes 2. Vse Study to apply the rule well and rest satisfied with it Leave it once and never goe right 5. Doct. Most danger of going astray is in the time of youth Young men are most subject to walk in the wayes of their hearts and sight of their eyes Eccl. 11.9 Remember not the sins of my youth Psal 25.7 As this was David's confession so Paul seeks to keep Timothy from such errors Fly youthfull lusts 2 Tim. 2 2◠Reason 1. Because they are out of the conduct of Parents and Masters that could guide them well Like young birds newly fledge forsaken by the Dams and easily taken Mens disposition is not known till then Dum Aetas Metus Magister prohibent Age Fear Master keeps them in awe Terence 2. They want experience to guide themselves When the bridle is out of the Horse mouth then he runs wilde Vse Young men hearken to me The Devil layes close fiege to you and beleaguers you round about Ye are not free from God though from Governours Ye are strong to do evil and have scarce learned to do good Oh! be watchfull lest like young prodigals ye run so far out that ye never can recover all your life long Yea worse They die beggere ye will die damned wretches Their debts are all paid by death your greatest debt is to be paid after death and never discharged to eternity 6. Doct. Bare knowledge is not enough but discretion must be laboured for also A good man will guide his affairs with discretion Psal 112.3 Discretion shall preserve thee Prov. 2.11 For knowledge is imperfect and will need further augmentation by deliberation And knowing men do things rashly oftentimes being disturbed with passion Vse Add to your knowledge discretion Seek to learn both out of this and other Books of Scripture and ye will not study in vain Vers 5. A wiseman will bear and will increase learning and a man of understanding shall attain unto wise counsels The benefit that all men may get by these Proverbs was set out before vers 2 3. For simple men and young men vers 4. Now for wisemen whose gain is set out vers 5. and their profit vers 6. For the first Lest any man should think because these Proverbs bring benefit to simple men and young ones therefore they are good for none but children and fooles and may be contemned by wise men as too low for them he shews that they are good for wise men also to encrease their knowledge Though one main end of writing this Book were to instruct young ones as appears by often repeating My Son My Son yet here is excellent matter worthy also for wise men to learn For the words A wise man or That the wise man may hear And so it may go on to set out the true end of writing this Book whereas your Translation carries the event onely which may seem to some to come rather by the Readers care then the Writers aim So that is justly added by the Translators Psal 9.20 That the Nations may know themselves to be but men So we say Know you are men that is Know that you are men Or if ye read it as it is in the Translation it shews the readinesse of wise men to make use of this Book for increase of knowledge Having invited simple ones he makes no doubt but wise men will hear and learn A wise man is one that hath already attained to a good measure of heavenly knowledge yet is willing to get more by this Book Will hear The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To hear as in hearing a report I have heard that there is corn in Aegypt Gen. 42.2 2. To mark what is said or attend to it The Lord hath heard that I was hated Gen. 29.33 3. To understand what is spoken They knew not that Joseph understood them Gen. 42.23 Heb. heard them 4. To grant what is asked As for Ishmael I have heard thee Gen. 17.20 5. To beleeve a thing reported to be true They hearkened not unto Moses Exod. 6.9 6. To obey what is commanded Abraham obeyed my voyce Gen. 26.5 So speaking is put for commanding Est 1.10 Here the word is used in the second sense for marking and giving his minde to it He wil give heed to these Proverbs To such a blessing is promised Rev. 1.3 It signifies attending with ears of minde and body Wise men are willing to know more Fools desire it not They know not the worth of learning And will increase Heb. Adde to wit to that which he had before and make it more as an heap is increased by addition of stones or money Hence Joseph had his name Gen. 30.24 And she called his name Joseph and said The Lord shall adde to me another Son It may be understood of adding to others as well as to himself that not onely he will know more then he did before but also be so full that he will run over to teach others Learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Received from others by hearing them as the word imports and as it were taken out of their knowledge yet without losse to them as one Candle takes light from another Homo qui erranti comitèr monstrat viam quasi de suo lumine lumen accendat facit Nihilo
minùs ipsi lucet cum illi accenderit Ennius apud Cicer. offic l. 1. He that gently shews a wandring man his way doth as if he lighted another mans candle at his His shines neverthelesse when the others is kindled A man of understanding He that understands these Proverbs well or hath a better capacity then others will gather very profitable Conclusions out of them Such were the men of Issachar which had understanding of the times to know what Israel ought to do 1 Chr. 12.32 Shall attain to The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To get any thing by price or labour or prayer or any way of right Thence Cain had his name I have gotten a man of the Lord Gen. 4.1 And Gen. 25.10 The field which Abraham purchased Heb. got 2. To possesse a thing when a man hath gotten it The Lord possessed me in the beginning of his way Prov. 8.22 Here it is taken in the first sense He shall get by labour and industry in learning from others and so have a right to it and use of it as a labourer at night hath to that which was another mans in the morning Wise counsess 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We want a word to expresse it and are forced to use a Periphrasis or circumlocution to set it out in two words which is but one in the Originall The derivations are two but from the same root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to govern a ship Some derive it from the Governor that sits at the Stern called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who must guide the ship wisely or else all must be lost that is in it Sapientiâ suam Gubernator torquet nabem haud valentiâ Titin. apud Nonium The Governor guides his ship by wisdome not by strength He is called the Ship-master Jon. 1.6 As the Mariner long rouls up and down thoughts in his minde what to do in a storm so this wise man to guide his actions that he may choose the best upon deliberation The word imports any accurate way of doing any thing as Sea-men accurately guide ships between rocks and quicksands especially in storms Others derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a rope As Sea-men clime up and down the ropes perpetually yet fall not into the Sea so wise men easily dispatch their affairs without damage though dreadfull to others as the former employment is to such as are fearfull or unskilfull Or it may be of preferment to places of command to guide others as a Pilot guides a ship by the sterne and tackling and rudder In this last word may be a Metaphor taken from Ship-men the rest are literall In this vers is first the augmentation of wisdome by reading these Proverbs Secondly the height of what is to be gotten In the first note 1. The agent or cause A wise man 2. The action or transitory effect as building will hear 3. The thing made by action as the house and will increase Set out by the object learning In the second note 1. The agent A man of understanding 2. The effect shall attain unto 3. The object wise counsels 1. Dect No man so wife but he may learn more And that both in Theoricall and Practicall knowledge how to think and how to do better We are all children while we are here and know but in part 1 Cor. 13.11 Christ himself increased in wisdome Luk. 2.52 Before the Law they had but a few Revelations and Traditions Under it they had the truth in obscure shadows and sacrifices After it the darknesse of the understanding remained though more light appeared Adam in innocency might know more by reasoning and occurrents Angels learn from Gods dealing with his Church Vnto the principalities and powers in heavenly places is made known by the Church the manifeld wisdome of God Eph. 3.10 Which things the Angels desire to look into 1 Pet. 1.12 Reason 1. Want of light The Sun of knowledge shines not so cleer here as in heaven clouds of ignorance come beween There are few clouds in Aegypt whence comes want of rain and they are forced to water their gardens with their feet Deut. 11.10 Seldome a cloud seen in Japan But there are many clouds in the wisest mens brains to keep them from understanding many truths 2. Want of sight We see here by the spectacles of Gods works Invisible things of God are seen from the creation of the world Rom. 1.20 We see by the perspectives of Ordinances and must so do till the day of judgement Eph. 4.11 c. We cannot see so cleerly here as we shall in heaven 1. Vse Be not content with that measure of knowledge ye have but labour still for more As men in trading finding the world come on them give not over but go on to get more riches Youth must learn middle age increase learning old age attain to wise counsels Bodies grow old Souls do not Solon was wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I grow old alwayes learning many things Platon Dialog de Philosophia de Fortitud de Repub. l. 7. in Cicer. de Senect Marcus Antoninus the Emperor went often to the house of Sextius the Philosopher saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is good even for an old man to learn Salvius Julianus a most famous Lawyer was wont to say Ets◠alterum pedem in sepulchro haberem adhuc addiscere vellem Although I had one foot in the grave yet I would learn still Pandect l. 4. Nulla dies fine linea said Apelles No day without a line And Augustine acknowledges himself both a Writer and a Learner Ego ex eorum numero me esse profiteor qui scribunt proficiendo scribendo proficiunt I professe my self to be of the number of them who write by profiting and profit by writing August Epist 7. Sapiens quamdiu vivit tamdiu addit A wise man adds as long as he lives Ambrose Vse 2. It shews us what little hope we have of children and young men that think they know enough already when old men and wise men may learn Multi potuissent ad sapientiam pervenire nisi se putassent jam pervenisse Many might have proved learned men but that they thought they were so already Senec. de Tranq c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Opinion is the let of profiting Diogenes Laertius l. 3. de Bionis vita Ego senex à juvene Episcopus tot annorum a collega nec dum anniculo paratus sum doceri August apud Gratian. c. 24. q. 3. I an old man and a Bishop of so many yeers standing am ready to be taught by a young man and a Colleague scarce of one yeers standing 2. Doct. Much knowledge comes in at the ear We have heard him our selves and know that this is indeed the Christ Joh. 4.42 How shall they beleeve in him of whom they have not heard Rom. 10.14 Hearing and Seeing are by Aristotle called the learned senses because by these dores learning
1 King 3. And others oftentimes as the Pilot guides the ship safe to shore when the rest sleep Labour then for these wise counsels Vers 6. To understand a Proverb and the interpretation the words of the wise and their dark sayings The gain or increase of wise men in reading these Proverbs was set out vers 5. The profit that comes by it is set out here It is sufficient for simple ones to learn so much subtilty out of the plainest of these Proverbs whereby they may keep themselves from being deceived but wise men will learn to understand the darkest of them whereby they may get much more knowledge For the words To understand See on vers 2. Not to read a similitude carelesly or cursorily but observing what is meant by it Some read it To make to understand or teach and the word will bear it and it suites well with what went before The man was wise before and as he may get more wisdome to direct his owne wayes vers 5. so also to teach others in this vers So Eccl. 12.9 10. A Proverb See on vers 1. Any Proverbial sentence though difficult and obscure to others He that understands this Book by reading it will be able to understand other Proverbs propounded by others and to propound some himself And the interpretation How do the understanding of a Proverb and the interpretation â—â—â—er He that understands it can interpret it Answ The first may be meant of understanding the words or literall sense The second of the mysticall Or And may be taken for Even and so the latter be an exposition of the former To understand a Proverb that is to know the interpretation of it So to understand a dream is to be able to interpret it Gen. 41.15 So And is used Gods wrath slew the fattest of them and that is even smote down the chosen men of Israel Psal 78.31 As the choise of the flock are the fattest cattle The interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Interpreter One that can tell the minde of God Job 33.23 So here to interpret a similitude and shew what is included more then appears at first fight Not onely to understand easie Proverbs but to know the meaning of hard ones But especially to understand the hardest of these Proverbs by the easiest yet it may be understood of other Proverbs also To understand the sense of mysteries or eloquent speeches such as Embassadors use for so the word is translated 2 Chr. 32.31 or such as Scoffers use for so the word is used for scorning Job 16.20 Or it may be read And the sweetnesse thereof for men finde much sweetnesse in Proverbs when they know the meaning of them Otherwise they are more harsh then other sentences From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be sweet Whence the learned Rivet derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and mel hony See Trap. The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. signifies a word The word of the Lord Hos 1.1 2. A thing for that expresseth a mans meaning when it is done It came to passe after these things 1 King 17.17 Here it is used in the first sense He speaks not of their actions but sayings Neither doth it signifie single words but words knit together in sentences So the Ten commandements are called Ten words in the Originall Exod. 34.28 For several words without respect to others do little good Of the wise Of other wise men Not onely ordinary Proverbs that are in all mens mouths but the learnedest sentences that come from wisest men and are approved for the authority of them that spake them like Achitophels counsels esteemed as oracles 2 Sam. 16.23 And their dark sayings Questions that can hardly be answered Such as the Queen of Sheba put to Solomon 1 King 10.1 Or hard expressions which often contain high mysteries in them not easie to be perceived till they be expounded as Sampson's Riddle and Sphinx hers to Oedipus of the creature that went first on four legs then on two legs lastly on three legs And such are some speeches above the common reach Such also were the Aegyptian Hieroglyphicks as a staffe with an eye on it to set out Gods providence looking over all the world and ruling it This is well added to prevent an objection For it might be said It needs no great skill to understand wise mens sayings for some of them are plain Answ But saith the Wise man by reading these Proverbs ye shall understand the hardest of them also Figures none except a figure of the part for the whole A Proverb that is all kinde of Proverbs even the darkest and hardest As an Horse for any Horse Psal 33.17 Note 1. The act To understand 2. The fourfold object 1. A Proverb 2. The Interpretation 3. The words of the wise 4. Their dark sayings He shall gather from hence ability to understand not ordinary sayings onely but the most difficult that can come from wise men 1. Doct. That measure of knowledge is not sufficient for a man of greater capacity that may suffice one of meaner Solomon that had so much knowledge yet thought he needed more Eccl. 1.16 17. Paul knew Christ well yet desires to know more of him Phil. 3.8 10. Reason 1. nI regard of God an account of talents is to be given to him Greater account of greater talents Matt. 5.15 20. 2. In regard of himself A great capacity carries a great defire of filling it else it were in vain 3. In regard of others There is a great expectation from men of great parts The eyes of all them that were in the Synagogue were fastned on Christ Luk. 4.20 4. In regard of the things which being known in part allure us to know more Ignoti nulla cupido No desire of what is not known One profitable voyage eggs the Merchant to another 1. Vse It reproves such as have wit to know much but use it not Remain Dunses that might be Doctors Heb. 5.12 More things are to be known and what we know may be better known Both afford more delight Maxima pors eorum quae scimus est minima pars eorum quae ignoramus Aug. The greatest part of the things we know is the least part of the things we know not 2. Vse Put your capacity upon the tenters The Clothier gets by it and makes more of the same cloth Else ye shal not enter into your Masters joy Matt. 25.21 but be shut out with the foolish Virgins Mat. 25.10 3. Vse Ye that be Ministers must stretch for it in point of knowledge If ye have not greater capacity then ordinary men why take ye that calling If ye have use it It is enough for others to be full ye must run over It is enough for others to save themselves from a crooked generation Act. 2.40 Ye must save your selves and others 1 Tim. 4.16 That knowledge will not serve a Lawyer or Physician that may serve a private Gentleman for his own
his judgements did not scare them Thus the Israelites feared God lest he should plague them as he had done the Aegyptians Exod. 14.31 And by this fear some of the Aegyptians saved their cattle in their houses when other mens perished in the fields Exod. 9.20 2. For a fear 〈◊〉 reverence whereby a man sets up God in the highest place of his heart being willing to please him out of love and more unwilling to offend him then any other This is called Filâ—â—l fear and proceeds out of our love to God as childrens reverence to their Father doth So the word is used Mal. 3.16 Then they that feared the Lord spake often one to another 3. For the true Religion called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Latines pietas in English piety or godlinesse For it is a prime part of Gods worship that he be feared It keeps the affections thoughts words and deeds in order One of the Priests of Samaria taught the people how they should fear the Lord 2 King 17.28 that is how they should worship him That which is called their fear towards God Isa 29.13 is styled their worshipping of him Mat. 15.9 In this place it is taken in the second sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord. That hath his being of himself gives being to all others and to his promises It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be and hath a touch of all the Tenses Je of the Future Ho of the Present and Vah of the Preter-tense He that is was and is to come Prov. 1.8 The eternal God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning It signifies 1. A beginning in time as the foundation is the beginning of the house The beginning of his Kingdom was Babel Gen. 10 10. And therefore it signifies the first-fruits because first gathered though not alwayes best The first of the first fruits of thy Land thou shalt bring into the House of the Lord thy God Exod. 13.19 2. First in dignity The chief of the things which should have been utterly destroyed 1 Sam. 15.21 Here it is taken in the second sense The true fear of God is the chief point of wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of knowledge See on vers 2. Some interpret the passage thus The servile fear of Gods judgements makes men first look after knowledge that never cared for it before as the needle makes way for the thread August Others thus The chief part of knowledge is that filial and aweful fear of God that makes men carefull to please him which tempers the servile fear with love as wine and water do well together for weak brains Vinum nisi aqua mixtum non bibit debile caput A weak head drinks not wine unlesse mixt with water Beda But I take Solomon's meaning to be that all heathen wisdome is but folly but the choycest wisdome is the knowledge of the true worship of God that so he might make man to study the Scriptures where it is to be found All their former knowledge was but folly to this The true Religion is better then all of it But. This word is not in the Original but added to shew an opposition to the former part of the vers which being not in direct words must be supplyed thus out of each part The chiefest wisdome is the knowledge of the true worship of God and therefore good men love it but fooles do not account it so and therefore despise it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fools Object You set out this wisdome highly but no body regards it Answ None but fools despise it who have no wit to judge aright of it No matter what account they make of it unlesse they were wiser Hence comes our English word Evill Fools here are evill men and irreligious as throughout the Proverbs and Psal 14.1 The fool hath said in his heart There is no God they are corrupt c. Either Idolaters that professe a false Religion or such as in shew onely professe the true Such as want the chief part of wisdome though otherwise politick enough He spake in the singular number vers 5. A wise man c. Here in the plural Fools despise wisdome c. There are more fools then wise men in the world Men are naturally foolish Despise The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To set light by a thing or contemne it or make little account of it The daughters of Zion have despised thee 2 Ki. 19.21 2. To scorne or highly disdain Haman thought scorn to lay hands on Mordecai alone Est 3.6 Here it is taken in the first sense for all irreligious men are not scorners Psal 1.1 but all despise true wisdome Wisdome See on vers 2. It is excellent yet fools make no account of it And instruction See on v. 2. They neither know the excellency of wisdom nor the way of true safety in the true Religion nor will learn it of others Figures none unlesse a Metaphor in Fools taken for irreligious men that want the best wisdome In the words note 1. A commendation of Religion 2. A description of fools In the first note 1. The subject The fear of the Lord. 2. The adjunct the beginning of wisdom In the second note 1. The agent Fools 2. The effect Despise 3. A double object wisdome and instruction The former proposition is famous as being often used in Scripture ch 9.10 Job 28.28 Psal 111.10 1. Doct. Religiousnesse or a reverent fear of God is the best wisdome Keep therefore and do them for this is your wisdome and your understanding in the sight of the Nations which shall hear all these statutes and say Surely this great Nation is a wise and understanding people Deut. 4.6 This is the wisdome from above Jam. 3.17 Reason 1. Because it brings a man to acquaintance with God Others acquaint us with trees beasts men this with God We are naturally strangers from God and have most need of acquaintance with him False Religions fet up creatures openly and worship them They changed the glory of the incorruptible God into an image made like to corruptible man and to birds and four-footed beasts and creeping things Rom. 1.23 Naturall men not truely religious though bred in the Church make their owne will or honors or wealth or pleasures God Men truely religious know God aright 2. It teacheth us how to converse with God rightly by true worship and obedience How can a man bred among clowns know how to converse with a King at Court 3. How to come to live with God for ever which no Art else can teach A trade is most esteemed that is most gainfull Vse 1. To shew us the vanity of all false Religions in which men cannot reverence the true God in their hearts aright because they conceive amisse of him In vain they worship and worship they know not what A great Politician was wont to say The best policy is to be an honest man
So the best wisdome is to be truely religious and to fear God Heathen Sages as Seneca and Socrates were wise in their generations and had many excellent gifts but they missed of the main like Alchymists who misse of their end yet find many excellent things by the way These Merchants found goodly pearls but the pearl of price they failed of Matth. 13.45 46. 2. Vse To acquaint our selves with the Scriptures where this true wisdome how to fear and reverence God rightly is taught and no where else We are sure those were writ by no private spirit but came from the holy Ghost 2 Pet. 1.21 Private spirits and inward principles may be crosse one to another and who shall judge then what is right The Scripture Hereby we know the spirit of truth and the spirit of error 1 Joh. 4.2 If they quote Scripture they confesse the Scripture to be above them as Marnixius justly derides the Papists who would prove by Scripture that the Church was above the Scripture If not then it is so because they say so and all the world will laugh at such a proof 3. Vse To perswade Magistrates to set up and to uphold true Religion and to encourage such as truely fear God by continuing Ministers and discouraging such as oppose it Such as quote Gallio's speech to shut Magistrates out of all matters of Religion may as well quote Rabshake's speech for a warrant to fight against Gods people Am I now come up without the Lord against this place to destroy it The Lord said to me Go up against this Land to destroy it 2 King 18.25 For that is recorded in Scripture also It is a poor proof that comes out of the mouth of an Heathen man 4. Vse Let all that would be truely wise get the fear of God into their hearts 2. Doct. All being is from God Therefore is he called Jehovah hecause he gives being to all creatures Who else made the world and all creatures at first Gen. 1. Of him and through him and to him are all things Rom. 11.36 In him we live and move and have our being Act. 17.28 Reason 1. Because nothing can make it self being must be before Working 2. None had a being before the world but God therefore he must give being to all 3. There was nothing to make any thing of and no creature can work without matter It argues an infinite power 4. No creature can put life into any thing Therefore all living things must be from God and what can dead things doe Vse 1. To praise God for our being as long as it lasts here and in heaven where our being will last to eternity While I live I will praise the Lord saith the Psalmist I will fing praises unto my God while I have any being Psal 146.2 All creatures attribute blessing honor glory and power to God for ever and ever Rev. 5.13 2. To use all our gifts and parts in Gods service for as we have those parts from him so likewise our very being without which we could have had no parts nor comfort 3. Doct. Things of greatest worth should be of greatest account with us Covet earnestly the best gifts 1 Cor. 12.31 Above all these things put on charity which is the bond of perfectnesse Col. 3.14 These things speak and exhort Tit. 2.15 For the affections should ever follow the judgement well informed Vse It blames those that make most account of meanest things and lose gold for counters eternall life for transitory pleasures Such are worse then beasts who will not neglect grasse and water for any thing 4. D. Knowledge is a matter of great excellency It is part of Gods image in man Col. 3.10 Husbands must dwell with their Wives according to knowledge 1 Pet. 3.7 As light is in the world What is all the world worth without the Sun What were all Aegypts pleasures and treasures worth in the three dayes darknesse So is knowledge the comfort of the soul Vse Labour for it more then for riches Spiritual things are more worth then temporall 5. Doct. Irreligious persons are in Gods account the fools of the world For they want Gods fear as naturall fools want wisdome The foolish shall not stand in thy sight thou hatest all workers of iniquity Psal 5.5 And Gods enemies are called foolish people Psal 74.18 Reason 1. Because they have not wisdome enough to scape hell 2. Nor to attain to eternall happinesse Vse 1. Envy not the policies and sleights of great men and States-men that have no religion in them The world may chronicle them for wise men but they are fools in Gods book Tamar tells Amnon though a Kings Son Thou shalt be as one of the fooles in Israel 2 Sam. 13.13 2. Be not proud of wit or learning If you have no true Religion your wit is good for nothing but to carry you to hell When one commended highly Julian the Cardinall to Sigismund he answered Tamen Romanus est Yet he is a Romane So may ye say of the greatest irreligious Politician Yet he is a fool Loe they have rejected the Word of the Lord and what wisdome is in them Jer. 8.9 6. Doct. None despise heavenly wisdome but such as know not the value of is Such as know not what they doe Luk. 23.34 Had they known it they would not have crucified the Lord of glory 1 Cor. 2.8 The preaching of the Crosse is foolishnesse to men yet Gods wisdome most seen in it 1 Cor. 1.18 23. Because the excellency of it is so great that it would allure men to look after it had they spirituall eyes to see it It is so in other Arts also Scientia non habet inimicum nisi ignorantem Knowledge hath no enemy but an ignorant man Who is Asinus ad lyram as unfit for learning as an Asse to play upon an harp Vse Think never the worse of heavenly wisdome because so many sleight it The fault is not in the thing but in their shallow brains Who would sleight a jewel because a fool presers his bable before it Such are carnal men like Esau A Messe of pottage is better then Canaan to them Such fools were the rich man Luk. 12. Nabal 1 Sam. 25. 7. D. Wisdom it self though excellent is despised by many Fools hate knowledge vers 22 29. And no marvell for both God and Christ are despised by such He that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luk. 10.16 His wisdome is counted folly 1 Cor. 1.25 Vse Let not us think much to be despised Wisdome Christ and God are despised who have deserved much better of the Sons of men 8. Doct. They that sleight the means of knowledge sleight knowledge it self See v. 22 23 29 30. We account so in outward things We ask sick men refusing physick if they make no account of their lives We tell idle persons they care not for riches Vse It lies sore on the consciences of many who
Children hearken to such willingly that they may obtain the Rechabiles blessing Not to want a man of their posterity to stand before God for ever Jer. 35.19 Children can hearken to their Parents worldly counsels and remember them when they are dead and gone Much more account should they make of their spirituall advices 5. Doct. Children must never be drawn from their Parents good instructions They must not forsake them if they live to be old Prov. 22.6 Abraham's Children and houshold after him must keep the way of the Lord taught by him Gen. 18.19 Reason 1. Because Parents good instructions are a treasure and men are very carefull of their treasures Not onely to get but to keep them till old age against a time of need 2. There is much danger of losing this treasure Thine owne corruptions Satans temptations bad counsels examples like theeves seek to rob thee of it Vse 1. Take heed of seducers and all that would mislead thee Too many now have forgot their pious education both by errors and loosenesse of life whose Parents would scarce owne them if they were alive 2. Ye that are children lay up your Parents godly counsels not in your brains onely but in your hearts Ye may have need of them in age and death 6. Doct. Mothers must take pains to teach their children piety Else how should they obey their Mother ch 30.17 So did Solomon's Mother ch 31.1 Mothers of good and bad Kings are named in Kings and Chronicles as having a share in their childrens goodnesse or badnesse by their education Our first dayes are spent for the most part under our Mothers care while our Fathers are busied in their calling about matters of the Church or Common-wealth She therefore should take advantage thereof to teach us goodnesse Vse It condemns many fond Mothers that are careful to provide all things needfull for their children save onely good education and instruction They lose an opportunity of doing much good to their souls Children are more ready to hear Mothers then Fathers because they converse more with them and they are lesse stubborne then when they are bigger and come to their Fathers care We say they speak the Mother-tongue 7. Doct. Children must not slight their Mothers counsels If they do their eyes shall be pickt out by ravens and eagles Prov. 30.17 Solomon records his Mothers instruction Pro. 31.1 as well as his Fathers ch 4.4 The fifth Commandement requires honor to Mothers as well as to Fathers Exod. 20.12 A foolish man despiseth his Mother Prov. 15.20 Reason 1. Because Mothers bear great affection to their children and therefore ought to be heard 2. They endure most pain in breeding and bearing them and take most pains in nursing and tending them in tender yeers when they are least able to help themselves 3. Instruction is attributed to the Father which is accompanyed with correction but a milde law such as good Subjects live comfortably under or gentle teaching to the Mother She teacheth more mildely Vse To blame children that will hearken to their Fathers for fear of correction but account their Mothers instructions as words of weak and doting women because they cannot or will not correct them Though they be not so wise as men ordinarily yet love will teach them to give good counsel and women sometimes are wiser and better then their husbands who may be won by the conversation of their wives 1 Pet. 3.1 And many are beholding to their Mothers for their best instructions who as sometimes they are better so oftentimes have more leasure then their husbands 8. Doct. Mothers instructions agreeable to Gods Word should be as a Law to children The same words are repeated Prov. 6.20 Forsake not the law of thy Mother Disobeyers of Mothers must be punished as Law-breakers She may instruct well in precepts of life though it may be not so fully in matters of saith Now Laws concerning life are needfull also Vse Let good children look upon their Mothers instructions as Laws not to be broken all their life long Vers 9. For they shall be an ornament of grace unto thy head and chains about thy neek The reason to perswade Children to obey their Parents and to encourage them follows And Solomon being to teach children or simple ones like to children takes therefore his argument from Garlands and Chains that make a fair shew in the eyes of such persons as suiting to their capacity and affections to whom he speaks They are delighted in them and they please the vulgar much Thus the Spirit of God accommodates himself to Childrens temper They love shining things For the words For. The word carries not alwayes a cause with it but a reason or motive for the most part and often by way of promise So it is used chap. 23.17 18. Fear the Lord for surely there is an end or reward For so the word sometimes signifies and the sense requires it there Know thou the God of thy Father c. for the Lord searcheth all hearts 1 Chron. 28.9 They. The instruction of thy Father and law of thy Mother vers 8. Mothers may help to preferre their children as well as Fathers Shall be It is not in the Originall and therefore is written in lesser letters yet needfully added for children must not look for such preferment or respect while they are young but when learned and of yeers Harvest follows Seed-time presently An ornament of grace As the note of similitude is wanting They shall be as an ornament of grace See the like Job 7.7 My life is wind that is my life is as wind Heb. An addition of favour or joyning of grace Hence Levi had his name Now at this time my husband will be joyned unto me therefore was his name called Levi Gen. 29.34 But it must be an addition of ornament not for nothing nor for infamy but for honor or at least for acceptation To make thee amiable or honorable before others and comely in their eyes as Noah found grace in the eyes of the Lord Gen. 6.8 As use-money brings an increase and Conquerors had garlands given them Vnto thy head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or for thy head as this particle is rendred Psal 84. A Psalme for the Sons of Korah This shews that he means a garland or crown such as Kings and Priests used to wear upon their heads the highest member and most looked at in token of honour Zach. 3.5 6.11 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The head which is the beginning or highest part of the body Job 19.9 He hath taken the crown from my head 2. The highest part of any thing which stands above the rest as the head above the other members The top of the ladder reaebed to heaven Gen. 28.12 3. A Commander in war or peace who is above the rest and guides them by reason as the head doth the members Numb 14.4 Let us make a Captain 4. The beginning of a thing In
majora offert plura sed ego plurima Dimittes ergo pro terrâ—nis coelestia pro temporalibus aeterna Bern. Epist 2. ad Fulconem Thy Vncle seeks thy soul who hath already lost his owne He promises great things but I greater he offers very many things but I far more Wilt thou then let go heavenly things for earthly eternall for temporary Vers 11. If they say Come with us let us lay wait for blood let us lurk privily for the innocent without cause The Wise-man contents not himself to give general warning to the young man but comes to particulars In which you may note 1. The Robbers speech to vers 15. 2. The Wise-mans antidote from thence to vers 20. In the first he sets down the particular allurements that wicked men use to draw others to evill And that in the tempters owne words to affect the young man the more Robbers know that young men are much discouraged with fear of danger and difficulty of the work and therefore they labour first to dispossesse them of these prejudices before they acquaint them with the gain to allurethem And the Wiseman to make them the more carefull to avoyd evill counsels sets before them no mean sinners but Theeves and Robbers who use to draw others to them that they may be the stronger to work wickednesse Not that such things are usually propounded by wicked men at first but they will come to them at last if they see young men willing to leave their Parents good counsel to follow bad He sets this example before them because it is easie to conceive what wayes theeves use to draw others to them which young men having prodigally wasted their owne estates are ready to hearken to that without labour they may live plentisully as they did before In this robbers speech note 1. The plot they would draw them to act in with some close arguments to drive fear and shame out of them to vers 13. 2. Gain set before them to allure them to vers 15. So the Husband-man first ploughs up weeds then sows seeds In the first note 1. An argument from the safety of the attempt v. 11. 2. From the easinesse of the accomplishing it v. 12. For the first Solomon propounds not the thing as Theeves would do to Novices for such grosse language at first would make Novices afraid to joyn with them but rather shews whereunto their plots tend and what they should say if they would speak plain Yet he interweaves their arguments of safety and facility For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If. See on vers 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say If they declare their meaning unto thee in words So the word is taken Job 3.2 And Job spake and said It is also taken for commanding or speaking impariously Est 1.10 The King commanded Mehuman c. For speaking proverbially As it is said to this day In the Mount of the Lord it shall be seen Gen. 23.14 For thinking or speaking in heart The foole hath said in his heart Psal 53.1 Come with us The Hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never read in the Preterperfect tense and therefore it is likely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. Going about something although a man walk not And his Sons went and feasted Job 1.4 2. Going on in a continued way or walking Laban went to shear his sheep Gen. 31.19 3. The passage of ships and other livelesse things There go the ships Psal 104.26 4. Passing out of the world or dying Thou shalt goe to thy Fathers Gen. 15.15 And he passeth Job 14.20 5. Constancy in a condition I go childlesse Gen. 15.2 6. It imports a course of life good or bad Blessed is the man that walketh not in the counsell of the ungodly Psal 1.1 Here it is taken in the second sense Come with us or go with us to rob others and live by stealing They shew their forwardnesse to sin not being content to sin themselves but soliciting others also Thou shalt not go alone nor be the first but we will lead thee who are accustomed to such courses So they seek to drive away the young mans sâ—â—ameâ—astnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us lay wait They call upon him to joyn with them The argument is taken from secresie to put away shame or from safety We will lie in ambuseado as Souldiers do in Woods unseen to catch enemies and wilde beasts watching for prey No man can there hurt us prevent us or reveal us to bring us to punishment We will not openly set upon them but work craftily for their hurt and our security Young men are shamefast as not used to such wickednesse therefore secresie is promised They are fearful to fight in open wars therefore craft is added We may be killed our selves if we set openly on them but we will prevent that danger by ambushments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for blood The word signifies 1. The blood of living creatures Ye shall not eat any thing with the blood Levit. 19.26 2. Things like blood in colour The Moon shall be turned into blood Joel 2.31 3. Murder or blood shedding because the life is in the blood and departs when the blood is shed The earth also shall disclose her blood and shall no more cover her slain Isa 26.21 So it is taken here And Deut. 17.8 Psal 5.6 Let us kill them to get their goods Mat. 21.38 And to make them sure that they may not reveal us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us lurk privily The same thing in other words to shew their earnestnesse in perswading and confidence that their plot must take If we cannot meet with him conveniently in the high way we will wait in secret till we can Psal 10.8 56.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the innocent It signifies primarily one cleer from sin or guilt or pure not filthy or defiled with iniquity But here is meant one that carries himself fairly goes quietly about his owne businesse not seeking the hurt of any nor fearing hurt from any and so self-wary and the more easily oppressed But this innocent man must be rich to v. 13. Else nothing is gotten by killing him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without cause It signifies 1. Without pay or reward or for nought Doth Job fear God for nought Job 1.9 2. Without successe or in vain I have not said in vain Ezek. 6.10 3. Without cause or wrongfully Thou movedst me against him to destroy him without cause Job 2.3 And so here we will kill them though they have given us no cause to hurt them The young man might object They have not wronged us why should we kill them No matter for that say the Seducers we shall get wealth by it v. 13. They sin out of covetousnesse rather then out of malice It cannot signifie in vain here or without reward for that became not
existimantis Plin. l. 10. c. 1. Great is the foolishnesse of the Ostrich who though his body be very high yet when he hides his neck under a shrub thinks he lies hid Vse Let Magistrates put them out of that conceit by doing justice on Malefactors Impunitas maxima est peccandi illecebra Impunity iâ— the greatest bait to sin Sparing some is cruelty to others Henry the Eighth his fool when the King denyed a pardon to a Gentleman that had killed two men before told him that the Gentleman had killed but one the King had killed the other for if he had hanged him for the first the second had been alive Bonis noâ—et quisquis malis pepercerit P. Syrus He that spares the bad hurts the good 8. Doct. Rich men though innocent are in danger As Naboth 1 King 21. The inheritance made the heir in danger of his life Mat. 21.38 Their riches breed them snares Cantabit vacuus coram latrone viator An empty traveller may sing before a theef Vse To condemne the immoderate desire of riches Our throats may be cut for them Vers 12. Let us swallow them up alive as the grave and whole as those that go down into the pit The former argument to perswade our Novice to joyne in thest and murther and unlawfull surprize of other mens goods and lives was taken from the safety of the action No danger No man should see to prevent it before or to accuse after This argument in this verse is from the easinesse of it The Novice might object The work is difficult the successe doubtfull They answer No. It may be done without any trouble with much ease and little resistance We shall as easily overcome them as dead men are put into the grave or a sop swallowed by a Dog For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us swallow them up or we will or shall swallow them Joyn thou with us in the doing of it They desire not onely consent and approbation of the work but also assistance and help to effect it Let us swallow them up as wilde beasts devour their prey at a morsel or as the greater fishes devour the lesser whole and make no bones of them Hereby is intimated 1. The greedy desire of wicked men to destroy others for their goods as beasts or fishes are greedy for their food without which they cannot live 2. The easinesse they conceive of effecting it They can destroy them as easily as a Whale swallows a fish as they thinke that hath power to resist or escape 3 The suddennesse of the danger The party shall be destroyed before he know himself in danger as a fish is suddenly swallowed 4. The secresie of it None can tell what is become of that which is swallowed up No signe of blood shall be lest nor any member to avoyd all suspicion of murder 5. The irrecoverablenesse of the losse Things swallowed up are past recovery unlesse by miracle as Jonas came out of the Whales belly There will be then no fear of revenge at all from them By them he means the innocent parties and such as never did them any wrong mentioned vers 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alive This argues cruelty to eat and devour living creatures that are sensible of their pain and losse Dead carkasses feel not when they are devoured This cruelty is expressed lively Psal 124.3 Then they had swallowed us up quick when their wrath was kindled against us The word signifies 1. Life God breathed into mans nostrills the breath of life Cen. 2.7 2. Living or alive I will walk before the Lord in the land of the living Psal 116.9 3. Lively or strong The Hebrew women are lively Exod. 1.19 4. Men. Eve was the Mother of all living Gen. 3.20 Not of beasts but of men 5. Beasts for they live also At the hand of every beast will I require it Gen. 9.5 6. Moving things that have no sense A well of living watirs Cant. 4.15 Here it is taken in the second sense for living or alive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the grave The word is sometime translated Hell The wicked shall be turned into hell Psal 9.17 which is a receptacle for souls of wicked men after death Sometimes it is rendred the grave I will go down into the grave unto my Son Gen. 37.35 That is the receptacle of dead bodies And sure Jacob meant not to go to hell but into the grave or state of the dead for it is likely he thought his Son was not buried but devoured by wilde beasts as he was told It is taken directly for the Grave Prov. 30.16 So it is taken here for the Grave We will not stay till they be dead We will be their grave and hide them safe enough It is not an allusion to Dathan and Abiram swallowed alive by the earth as some would have it for theeves would not willingly mention such a judgement But the grave swallows dead men that they are no more heard of so will we swallow living men And it may be an allusion to any that are swallowed up quick as multitudes have been upon breaches made by earthquakes and hanging hills overwhelming Towns as lately in the Valtoline The name comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to crave or ask For the grave is never satisfied but alwayes craving for more carkasses It never saith It is enough Prov. 30.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And whole We will not hurt nor maim them nor cut off some members but swallow them all up at once The word sometimes fignifies upright or undefiled Blessed are the undefiled or entire in the way Psal 119.1 So some read here But that cannot be For 1. That is all one with innocent vers 11. And 2. It suits not well with the words following for most men go down into the pit defiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As they that go down into That descend into the earth by buriall or otherwise by casualty as some falne into Marle-pits and perished there or into Cole-pits as Psal 140.10 It is true literally for pits and graves are in the bowels of the earth and men are put down into them or metaphorically because the estate of dead men is a lower condition then of those that live on the earth A living dog is better then a dead lion Eccl. 9.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The pit The word sometime signifies a pool digged to receive rain-waters in those dry Countreys where water is wanting A pit wherein there is plenty of water shall be clean Lev. 11.36 2. It signifies a pitfall digged to catch birds or beasts in He made a pit Psal 7.15 3. A hole or dungeon whereinto offenders are cast Vnto the first-born of the captive that was in the dungeon Exod. 12.29 Yet good men have been cast into such places as Jeremy into a dungeon and Joseph into a pit 4. A grave wherein dead men are cast Thou hast kept me alive that I should not go down into
Wise man having shewed in the two former verses how Theeves use to dispossesse Novices of fear of danger and difficulty now the train being laid they blow up the Mine and set upon them with an argument of profit which they think is very prevalent with young men and few have strength to resist it Men will hear no reason against their profit When we have killed the owner we will enter into his possessions and take away all he hath Matth. 21.38 For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall finde The word signifies 1. Finding without seeking By accident as we call it I am found of them that sought me not Isa 65.1 So did Saul finde Christ Act. 9. 2. Finding by seeking or enquiry Seek ye the Lord while he may be found Isa 55.6 So Christ promiseth that seekers shall finde Mat. 7.7 Here it is taken in the second sense We shall finde what we seek for plenty of riches We shall not need to work hard for it as they did It will come easily as with one that findes eggs in a birds nest Isa 10.14 It is laid up already for us we need onely to look it out and take it None will resist us when the owner is gone Finding here is obtaining by search When we come into his house we shall finde store of riches They will offer themselves to us What other men wrought hard for we shall get with little labour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All. Not all that is in the world but of all sorts some The word imports variety with plenty We shall have abundance of riches of all sorts So the word is used Gen. 41.57 All Countreys came into Aegypt to Joseph for to buy corn That is some out of all or most Countreys So Mat. 4. Christs healing all sicknesse is well translated all manner of sicknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substance Riches Property of gold and filver Wealth So it is translated chap. 3.9 13.11 Honor the Lord with thy substanee Wealth gotten by vanity shall be diminished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precious The word fignifies 1. Honor. The honor of his excellent majesty Est 1.4 2. Precious or rare The Word of the Lord was precious in those dayes 1 Sam. 3.1 3. Precious in value or of great price With the precious stones 2 Sam. 12.30 So it is taken here We will leave mean things for poor theeves and seise upon the best for our selves We will not take trifles things of no value but the choycest things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall fill When it is spoken of a vessel or place it signifies filling Replenish or fill the earth Gen. 1.28 When of a time or word it signifies sulfilling My dayes are fulfilled Gen. 29.21 Here it it taken in the first sense We shall get store not enough for necessity onely but also to afford pleasure and delight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our houses The word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build Houses grow no◠they must be built b◠mens labour We shall have enough to fill our houses with utensils and ornaments and to keep us and all ours with ease and without that labour and pains that other men take We will empty their houses to fill ours with what we have taken out of them and not leave stealing till our houses now empty be filled with good things Every room shall have his stuffe and furniture It is put sometime for a nest the birds house The sparrow hath found an house Psa 84.3 Sometime for the houshold family nation or posterity as the house of Jacob and of Judah Ordinarily it is put for mans dwelling place Surely I will not come into the tabernacle of my house Psal 132.3 Hence comes the Chaldee word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lodge or passe the night The King passed the night fasting Dan. 6.18 For men go abroad about businesse all day but lodge at home all night 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spoil Properly it signifies spolia exuvias cloths taken off a mans body or the skin off from a beast Put off thy shooes from off thy feet Exod. 3.5 Figuratively it signifies all things usefull taken from others by violence as beasts take their prey as houshold-stuffe goods c. We will not work for our living but as enemies and wilde beasts will live by prey Benjamin shall raven as a Wolfe in the morning he shall devour the prey and at night he shall divide the speyl Gen. 49.27 And behold the servants of David and Joab came from pursuing a troop and brought in a great spoyl with them 2 Sam. 3.22 The precious things mentioned before might be silver gold jewels The spoyl here may be other things taken out of the house as housholdstuffe garments cattle Every word hath an emphasis We will take not shadows but substance not ordinary but precious not a little but enough to fill our houses not with some but with all sorts to superfluity And all this got not by hard labour but with ease as things found As conquerors when they take Cities sack them and carry away the spoyl to enrich themselves Isa 8.4 It is as if they should have said Thou art a young man needest many things for thy pleasure Joyn with us and thou shalt want nothing Thou knowest not how to labour nor shalt not need We shall have abundance of all things with ease and without fear of losse of life or credit and without any fear of danger If an easie and free life do not move thee yet think upon the greatnesse of the prey and that will certainly allure thee This is the last and greatest argument the conclusion follows vers 14. Cast in thy lot among us c. Figures none For Parts Note two promises that wicked men make to themselves 1. Of great things 2. Of abundance In the first note 1. The subject We. 2. The adjunct And in it 1. The act shall find 2. The object And therein 1. The subject substance 2. The adjuncts 1. Of quality precious 2. Of quantity all In the second promise note 1. The subject W◠2. The adjunct And in it 1. The act shall fill 2. The containing subject our houses 3. The object with spoyl 1. Doct. Gain is the cause of abundance of mischief in the world Herein the text it produceth the losse of mens whole estates and lives So are the wayes of every one that is greedy of gain which taketh away the life of the owners thereof Chap. 1. Ziba's covetousnesse lost Mephibosheth half his estate 2 Sam. 19.29 Gehazi's brought the leprofie on him and his posterity 2 King 5.27 Judas his brought Christ to his death and himself to hanging and hell Mat. 27.5 Act. 1.25 Simon Magus his brought himself to perish with his mony Act. 8.20 Gain upholds idolatry Isa 41.6 7. as making Images upheld the Tradesmen of Ephesus Act 19.25 It upholds Sabbath-breaking Neh. 13.15 As also perjury and murder of parents at least in heart
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes our English word Cry 2. To proclaim or publish a thing I will proclaim the Name of the Lord before thee Exod. 33.19 3. To exclaim or cry out I lifted up my voyce and cryed Gen. 39.15 4. To read He read all the words of the Law Josh 8.34 5. To impose a name She called his name Reuben Ge. 29.32 6. To call one by his name The Lord called Samuel 1 Sam. 3.4 7. To call upon or pray to God Call upon me in the day of trouble Psal 50.15 8. To call one to him As they called them so they went from them Hos 11.2 9. To invite to a feast To morrow I am invited to her with the King Est 5.12 10. To call into judgement or call to account And the Lord God called unto Adam Gen. 3.9 11. To meet with one Joseph went up to meet Israel his Father Gen. 46.29 12. To happen or come to passe unexpectedly As I happened by chance upon Mount Gilboa 2 Sam. 1.6 Here it is taken in the second sense for proclaiming or publishing as appears by the speech following In the chief place Heb. the head For the word see on v. 9. Here it is taken for the chief place of meeting Some would take it for an higher place wherein the Preacher stands above others that he may be heard But that agrees not well with the rest which all mention the place of the hearers rather then of the speaker Of concourse Hebr. of tumults or of such as make a noyse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Market-Towns and Fairs where great concourse of people is and abundance of noyse and businesse It is called a place of tumults and tumultuous persons because men speak not there by order as in other meetings but all will be heard The word is feminine because women are frequent in Markets But principally to hold on the Metaphor and to make the hearers like the speaker for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisdomes was plural and feminine v. 20 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concourses is here In the opening of the gates 1. Enquire what is meant by the gates 2. What by the openings of the gates For the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the gates The word signifies 1. The gate of a Town or City where men goe in and out for trading and therefore much people may quickly be gathered there to hear And Hamor and Shechem his Son came unto the gate of their City and communed with the men of their City Gen. 34.20 2. The Town or City that hath gates and lies not open to the fury of the enemies I will fan them with is fan in the gates of the land Jer. 15.7 That is in the Cities or walled Towns 3. The palce of Judicature that used in those dayes to be neer the gates that all comers in and out might be witnesses of the just proceedings there Thou shalt bring forth that man or that woman unto thy gates Deut. 17.5 That is to be judged as appears by the production of witnesses and execution of justice there mentioned So it is taken here for places of justice where many meet to see justice done and that both Citizens and Countrey people goers in and comers out and therefore should be ready to hear good counsel there Seats of Instruction may be where seats of Justice are For the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the openings It signifies 1. The opening of a gate or dore Keep the dores of thy mouth from her that lyeth in thy besome Mic. 7.5 Reveal not thy secret thoughts to her The entrance of thy words giveth light Psal 119.30 That is the opening of them 2. A dore of an house or tent Abraham sate in the tent dore Gen. 18.1 Here it is taken in the first sense for justice is done when gates are open that all may hear and not when the gates are shut and the people kept out As soon or when the gates are open especially for judgement Wisdome speaks as some would have it but the place it self is rather meant as in the rest of the vers She uttereth her words Heb. she saith her sayings She uttetereth what she hath to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What her words are appeares afterwards words of Reproof and of Instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the City The word comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to awake or stir up because a City is a building awaked as it were or stirred up out of the dust as a man out of sleep It is put 1. For the City it self The men of the City even the men of Sodome Gen. 19.4 2. For the inhabitants of the City The Lords voyce cryeth unto the City Mic. 6.9 Here it is taken in the first sense for a City or chief place in a Kingdome or Nation Some take it all to be meant of the same place Wisdome cryes without in the skirts of the City within in the Streets Market-places Courts and any other place in the City where people meet But I cannot restrain it to Cities alone but rather take it to be an elegant gradation of heavenly Wisdome revealing it self by severall degrees first in the Villages then in greater Towns after that in Market-Towns then in Shire-Towns and places of Judgement and lastly in Cities the chief places in Kingdomes and Nations Figures She. A Prosopopeia bringing in Wisdome her self as some great Queen speaking to affect the more Mens owne words affect far more then other mens relations of them So Judg. 9.8 the Trees are brought in speaking Or the adjunct for the subject Wisdome for wise men godly Prophets Apostles Ministers or Christ himself as vers 20. Head for chief place A metaphor for streets have no heads Tumults or tumultuous persons for concourse the effect for the cause concourse breeds tumults Gates for the places of Judicature the subject place for the adjunct businesse done there Parts Note 1. The agent She Wisdome 2. A double act cryeth uttereth her words 3. A threefold place in the chief place of concourse in the openings of the gates in the City Saying is added in other letters to usher in the speech 1. Doct. Common reproofs should be publick Wisdome reproves in the chief places of concourse Reason 1. That grosse sinners may be ashamed Private reproofs will hardly work shame in them Rebuke them sharply that they may be sound in the faith Tit. 1.13 2. That others may fear even the stoutest of sinners 1 Tim. 5.20 Them that sin rebuke before all that others also may fear It is good to strike the Dog before the Lion Vse 1. To reprove faint hearted Ministers who are more afraid to reprove then others are to sin Wisdome reproves here openly vers 22. So did Elias reprove King Ahab and John Baptist King Hered And the Prophets reproved sinfull people So God commands Shew my people their transgressions and the house of Jacob their sins Isa 58.1 If Ministers reprove but faintly and
Arcturus Orion c. Job 9.9 Because as fools are very inconstant scarce an hour together in one minde so that star brings uncertain weather Here it is taken in the first sense Fools are such as have an habit of folly or wickednesse in them because they seek not after knowledge as being above their capacity or beleef Such as know not treâ— wisdome though learned otherwise Men that are not righteous that is right wise as the Saxons writ it So Cicero one of the wisest of the Heathen is reported to cry out at his death O me nunquam sapieutem Alas I was never wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hate The word signifies 1. To hate so as to seek ones destruction Esau hated Jacob Gen. 27.41 2. To contemne as men despise things hated If the later husband hate her Deut. 24.3 3. To love one lesse then another When the Lord saw that Leah was hated Gen. 29.31 that is loved lesse then Rachel vers 30. Here it is taken in the first sense for hating knowledge For threce sorts of sinners are here reproved in three several degrees like steps of a ladder where men step from the one to the other and each step argues greater wickednesse then the former It is bad to love simplicity worse to scoffe at piety worst of all to hate knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge See on v. 2. 4. Figure none Note 1. The charge of simple ones 2. Of scorners 3. Of fools In the first note 1. The persons accused ye simple ones 2. The act will ye love 3. The adjunct of time how long Which also is understood in the other parts 4. The object simplicity A thing unworthy of any love In the second note 1. The persons indited and the scorners 2. The act delight in 3. The object their scorning To wit of goodnesse which should be honoured In the third note 1. The persons complained of and fools 2. The act hate 3. The object knowledge which deserveth love Wisdome had long forborne them before she did thus sharply reprove them 1. Doct. Reproof must not be sharp at first Such was Peter's reproof 1 Pet. 4.3 The time past of our life may suffice us to have wrought the will of the Gentiles The servant of the Lord must not strive but be gentle unto all apt to teach patient 2 Tim. 2.24 Reason 1. To try if gentle means will prevail So Phyficians give gentle purges first Of some have compassion making a difference Jude v. 22. 2. To shew our love to the persons reproved that our words may work the more with them for their good Vse It blames them that are all vinegar and cannot mingle kind words with reproofs that put no difference between weak and obstinate sinners Non sanat qui vulnerat non monet qui mordet He heals not that wounds he admonishes not that bites 2. Doct. Sharp reproofs must follow if gentle ones will do no good So here Wisdome calls them simple ones scorners fools The Pharises are sharply reproved by Christ Woe unto you Scribes and Pharises hypocrites Matth. 23.13 Elymas by Paul O full of all subtilty and all mischief thou childe of the devill thou enemy of all righteousnesse c. Act. 13.10 Reason 1. Because of their long continuance in sin A hand hardened by labour must be strook hard before it can feel Custome in fin hardens 2. Because they stop their ears against goodnesse He that is in danger of death and will not open his mouth to take physick must have it poured down his throat by violence Vse It blames those that have no vinegar at all in their reproofs that mildely reprove greatest and longest finners Eli broke his neck for dealing so mildely with his Sons that were so wicked Here are three sorts of finners mentioned one above another 3. Doct. There be degrees of finners some worse then others though all in their naturall estate be in the way to Hell There are ungodly sinners scorners Psal 1.1 There are empty clouds withered trees raging waves wandring stars Jude v. 12 13. Reason 1. Because corruption spreads more in some then in others by their giving more way to it as poyson spreads in the body where the joynts are not bound 2. Some are more restrained then others by outward objects of fear and shame A fierce horse may be kept in by a bridle 3. Some are more violently tempted then others and therefore sin more as an horse spurred will run fast Vse It reproves those that are Pharisees in religion that thank God they are not like other men Luk. 18.11 These have but Sodoms justification they are not so bad as Jerusalem Ezek. 16.51 4. Doct. We are by nature so simple that we love simplicity Man is born like a wilde Asses colt Job 11.12 The Laodicean Angel flatters himself in his ignorance Rev. 3.17 being spiritually poor he thinks himself very rich Reason 1. Because our simplicity is our owne and men love their owne children 2. Because naturally we know no better The Moon is a fine light to him that never saw the Sun Mantua was a brave City to the shepherds that never saw Rome Virgil. Eclog 1. 3. Because we look in a deceitfull glasse that makes things look more beautifull then they are And so simplicity seems lovely to us Vse Let us bewail our naturall condition that not only are simple but love simplicity To be sick is ordinary to love sicknesse is unusuall yet we love simplicity 5. Doct. Some are so bad that they scorn and scoffe at all goodnesse So Sanballat and Tobiah scoffe at the Jews buildings Neh. 4.2 3. Peter prophesies of scoffers in the last days that should scoffe at the very coming of Jesus Christ to judgement 2 Pet. 3.3 4. Such scoffe 1. At good men because the good lives of them condemne their bad ones This moved one to give his vote to banish Aristides Hoc tantùm me malè habet quòd justus ubique audit This onely troubles me that every man counts him a just man 2. They scoffe at good Ministers because they reprove their sins and so perplex their consciences Vse Let us expect scoâ—â— Others had triall of cruell mockings Heb. 11.36 Isaac the heir of Abraham and Son of the promife could not scape Ishmael's mocking Isaac is called persecution Gal. 4.29 No nor Christ himself the Son of God They laughed him to scorn Mart. 9.24 Scorners have a chair Psal 1.1 but it is but a chair of pestilence as the Vulgar Translation reads it 6. Doct. Some grow worse yet so that they hate knowledge it self Every one that doth evill hateth the light Joh. 3.20 They say anto God Depart from is for we desire not the knowledge of thy wayes Job 21.14 Reason 1. Ratiâ—ne acquisition is laboriose Men are idle and Ioth to take panss for knowledge 2. Ratione propriae impletion is venenosae They are full of bad liquor and have no room for good 3. Because they know not the
worth of it else would they love it and choose it v. 29. 4. Because it will not let them sin freely but raises whirlewinds in their consciences The evill doer comes not to the light lest his deeds should be reproved Joh. 3.20 Vse 1. Wonder not if some will not be won by long and powerfull preaching They hate knowledge 2. Take heed of the height of evill They shut reprovers out of dores as naughty boyes doe School-masters Glem Strom. l. 7. This damns many They have both seen and hated both me and my Father Joh. 15.24 Wisdome is accused by bad men but justified by her children Mat. 11.19 Vers 23. Turn you at my repreof behold I will pour out my spirit unto you I will make known my words unto you Wisdome having searched into their sores and discovered their diseases to them in the former vers doth now apply plaisters to them which may heal them After a short rebuke of their folly and contempt she administers good counsell in an exhortation Having shewed them that they were out of the way now she shews them how to get in again She had blamed them before for staying so long in wicked wayes Now she bids them turn speedily And this exhortation is backed afterwards with threats and promises For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn you or return The word signifies 1. To return to a place from which one went away before Abraham returned unto his place Gen. 18.33 2. To return from anger or to be friends with one Surely his anger shall turn from me Jer. 2.35 3. To repent or return to God from whom we are all naturally gone astray And shalt return unto the Lord thy God Deut. 30.2 4. To doe the same thing again Isaac digged again Heb. returned and digged the wells of water which they had digged in the dayes of Abraham his Father Genens ch 26. v. 18. 5. To make to return or bring back Then the Lord thy God will turn thy captivity Deut. 30.3 Here it is taken in the third sense for turning from the wayes of folly to the wayes of true wisdome from Satan to God A similitude taken from travellers that are gone out of their way or from children servants souldiers or scholars that run away from their governours and undoe themselves So Hagar fled from Sarah and is bidden to returne Gen. 16.6 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my reproof The word signifies 1. Verball reproving in words Thus she was reproved Gen. 20.16 2. Reall reproving that is correcting Oh Lord rebuke me not in thine anger that is as follows chasten me not in thy hot displeasure Psal 6.1 Here it is used in the first sense for the words of wisdome in the former versi or such like Seeing yeers have not brought you to discretion nor ye have wit enough to return from your evill wayes of your selves do it at my reproof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold She puts a note of admiration before the promise because abundance of grace especially in them who have lived long in wick ednesse is a thing worthy to be wondred at by all as it is for a Virgin to bear a Son Isa 7.14 Behold a virgin shall conceive and bear a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will poure out It signifies abundance of grace to be given as a fountain poures out plenty of water It notes great fulnesse in wisdome and great affection to others I will willingly poure it out of a full heart as water out of a fountain So abundance of folly and evill is poured out of a wicked heart The mouth of fooles poureth out folly Prov. 15.2 The mouth of the wicked poureth out evill things Prov. 15.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My spirit It signifies 1. The wind There came a great wind from the wildernesse Job 1.19 2. Vanity a thing of no substance empty like the wind What profit hath he that hath laboured for the wind Eccles 5.16 3. A corner or place or quarter of the earth where the wind may blow In four quarters were the porters 1 Chron. 9.24 4. The breath of a living creature which is kinde of wind Neither is there any breath in their mouths Psal 135.17 5. A Spirit or Angel Then a spirit passed before my face Job 4.15 6. The soul of a man The spirit of Jacob their Father revived Gen. 45.27 7. The life Thou hast granted me life Job 10.12 8. The Holy Ghost the third Person in Trinity The Spirit of God moved upon the face of the waters Gen. 1.2 9. The gifts of the Holy Ghost I will pour out my Spirit upon all flesh Joel 2.28 So it is taken here for spirituall graces All three Persons are closely mentioned in this ch The Father called the Lord vers 7. The Son called Wisdome v. 20. The holy Ghost called the Spirit in this vers Some take it for illumination onely and gifts of knowledge So it agrees well with the words that follow I will make known my words unto you If ye hearken to my reproof I will tell you more of my minde Ye shal know more of heavenly truths So that pouring out of the Spirit is emptying of the soul declaring what Wisdome thinks which is worth the knowing And I will declare it as fully as if it flowed out of a fountain Others take it for sanctifying gifts of the Spirit The former agrees best with the words following Vnto you By making my minde known unto you By my words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make known By pouring out my spir it and declaring my whole minde unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My words It signifies 1. A word Hear the word of the Lord Isa 1.10 2. A thing For things are revealed by words The thing proceedeth from the Lord Gen. 24.50 Here it is taken in the first sense Vnto you Heb. I will make you to know my words The summe of all is If ye will turn from your foolish wayes to hearken to me I will fill you with true wisdome Not that men have power to repent of themselves but these exhortations of Gods Ministers set home by Gods Spirit are means to bring sinners to repentance Figures Turn A Metaphor from men out of the way that must return or never come to their journeys end Poure out A Metaphor from a fountain that poures out water abundantly My Spirit A figure of the cause for the effect The gifts of my Spirit or meaning of it Note 1. An exhortation 2. A promise to encourage them He begins with a promise here and ends with another v. 33. and fills the middle with threatnings In the exhortation note 1. An act Turn you 2. The motive to it at my reproof The promise is double 1. Of the Spirit 2. Of knowledge In the first note 1. The word of admiration Behold 2. The agent I. 3. The act will poure out 4. The object my Spirit 5. The subject unto you In the second promise note 1.
cause to be their rejecting wholsome counsels diligently given to them Here is a threesold threatning and all very sore 1. Wisdomes derision of them in their miseries vers 24 25 26. 2. Her denying audience and help to them in their extremity vers 27 28. 3. Self-destruction without hope of repair vers 29 30 31 32. In the first threatning note 1. Their obstinacy in finfull wayes vers 24 25. 2. Their heavy punishment v. 26. In the first she opposeth their unkindnesse to her kindnesse in four particulars Two in vers 24. The other two in vers 25. In the first opposition note 1. Her call and 2. their relusing to come in In the second Her stretching out her hand and their disregarding it In the third Her giving good counsell and their despising it In the fourth Her reproving them for their-evill wayes and their rejecting it She had been every way kind to them and they were every way ungratefull unto her For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because This word doth not give a reason of what went before but of what follows after to wit of the destruction of ungodly men spoken of v. 26. It is a word used onely in retribution of good or evill Because thou hast done this thing c. in blessing I wil blesse thee c. Gen. 22.16 17. Because thou hast defiled my Sanctuary c. I will also diminish thee c. Ezek. 5.11 The cause of the judgement is set down first that Wisdomes kindnesse to them their unkindnesse to her and the justice of their destruction might the more sully appear and so God get glory So David gives glory to God Against thee thee onely have Isinned and done this evill in thy sight that thou mightest be justified when thou speekest and be vleer when thou judgest Psal 51.4 I have called See on vers 21. There it siguified crying here it notes out-calling or inviting to come to Wisdome that they might be instructed by her and obey her precepts And ye refused Ye refused to come to me that ye might hear learn and obey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have stretched out The word imports 1. Holding out or stretching out a thing at full length I will redeem you with a stretched out arm Exod. 6.6 2. To decline or go downward My dayes are like a shadow that declineth Psal 102.11 For shadows grow longer in the declining of the day and then suddenly vanish away The day goeth away for the shadows of the evening are stretched out Jer. 6.4 Here it is taken in the first sense for stretching out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My hand The word signifies 1. That member of the body so called Thine hand upon thine head Jer. 2.37 2. Strength or power When he seeth that their power is gone Heb. their hand Deut. 32.36 3. Counsell and advice Is not the hand of Joah with thee in all this 2 Sam. 13.19 4. A stroke or plague Withdraw thine hand far from me Job 13.21 5. A place Thou shalt have a place also without the camp Deut. 23.12 6. Power over a thing or poffession of it Behold he is in thine hand Job 2.6 7. Action which for the most part is done with the hand He that hath clean hands Psal 24.4 8. An instrument for the hand is the instrument of many actions From men which are thy hand O Lord or with thy hand Psal 17.14 9. Bounty Besides that which Solomon gave her of his royall bounty 1 King 10.13 Heb. hand For men give with the hand 10. Labour Which is done by the hand If a stranger wax rich by thee Heb. if the hand of a stranger get that is if he thrive by his labour The word is taken here literally but the phrase is figurative Stretching out is literall and hand is literall yet stretching out the hand is figurative So in the Sacrament of the the Lords Supper This is my body Mat. 26.26 This is literall and my body is literall yet this is my body is a figurative speech The figure is not in the words severally but in the joyning of them together in a sentence Stretching out the hand imports 1. To strike or punish for men stretch out the hand to give the greater blow I will also stretch out my hand upon Judah Zeph. 1.4 2. To call one to us I stretch out my hands unto thee Psal 143.6 As we call on God to come to help us in our miseries so Wisdome calls simple ones here to come to her for help and instruction As if she had said Ye were as deaf men or men far off that could not hear my voyce therefore I gave you a figne to come to me The meaning is I left no outward means of calling you uneffected And no man reguarded Heb. and there was no regarder Not that none at all did hearken to Wisdomes voyce but the generality did not So Joh. 3.32 No man receiveth his testimony They that attended to it were as none in comparison of the multitude who slighted it or none of you regarded it Figures Stretching out the hand for beckening one to us A figure of the figne or adjunct for the thing signified or subject Note two charges in this vers In the first note 1. The call 2. The refusall In the call note 1. The illative particle Because 2. The person calling I. 3. The act have called In the resusall note 1. The persons resusing and ye 2. The act refused In the second charge note 1. The invitation 2. The rejection In the invitation note 1. The party inviting I. 2. The act have stretched out my hand In the rejection note 1. The party rejecting And no man Every one or most men rejected Wisdomes invitation 2. The act regarded They gave no heed to it 1. Doct. Threatnings follow lost exhortations and reproofs Because Wisdomes words are not regarded in this vers therefore she threatens vers 26. This method is observed Deut. 8.11 with vers 19. Destruction is there threatned to those that forget Gods words See the like Deut. 11.26 where a blessing and a curse is set before the people according as they prove obedient or disobedient Reason 1. Because God is willing to use many means of ture before he destroy finners The axe is laid to the root of the trees before they be cut down Mat. 3.10 This is Gods method to exhort disswade threaten before he destroy 2. He will not fight before he proclaim war nor come as an enemy cowardly before warning given or behinde a mans back He threatens Nineveh before he would destroy it Jonah 3. Cur minatur Deus antequam puniat Sc. ne puniat Chrysost Minatur ne caedat He threatens that he may not strike August Vse It is good to know Gods method or manner of proceeding in his Court as well as mens in their Courts Men know not else how to prepare for tryal or prevent danger Threatning is the last help if men slight that the threatned
save them He was in the world and the world knew him not Joh. 1.10 Not onely strangers but Jews refused him He came to his owne and his owne received him not Joh. 1.11 Neither do the most receive the Gospel preached The wise Athenians mock at it Act. 17.32 Vse It informs us of the unsafenesse of following the generality Most men go in the broad way and will lead their followers to hell Wide is the gate and broad is the way that leadeth to destruction and many there be which go in thereat Mat. 17.13 Vers 25. But ye have set at nought all my counsell and would none of my reproof Wisdome proceeds in setting down the cause of the great judgement threatned v. 26. which was obstinacy and perversenesse in them illustrated by her kinde dealing with them and their ingratitude towards her and contempt This was set out in two particulars in the former vers Her call and their refusing to come her beckening and their disregarding In this vers it is amplified by two more She not onely calls and beckens but also gives good counsel which they set at nought And when that was slighted she chid and reproved them as she had just cause but they would none of that neither For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Heb. And. Yet it is often translated But and carries with it an oppofition to what went before with an aggravation As ch 10.14 Wise men lay up knowledge but the mouth of the foolish is neer destruction See the like ch 12.12 and in most verses of that Chapter So here though ye refused to come to me when I called you and would not hearken when I made fignes to you yet I neglected nothing fit for me to doe I might have let you go on and perish But I was moâ—e carefull of you then ye were of your selves I came to you and gave you good counsel which ye despised Yet I went further and reproved you but ye would not regard it neither See more on ch 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye have set at nought The word signifies 1. To reject a thing as esteeming it not worth the looking after or receiving Poverty and shame shall be to him that refuseth instruction ch 13.18 2. To go back from a thing spoken as if it were not worthy to be performed I the Lord have spoken it it shall come to passe and I will do it I will not go back c. Ezek. 24.14 3. To make one naked and liable to shame fit to be contemned Aaron had made the people naked unto their shame among their enemies Exod. 32.25 4. To revenge and destroy men as esteemed not fit to live any longer Praise ye the Lord for the avenging of Israel Judg. 5.2 5. To make to cease or to be idle Wherefore do ye Moses and Aaron let the people from their works Exod. 5.4 Here it is taken in the first sense for rejecting a thing as vile The Latins call it despicere to look down upon a thing as beneath us lying on the ground and not worthy of a look from us as on the contrary suspicere to reverence is to look up at a thing as above us and worthy of reverence from us We set a thing at nought when out of contempt we never look after it Others presse the word further to the deriding of good counsel but I doubt whether the word will carry so much or no. And there be other words for that as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 26. Yet this implyes more than bare refusing ye counted it of no value at all All. See on ch 1.13 My counsell Some take it for advice how to do well and reproof for disswasion from evill But Counsel here is to be taken for all the wholesome precepts and admonitions given by Wisdome whether to do good or avoyd evill And reproof is chiding men for not hearkening to counsell I would by my counsell have kept you from much evill and done you much good I shewed you how to escape hell and attain heaven But ye regarded not my counsel at all though given for your good It is a fault to refuse good counsell given by any though by a simple man but a greater fault to refuse Wisdomes counsell which alwayes gives good counsel It is a fault to refuse any of Wisdomes counsels a greater to refuse all And would none of Heb. would not have That is ye rejected it or ye resolved not to obey it Meiosis Some stretch it further to refusing to hear But the word properly signifies to rest in a thing as well pleased with it and being willing to follow it And here is intimated the not liking of Wisdomes reproof and resolving not to be amended by it And this is more then slighting it or counting it a thing unprofitable My reproof Neither counselling nor chiding would mend you For the word see on v. 23. The summe is Ye despised all my wholesome counsels which I gave you for your good and continued in bad wayes that tend to destruction that you might spend your time unprofitably and take no pains to get wisdome and therefore ye must needs perish Figures none In the third charge note 1. The note of oppofition But. 2. The parties accused Ye Ye simple ones scorners and sools v. 22. for all these were guilty 3. The act have set at nought 4. The object counsell Aggravated 1. From the giver my Wisdomes counsell 2. From the extent all Not some onely This is a great slighting of Wisdome as if she spake foolishly always and were not worthy to be heard at any time In the fourth charge note 1. The note of conjunction which shews it to be a new charge And. 2. The act would none of Ye utterly refused it 3. The object my reproof 1. Doct. Good counsell is profitable to men in it selfe Else would not Wisdome have blamed men for slighting it Therefore Christ gives it to the Angel of Laodicea I counsell thee to buy of me gold tryed in the fire c. Rev. 3.18 David praises God for it though given him by a woman Blessed be the Lord God of Israel which sent thee to meet me this day And blessed be thy advice and blessed be thou 1 Sam. 25.32 33. It is profitable 1. To inform our ignorance For no man knows alwayes what is best for himself A stander by may see more then a Souldier and give good warning 2. To cure our heedlesnesse Many of the faults of Gods servants come from hence and may by others good counsell be prevented 3. To repair our falls for we lie in sin sometimes till we be admonished by others Nathan tells David of his sin before he thought of repenting 2 Sam. 12. 4. To comfort our souls As it is an ease to let out our sorrows like corrupt matter into our friends bosome so to receive oyl of consolation from them Vse 1. It should make
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
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
misery And their anguish is encreased by the fruitlesnesse of their prayers A sad condition to be miserable and helplesse yet a most just punishment that they that would not hear God should not be heard of God Ye heard the cause of their crying in the last verse extremity of misery now ye have the fruitlesnesse of it in this verse For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then In that moment when they see their destruction coming upon them I called in their prosperity and they would not hear They shall call in their adversity and I will not hear There is both an Emphasis in that particle and an Antithesis Now I call and they will not hear Then they shall be glad to call to me but I will not hear When their hearts are full of distresse and anguish then their tongues shal be compelled through extremity of torment and danger to cry to me They. They who have thus slighted me Which slighting Wisdome takes so unkindly that she will no more speak to them in all the Chapter Onely she tells other men what shall become of them She speaks not in the second person as before but changes it to the third No more ye but still they speaking at a distance as if they were unworthy to be spoken to directly any more Shall call They shall pray for help For the severall significations of this word See on v. 21. Vpon me Whom they would not hear before But. See on v. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not answer This word signifies 1. To speak or begin a speech And Job spake and said Job 3.2 2. To cry out or speak aloud And the wilde beasts of the Islands shattery Isa 13.22 3. To sing Sing unto the Lord with thanksgiving Sing praise Psal 147.7 4. To speak for or against one or bear witnesse Thou shalt not bear false witnesse Exod. 20.16 5. To hear what is said or regard it Behold I ery out of wrong but I am not heard Job 19.7 6. To give an answer to what is said Then answered Bildad Job 8.1 7. To grant what is desired which is a reall answer They cryed but there was none to save them even unto the Lord but he answered them not Psal 18.41 8. To be afflicted I was greatly afflicted Psal 116.10 Here it is taken in the seventh sense I will not grant what they pray for so that they shall pray to no purpose and without successe And none else can help them therefore their case is desperate and they must needs perish being forsaken both of God and men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall seek me early Heb. They shall seek me in the morning For then comes the light by the benefit whereof things sought for may be found out They shall seek me not coldly nor faintly but as diligently as men that rise betimes in the morning as soon as they can see to seek somewhat lost The greatnesse of their distresses shal make them to seek me quickly very diligently and carefully they shal spare for no pains they shall break their sleep in the morning to do it So diligent men use to seek things they would finde So the Israelites went early in the morning to seek for Manna They shall seek me diligently as men that begin in the morning betimes and hold on till night But. See on v. 25. They shall not finde me They shall not finde me gracious and mercifull unto them in the time of their perplexities Seeking here is praying and finding is speeding Seek ye the Lord while he may be found call ye upon him while he is neer Isa 55.6 Ask and it shall be given unto you seek and ye shall finde Mat. 7.7 For the word see on v. 13. Figures Call upon me A figure of the generall for the particular The meaning is Pray to me Answer I will not grant what they ask The same figure as before For a man may answer and deny Seek me early Pray earnestly to me as men seek good things lost So shall they pray fervently to me to deliver them A Metaphor Not finde me Not have their desires of me nor be satisfied as men are that finde what they seek for A Metaphor Note a double threatning In the first note 1. Mans call 2. Gods refusall In mans call note 1. The adjunct of time Then 2. The act shall they call 3. The object upon me In Gods refusall note 1. The person but I. 2. The act will not answer In the second threatning note 1. Mans endevouring 2. Gods rejecting In mans endevouring note 1. The persons They. 2. The act shall seek early 3. The object me In Gods rejecting note 1. The parties They. They that seek me 2. The act shall not find 3. The object me 1. Doct. Affliction makes men seek to God that slighted him before So the Israelites did Their cry came up unto God by reason of the bondage Exod. 2.23 When they were smitten down by their enemies they would pray 1 King 8.33 Reason 1. Poena aperit oculos quos culpa tenebat clausos Greg. Men are dull sighted in prosperity and quick sighted in adversity 2. Because they know not where to get help else As the prodigall child when none else would relieve him thought of returning to his Father Luk. 15.16 17. Wicked men will try all wayes ere they will seek to God he is their last refuge 3. Suspicion begins to work when trouble begins to come Wicked men are often called Fools in this Book Fools fear nothing till they feel something and then they fear more then needs 4. Conscience then begins to terrifie them setting fin before them in its colours with death and hell attending it Rev. 6.8 Vse 1. To mitigate our sorrows in our afflictions They bring some good They have honey as well as a sting They oftentimes drive men to God Foelix necessitas quae cogit ad Christum Happy necessity that drives men to Christ 2. To condemne those that keep aloof from God even in affliction Men may keep out at Sea in a calm but they that keep out in a storm are desperate So are such as call not on God in trouble Sea-men will pray in a storm that swear in a calm 2. Doct. Prayer is an invocation or calling upon God Call upon me in the day of trouble Psal 50.15 They call not upon the Lord Psal 14.4 A man that in want or trouble calls upon his neighbour for help 1 sees that he needs help 2 desires to be helped 3 sues to another for it 4 to one that is able So do we in prayer confesse our want defire relief sue to God for it who is able to deliver us Heb. 5.7 Vse It instructs us in the nature of prayer It is not with Papists or ignorant persons mumbling over words we understand nor but spreading our wants before God and suing for supply O Lord I am oppressed undertake for me Isa 38.14 3. Doct. God will
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
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
3. That God may cleer his owne justice Vse 1. It ets out Gods goodnesse plainly before our eyes who being above all yet is pleased to make men acquainted with the reasons of his proceedings 2. Let us make good use of this information Let us observe the reasons of Gods judgements recorded in Scripture that we may avoyd the like sins and prevent the like judgements for God is as just now as ever Did he punish Adam and Eve for disobedience Cain for murder the old Word for violence Sodome for Iuxury He will punish others for it now They are examples to us upon whom the ends of the world are come 1 Cor. 10.11 Did he not spare Noah nor David when they sinned against him neither wil he spare his offending children now Let us then be wise and be ware 2. Doct. They are simple that do not hearken to heavenly instructions v. 22 23. Reason 1. Because they are made acquainted with the greatest danger to their souls that can be and yet will not avoyd it If a man were told of a pit in his way out of which there were no escaping and would for all that run into it were he not a simpleton 2. The way to attain greater good then all the world can afford them and that for eternity is made known unto them plainly so as they cannot deny it and yet will not look after it As if a man were shewed an easie way to get a Kingdome and yet would live a begger Is not such a man very simple Vse It shews the great distance between Gods judgement and mans Many of those that are of great account for wit and policy in the world God accounts to be very simple and so they will prove in the end They must prove so that will not hearken to the counsels of the God of Wisdome 3. Doct. Not hearkening to good counsell brings destruction They despised Gods words and misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy Therefore he brought upon them the King of the Chaldeans who slew their young men with the sword c. 2 Chr. 36. 16 17. They east thy Law behinde their backs Therefore thou deliveredst them into the hand of their enemies Neh. 9.26 27. Reason 1. Because it brings many temporall judgements upon men God will set the brand of his displeasure and their disobedience upon them in letters of blood 2. If it bring not viol nce upon their bodies yet it brings both body and soul to perdition for ever No man can invent a way to heaven If he will not then go the way that God hath revealed he mustiperish Vse Let this drive men to hearken to good counsell If the odious name of simple ones will not do it let fear of eternall wrath open our ears and hearts 4. Doct. Men in prosperity will seldome hearken to good counsel I spake unto thee in thy prosperity but thou saidst I will not hear Jerem. 22.21 Woe to them that are at ease in Sion Amos 6.1 The Prophet had little hope to doe good on them Reason 1. Because they think they are good enough already 2. They think they shall continue so and look for no change Because they have no changes therefore they fear not God Psal 55.19 David said in his prosperity I shall never be removed Psal 30.6 Vse Let rich men take heed and not think themselves too good to hearken to good counsell They are in more danger then meaner men Their ears are stopt with their wealth 5. Doct. Prosperity and folly go often together Rich Nabal was a fool both in name and nature 1 Sam. 25.25 God calls the rich man fool Luk. 12.20 Reason 1. Because wealth is not alwayes gotten by wisdome It may come by gift or favour of Princes or by inheritance or by painful servants as Laban's by Jacob's pains Potiphar's by Joseph's 2. Because rich men are from their youth cockered by parents and flattered by others which keeps them from the knowledge of the truth Therefore said the Philosopher Great men learn nothing so well as to ride well because the horse will not flatter Vse Do not imitate rich men because of their wealth They may be fools for all that and then why should wise men be guided by them An Ape of a Fool is very ridiculous Prosperity and folly are well joyned together for where is most wealth there often times is least wisdome 6. Doct. Prosperity is the ruine of many As of those two rich men Luk. 12.16 16.19 Reason 1. It often makes men let go piety and then as boys learning to swim they let go their bladders and sink Quando hoc incautis non fuit ad disciplinam quod ignis ad ceram quod solis radius ad nivem vel glaeiem Prosperity to unwary persons is like fire to wax or the Sun beams to snow or ice Bern. de Consideratione l. 2. c. 12. Magnus est qui incidens in adversa non excidit à sapientia nec minor cui praesens faelicitas si arrisit non irrisit Ibid. He is a great man who falling into adversity falls not out of wisdome and he is no lesse on whom present felicity smiling mocks him not 2. It is harder to bear prosperity well then adversity The Dutch Proverb is The feet must be strong that carry prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Cyropaed It seems to me an harder thing to bear good things well then bad for the latter make many a laughing stock but the former makes all men wiser Peacocks let down their proud feathers when they see their black feet Hannibal's Army having overcome the troublesome Alps was spoyled by the Italian dainties Tribulatio probat unam patientiam prosperitas verò omnes virtutes examinat Anselm in Sentent Adversity tryes Patience onely but Prosperity examines all virtues 3. Prosperity layes men open to many sins To injustice in getting it Qui agit semper faelicitèr iniquè agit Euripides He that doth alwayes prosperously doth unjustly Quà m grave onus homo faelix insipiens nam stultitia germana est iniquitatis Aeschylus How great a burden is a rich fool For foolishnes is sister to iniquity Fortuna quem nimiùm fovet stultum facit Whom fortune cockers him she makes a fool Mimus And our Saviour calls riches the Mammon of iniquity because hardly gotten without it Luk. 16.9 It is often abused to sensuality One rich man cryes Soul take thine ease eat drink and be merry Luk. 12.19 The other was clothed in purple and fine linnen and fared sumptuously every day Luk. 16.19 It makes men secure Living long in prosperity they neither foresee nor seek to prevent their ruine It hardens men in sin as it did Pharaoh 4. It brings Gods judgements upon them Noverca virtutis prospreitas sic bajulis suis applaudit ut noceat Convivis suis ab initio propinat dulcia ut cum inebriati fuerint let
the mountains shake with the swelling thereof Psal 46.2 3. Si fractus illabatur orbis Impavidum ferient ruinae Horat. A godly mans Ark is pitched within and without tossed it may be but not drowned shaken but not shivered No Kingdome in the world no Empire hath such a priviledge 6. Doct. Trouble is evill in it self The yeers wherein we have seen evill Psal 90.15 Shall there be any evill in the City and the Lord hath not done it Amos 3.6 Reason 1. Because it is evill to the body helping to confume it by diseases 2. It is evil to the soul helping to vex it with grief and disquietnesse It makes a man cry out Why art thou cast downe O my soul and why art thou disquieted within me Psal 43.5 Vse Let us blesse God our heavenly Physician that turns our troubles to our good and makes an antidote of poyson CHAP. II. Vers 1. My Son if thou wilt receive my words and hide my commandements with thee Solomon having before in the words of Wisdome threatned obstinate finners with destruction now in his owne words falls to instruct such as are tractable Now that these things are spoken in the words of Solomon and not of Wisdome appears by the title given to the young man in this verse My Son Which is also given him by Solomon ch 1.8 But never by Wisdome in all this Book And by ch 3. v. 13. He saith Happy is the man that findeth wisdome If Wisdome had spoken she would have said that findeth me In this Chapter the Wise-man shews 1. How to get true wisdome to vers 5. 2. What good is gotten by getting it to the end of the Chapter And that 1. Positively from v. 5. to v. 10. 2. Privatively from thence to the end And this latter 1. By preventing danger from bad men from v. 10. to vers 16. 2. From bad women from v. 16. to the end For the first thing the way to attain true wisdome it is 1. By getting a docible minde v. 1. 2. By learning it of them that are wise v. 2. 3. By prayer to God for it v. 3. 4. By our owne studies and endevours v. 4. To return to v. 1. And first for the words My Son See on ch 1.1 8. It is a title often repeated to beget attention and obedience If thou wilt receive See on chap. 1.3 If thou wilt bring with thee a willing minde to learn of me and to receive my words into thy understanding will and affections So Lira interprets it of a Scholar docible and willing to learn Hugo Cardinalis takes it for a Metaphor from the earth which being plowed and opened receives the seed into it and brings forth corn So doth a docible Scholar As on the contrary Petrarch Dialog 41. speaking to a Schoolmaster that had or might have an undocible Scholar saith Discipulum indocilem babes Perdis operam littus aras semina projicis natura non vincitur Terrae aridae colonus es Solve boves Quid te torques Hast thou an indocible Scholar Thou loosest thy labour thou throwest away thy seed nature cannot be overcome Art thou a tiller of a barren ground Vnloose thy oven Why vexest thou thy self The word argues a greedinesse of hearing as the dry earth gasps for rain and drinks it in greedily Heb. 6.7 Others read it If thou wilt buy my words So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used She considereth a field and buyeth it Heb. taketh it to wit by purchase For what men buy they may lawfully take ch 31.16 Now wisdome is bought by time and labour Metrocles dicebat res alienas pecuniâ ut domum vestem alia disciplinas autem emi tempore atque labore Metrocles said that other mens goods were to be bought with money as houses and garments and other things but arts were to be bought with time and labour Laert. l. 6. c. 6. It argues a greedy desire of knowledge sparing for no cost time nor labour to attain it Ab. Ezra expounds it thus Thou shalt be my Son if thou wilt receive my words But it is better to draw the coherence to vers 5. thus If thou wilt receive my words c. then shalt thou understand the fear of the Lord c. My words See on ch 1.21 Some understand it of the words in the foregoing Chapter But it includes all spoken by him in this Book And hide Lay them up safe in thy heart and memory as men lay up treasures v. 7. Or at husband-men hide their corn in the earth to fructifie Or as men lay up jewels they would have kept There is no safer place to keep good counsel in then the chest of mans heart and memory Then will it not be forgotten My commandements Such as I have received from God and enjoyned thee These they must hide in their memory that Satan beguile them not of the knowledge of them but they may be ready for practise upon all occasions as money in a Treasury or victuals in a Storchouse With thee Not from others for thou must teach them but lay up the knowledge of them for thy owne use Some things are so dear to us that we will not trust our chests with them but carry them alwayes about with us So must we doe with wise precepts Maximus reports that Euripides the Philosopher seeing a young man buying many Books said Non arcae O adolescens sed pectori O young man these are not to be put into thy chest but into thy breast Communium Sermonum 17. I have heard that famous Buchanan King James his Master when a Germane Doctor coming into Scotland desirous to see him and observing his few books and great learning saluted him thus Salve Doctor sine libris God save you Mr. Doctor without books going into Germany afterwards and seeing in that Doctors Study a multitude of books and thinking him little learned retorted bitterly Salvete libri sine Doctore God save you books without a Doctor Intimating that few books well read were better then many never looked upon He is the first in the ship of fools that buyes many books and reads them not To this purpose Solomon seems to speak to the young man here as if he had said I have and will do my part to fill thee with good instructions see thou do thine in receiving them into thine heart and keeping them there Figures My Son a Metaphor For Solomon meant others to be taught by him as well as his Sons Receive A Metaphor from the earth receiving seed Hide a Metaphor from treasures locked up In the text there is 1. Avi ditas auscultandi A greedy desire of hearkening 2. Assiduitas memorandi A daily care of remembring In the first note 1. The person spoken to My Son 2. The act required if thou wilt receive 3. The object my words In the second note 1. The act And hide 2. The object my commandements 3. The subject place with thee Observations My
continually poring upon the former grounds that we may understand the words of Wisdome These are the means to attain true wisdome a docible mind instruction by others prayer to God and diligent study Where all these are joyned there is no doubt of good successe Use them all then and fare well one tool will never build an house Vers 5. Then shall thou understand the fear of the Lord and finde the knowledge of God The way to true wisdome hath been set down before now follow the benefits of it to allure us to take pains and observe the former directions to get it and those are set down 1. Pofitively to vers 10. 2. Privatively to the end of the chap. For the first It contains promises of good things to be gotten by searching for wisdome After the precepts and instructions followeth the promise of good successe to every one which is tractable and perswaded to observe the directions proposed Here is promised 1. Wisdome to direct us how to carry our selves toward God v. 5 6 7 8. 2. Towards men v. 9. In the first part note 1. The things promised vers 5. 2. The reasons why we may expect them 1. From Gods liberality v. 6. 2. From divine instruction v. 6. also 3. From his plentifull provision v. 7. 4. From his defence of them against errors and follies v. 7. also 5. From his direction in matters of truth v. 8. 6. From his preservation of them that are his in practicall duties of Religion v. 8. also The summe is They shall understand how to know and fear God aright because God will give them light and fight and store of it and power to avoyd errors in judgement and practise and to keep truth and piety For the things promised in this vers For the words Then When thou hast used all the former means But if thou go any other way to seek true wisdome then God hath appointed thou art sure to go without this heavenly treasure For the word see on ch 1.28 Thou shalt understand See on ch 1.6 The fear of the Lord. See on ch 1.7 And find See on ch 1.13 The knowledge See on ch 1.4 Of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a word that signifies power For all power is from God It is used 1. For the true God In the beginning God created the heaven and the earth Gen. 1.1 And it is the first name that is given to God in Scripture 2. It is attributed to Idole and false gods as the picture of a man is called a man So are they called gods because they seem so to men though they be utterly unworthy of that name and have no divine power in them at all All the gods of the Nations are idals Psa 96.3 They have cast their gods unto the fire for they were no gods Isa 37.19 3. It is put for the images of the true God These be thy Gods O Israel Exod. 32.8 The Galf was made for an image or representation of the true God as appears by what sollows which have brought thee up out of the Land of Aegypt Such were Jeroboam's Calves not Images of Bual but of the true God 1 King 12.28 4. For the Angels which are neerest to God in glory and power far excelling all earthly and bodily creatures in both Thou hast made him a little lower then the Angels Psa 8.5 5. For men that come neerest to God in state and power especially Magistrates and Judges I have said Ye are gods Ps 82.6 6. It is used to set out the greatnesse or excellency of a thing though unreasonable in that wherein it excells all other things of the same kinde and so comes neerer to God then they do Nineveh was an exceeding great City Hebr. a great City of God Here it is taken in the first sense for the true God for the knowledge of other gods will do us no good without the knowledge of him but hurt rather Their sorrows shall be multiplyed that hasten after another God Psa 16.4 The summe of all is That he which conscionably useth all the former means shall experimentally be acquainted with true piety and religion and soundly seasoned with an holy illumination and made judicious in Scripture truths and matters of faith so that he shall be well able to discern between light and darknesse between truth and errors in measure competent for his salvation Figures The fear of the Lord Syneed Speciei Hereby is meant true religion and piety which besides the fear of God requires many other graces but this is one of the principall and put for all the rest Finde A Metaphor from Seekers The benefits to be gotten are two 1. The fear of God 2. The knowledge of God In the first note 1. The time Then 2. The act thou shalt understand 3. The subject the fear 4. The object of the Lord. In the second note 1. The act And find 2. The subject the knowledge 3. The object of God Here the Ifs end and the sentence is compleated thus If thou do all the former things thou shalt have heavenly knowledge Then is to be taken 1. Inclusively when thou hast used all the former means thou mayst expect it 2. Exclusively Never look for it till thou have used them all 1. Doct. Men that conscionably use all means of getting true wisdome appointed by God may expect good successe from him So did Solomon speed who records his Fathers instructions from ch 4.4 to ch 9. end and his Mothers ch 31. He also used study and gave his heart to it Eccl. 1.13 He prayed for it 2 Chr. 1.10 and so got a great measure of it Meditate upon these things give thy self wholly to them that thy profiting may appear to all 1 Tim. 4.15 Reason 1. Because else Gods promise is voyd and then his truth will be questioned Men may fail of performing promises for want of wit to foresee inconveniences and power to effect what they say But God wants neither 2. The means appointed by God would be slighted Who would ever study Law or physick if after all his pains he could not attain to the profitable knowledge of them Vse Let this encourage you to study for true wisdome Here is a fair promise God will not fail us if we take pains to get wisdome Many of the people foolishly complain that they cannot know the way to true wisdome Great Scholars cannot agree upon it Sure if they sought as diligently by reading the Scriptures and Prayer and other good means as they and others labour for wealth they would find wisdome The rich young man came to Christ as defirous to learn yet preferring his wealth before true wisdome went without it When men see Merchants returne home rich and Husband-men have great crops they are encouraged to those Trades So should we be encouraged to seek wisdome by what others have got Try the means and let what you get encourage you to seek for more as men work
understanding to be all one here As if the wise man bore so great affection to it that he could not name it often enough nor finde words sufficient to expresse the worth of it Baine distinguisheth them thus By Wisdome is meant the knowledge of heavenly things by knowledge things needfull to be known here in the world by Understanding discretion to carry our selves well among men But it is most likely that they are Synonymas and intend no more but knowledge of what we should beleeve and how we should carry our selves religiously and so it answers well to the former vers and gives a good reason to confirm it Thou shalt understand because God gives wisdome c. Figures Gods mouth is put here for his revealing truth 1. By a Metaphor attributing a mouth to God and speaking of him after the manner of men although he have no body nor bodily members 2. By a Metonymie of the cause for the effect Hereby is meant Gods revealing his will as men do by their mouths make their minde known yet in another way more befitting Gods spirituall essence by a sound from Heaven or by Angels or by his Servants Prophets and Ministers or inwardly by his Spirit Note 1. Gods liberality 2. His instruction In the former observe 1. The word of coherence For. 2. The person spoken of the Lord. 3. The act giveth 4. The object wisdome In the latter note 1. The two gifts knowledge and understanding 2. The way of bestowing by divine information cometh out of his mouth 1. God gives the soul eyes by illumination 2. He gives light by revelation We shall see the fruit of our labour in searching for heavenly wisdome for God will give it 1. Doct. What we cannot do in search of true wisdome God will supply So he taught Moses and Daniel what Aegyptian and Chaldean wisdome could not teach them So he taught David what his Teachers could not So he confesses I have more understanding then all my Teachers for thy testimonies are my meditation Psal 119.99 So he taught Solomon more then any of the children of the East or all the Wise men of Aegypt knew 1 King 4.30 So he would teach the Philippians what they could not teach one another If in any thing ye be otherwise minded God shall reveal even this unto you Phil. 3.15 Reason 1. Because of Gods mercy He will not leave his servants in the suds If he will have birds fly he gives them wings If he give an heart to seek for wisdome he supplyes by his Spirit where means fall short 2. Because of Gods glory He will perfect the work that he may have the honour of the whole Jesus is the author and finisher of our faith Heb. 12.2 He will not lose his glory for mens imperfections but will supply what is wanting Vse This may encourage Gods people to labour for wisdome If aboy willing to learn had a Schoolmaster that would say to him Study hard when you stick I will help you out My head is better then yours Would he not study So do ye God will supply what ye want Vse 2. When ye stick at difficulties pray to God to resolve you He will help you out of the ditch 2. Doct. Wisdome is a free gift If a man ask wisdome of God it shall be given him Jam. 1.5 I have given thee a wise and understanding heart saith God to Solomon 1 Ki. 3.12 Reason 1. A parte antè from our condition before We have no spirituall wisdome naturally nor strength that can get it nor wealth that can purchase it We are born fools and dead in sins and trespasses Eph. 2.1 2. A parte post We can give no requitall to God who gives it We cannot teach him wisdome Who hath known the minde of the Lord or who hath been his counsellour or who hath first given to him and it shall be recompensed unto him again Rom. 11.34 35. Neither can we with all our wisdome no not when we are in heaven add any thing to Gods happinesse who is perfection it self Poor Apprentices when they get skill in their Trades may help to make their Masters rich We cannot do so to God Vse 1. To teach us to receive wisdome being a free gift There is none among us which would not onely think himself to be out of his wits if he should refuse a thing which he could not want but also would judge himself most unthankfull if he did not receive it with hearty thanksgiving when it was freely offered him We would hardly purchase heavenly wisdome if we will not receive it of free gift 2. To teach us humility If we get true wisdome let us not attribute it to our own strength nor crow over others Fishermen got it when Pharisees could not 3. Doct. Wisdome comes from the Lord alone Hither the Apostle James sends us to beg it If any of you lack wisdome let him ask of God that giveth to all men liberally and upbraideth not Jam. 1.5 Solomon prayes to God for it and obtains it of God 1 Kin. 3.9 12. If as a learned man saith that all profitable learning in the world came out of Adam's mouth at first as from a most wise teacher and fountain how much better may the same be said of the onely wise God Jude v. 25. who is wonderfull in counsell and excellent in working Isa 28.29 Reason 1. The Law the most compleat rule of life came from him No Laws of Solon or of the wisest men come neer it No man could find out such 2. The Gospel is from him alone As he gave the Law by Moses so the Gospel by Christ Joh. 1.17 Angels could not have found out a way to satisfie Gods justice and save us 3. All prophesies are from him alone The Word of the Lord that came unto Hosea Hos 1.1 The revelation of Jesus Christ which God gave unto him Rev. 1.1 None can tell things to come but God Vse 1. Let us then not trust to the rivers but go to the fountain for waters of wisdome You may learn humane wisdome from Plato and Aristotle but divine wisdome is not to be sought in the books of Heathen writers and Infidels but in those books which come out of Gods owne mouth Solomon sends us thither for it from whence he had it himself Origo fontium fluminum omnium mare est virtutum scientiarum Dominus Jesus Christus Bern. in Cant. Serm. 13. The originall of all fountains and rivers is the Sea The originall of all virtues and sciences is the Lord Jesus Christ Ad sapientem pertinet considerare causam altissimam per quam certissimè de aliis judicatur secundum quod omnia ordinari oportebit Aristotle It belongs to a wise man to consider of the highest cause by which he may most certainly judge of others and according to which all things must be ordered Non Chaldaeorum institutio sed divina gratia pueros intelligentes fecit It was not the
sufficient for himself to guide the world and layes up enough to make others wise He layes it up 1. In the Creatures The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 2. In his Word Thes are written that ye might beleeve that Josus is the Christ the Son of God and that beleeving ye might have life through his mine Joh. 20.31 3. In the Sacraments They are mysteries 1 Cor. 11.23 c. 4. In Christ He is made of God unto us wisdome 1 Cor. 1.30 And of his fulnesse we all have received and grace for grace Joh. 1.16 5. In the government of the World He brings down great men disappoints their plots delivers his people Exod. 15. 6. In the government of the Church He makes his people to increase under persecution as the Israelites did in Aegypt Exod. 1.12 Sanguis Mirtyrum semen Ecclesiae The blood of the Martyrs was the seed of the Church 7. In Heaven Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 Vse Despair not of getting store of knowledge if ye dig where and how God appoints We are ill keepers of wisdome Adam soon lost it Therefore God keeps it for us Otherwise it would soon be lost out of the world Witnesse barbarous times Seek therefore for true wisdome in â—ste Creatures by Observation in the Word by Auscultation in the Sacraments by Meditation in Christ by Supplication in the World by Contemplation in the Church by Consideration in Heaven by Premeditation 3. Doct. Upright men shall not want necessary wisdome God hath laid up store for them If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self Joh. 7.17 What man is he that feareth the Lord him shall be teach in the way that he shall choose The secret of the Lord is with them that fear him and he will shew them his covenant Or as your marg reads And his covenant to make them know it Psal 25.12 14. Reason 1. Because God is liberal and like to great Princes useth not to give one gift alone unto his Favourites They give riches and honour He gives righteousnesse and wisdome He blesseth us with all spirituall blessings Eph. 1.3 2. Because he knows that they will use it well To such children as use clothes well and other gifts Parents give more So doth God Vse It comforts Gods people They have an heart to do well but often complain that they cannot understand what is right in many particulars Be of good comfort God that hath given thee that heart will give thee convenient knowledge 4. Doct. God will keep his from dangerous errors So he kept the Antiochians by the Apostles and Councell at Jerusalem Act. 15.1 2 31. The Galatians by Paul's Epistle Gal. 1.8 c. Reason 1. Because God would not be dishonoured nor have his way nor himself be evil spoken of by them A Father had rather any should think ill of him then his children 2. He would not have them perish Men may perish by damnable errors as well as by wicked lives 2 Pet. 2.1 A Father would not have his children take such courses as should lead them to the gallows God hath more care to keep his from hell Vse Let us praise God for keeping us free from the damnable errors of the time about God his Word Resurrection into which others run greedily It is not our care but Gods that keeps us pure 5. Doct. True wisdome is a great means to keep men from errors So some read it which is a buckler meaning wisdome By them is thy servant warned Psal 19.11 What to do To take heed of errors which himself sees not vers 12. Beware lest ye be led away with the error of the wicked How shall we avoyd it By growing in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.17 18. Reason Because wisdome takes away those things that make us go out of the way As 1. Ignorance of the right way This makes a Traveller take the wrong way for the right Ye do erre not knowing the Scriptures Matt. 22.29 Wisdome removes this and shews us the right way 2. Darknesse He that knows the way best may erre in the dark So may Gods servants in difficult things not so cleerly revealed in Scripture Here also wisdome helps them out Vse It discovers to us a way how to discover errors and avoyd them which is by getting wisdome Verum est index sui obliqui Truth discovers what is right and what it wrong Men that have true weights at home weigh things they buy and are not cousened by false weights abroad So wise men weigh opinions by the Scripture and are not deceived 6. Doct. Uprightnesse both of heart and life is needfull for them that would be kept from errors Witnesse David's preservation and Solomon's failing in religion Reason Because God takes no care of keeping such who deny him heart or life Vse Behold another means of keeping you from errors that may endanger your salvation Get upright hearts and lives and ye shall be safe Vers 8. He keepeth the paths of judgement and preserveth the way of his Saints Here are the two last benefits or reasons why such as use the right means shall attain to the knowledge of God to wit Gods direction in matters of judgement and preservation in matters of practise He not onely shews that God will give that wisdome to his servants which he hath laid up for them but also what good fruit it shall bring forth in them God provides sound wisdome for good men which is a buckler to defend them that they may walk safely in good wayes and God preserves them therein For the words He keepeth Some understand it of God in regard of himself that he alwayes doth justly in what he doth Others of God in regard of his people He keeps them in right wayes and will not suffer them to erre to perdition But the words are To keep the paths of judgement that is God layeth up wisdome in store for them and gives it them and gives withall understanding to discern errors that they may judge rightly of divine truths and not go astray from them The paths The rules of truth See on ch 1.19 Of judgement See on ch 1.3 Yet to handle it more fully the Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The Law or Word of God by which judgement is to be given The judgements of the Lord are true Ps 19.9 2. The suit or case to be tryed in judgement Moses brought their cause before the Lord Numb 27.5 3. The sentence past in judgement They gave judgement upon them 2 King 25.6 4. The crime or cause of that sentence They whose judgement was not to drink of the cup Jer. 49.12 5. The punishment inflicted by virtue
Wisdome would do to us to encourage us to get is now he shews what evill it will keep us from when we have got it And that 1. In generall v. 10 11. 2. In particular 1. To keep us from hurt by the society of bad men from v. 12. to v. 16. 2. Of bad women to the end of the chap. For the generall note 1. The persons that are to be kept from hurt by Wisdome They are such as cheerfully entertain it v. 10. 2. The preservation it self v. 11. For the first For the words When. Some read it Because Intimating the cause of their preservation to be the ready receiving of wisdome and so make the words to depend on the former Thus it is used ch 1.9 But it is rather to be read when and referred to the latter and shews the difference in point of preservation from sin between wise men and fools So it is used Deut. 7.1 When the Lord thy God shall bring thee into the Land And the reddition v. 11. confirms it Then discretion shall preserve thee Wisdome See on ch 1 2. Cometh Sâ—e on ch 1.26 Into thine heart See on v. 2. of this chap. It must not enter into the head alone but into the heart also And knowledge See on ch 1.2 4. Is pleasant It signifies such a pleasure as men take in beholding beautifull objects which ravish the soul and carry it away captive It is translated beauty Psal 90.17 Let the beauty of the Lord our God be upon us Hence Naomi had her name Ruth 1.20 Call me not Naomi that is pleasant or beautifull but call me Marah that is bitter when knowledge shall appear so bright and lovely to thee that thou receive and retain it in thy heart and soul with wonderfull pleasure and delight as the palate delights in sweet meat Vnto thy soul See on ch 1.18 upon the word Lives For the word is the same in the Originall But here it is taken for the soul the fountain of life Figures Entreth A Metaphor from a stranger coming into the house and joyfully entertained by the Master of the house for his excellent parts and the good that may be gotten by his society Is pleasant A Metaphor from the content the eyes take in beholding beautifull objects or the palate in pleasing meats If so be ye have tasted that the Lord is gracious 1 Pet. 2.3 So it is with the soul when it begins to see the beauty of wisdome and take delight in it Note 1. The similitude of a stranger entertained 2. Of a delightfull object fed upon In the former note 1. The stranger When wisdome 2. The entertainment entreth 3. The entertainer into thine heart In the latter observe 1. The object And knowledge 2. The feeding on it is pleasant 3. The feeder unto thy soul 1. Doct. Men are naturally voyd of heavenly wisdome Man is born like a wilde Asses colt Job 11.12 The Gentiles had their understandings darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Eph. 4.18 Neither are we any better being all by nature Paul and all children of wrath even as others Eph. 2.3 Reason 1. It appears in our carriage our thoughts are vain The Lord knoweth the thoughts of man that they are vanity Psal 94.11 Obj. But his words are better Answ No. Their throat is an open sepulchre with their tongues they have used deceit the poyson of Asps is under their lips Their mouth is full of cursing and bitternesse Rom. 3.13 14. Obj. But their deeds are better The Heathen man said Musa jocosa mihi vita pulica tamen Although my muse do jest and sport of chastily my life 's not short Answ Their lives are answerable to their thoughts and words They are all gone out of the way they are together become unprofitable there is none that doth good no not one Rom. 3.12 2. It appears in their businesse In worldly things they are born foolish Nemo nascitur artifex No man is born an artificer Much more foolish are they then in heavenly things which are further above their reach Obj. But in things of God which most concern them I hope they are wise Answ No. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 Object But in matters that concern their salvation they are wiser Sure they will not damn their owne souls Answ They are no wiâ—er in such matters All have sinned and come short of the glory of God Rom. 3.23 3. In their several ages In childehood they mind nothing but vanity Childhood and youth are vanity Eccl. 11.10 Obj. It may be for want of wit they may follow their pleasure then but their manly age will reclaim them Answ No. Then the world takes them up profit drowns them There are many thorny grounds in the world In whom the care of this world and the deceitfulnesse of riches choke the Word and they become unfruitfull Maâ— 13.21 22. Obj. But old age will surely teach them more wisdome Answ They will learn none but the wisdome of the flesh which is enmity against God Rom. 8.7 4. The cause of it proves it The losse of Gods image by Adam's fall which makes us born without that wisdome which Adam had by Creation Vse Let this humble us Let not fools be proud of wisdome that have none That have foolish thoughts words deeds in worldly spirituall heavenly things in youth manly age old age And cannot without grace be any thing but fools being born so Remember Agur's speech Surely I am more brutish then any man and have not the understanding of a man I neither learned wisdome nor have the knowledge of the holy Prov. 30.2 3. Apply this to your selves 2. Doct. We cannot attain to true wisdome by our owne strength We cannot force it into our hearts it enters of it selfe Every good gift and every perfect gift is from above and cometh down from the Father of lights Jam. 1.17 The wisdome that is from above c. Jam. 3.17 Reason 1. Because those grounds that we have cannot reach it Our ladder is not high enough Sense reason common principles humane instructions cannot attain unto it 2. We have not the wings that should mount us up to this heavenly knowledge to wit revelation and illumination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilabitur sapientia non in hortulo nostro nascitur Plantam hanc implantet Pater coelestis necessum est condus promus thesaurarius coelestis in penum nostrum reponere debet This wisdome slides down from abroad from without and from above it grows not in our little garden It is necessary that the heavenly Father plant this plant in us The heavenly Butler and Treasurer must lay it up in our storehouse Vse 1. This should lay us yet lower in our own eyes Though we
be born without saving knowledge yet if we could get it of our selves it were something Many a man born foolish for the world poor mean yet by Art improving Nature proves worldly wise rich great But we cannot get heavenly wisdome so 2. Get it of God by prayer and go out of your selves else ye will never attain it as being naturally blinde and unable to see the way to heaven Rev. 3.17 3. Doct. It is not enough that wisdome come into the head unlesse it come into the heart also So that thou incline thine ear unto wisdome and apply thine heart to understanding vers 2. of this chap. Let thine heart keep my commandements chap. 3.1 Let thine heart keep my words chap. 4.4 His mother kept all these sayings in her heart Luk. 2.51 God opened the heart of Lydia that she attended unto the things which were spoken of Paul Act. 16.14 Reason 1. Because else truths will not be regarded nor affected 2. They will not be remembred nor retained 3. Neither will they be applyed nor practised In effect neither affections memory nor life will do their part Vse Let us then receive heavenly truths into the heart with joy that we may be wise Let us set open the dores of our hearts to let in the King of glory Psal 24.9 It is not enough that truth come into thine ears by hearing or touch thy heart by understanding but it must enter into it by pleasing admission and be received in love 2 Thess 2.10 Wisdome must enter into thee as a man into his own house Ab Ezr. taking possession of all the faculties of thy soul Thou must not onely conceive aright of truth but willingly receive it There is an Emphasis in the word Entring or coming in Mans heart is a dark labyrinth It is hard for the light to come in but very usefull It is needfull for all the corners of the soul The Soul saith Macarius Hom. 5. is a great shop wherein are many rooms and ware houses There is the Trade of upright dealing in justice c. Every affection keeps shop by it self and is very unruly Much wisdome is needfull to direct every one as much light in every corner of a shop The outward light of the world may serve to direct the body but wisdome must direct the soul Salazar 4. Doct. Knowledge is better then all outward riches He doth not say riches or honour but knowledge is pleasant This dying David especially commends to living Solomon Thou Solomon my Son know thou the God of thy Father 1 Chron. 28.9 Reason It will stand by us at death when all outward comforts forsake us and must be left Vse Labour more earnestly for it then for riches or honor for which worldly men take so much care and pains 5. Doct. There is much pleasure and delight in knowledge Gods judgements are sweeter then honey and the honey-combe Psal 19.10 How sweet are thy words unto my taste yea sweeter then honey to my mouth Psal 119.103 Pleasant words are as an honey combe sweet to the soul and health to the bones Prov 16.24 Reason 1. Because it gives wonderfull satisfaction to mens expectation And such things are pleasing to men 2. It eases a mans minde in the mids of worldly cares and businesses It is as a Noah to Lamech This same shall comfort us concerning our work and toyl of our hands Gen. 5.29 3. It sweetens all worldly crosses which are very bitter to fools It brings in Christ to help bear the burthen 4. It sweetens all worldly blessings by teaching us how to use them aright I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need I can do all things through Christ which strengtheneth me Phil. 4.12 13. Vse We may well wonder then why knowledge which is so sweet in it self is so bitter to many and they will take no pains to get it Surely it is not entred into their hearts They are yet carnall To good men it is sweeter then all worldly comforts Fables and Tales are pleasing to others but Gods Word and knowledge to these It is like honey to them and outward comforts like gall in comparison of it As when a man hath taken honey other things are bitter to him Exercise makes that sweet to one man which is bitter to another 6. Doct. Knowledge will raise up a drooping soul The sight of the Sun much rejoyceth dulled spirits the knowledge of Gods Word much more The Law of the Lord is perfect comforting the soul The statutes of the Lord are right rejoycing the heart Psal 19.7 8. Reason 1. Because trouble of minde comes from a double ignorance 1. We are ignorant of our nature as if we were not subject to change Not onely Rivers but Seas ebbe and flow 2. We are ignorant of the nature of things who take things to be hurtfull that are not Non sunt omnia mala quae hominibus videntur mala Nauta queritur silere ventos mundum non laedit tranquillitas Arnob. All things are not evill which seem evill to men The Mariner complains that the winds lie still yet still weather hurts not the world Homines perturbantur non rebus sed opinionibus Si mors malum esset Socrati ita videretur Epict. cap. 10. Men are troubled not with things but with opinions Had death been an evill it would have seemed so to Socrates Me occidere possunt sed ladere non possunt Ibid. cap. 78. They may kill me but they cannot hurt me 2. Knowledge gives grounds of comfort from the sugar of Gods promises of profit strength singular deliverances Vse Love this knowledge better then ever ye did What good will all the world doe you if ye have troubled spirits Knowledge onely can lay these storms Vers 11. Discretion shall preserve thee understanding shall keep thee Now for the preservation it self of those persons that receive and entertain wisdome in this vers They shall be delivered from many spirituall and corporall dangers which foolish men fall into and they themselves are subject unto by reason of the remainder of sin in them and allurements of others both men and women As if he had said God shall give thee such warinesse and understanding of the true nature of things that thou shall be carefull to keep thy self from all evils which would weaken thy whole life by means of pot-companions and stâ—umpets who will continually be ready to set upon thee in thy young and slippery age to undoe thee if they can This preservation is a great benefit For the words Discretion See on ch 1.4 It imports a carefull examining things in the minde before we do them that we may avoyd evill The Syriack reads a good thinking that is to think well before-hand whither thou goest and what thou dost shall keep thee from going and doing amisse Cogito
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
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
to doe to suffer patiently They are freer for action in quietnesse Where God looks for suffering he puts not to action Vse Blesse God for the quietnesse and comfort we have had in this City in all these dangerous times both for soul and body Other parts both beyond Sea and in this Land have not been dealt so bountifully withall He sheweth his word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any Nation and as for his judgements they have not known them Praise ye the Lord Psal 147.19 20. We have also had so much agreement between godly men of different judgements as is scarce any where else to be found Let God have the praise as we have the comfort 6. Doct. God many times makes good men thrive upon earth As Abraham Isaac Jacob. Reason 1. That it may appear that God doth not grudge earth to those to whom he will give heaven He that spared not his owne Son but delivered him up for us all how shall he not with him also freely give us all things Rom. 8.32 Seek ye first the Kingdome of God and his righteousnesse and all these things shall be added unto you Mat. 6.33 2. That they may have the more means to glorifie God having the larger talents Vse If God give any good man wealth and prosperity let him use it well that he may give a good account of it He is but a factor He must honor his Master if he will enrich himself This Gods bounty requires and he that doth so may look for comfort from God Vers 22. But the wicked shall be cut off from the earth and the transgressors shall be rooted out of it If fair means will not serve foul must be used The Wiseman having given a promise to allure now concludes with a threatning to drive such as will not be drawn The Writer proceeds in a right method and having spoken many things of the differing wayes of godly and wicked men now he concludes with their different ends So he doth ch 1. onely he puts the end of wicked men first The turning away of the simple shall slay them and the prosperity of fools shall destroy them But who so hearkeneth unto me shall dwell safely and shall be quiet from fear of evill ch 1.32 33. For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But Heb. And. It is used sometimes as a figne of connexion Righteousnesse and judgement and equity vers 9. Sometimes as a signe of opposition But ye have set at nought all my counsel ch 1.25 Sometimes of assimilation As a man pleadeth for his neighbor Job 16.21 Sometimes of augmentation I am their song yea I am their by word Job 30.9 A proverb or by-word is more and goes further then a song Here it is taken by way of opposition Good men shall flourish and bad men perish in the end The wicked Restlesse and unquiet people Such as are alwayes doing mischief The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a word that fignifies motion or unquietnesse Who then can make trouble Job 34.29 The wicked are like the troubled Sea Isa 57.20 Ahab and such like wicked men accuse Gods people for troublers of Israel 1 King 18.17 and of the City Act. 16.20 and of all the world Act. 17.6 But they may answer with Elijah that wicked men are indeed the troublers of themselves and of the world 1 King 18.18 Shall be cut off As a bough from a tree so that it shall grow no more Adulterers and such like evill doers shall be destroyed It signifies an untimely death as a bough cut off before it withers They shall be taken away in the midst of their prosperity and that suddenly From the earth Not onely out of that Land but out of all the world For the word see on v. 21. on the word Land And the transgressors The word signifies treacherous dealers They have dealt treacherously with thee Jer. 12.6 So it is also translated Isa 21.2 24.16 For transgressors that go beyond the bounds that God hath set them deal treacherously with God to whom they owe all subjection Shall be rooted of it If cutting them off will not serve to terrifie others God will root them out or pluck them quite out of the earth and destroy their posterity also Figures A Metaphor from a Tree in the words cutting off and rooting out If a wilde tree and offensive grow in a garden and the Gardner cut off the top of it if it send forth new sprouts as bad as the former he digs up the root it self So doth God deal with wicked men He takes them away and if their posterity follow their courses he proceeds to root out the whole name and family Cut off Rooted out Metaphors from Trees Note 1. Gods judgement on wicked men 2. On their memory and posterity In the former observe 1. The word of opposition But. 2. The subject the wicked 3. The adjunct shall be cut off 4. The object from the earth In the latter note 1. The subject And the transgressors 2. The adjunct shall be rooled out of it 1. Doct. God will sometimes in this world put a difference between good men and bad Then shall ye discern between righteous and the wicked Mal. 3.18 So God made a difference between the Israelites and the Aegyptians in the darkness and death of the first-born and at the Red sea Exod. 10. 12. 14. So did he distinguish between the Israelites and Canaanites in rooting out the one out of the Land and planting the other in it Josh 10 c. So he put a difference between Micaiah and Zedekiah when the one durst shew his face and the other hid his 1 King 22.24 25. Between Jeremiah and Pashur when one was a comfort to himselfe and his friends and the other a terror to both Jer. 20.4 Between Ahaz and Hezekiah the one made a prey to the enemy the other delivered from Senacharib 2 Chron. 28.5 32.21 Reason 1. That men may see that there is a God While they see no difference between good and bad men they think there is no over-ruling God The Heathen man confesses it Sollicitor nullos esse putare Deos I am sollicited to think there is no God Ovid. In a Common-wealth or in an Army where no difference is made between good and bad people and souldiers men think there is no Magistrate or Generall there So in the Church But when God puts a difference they cry out Verily he is a God that judgeth in the earth Psal 58.11 2. That men might see by this fore-running providence a pattern and proof of the generall judgement to come Vse When God shall do so with us let us acknowledge Gods mercy to us He might destroy us like wicked men Are there not with you even with you sins against the Lord your God 2 Chr. 28.10 See Gods distinguishing mercy in it and proclaim it 2. Doct. Wicked men are
body businesse and societie of friends yea and in Soul also for the Soul hath a fellow-feeling of the bodies joy or sorrow in regard of the neer conjunction of them 2. From the contrary because sicknesses and diseases are threatned as crosses and sometimes as curses See Deut. 28.29 c. The leprosie of Naeman shall sleave unto thee and unto thy seed for evers 2 Kings 5.27 3. Because health fits us for duty to God and men sicknesse makes us unserviceable to both Use To inform us that we may lawfully pray for health because in it self it is a blessing Spirituall blessings are best worth asking yet temporall not to be despised 5. Doct. Prosperity also is a blessing in it self the Devill confesses it to be so to Iob. Thou hast blessed the work of his hands his substance is encreased in the land Job 1.10 Abraham's servant confesses it in his Master The Lord hath blessed my Master greatly and he is become great and he hath given him flocks and heards and silver and gold and men-servants and maid-servants and Camells and Asses Gen 24.35 Reason 1. Because it is a gift of God I will give thee riches and wealth and honor 2 Chron. 1.12 2. He hath given it to some of his choisest servants as to Abraham Joseph David Solomon Use Abuse it not to luxury or oppression To be naught thy self more freely or to hurt others more powerfully Remember outward prosperity is Gods gift use it then to Gods honor and bless him for it Take heed it proves not as Tertullian calls it Campus quo ambitio decurrat A field in which ambition may run his course 6. Doct. Long life health prosperity are sometimes the rewards of well doing and obedience If ye be willing and obedient ye shall eat the good of the Land Isa 1.19 O that thou hadst hearkened to my Commandments then had thy peace been as a river Isa 48.18 That is thy prosperity as was shewed in the exposition of the Text. Reason 1. Because of Gods bounty who besides Heaven often gives comforts to his here 2. Because of mans frailty who is by prosperity much encouraged to obedience and discouraged by the contrary 1. Object Godly men oftentimes live but a while and in much pain and and poverty Answ Besides what was said before on the third Doctrine I answer 1. That their obedience is but in part and the reward is answerable 2. Promises of outward things are but conditionall And God by short life or sorrows keeps them from corruption or persecution and trouble 3. God gives them a longer and better life in Heaven So God verifies his promise with advantage As if a man should promise twenty shilling a week for a year and at the first months end void the bargain and give the party a thousand pound What cause had the receiver to complain either of falshood in the promiser or of losse to himself 4. Their short life have more sun-shiny daies and true and spirituall comforts there then any wicked mans long life Summer fruit may be as ripe as winter fruit though gathered some months before Use 1. It blames those who think that the study of wisdom and piety shortens their childrens daies They say they are too wise or too good to live long Such bring up their children foolishly and impiously and so shorten their daies which they would prolong 2. It encourages us to get wisdom and obedience Ungodly men think there is no better way in the world to make them live long then to be merry and to put away sorrow by letting slip the bridle to all manner of concupiscence but let us remember that a long healthfull prosperous life is the reward of obedience and live accordingly VERSE 3. Let not mercy and truth forsake thee bind them about thy neck write them upon the Table of thine heart NOw follow particular duties to bee performed to God and Man enterlarded with many excellent promises and rewards for encouragement to obedience And first the wise man begins with two duties to men setting the Exhortation to mercy and truth in this Verse and the encouraging promise in the next For the words Let not mercy and truth These two are oft enjoyned together in Scripture and it is pitty that they being so nearly joyned in themselves should ever be separated Sometimes they are jointly attributed to God His mercy is everlasting and his truth endureth to all generations Psal 100.5 His merciful kindness is great towards us and the truth of the Lord eudureth for ever 117.2 Sometimes to man Mercy and truth preserve the King Chap. 20.28 When they are attributed to God then Gods mercy is shewed in promising or giving man any good that deserves nothing but ill of him His truh is shewed in performance of his promises When they are spoken of man then is mercy seen in giving freely to the poor who deserve nothing of us yea to enemies who deserve ill of us Truth is manifested in doing what we owe by promise or debt to men Misericordia est gratia qua ex nostro libero animo benefacimus alteri non ex debito non ex passione Veritas quâ exclusa omni fictione adaequamus facta dictis verba cordi cordebitis Gratia qua gratuita veritas qua debita exhibemus Cajeetan Mercy is favour whereby out of our own free mind we doe good to another man not out of debt not out of passion Truth is that vertue whereby shutting out all feigning we do equall our deeds to our words our words to our haart our heart to our debts Grace or mercy is whereby we give free things Truth whereby we pay or restore things due to others Some interpret the Text here of Gods mercy and truth and that two waies 1. So carry thy self that God may deal mercifully and truly with thee But this cannot be the sense For though a man may so carry himself that God will not deal mercifully with him yet he cannot carry himself so badly that God will not deal truly with him for that were a blemish to God If he be upright God will perform his promises to him if not God will execute his threatnings upon him whichsoever God doth he shewes forth his truth 2. By way of promise not of exhortation And they read it Mercy and truth shall not forsake thee And they tie it to the former words if thou forget not my Law c. then God wil deal mercifully with thee and perform all his promises to thee But 1. This crosses the ordinary sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a prohibition and that without need 2. The words following are imperative 3. In the first and second Verses ye have a prohibition and promise This method is also observed in the verses following and most likly so here in this Verse and the next The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. Mercy or favour All the paths of the Lord are mercy and truth Psal
to God Riches and tithes have the same letters in Hebrew they differ only by a stop on the top of a letter as appears in the Hebrew proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pay tithes that thou maist be rich Augustin speaking of those who had their corn smitten with blasting and mildew who would not willingly pay their tythes saith Reckon now O covetous wretch nine parts are withdrawn from thee because thou wouldst not give the tenth And he addes this reason Dei enim justa consuetudo est ut si es decimam non dederis tu ad decimam revoceris novem partibus sc detractis For this is Gods just custom if thou wilt not give the tenth to him thou shalt be brought to the tenth nine parts being taken away So Landlords enter on all when their rent is not paid Men take care how to use their money to their best advantage by sea or buying land or cattle or by usury an easie trade thy best trade wil be to maintain Gods worship the Jews have a proverb to this purpose to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T. thes are the hedge of riches Pirke Aboth cap. 3. Fig. 13. Doct. 3. Abundance of good things follow upon cost bestowed on Gods worship Bring ye all the Tithes into the store-house that there may be meat in mine house and prove me now herewith saith the Lord of hosts if I wil not open you the windowes of heaven and powre out a blessing that there shal not be room enough to receive it Mal. 3.10 Reas 1. Because God hath abundance and gives accordingly Fountaines abound in water and therefore communicate it more freely then standing pooles It becomes great men to give largely though receivers deserve it not 2. God wil shew hereby what a great price he sets upon his worship when he so liberally rewards the furtherers of it Use Observe ye that are large in giving to pious uses how God deals with you I doubt not but ye will find it in your books at the years end if no sinful course of life make obstructions Doct. 4. Provisions of all sorts attend upon this cost See the place quoted before Mal. 3.10.11 Reas Because God is both able and willing to bestow all sorts of good things on them that love and maintain his worship Use Observe what varietie of good things God bestows on you for upholding his worship and be thankful VER 11. My Son despise not the chastning of the Lord neither be weary of his correction HEre is an answer to to an objection that might be made out of the former verse It might be said good men have not alwaies the plenty you speak of they are many times in want and poverty A. Then must they be patient if wants and crosses come upon them from God for it is for their good If God do not prosper but crosse us we must not be offended Before Solomon had taught his son the doctrine of reverence to have higher thoughts of God then of himselfe Verse 5 6 7. here he teacheth him the doctrine of patience he had before perswaded him to shew reall thankfulnesse to God in his cost for Gods worship Verse 9.10 now he moves him to shew his real patience in bearing crosses from God That precept belonged principally to rich men that want nothing this to poor men that live in want or to such as are otherwise afflicted by the hand of God For the words My son A kind appellation to pierce the deeper into our hearts To whom will he hearken that will not hearken unto his father For the word see on Chap. 1.18 Despase not Count not sleightly of it but observe well for what end it is sent seek not to cast it off with contempt and hatred count it not a burden insupportable Some serve God in prosperity and leave him in adversitie Therefore the wise-man exhorts him whom he had before taught how to live in prosperity not to faint in adversitie that so when infirmity or poverty or the like triall comes he may not lose that piety which he seemed to have in his tranquillity The chastning See on Chap. 1.2 on the word instruction the same word in the original signifies both and it belongs equally to a loving father to instruct or correct as occasion is offered Of the Lord. See on Chap. 1.7 Neither be weary Faint not under the burden of Gods correction let it not be like meat upon the stomach that overcharges it and the man is never well till he be rid of it and can endure no more of it Of his correction Remember it is but correction not wrath See on Chap. 1.25 on the word Reproofe for it fignifies both The sum of this verse is as if Solomon had said to the young man My son God will give thee prosperity if thou obey him but if God shall see it fitter for thee to give thee ficknesse for health and dry bones for marrow and make thee full of paines and weaknesses do not make a light account of his correcting hand neither if thou think his stroak to be too long or heavy be thou offended with him but bear it patiently Figures none Note 1. The Exhortation in this verse 2. The reason inforcing it verse 12. In the former observe 1. The person spoken to My son 2. The speech wherein note a double exhortation or rather dehortation And in the former 1. The act disswaded Despise not 2. The Object The chastning of the Lord. In the latter note 1. The Act forbidden Neither be weary 2. The Object Of his correction 1. Doct. Arguments or titles of love should often be repeated My little Children 1 Ioh. 2.1 Brethren 1 Ioh. 2.7 Beloved 1 Ioh. 4.1.7.11 Reason 1. Because of all arguments they are the most pierceing They go from heart to heart They will work when arguments of terror will not 2. Because as they quickly pierce the affection so they last till death in the memory and work love back again as the sunbeams beating on a wall reverberat and cause heat in the air near it Use 1. To blame strangenesse and sharpnesse of carriage in Christians especially in words when reproofes and admonitions savour rather of height of spirit then of love Little good comes by them 2. To teach all superiours Ministers especially to breath forth words full of affection especially to those that are godly though differing from them in matters of lesser moment Loving carriage is glue it will unite Strangenesse is a thaw of a severing quality and will breed enmity 2. Doct. Afflictions come from God Shall there be evill in a City and the Lord hath not done it Am. 3.6 The Lord hath troden under foot all my mighty men in the midst of me hee hath called an assembly against me to crush my young men The Lord hath troden the virgin the daughter of Judah as in a wine presse Lam. 1.15 Reason 1. Because some are such as none else can inflict as
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
it subsists of it selfe remains unmovable and upholds the rest of the world It is like the rock upholding the house Mat. 7.24 25. The earth is the lowest of all the elements the center of the rest upholding them all without any thing under it to uphold it Thus men and beasts have room where they may live and breath though it have no foundation yet it stands as fast as if it had a strong foundation answerable to the greatnesse of it The words may admit a double sense either that God did at first by his infinite wisdome so justly poise the earth that it should be upheld by its own equall weight and have no inclination to move upward downward or aside or else that Gods power immediately still without any thing wrought in the earth at first upholds it as a sure foundation and makes it a lasting foundation to uphold all the visible world God by his infinite wisdome so placed the earth as a foundation that should never remove out of his place lest the foundation failing the rest of the building should fall and perish The earth Not only the body of the earth but also all the creatures that are or live in it for it is opposed to the heavens He mentions the earth first because it is the center of the heavens and therefore saith he hath founded it But he is said to stablish the heavens above which have the earth for a foundation beneath For the word see on Chap. 2.22 By understanding God useth divers words to the same purpose to shew that all kind of wisdom is in God and his Christ For the word see on Chap. 2.2 Hath he established So fitted all the parts of heaven that they continue fast together and each observe their severall motions as Planets fixed Starres first mover in their places Orbes or Sphears This must be understood of the visible Heavens the beauty whereof we see and admire at Gods wisdome in it For unto us The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated fashioning Did not one fashion us in the womb Job 31.15 To wit by fitting and framing all the members of the body in the womb He covered the earth as it were with a roof the heavens he adorned with many Starres He hath not made the heavens unmovable like the earth but unweariable in their motion and not subject to diminution or dissolution This shews Gods infinite wisdom for palaces built by men fail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The heavens The starry heavens so it is used Gen. 1.14 Let there be lights in the firmament of the heaven Though sometimes it be put for the Aire for there are fouls of heaven mentioned as well as starres of heaven Gen. 1.20 I find not the Hebrew word used at any time in the old Testament for the invisible heaven which was not then so plainly made known although the Greek word in the new Testament be so used Our conversation is in heaven Phil. 3.20 That is heavenly like the carriage of Saints and Angells there It hath its name in Hebrew from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are waters And it intimats two kinds of waters one in the heavens above the other in the earth beneath which also may be intimated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the duall number and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the duall number also two visible heavens Starry and Airy Figures Founded A metaphor for the earth hath no foundation under it but God hath made it as fast as if it had a strong foundation to uphold it Earth For the earth and all things in or on it The part for the whole So likewise in the word Heaven The part put for the whole comprehending stars and all Note 1. The foundation of the earth 2. The establishment of the heavens In the first observe 1. The Agent The Lord. 2. The instrument By wisdom 3. The Act. Hath founded 4. The Object The Earth In the second note 1. The Agent He. 2. The Instrument By understanding 3. The Act. Hath established 4. The Object The Heavens 1. Doct. The world had a beginning In the beginning God created the Heaven and the Earth Gen. 1.1 Through faith we understand that the worlds were framed by the word of God Heb. 11.3 Reason 1. Because the world could not make it selfe and the refore the maker must needs be before it Causa prior causato The cause is before the thing caused A builder must needs bee before a house in time 2. Because it is compounded of Heaven Air Earth Sea Stones Trees Beasts Men Angells Bodies are compounded of the Elements Souls of faculties Empires of divers people A garment sewed together had a beginning 3. Because the world is mutable in all parts of it Sometimes the Sun shines in Heaven sometimes the Moon sometimes the starrs sometimes none of them are seen The air is sometimes clear sometimes stormy The Sea sometimes calm sometimes tempestuous The Earth sometimes dry sometimes wet Kingdomes one while in peace another while in war Living creatures one while well another while sick All mutable things had a beginning Who can change that which is eternall 4. Because it will have an end as appears in the parts of it Fishes Birds Men die Sea eats up Earth Beasts Earth expells Sea by mans art and labour Some things had a beginning which by the mercy wisdom and power of the Creator shall be kept from having an end who gives to all Creatures durance long or shorter as he please To men for their generations To stars to the worlds end to Angells soules of men and their bodies also after the resurrection for eternity But nothing that hath an end was without a beginning It could not be at first without him that can take the being of it away when he please If it were from eternity it can keep it selfe to eternity Use 1. It confutes those who think the world to have been from eternity Their owne bodies may teach them the contrary 2. It confutes those that think not the world formally but materially to be from eternity I say with Tertullian Quod non lego non credo What I read nâ—t I believe not Of it self it could not be so being a dead thing By God it could not be made so For every thing hath his being before it produce any other thing It were dishonourable to God to have any thing eternall beside himself It would take away from him the credit of making the world or at least of making it out of nothing which is a divine priviledge Singular priviledges are chiefest ornaments It is some derogation that others can do what we can The Magicians were put to filence by lice and confessed This is the finger of God Exod. 8.19 And this opinion wil help to bring in the form from eternity too For some forme it
had if it had a being and who can alter the form of that which is eternall And so by consequence God made not the world And scoffers will grow more bold and say All things continne not as they were from the beginning of the Creation 2 Pet. 3.3 4. But as they were before the Creation from eternity 2. Doct. The wolrd was made by God Where wast thou when I laid the foundations of the Earth Job 38.4 By the word of the Lord were the Heavens made and all the host of them by the breath of his mouth Ps 33.6 Reason 1. Because it was not from eternity as appears by the changes in it 2. It made not iâ— self That were a contradiction It could not be in fieri facto made and to be made both at one time It must then work before it be 3. There was none else before the world was to make it but God onely If an house be found in an Island wherein never any man but one was hee must needs build that house 4. None else had wisdom enough to do such a work if there had been men or Angells before the world As no beast could build the foresaid house if there had been many in the Island Use Give God the glory of it and of all the comforts ye enjoy here or shall in heaven 3. Doct. God sheweth wonderfull wisdom in making the world O Lord how manifold are thy workes in wisdom hast thou made them all Psal 104.24 To him that by wisdom made the Heaven Ps 136.5 Reason 1. Because he made this spacious world out of nothing The wisest man in the world or Angell in Heaven cannot work without matter But God made the whole world of nothing Onely his infinite wisdome could doe such a work 2. That excellency that is in the world shews the Makers infinite wisdom What is the most curious picture of a man beast tree star to the thing it self Like a dark shadow to the shining Sun So low do mens best works lie below Gods This shews that the foolishnesse of God is wiser then men 1 Cor. 1.25 For that work of God in which he shews least wisdom argues more then that wherein the wisest man in the world shews most 3. Because of the variety of these excellent workes both of severall kinds and of severall dispositions in each kind Stars Rivers Trees Beasts Men Angells Hills Vallies what thosands of each No created wisdom can number them much lesse make them How many thousands of men are in the world yet every face differs from one another 4. Because of their excellent order The stars are above our heads to give light the air about us to breath in the Earth under us to tread on Severall grounds for corn pasture gardens orchards What not Vse 1. Let us in the view of the creatures not onely take delight in the fight and use of them but also take notice of the wisdome of the Creatour and praise him for it The Earth is a Colledge built by God that in it we may study his wisdom The Heavens a Common-wealth or Kingdom established by him The Sun the King the Moon the Queen the Starrs the Nobility Clouds the commons Spheres the Provinces So we see a mans wisdom in his workes and books and God shews us his in the Heavens and in his Law Psal 19.1 7. Comparata omnia creata ad Deum sicut artificia ad artificem Recuperus All created things compared to God are as artificiall works to the cunning workman As they shew the workmans wisdom so do these Gods Yea much more For if we admire a watch made by the art of man for the rare workmanship and frame of the wheels and their motions how much more should we admire the wisdom of God in making the glorious lights of Heaven with their revolutions without which no watch could exactly measure time And in the variety of earthly creatures without which our lives could afford us no comfort 2. Use Take heed of finding any faults in the workes of God They were all made in wisdom though thy shallow brain cannot reach them 4. Doct. God upholds the Earth strangely The world is established that it cannot be moved Ps 93.1 No man can tell whereupon the Foundations of the Earth are fastned God poses Job with this question Iob 38.6 and may pose all the world They must answer with him God hangeth the Earth upon nothing Job 26.1 And that 1. Because there is nothing above it or under it to uphold it It is the lowest Element and the Heavens above cannot uphold it 2. Because it is above the power of nature to do it or to know how it is done Use When we tread on the earth let us take notice who upholds it and makes it able to uphold us No creature can do it The earth would sink under us if God did not strangely uphold it for us Give God the glory then of your sustentation 5. Doct. God preserves the heavens and heavenly creatures in their motion It is God that in them hath set a Tabernacle for the Sun to run a race Psal 19.4 5. Thou makest the outgoings of the morning and of the evening to rejoyce Psal 65.8 Reason 1. Because the Heavens and the Sun Moon and stars have no principle of life in them whereby to move themselves much lesse of reason to direct them in their various courses 2. Because no creature either man or angell hath wisdom or power enough to do it Use Take occasion from the daily motion of the heavenly bodies to blesse God our spirits are comforted and bodies directed by them they are watches to keep time for us God keeps them in their motion else would they deceive us and deprive us of their light and comfort Doct 6. All manner of wisdom is in God It is expressed by divers words in the Text Wisdome and Vnderstanding We may well cry out with the Apostle O the depth of the riches both of the wisdome and knowledge of God Rom. 11.33 Reas 1. His word shews it to us in which are the grounds of all arts and sciences and higher things then they 2. His works shew it none hath wisdom to do the like Use Be humble and see thine own folly be thou never so wise thou art but a fool in respect of God thou wantest some wisdome he hath all Thou mayest say of thy wisdom as David of his age Psal 39.5 My wisdome is nothing before thee Verily every man at his best state is altogether vanity Selah VER 20. By his knowledge the depths are broken up and the clouds drop down the dew GODS infinite wisdome was set out in the former verse by the higher parts of the world the heavens and by the lower the earth or as was mentioned in the former verse by setling solid substances there and liquid ones here and by ordering the two middle elements aire and water For the words By his knowledge Not by
our knowledge of God as the word is taken for our knowledge of Christ Isa 53.11 By his knowledge shall my righteous servant justifie many But by Gods own wisdom The words are varied to shew the plenty of scripture language Here is Gods wisdome understanding knowledge For the word see on Chap. 1.2.4 The depths Some understand this of the springs and rivers that break out of the earth continually and run into streams through many countries and those oftentimes are strangely brought out of rocky hills God wisely and wonderfully opening a passage for them being of themselves weak and unable to passe through such difficult places others understand it of the floud which indeed was not a work of nature but of God who cause all the fountaines of the great deep to be broken up Gen. 7.11 But it is best to understand it of the works of God at first Gen. 1.9 in making room for the Sea and for the rivers that men might live on the drie land for he speaks here of works of creation as founding the earth establishing the heavens making the sea rivers and clouds all this was done at the beginning of the world It is a description of the great channels made at first to hold all the waters and the waters of the sea and rivers are included So Gods wisdom is set out in stable and remaining things as the earth heaven waters clouds which abide and do not succeed one another as men beasts trees do whereof we may see the same that Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The whole inferiour globe of earth and water Darknesse was upon the face of the deep Gen. 1.2 2. The waters in the sea or sea it selfe The fountains of the great deep were broken up Gen. 7.11 3. Great misery and trouble which drownes men in despair as it were in the bottom of the sea Deep called unto deep Psal 42.7 4. A thing that cannot be found out no more then the bottom of the sea can be found out Thy judgments are a great deep Psal 42.7 Here it is taken in the second sense for the sea and channells of waters Are brokon up Heb. Cleft So that it seems at first the earth was circular and fully round under the water till God made as it were clefts for the sea and rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the clouds They have their name from thinnesse in the Originall because they are so and therefore Gods wisdome is the more seen in them in that they hold the rain till God send a commission to powre it down upon the earth Yet sometimes the word is put for the skies wherein the clouds are 2 Sam. 22.12 Drop down Or Which drop down See the like addition Psal 104. Bread which strengtheneth mans heart And the sense requires it for Gods wisdom is not here commended for causing the clouds to rain now but for making them at first which are still so usefull to us as well as heaven earth sea An act of creation not of providence The clouds supplie the driness of unwatered places vapours drawn up from the waters or moister places of the earth fall down in rain to moisten the drier parts of the ground and they are said to send it down by drops for the comfort of the earth and not to powre it down in streams to drown it as in the deluge So the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drop down like a still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dew It hath its name from covering because it covers the earth It is taken for moisture falling from heaven As the dew of Hermon and as the dew that descended upon the mountains of Zion Psal 133.3 It may comprehend moderate rain also and gentle showers that do good to the earth Figures Two figures of the part for the whole one in Depths for all waters below the other in Dew from all profitable moisture coming from above Note 1. The making of these 2. Of the clouds In the first note 1. The efficient By his knowledge 2. The effect The depths are broken up In the second observe 1. Another effect of Gods wisdom And the clouds Lest earthly moisture should be wanting God hath provided a store-house above to supplie the drinesse of the earth 2. The effect of these clouds which are yet profitable in dropping down the rain gently for the grouth of herbs trees c. Which drop down the dew for so it should be read as was observed before Doct. 1. The scripture often presseth the same things by various expressions At Christs Incarnation God was manifested in the flesh 1 Tim. 3.16 The word was made flesh John 1.14 Of whom concerning the flesh Christ came who is God over all blessed for ever Rom. 9.5 In him dwelleth all the fulnesse of the Godhead bodily Col. 2.9 So in the sacrament of the Lords supper Take eat this is my body Mat. 26.26 The bread which we eat is it not the communion of the body of Christ 1 Cor. 10.16 As often as ye eat this bread ye shew the Lords death untill he come 1 Cor. 11.26 Reas 1. To shew the plenty of wisdome and great variety of words which are in the scripture we much commend Oratours that can expresse themselves variously to the same purpose 2. To shew the truth of Scripture-principals not only in their concord but also because they who understand not one expression may understand another 3. To work upon mens affections we are so dull that once speaking will not raise them up neither will often speaking in the same words do it but rather dull us more as meat often dressed the same way pleaseth not the palat but in different waies and divers sauces it pleaseth well so do divers expressions for somewhat more may be perceived in the one then in the other Against 1 Tim. 3.16 God manifested in the flesh it may be objected so it may be though Christ were not incarnate The answer may be out of John 1.14 The word was made flesh Ob. So it may be though Christ be not God Ans Rom. 9.15 He is God over all blessed for ever Ob. It may be he is not essentially God for all this Ans Col. 2.9 In him dwells all the fulnesse of the Godhead bodily So for the Sacrament Ob. 1 Cor. 11.26 it is called bread and bread will do our souls little good Ans Mat. 26.26 It is Christs body spiritually Ob. Then belike the bread is turned into Christs body Ans No it is but a remembrance of it 1 Cor. 11.26 Ob. A remembrance of a thing past doth little good Ans It is a communication of his body and the benefits thereof 1 Cor. 10.16 4. To affect severall men which have severall tasts that dressing of meat pleaseth one man which pleaseth not another that bait takes one fish which takes not another that expression prevailes with one man which prevailes not with another Use Let us read the Scriptures
by any thing that comes from his father Gods children know that their enemies can go no further then God permits and therefore they fear nothing 2. God will keep his children out of those troubles that ruine others if he see it fit as he did Noah and Lot and that oftentimes strangely and miraculously as he did the three Jews out of the fiery furnace which devoured their enemies Dan. 3. And Daniel himself from the Lions which consumed his adversaries Dan. 6. 3. If God suffer them to come on thee hee will keep thee that they shall not ruine thee though they undo wicked men He will take away the poison of those snakes and then we may play with them 4. He will bring the out of them when thou art nearest to ruine and when they fall thickest upon thee Though thou fall seven times yet shalt thou rise up again Prov. 24.16 And when they are gone from thee they cannot hurt thee 5. If thou die by them with wicked men yet thou art not ruined with them Their troubles are a gulf sinking them down into Hell thine are a ladder mounting thy soul up to Heaven Saeviant perse quendo nihil in me moritur nisi mortale erit in me aliquid ubi persecutor pervenire non possit ubi Deus meus habitat August in Psal 26. Let men be sharp in persecuting nothing dies in me but what is mortal there will be somthing in me at which the persecutor cannot come where my God dwells Use It serves to uphold the hearts of godly men in sad times Ye may be troubled ye cannot be ruined Be not then cast down in thy spirit but stand upright in all stormes like the Mount Zion which cannot be removed but abideth for ever Ps 125.1 Sabeans rob Job yet he fears not but blesses God and God gives him more then he lost Let a David walk through a valley of the shadow of death ye he will fear no evill Psal 23.4 Dreadfull things in the Heavens will appear in the end of the World yet they need not fear whose redemption draweth nigh Luk. 21.28 Quia dum finitur mundus cujus amici non estis propè sit redemptio quam quaesistis Greg. Hom. 1. in Evang. Because when the world is ended whose friends ye are not the redemption draws nigh which ye have sought It is not so with ungodly men they may well fear ruine when troubles come for fear is due unto them which have not the fear of God they think themselves safe because God forbears them for a time but they shall be overtaken with evills which they cannot escape and this is the sudden fear that good men need not be affraid of but will overtake wicked men as followes in the Text The desolation of the wicked when it commeth Doct. 2. Troubles often come unexpectedly Your destruction commeth as a whirlewind Prov. 1.27 So shall the eternall destruction of ungodly men come at Christs second appearing The day of the Lord commeth as a thief in the night For when they shall say peace and safety then sudden destruction commeth upon them as travail upon a woman with child and they shall not escape 1 Thes 5.2.3 This appears 1. In invasions by enemies who come before looked for and suddenly lay wast a whole country and foes come often out of ambushes and destroy stout men overpowring them with multitudes before they be aware Thus the old world and Sodom and Gomorrah and Corah Dathan and Abiram perished 2. In Gods judgments as in the three former examples Use In the Sunshine of your prosperity get God to be your refuge lest a sudden storm destroy you then need you not fear any storm else every storm will ruine you Doct. 3. Sudden troubles are very terrible to wicked men So Jobs friends speak of him conceiving him to be a wicked man Therefore snares are round about thee and sudden fear troubleth thee Iob 22.10 When Nabal heard of the mischief intended to him his heart died within him and he became as a stone 1 Sam. 25.37 Reas 1. Because they come unexpectedly for wicked men are fooles and neither look nor prepare for changes as godly men do who are wise 2. Because they have no sure refuge to fly to at hand as godly men have Use Wonder not that wicked men suddenly sink in troubles they are neither forewarned nor fore-armed VER 26. For the Lord shall be thy confidence and shall keep thy foot from being taken IT being a great matter and hard for a good man to do to expect deliverance when he sees wicked men ruined in regard he hath naturall fear in him as well as they Solomon adds a strong reason and very sufficient to wit the assistance of the great God who according to the hope of a wise man resting upon him will keep him from falling into snares and well may such a man be confident that it cannot be otherwise then well with him as the first word of the Text intimates For which carries a strong reason with it For that word see on Chap. 1.9 The Lord. See on Chap. 1.7 Shall be thy confidence Heb. Shall be in thy confidence So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated In Chap. 1.20 In the streets Or For thy confidence So it is translated For an inheritance Numb 36.2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Folly or Foolishnesse This their way is their folly Psal 49.13.2 Because they that want wit to order their own affairs had need to trust others it signifies confidence or hope of good from another That they might set their hope in God Psal 78.7 3. It signifies the flank He maketh collops of fat on his flanks Job 15.27 Some take it in the first sense the Lord shall be with thee in thy foolishnesse when thou hast brought thy self into trouble and knowest not how to escape God will deliver thee Others in the third sense the Lord shall be at thy flank or side as souldiers in the flank in battle or as a guard to secure a man Hence latrones antiently souldiers of a Princes guard quasi laterones Side-men And the vulgar reads it in latere tuo Doway at thy side But the second sense is best and the word is frequently so used in scripture The Lord shall be thy confidence That is one in whom thou maist safely confide in all dangers He shall be to thee in stead of a shelter And shall keep See on Chap. 2.11 Thy foot See on Chap. 1.16 From being taken He shall keep thee from the danger of the secret plots of thine adversaries for wicked men are fowlers and hunters alwaies laying snares in the way to catch Gods people like birds and beasts by the feet The grin shall take him by the heel the snare is laid for him in the ground and a trap for him in the way Job 18.9.10 Which though there spoken of wicked men is often true of good men So David praies Keep me from the
4.14 A gift in season is best and double worth to that which is long deferred Qui citò dat his dat Give quickly and thou givest twice Gratia tarda ingrata est Ingratum est beneficium quod diu inter manus dantis haefit Seneca Slow favour is no favour It is an unpleasing benefit that sticks long between the hands of the giver As we have opportunity let us do good to all men Gal. 6.10 3. We must do it comfortably according to their wants to give a dying man one meal or a naked man one hose will not keep him alive 4. We must do it liberally according to our ability Plentifull fountains give plenty of water To whomsoever much is given of him shall be much required Luke 12.48 Use It condemnes unwilling givers For such 1. Put off all till death like hogs good for nothing till they die 2. They give sparingly and with long intreaty if at all Often drawing makes the Well fuller and sweeter Standing still makes it stink So in giving almes Basil Opportunity lost may be irrecoverable Thou maist be as poor as Job to morrow and have nothing to give God gives the creatures their meat in due feason Psal 145.15 Job did not withhold the poor from their desire nor cause the eyes of the widdow to fail Job 31.16 His almes was alwaies ready when they needed it They need not wait long for it Go thou and do likewise So maist thou expect that God in mercy will not make thee wait long but will soon answer thy prayers VER 29. Devise not evill against thy neighbour seeing he dwelleth securely by thee THE wise man having perswaded before to the payment of debts and speedy giving to the door now he disswades from evill offices as from mischievous plots in this verse from contentious suits ver 30. From envy ver 31. Then gives reasons both why these good offices should be done and why the bad ones should be avoided and that to the end of the Chapter The words run so as if a man were allowed to plot mischief against a stranger or enemy because it forbids it onely against a neighbour But this is set out as a grievous sin with its aggravations yet the other not permitted He doth not tolerate small sins but set out greater to make them the more odious As if he had said Though thou must not devise evill against any man yet especially not against such as live near thee and expect no ill from thee Deceive not their expectation Fore the words Devise not Plot not evill against him in thy mind The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to plow or fit the ground for the seed They that plow iniquity Job 4.8 And secondarily to imagine and plot mischief in the mind by thinking and studying that so it may be ready for execution when occasion is offered Sometimes but rarely it is used for devising good things Mercy and truth shall be to them that devise good Ch. 14.22 It signifies also to be silent O Lord keep not silence Ps 35.22 Here it is taken in the second sense for plotting and devising Bain tells us that one of the Hebrew writers interprets this word of suspition of evill in a neighbour But himself likes it not The Doway Bible reads it Practise not But I find not the word any where so used Evill See on Chap. 1.33 Against thy neighbour Devise nothing that may tend to his hurt For the word see on ver 28. Seeing One cause why thou shouldst not hurt him is because he suspects no harme from thee and therefore cannot prevent it This particle I is translated thus elsewhere Seeing he judgeth those that are high Iob 21.22 He dwelleth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To sit He that sitteth in the Heavens Psal 2.4 2. To abide or remain Hee that abideth of old Psal 55.19 3. To dwell He that dwelleth in the secret place of the most high Psal 91.1 So here Securely Fearing no hurt from thee but rather expecting a good as from a neighbour See on Verse 23. on the word safely By thee Near thy dwelling Figures none Note 1. A prohibition 2. The reason thereof In the prohibition note 1. The Act forbidden Devise not 2. The Object of the thing Evill 3. The Object of the person Against thy neighbour In the reason note 1. The subject Seeing he dwelleth by thee 2. The Adjunct Securely 1. Doct. Plotting to hurt others is a great sin It is made a note of a wicked man He deviseth mischief upon his bed Ps 36.4 Hee deviseth wicked devices to destroy the poor Isa 32.7 Reason 1. Because it is an abuse and ill imployment of the most noble faculty of the soul as of reason and affections which should be used to do good to others and not to hurt men But are often used to plot evill against men contrary to Gods command 2. It is a concatenation of divers sins as of malice craft voluntary iniquity and wilfull contempt of Gods Commandment Use To condemn those who think there is no sin where there is no hurt done to others but place all sin in outward actions This was the Pharisees religion Math. 5. yet Christ shews there that though a man or woman have not hurt yet anger and lust are sins If we ought to study how to do men good though not desired then is it a sin to devise evill against them though not executed 2. Doct. It is a greater sin to devise evill against a neighbour Let none of you imagine evill in your hearts against his neighbour Zech. 8.17 He must go to Heaven that doth not evill to his neighbour Psal 15.3 Reason 1. Because of cohabitation If he like thee so well that he chuse to live by thee do not thou devise evill against him Continuall converse should keep thee from doing it 2. Because thou maiest get good by him more then by strangers that are farther off when thou shouldst need their help Aliquid boni propter vicinum bonum Some good comes by a good neighbour An heathen man being to sell or let his house put in this commodity among the rest that it stood among good neighbours Use Banish all ill causelesse thoughts against thy neighbours good out of thy heart This is the way to live with comfort 3. Doct. It is yet a greater sin to devise evill against such as take us for their friends expecting no hurt but good from us It was not an enemy that reproached me But it was thou a man mine equall mine guide and mine acquaintance Psal 55.12.13 If I have rewarded evill to him that was at peace with me Psal 7.3 4. Reason 1. Because such suspect no evill from us and therefore may more easily be ruined by us Natures Law will teach us not to imagine evill against them that trust to us and suspect it not The Italian Proverb is God keep me from them I trust and I will keep my self from them
prefer and set up wicked men for their own ends but if God do prefer them in the world it is but to ruine them for ever Tolluntur in altum ut lapsu graviore ruant They are lifted on high that they may have the heavier fall Use Contemne the prosperity of wicked men for God will certainly ruine them notwithstanding their wealth 3. Doct. God intimatly loves godly men The mercy of the Lord is from everlasting to everlasting upon them that love him Psal 103.17 The Lord loveth the righteous Psal 106.8 Reason 1 Because he communicates his secrets to them as in the text Where Gods secret is there is his heart yea himself He makes them of his privy counsell I have called you friends for all things that I have heard of my father I have made known unto you Ioh. 15.15 2. Because he will have them with him for ever in Heaven and wee love them well whom wee desire never to part withall Use Let us be godly that we may be great in Gods books No matter then though the world count us base afflict and oppresse us God will make us of his counsell here and happy for ever Psat 73.24 VERSE 33. The curse of the Lord is in the house of the wickeed but he blesseth the habitation of the just IT might be objected against the former ver that it doth not appear that God lothes wicked men and loves good men for he makes evill men rich when better men are poor Solomon answers in this verse that it may so come to passe sometimes but yet the plenty of evill men carries Gods curse with it which like a moth eats it up and the want of good men carries Gods blessing with it which brings comfortable supply So he confirms the former proposition by the effects of Gods hatred and love Fore the words The curse His plagues and judgements are threatned and prepared and in time shall be executed on them Some understand it of want and the blessing of plenty for the one is threatned to the wicked the other promised to the godly in the Law Gods curse will bring the wicked rich man to poverty and his blessing will bring the poor godly man to plenty This God often doth but not alwaies therefore the former interpretation is better Of the Lord. Sent by the Lord. For the word see on Chap. 1.7 Is in the house Though it bee never so stately a Palace yea on all in his house as wife children goods c. For the word see on Chap. 1.13 Of the wicked See on Chap. 2.22 But. See on Chap. 2.22 He blesseth His good providence watcheth over it for good The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth 1. To bow the knee Solomon kneeled down upon his knees 2 Chron. 6.13 2. To blesse Blesse the Lord O my soul Psal 103.1 3. To curse It may be that my sons have sinned and cursed God in their hearts Iob 1.5 Here it is taken in the second sense for blessing as it is translated Yet not for Verball blessing as wee blesse God but for a reall one as hee blesseth us I will blesse thee and make thy name great and thou shalt be a blessing Gen. 12.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The habitation The word signifies a shepheards Cotage and is used also for any house If a godly man have but a poor Cottage yet Gods blessings shall be on him and on all his in it Of the just See on Chap. 2.20 on the word Righteous Figures House and Habitation for the dwellers in them As The Lord blessed Obed Edom and all his houshold 2. Sam. 6.11 The subject place for the adjunct Note 1. The extent of Gods curse 2. Of his blessing In the first observe 1. The Author Of the Lord. 2. The Action The curse 3. The Object Is in the house of the wicked In the second note 1. The Author But he 2. The Act. Blesseth 3. The Object The habitation of the just 1. Doct. Gods curse is on wicked men in all their waies See Levit. 26.14 c. Deut. 28.15 c. Reason 1. Because their poverty losses and crosses are not trialls as the afflictions of Gods people are but beginnings of sorrows and an earnest of Hell assurances that they shall have no true comfort here nor hereafter 2. Because their wealth and outward comforts are turned in to curses In enjoying them they meet with many crosses in wives children servants and are forced sometimes to wish their wealth in the bottom of the Sea In losing them they meet with much sorrow and cannot bear want so well as they that never were rich Gods curse consumes wealth house meat drink c. Strumpets never are rich though they have great gifts Deceitfull tradesmen often break The uses may be taken out of ver 31. 1. Vse Envy not thou their worldly prosperity Wouldst thou have their riches with Gods curses It will weigh thee down to Hell 2. Use Imitate not their wicked courses to get wealth They may enrich you before the world but they bring with them the sting of Gods curse to ruine you for ever 2. Doct. Gods blessing is on godly men in all their doings See Levit. 26.3 c. Deut. 28.1 c. Reason 1. Because if they have but little yet they have content with it which wicked rich men have not with all their wealth And he that hath content hath enough in a journey He may look for plenty when he comes home 2. Because God will turn his poverty into plenty if he see it fit for him Use Embrace good waies What canst thou have more then Gods blessing which brings content in the way and happinesse in the end 3. Doct. Whole families may fare better or worse for good or bad Governours Obed-Edom was a godly man and entertained the Ark of God and the Lord blessed Obed-Edom and all his houshold 2 Sam. 6.11 The Lord give mercy to the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain 2 Tim. 1.16 David had like to have destroyed all the males of Nabals family for their Masters churlishnesse 1 Sam. 25.22 Reason 1. Because under good Governours they have good example to encourage them to do well and good instruction to shew them how to do well Happy are thy men happa are these thy servants which stand continually before thee and that hear thy wisdom saith the Queen of Sheba to Solomon 1 King 10.8 And under bad Governours they have bad example and counsell 2. Because although they should not regard either the one or the other yet God prospers them outwardly for their Governours sake sometimes as C ham fared well in the Ark for Noahs sake and the prisoners fared well while Joseph guided there So did they that lived in Abrahams Isaacs Jacobs Davids Solomons family And on the contrary servants may suffer for bad Masters as Nabals innocent servants had done if God in mercy to them had not
where houses are neerer then in the Countrey that so all men may hear City and Countrey ring of her instruction Figures Wisdome either a Prosopopeia if it be meant of Wisdome it self or a Metonymie of the subject for the adjunct if spoken of Christ the fountain of wisdome Voyce Heb. Sound A Synecdoche of the generall for the speciall A sound for a voyce which is the best sound More is to be gotten by mens words then by lowing of oxen or bleating of sheep The beginning of Wisdomes speech in villages is in the beginning of this vers The progresse of it 1. In Streets Cities and Towns in the end of this vers 2. In other places there vers 21. In the beginning of the speech note 1. The Cryer Wisdome 2. The act cryeth 3. The subject place without In the Country Villages and unwalled Towns In her progresse in the streets note 1. The act she uttereth 2. The object her voyce 3. The subject place in the streets 1. Doct. Heavenly wisdome is worth the looking after As things publickly cryed and proclaimed are worth taking notice of Hence the search of it is so much pressed and the worth of it so much set out in this Book chap. 2.2 4.5 c. The hear heart voyce must be used as men do to get silver and hid treasures This wisdome must be gotten and not forgotten and kept as the principall thing Reason 1. In regard of the excellency of it It excells all humane arts and sciences more then gold doth iron 2. In regard of the lasting of it All objects of humane science perish but the object of heavenly Wisdome lasts for ever in another world Vse Choose these studies then Discamus ea in terris qua nobiscum maneant in caelis Hieron Let us on earth learn those things which may remain with us in heaven It is a fools part to look after bables and neglect serious things Wherefore is there a price in the hand of a fool to get wisdome seeing he hath no heart to it Prov. 17.16 2. Doct. This heavenly wisdome is to be found onely in Jesus Christ In whom are hid all the treasures of wisdome and knowledge Col. 2.3 The onely begotten which is in the bosome of the Father he hath declared him Joh. 1.18 Neither knoweth any man the Father save the Son and he to whom the Son will reveal him Matt. 11.27 Reason 1. Because as the Son of God he knew the Fathers will from eternity 2. Because God spake by him even before his incarnation as in the delivering of the Law Christs voyce then shook the earth Heb. 12.26 Therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word or Speech Joh. 1.1 3. Because God hath given him the Spirit beyond measure Joh. 3.34 He hath more wisdome and holinesse then any man or Angel He is the most lively image of God Heb. 1.3 And a principall part of Gods image is knowledge Col. 3.10 4. All wisdome that others have in heavenly things is from him Christ of God is made unto us wisdome 1 Cor. 1.30 No Philosophy can teach is They had good Morall precepts but wilde ones in Divinity Vse Go to the right shop for heavenly knowledge To Christs school Search not on earth for it is vain Neither man earth nor sea can afford it Neither gold silver nor precious stones can purchase it Job 28.12 Seek it then from the Lord Jesus Christ who is the wisdome of God 1 Cor. 1.24 3. Doct. God is very desirous men should get heavenly wisdome Therefore he cryes loudly earnestly affectionately Vnderstand O ye bruitish among the people when will ye be wise Psal 94.8 God hath written to the people the great things of his Law and will be angry if they be counted as a strange thing Hos 8.12 Reason 1. Because as he gives light naturall in creatures and arts so supernaturall in Scripture revelations 2. He gives sight of such things ordinarily by reason extraordinarily by illumination and common graces Vse To admire why men are poor in this heavenly knowledge seeing God is so willing men should have it Who would starve where a Prince keeps open Court to entertain all comers 4. Docâ—â— This heavenly knowledge is offered to the meanest It is preached in villages The poor have the Gospâ—l preached to them Mat. 11.5 God hath hid these things from the wise and prudent and hath revealed them unto babes Mat. 11.25 Bring in hither the poor and the maimed and the halt and the blinde Luk. 14.21 Reason 1. To shew that God respects no persons Act. 10.34 A thing that brings much hurt in the world 2. To binde them the more to God as a begger-woman without bloud or portion married to a King is the more engaged to him Vse To perswade mean ones to get this heavenly wisdome They cannot get Arts perhaps for want of means of breeding This is offered freely Ho every one that thirsteth come ye to the waters and he that hath no money Come ye buy and eat yea come buy wine and milk without money and without price Isa 55.1 5. Doct. The way to this heavenly knowledge is plain and easie It is cryed about the streets It is taught in all languages Knowledge is easie to him that understandeth Pro. 14.6 That is that gives his minde to understand it Parthians Medes c. We do hear them speak in our tongues the wonderfull works of God Act. 2.9 11. It is taught by earthly similitudes as in parables abundantly Matth. 13. Vse Seek earnestly for it then The way is easie and the end profitable 6. Doct. Means of salvation are offered to great Towns To Chorazin and Bethsaida Mat. 11.21 To Capernaum Mat. 11.23 To Corinth Act. 18.1 4. Reason 1. Because much good may be done there as much fish may be catcht in the Sea 2. God may have much work to do there Therefore Paul must preach boldly at Corinth because God hath much people there Act. 18.9 10. Vse Blesse God for the means here The Gospel is more plentifully preached then in other places Walk worthy of it Vers 21. She cryeth in the chief places of concourse in the â—â—â—â—ings of the gates in the City she uttereth her words saying The text is a part of the preface of Wisdomes speech Her beginning in the Countrey villages was set out in the beginning of the former vers And her progresse to the streets of walled Town in the end thereof Now follows her further progresse in this vers And that 1. To Market-Towns 2. To Shire-Towns or places of Judgement 3. To Cities or chief places in a Kingdome or Nation For the words Wisdome like some great Queen cryes out calling her Subjects from bad courses to good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a most fruitfull word having abundance of significations in the Scriptures 1. It signifies to cry or make a noyse Isa 58.1 Cry aloud spare not lift up thy voyce like a trumpet From the Hebrew word 〈◊〉