Common-wealth It is hurtfull to our selves bringing down many judgements on us It is evill privatively depriving us of much good Evill positively inflicting much sorrow Evill spiritually bringing spirituall judgements on the soul Evill corporally bringing much pain to the body Evill eternally making soul and body for ever miserable Vse 1. Hate all sin God is the object of love Evill of hatred Ye that love the Lord hate evill Psal 97.10 Amat Deum debes odisse quod odit Lovest thou God then must thou hate what he hates August 2. Beware of acting sin It is a disgrace to thee and matter of danger 5. Doct. Sinners are very nimble and industrious about sinfull actions Jezabel quickly findes a way to get away Naboth's vineyard 1 King 21.7 c. And Judas to bewray Christ Mat. 26.15 Reason 1. From an internall principle of love of sin Men are very nimble about what they love 2. From an externall principle of custome It is their trade and men are very nimble about their trade that go dully about other things They are in their element Elementum in loco suo non ponderat An element is not weighty in its own place How swift is water in the river How dull out of it Vse Marvell not at sudden villanies as robberies murders treasons Wicked men are quick at such things 6. Doct. Great sins are readily swallowed by ungodly men As murder and oppression Ahab can swallow Naboth's vineyard and life at a morsel 1 King 21. And Judas can digest the murder of Christ and thirty pieces of silver to boot Matt. 26.15 Some are so wicked they can murder Father and Mother 1 Tim. 1.9 Cain killed his owne Brother Gen. 4.8 Reason 1. They see not the evill of them 2. They foresee not the danger of them Vse Marvell not at great wickednesses while there be wicked men in the world Fire will burn down water overflow all before it Vers 17. Surely in vain the net is spread in the sight of any bird We come now to Solomon's second argument to disswade the young man from joyning with these sinners And that is taken from the injustice of their course They wrong others without provocation by them or merit of evill in them It may be the young man might object against the first argument peradventure they had just cause to take the rich mens lives as well as their goods It may be that they have committed some great evil or done them much wrong No saith Solomon they had no cause at all to proceed so cruelly against them neither for any wrong done to themselves nor others It proceeds meerly from their owne covetous and cruel disposition They have given them no more cause then the bird doth to the fowler to take away his life For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely So it is translated Surely we will return with thee Ruth 1.10 And then it is an earnest asseveration of the truth of what is said It is as sure theeves kill without a cause as that fowlers kill harmlesse birds It may be read For as it is v. 9. v. 16. And then it ushers in a second reason to disswade the young man from joyning with them v. 15. because they are unjust as well as cruel For it cannot be a reason of the Theeves curelty mentioned v. 16. for they are not curel because they have no cause but though they have no cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vain So our Translation and some others read it Some take it to be in vain in regard of the bird which will take no warning but will fly to the meat although it fall into the net So will Theeves go on till they come to the gallows notwithstanding examples of others hanged before or counsels of friends They will rob though they be hanged and for present content they will adventure suture ruine Their eyes are dazeled with the fight of gain so that they see not the danger Others take it to be in vain in regard of the fowler who is not alwayes sure to catch the birds for many times they spy the net and flie away And this some apply to the Theeves alluring the young man They often misse the precious things they aim at the owners espying their evill intentions and preventing them Therefore joyn not thou with them upon hope of uncertain gain Others apply it to the young man himself as if Solomon had said If birds have wit to see and avoyd snares thou my Son being a reasonable creature shouldst much more especially being warned by me see the danger of these evill mens counsels and not dare to joyn with them But the word should rather be translated without cause as it is v. 11. As fowlers kil birds taken in the net though they never wronged them that so they may feed on them so do these most unjustly kill them they rob as ver 11. 19. shew The one saith they lie in wait for them causelesly and the other that they take away their lives So the word is also used chap. 3.30 Strive not with a man without cause if he have done thee no harm Object not that they will not be so cruell though they be covetous for though mens riches may do them good yet they have given no cause to take away their lives No more hath the bird to the fowler But as the fowler cannot feed on the bird unlesse he kill it no more can they rob sometimes without killing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The net It is taken 1. Literally for an engine to catch birds beasts or fishes Ye have been a net spread upon Tabor Hos 4.1 2. For net-work made like a net Thou shalt make for it a grate of net-work of brasse Exod. 27.4 3. For devices to entrap men In the net which they hid is their own foot taken Psal 9.15 Here it is used in the first sense yet the third intended in the application of the similitude as appears v. 18. Is spread Laid abroad at length that it may catch the bird if it come within the verge of it In the sight Heb. in the eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The eye in which is placed the Sense of seeing The eye is not satisfied with seeing Eccl. 1.8 2. The sight which is by the eye The heavens are not clean in his sight Job 15.15 So here where the bird either doth see it or may see it if he will look about him or where birds use to haunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of any Not of every bird but of any bird So it signifies here and that without a negative particle with it A thing not observed in Grammars and Dictionaries So Job 8.12 It withereth before any other hearb For the word see on v. 13. on the word All. Bird. Heb. owner or possessour of a wing That hath a wing at command to fly withall Thus God distinguisheth birds from beasts and fishes A bird of the air shall
laughter of a frantick man There is no greater misery then false joy Non dolere quòd peccaveras magis offendit Deum quà m quod antè peccaveras Chrysost Not grieving that thou hast sinned offends God more then that thou hadst sinned before 6. Doct. Many love to have others take notice of their sins Absolon went in unto his Fathers Concubines in the sight of all Israel 2 Sam. 16.22 Reason 1. Because they think their sinfull courses to be a credit to them shewing that they dare do that which others dare not 2. Because they would have others know that they fear no punishment from God or man like the unrighteous Judge Which feared not God neither regarded man Luk. 18.4 Vse Of all men in the world take heed of those Trust not them that will betray themselves to eternall wrath They will not be afraid to ruine you to eternity Vers 15. Whose wayes are crooked and they froward in their paths It is no wonder that wicked men goe in crooked wayes Where else can they go that leave the right way which turnes not aside to the right hand nor to the left It is as if the wiseman should have said Let no man think that he may converse with them and yet go aright in the wayes of uprightnesse It cannot be wisdome only will free thee from hurt by wicked men and from walking in their crooked wayes The last mark of a wicked man is set down here in the text which is obstinacy in evill paths Here is a gradation Every step exceeds the other Ill words are naught v. 12. Ill deeds are worse v. 13. Boasting of sin worse v. 14. Obstinacy worst of all v. 15. Such are desperately incorrigible For the words Whose wayes See on ch 1.19 Are crooked Swarve from the right rules of Gods word and being compared with it are found not to be strait And they froward The word signifies going backward or out of the way In their paths See on v. 9. Figures A metaphor from travellers who obstinately go on and persist in wrong wayes Note 1. The wickednesse of their wayes 2. Their obstinacy in them In the former note 1. The subject Whose wayes 2. The adjunct Are crooked In the latter observe 1. The adjunct And they froward 2. The subject In their paths 1. Doct. The Scripture delights much in metaphors Cains sin is like a dog lying at his door watching for his going out to devour him Gen 4.7 Jotham sets out the unkindnesse of the Israelites to his father Gideon in preferring Abimelec a bastard before his lawfull sons by the trees setting a bramble to rule over them Judg. 9.14 15. Jehoash compares Amaziahs proud desire to a thistles desire to marry his son to the Cedars daughter 2 King 14.9 The progresse and profit of the Gospell preached is by Christ compared to seed sown in a good ground corn among tears fishes taken in the net bread leavened treasure hid in a field a pearl of price Mat. 13. The difference betwixt Gods people under the law and under the Gospell is set out by Allegories of Sarah Hagar Sinai Sion Gal. 4.14 c. The flying and killing of Kings and great persons under the similitude of Islands and mountains vanishing away Rev. 16.20 Reason 1. Because this is a great help to the understanding as spectacles to the eyes By worldly things which we know we are taught heavenly things which we know not 2. It is a great help to the memory Things that we forget as we are very ready to forget things belonging to the soules good are brought to our mind upon the fight and hearing of those metaphors 3. It works much upon the affections Many outward things are very pleasing to us By comparing spirituall things to those things we love and take comfort in in the world our affections are drawn higher Therefore God is called a Father and an husband 4. It workes upon the conscience I am Gods servant child wife When I see the carefulnesse of mine to do duty to me my conscience smites me and tels me I am not so carefull to do duty to God Vse 1. It condemnes the Papists who in many points to confirme their erroneous opinions turn metaphors into a literall sense As to prove that children who die unbaptized cannot be saved they interpret that Joh. 3.5 of outward water in Baptisme which is spoken of the Spirit washing away the filth of sin like water To prove the corporall presence of Christs body in the Lords Supper they quote This is my body overthrowing the nature of the Sacrament taking the figne quite away and destroying the nature of Christs body by making it to be in many places at once So that there is neither Sacrament nor Christs body To establish their feigned Purgatory they interpret 1 Cor. 3.13 of naturall fire which is spoken of the tryall of mens works by the judgement of Christ at the last day when all mens works shall be revealed as gold is tryed by passing the fire and when their Purgatory will be at an end as themselves confesse To establish prayer to Saints they urge the custome of Kings Courts wherein men come to Kings by Nobles not considering that Kings are ignorant and in danger and soon wearied by many addresses and therefore must be informed protected eased by them that are about them but God need not Yea they drive men from reading Scriptures because of these metaphors taken from humane affaires which God put in of purpose to draw men to it So Mr. Fox in Latimers life mentions a Priour in Cambridge that disswaded men from reading the Scriptures lest reading Luk. 9.26 and 1 Cor. 5.6 Plow-men looking back and Bakers leavening the bread too little should despair To which Latimer answers If a painter should picture a Fox in a Pulpit in a Fryers coul no Clown that should see it would imagine that the Painter thought a Fox could preach but intended to signifie Fryers did preach like Foxes 2. Let us labour to apply Metaphors aright and then we shall profit by them When we read Joh. 15. see what sap we receive from Christ the spirituall vine and whether we be his sheep And so in other parables 2. Doct. The same thing is set out by divers similitudes in Scripture As the progresse of the Gospel Matth. 13. Our union with Christ by a Vine Joh. 15. a Graffe Rom. 11. a Body 1 Cor. 12. Reason 1. Because variety is very pleasing Many different strings make good musick 2. It is very profitable A fisher had need of many baits If one take not another may 3. Man hath many affections and some outward objects work more upon love and joy others upon sorrow and hatred others upon fear others upon confidence Vse In every thing that concerns thy soul make use of such similitudes in Scripture as may most affect thee As of the love of Mothers when thou doubtest of Gods favour The store of sap the vine gives
restlesse in evill The wicked are like the troubled sea when it cannot rest whose waters cast up mire and dirt Isa 57. â—0 He deviseth mischief upon his bed he setteth himselfe in a way that is not good he abhorreth not evill Psal 36.4 Reason 1. Because they have a body of sin in them which hath many active members upon earth fornication uncleannesse c. Col. 3.5 A fountain will run and fire will burn 2. They have objects of sin in the world in abundance in all places to feed their eyes ears and all their senses A fountain will run if it find a river Fire will burn if it meet with fuel 3. God hath not healed wicked men by his sanctifying Spirit Bad humours will work in mens bodies till they be purged away And the more purged away the lesse they work 4. God is pleased sometimes not to restrain wicked men but to let them run on to their own perdition and the hurt of many others So an unruly horse with the bridle out of his mouth runs furiously till he overthrow himself and his rider Vse 1. Marvell not that men are never weary of sinning The drunkard is never weary of the Alehouse The adulterer of places of wantonnesse Is it marvell that birds fly or fishes swim why else have they wings or fins 2. Let us be provoked to be restlesse in good Else wicked men the children of this generation restlesse in their wayes to give themselves content are wiser then we that professe our selves to be the children of light Luk. 16.8 And the Queen of Sheba who came so far to hear Solomon's wisdome will condemne us at the day of judgement Matt. 12.42 3. Doct. Wicked men lives are often cut short by their wicked courses Bloudy and deceitfull men shall not live out half their dayes Psal 55.23 Reason 1. Drunkennesse breeds dropsies gluttony breeds feavers wantonnesse foul diseases all murderers and shorten mens lives as the floud drowned many young men in the world When the strength of the body is worne by drinking and whoring men must die All the Physicians in the world cannot put in new marrow into dead bones 2. Trouble of conscience sometimes ends their dayes Sin of betraying his Master made Judas hang himself Spira would have killed himself and did waste his body to death for his Apostasie Some in our times have ended their dayes in pangs of conscience for sin 3. By Gods just judgements who like a Gardiner pulls up weeds roots out unfruitfull trees and like a wind blows out the candle or like a storm lodges the corn before it be ripe 4. By enemies and those often of their owne stamp One drunkard kills another in his drink even his neerest friend as Alexander murdered Clitus One adulterer kills another because the strumpet loves him better Vse 1. Gaze not too much at the prosperity of sinners lest thou be tempted to do like them The common people are like boyes who when they see knaves upon the stage gorgeously apparelled and acting Kings think them happy and could wish to be like them but they consider not the poverty and misery that may befall them when they are stript of their gay clothes So the common people are bewitcht with the riches of sinners not confidering they may die or lose all before their age 2. Grudge not at their prosperity They may die sooner then meaner men Every plant saith our blessed Saviour which my heavenly Father hath not planted shall be rooted up Mat. 15.13 Who would be a flourishing tree to be rooted out or an oxe fatted to be killed A brutish man knows not neither doth a fool understand this When the wicked spring as the grasse and when all the workers of iniquity do flourish it is that they shall be destroyed for ever Psal 92.7 They shall be cut off certainly suddenly utterly Tum ferè auferuntur à terra cum maximè velint vivere Then are they for the most part taken away from the earth when they are most desirous to live in it Baine When they have feathered their nest and reckon upon long life as the fool in the Gospel Luk. 12. God will destroy them when they least look for it Therefore Fret not thy self because of evill doers neither be thou envyous against the workers of iniquity For they shall soon be cut down like the grasse and wither as the green herb Psal 37.2 4. Doct. Transgressors deal treacherously with God The treacherous dealer dealeth treacherously Isa 21.2 The treacherous dealers have dealt treacherously yea the treacherous dealers have dealt very treacherously Isa 24.16 They are all adulterers and an assembly of treacherous men Jer. 9.2 Reason 1. Because they fail in the trust committed to them as a Servant or Steward deceiving his Master is treacherous So was he that had received one talent though he had not spent it because he did not improve it Thou wicked and slothfull servant c. Mat. 25.26 2. Because they act against their trust which is an higher degree of treachery As if a Servant or Steward should rise up against his Master in stead of obedience So Judas is called the traitor Luk. 6.16 3. Because they betray Gods honour as much as in them lies An Embassador is treacherous that dishonors his Prince in stead of honoring him 4. Because they labour to undoe Gods Church Is not a servant treacherous that should go about to poyson all the family So are wicked men endevouring to ruine the Church by bad counsel and example Vse Let us hate all sinfull courses Treason is odious Men that love the Treason hate the Traitor God hates both it and them Many fair promises are made by men to Traitors but an Halter or an Axe is their end So Satan promises much to sinners but will bring them to hell 5. Doct. Sin roots out the posterity of wicked men He shall neither have Son nor Nephew among his people nor any remaining in his dwelling Job 18.19 So it did Jeroboam's His posterity must lose the Kingdome and his good Son must die 1 King 13.34 14.10 c. So Ahab's numerous posterity must die for his Idolatry 2 King 10.7 c. Reason 1. Because sin goes by propagation and no wonder then if the Serpents brood be cut off We kill young Snakes for the poyson they have from the old ones 2. Sin goes by imitation If children of godly parents will imitate other men in evill rather then their parents in good no wonder if children of ungodly parents be evill like their parents and perish with them We read not of one good among all the Kings of the ten Tribes All were idolatrous like their predecessors Vse Hate sinfull courses which God so much hates that he will punish them in children to the fourth generation as in the second Commandement And no wonder if God hate finfull courses as being contrary both to his nature and will Let us therefore shew our love to God in hating what
tell him that his own life the comfort of his marriage his estate his credit his content are wrapt up in them Reason 1. That God may work upon mans judgement that so if his command will not work upon mans will as it should reason may convince their judgement 2. That he may work upon their affections Upon their love by recording former benefits and promising more as to David I annointed thee King over Israel and I delivered thee out of the hand of Saul And I gave thee thy Masters house and thy Masters wives into thy bosome and gave thee the house of Israel and of Judah and if that had been too little I would moreover have given unto thee such and such things Wherefore hast thou despised the Commandement of the Lord. 2 Sam. 12.7 c. Kindnesse breeds love God works upon fear by judgements and threatning more Upon hatred by seting out the ugliness of sin and the hurt it brings on all the World and in particular on our selves Upon confidence by setting out his great power and infinite mercy which are the two main Pillars of confidence Use To lament our wretched sinfull disposition that have by nature so far cast off Gods soveraignty that he is as it were forced to use reasons to perswade us to obey his Commands which we should do without any reason given Yea which is more that we will not be perswaded by a world of reasons laid down in scripture but remain disobedient who would keep a servant that neither of himself nor by perswasion would be obedient God keeps thousands of such in the World Yea the best of men are guilty of disobedience to the Commands of God against duty and known reasons David knew that though he were a King yet he might not commit adultery nor murder and therefore is said not to be ignorant of but to despise Gods Commandement 2 Sam. 12.9 And it cost him dear Hee paid for it in both kinds by the sword and the abuse of his own Concubines Let every one of us lay it to his own heart and mourne for his own known disobedience 2. Doct. Teachers should not onely informe but perswade also So Paul exhorts wives to do their duty from their subjection to the husband as to the head and from the Churches examplâ— Wives submit your selves unto your own husbands as unto the Lord. For the husband is the head of the wife even as Christ is the head of the Church and he is the Saviour of his body Therefore as the Church is subject unto Christ so let the wives be unto their own husbands in every thing Eph. 5.22 23 24. Husbands are prest to their duty from Christs example Husbands love your wives even as Christ also loved the Church Eph. 5.25 From marriage union So ought men to love their wives as their own bodies Eph. 5.28 From leaving Parents for a wife For this cause shall a man leave his Father and Mother and shall be joyned to his wife and they two shall be one flesh Eph. 5.31 Children are urged to their duty from right and Gods promise Children obey your Parents in the Lord for this is right Honour thy Father and Mother which is the first Commandement with promise That it may be well with thee and that thou maist live long on the earth Eph. 6.1.2.3 Servants from reward Servants be obedient to them that are your Masters c. Knowing that whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free Eph. 6.5 8. Masters from their account to God And ye masters doe the same things unto them forbearing threatning knowing that your Master also is in heaven neither is there respect of persons with him Eph. 6.9 See the like duties pressed with reasons Col. 3.18 and 4.1 Reas 1. That the hearers may be brought to believe what is taught which bare information will not do 2. That they may be brought to obey it perswasive arguments are weights to draw to obedience Use Think not much that Ministers do not coldly deliver divine truths but earnestly presse them it were easier for them to do otherwise but ye have need of it and it is for your good Doct. 3. Correction comes from Gods love Thou shalt also consider in thine heart that as a man chastneth his son so the Lord thy God chastneth thee Deut. 8.5 As many as I love I rebuke and chasten Rev. 3.9 You only have I known of all the families of the earth therefore will I punish you for all your iniquities Ames 3.2 Reas 1. God doth it to prevent much evill that might otherwise befall them and that is a sign of love as not correcting is of hatred I will not punish your daughters when they commit whoredom nor your spouses when they commit adultery therefore the people that do not understand shall fall Hos 4.14 So a tender father by timely correction keeps his children from untimely ends A Physician keeps his patient from death by putting him to pain Gregory the great afflicted with the gout and other bodily infirmities cries out In hoc miâ—i placent quod nihil in hoâ— mundo placere permittunt Herein they please me in that they suffer nothing in this world to please me By correction God keeps his children from many sins or brings them to repentance Est in eo qui corripitur à Domius aliquid quod displicet id sc propter quod eum castigat et quod emendatum cupit Jansen in Text. There is in him that is chastned by the Lord something that displeaseth God to wit that for which he corrects him and which he would have amended God also by correction keeps his from eternall perdition Afflietions are a bridle that keeps the horse from falling and the rider from breaking his neck So doth God by them keep his children from many sins that might bring on them speedy destruction The child of God may say to God with Augustine in Psal 98. Et cum blandiris pater es cum caedis pater es Blandiris ne deficiam caedis ne peream Both when thou strokest and when thou strskest thou art afather Thou strokest that I should not faint thou strikest that I should not perish And on the same Psalm Illi Deus irasciter quem peccantem non flagellat Nam cui verè propitius est non solum donat peccata ne noceant ad futurum seculum sed etiam castigat ne semper peccare delectet God is angry with him whom he doth not scourge for sin For whom he favours indeed to him he not only forgives sins that they may not hurt him in the world to come but also chastens him that he may not delight to be alwaies sinning 2. God corrects his children to do them Good hereby he exerciseth and increaseth many graces in them as faith and patience he also fits them for glory hereafter as souldiers by pains and perills are fitted
would be loth to think they should answer for neglect of knowledge at the day of Judgement yet they must Else why sit ye at home and lose so many good Sermons your absence is a reall sleighting of wisdome Vers 8. My Son hear the instruction of thy Father and forsake not the Law of thy Mother In the rest of this Chapter and the two Chapters following Solomon's words consisting of many exhortations and promises do not well admit of any division but by the Chapters In the rest of this Chapter there is 1. A commendation of domesticall instruction v. 8 9. 2. A disswasion from hearkening to bad counsels from v. 10 to v. 20. 3. Wisdomes exhortation to men to follow her directions from vers 20. to the end of the Chapter In the first ye have 1. An exhortation in this vers 2. A promise in the next For the exhortation and first for the words My Son See on v. 1. Hear See on v. 5. Here it is taken for giving ear and heart to parents instructions beleeving or obeying them according to the nature of them Instruction The means to get learning See on vers 2. Of thy Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Father from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wish well for parents naturally bear good will to their children Amor descendit non ascendit Love descends but ascends not They are part of them and their care is great for them The word is not alwayes used for naturall Parents but sometimes for Mosters or elder persons or men in authority as Children for inferiors in the fist Commandement and elsewhere Solomon was a Father as a Ruler Teacher naturall Father And it may be that these Proverbs were written for instruction to his owne children and so to be communicated by other parents to their children as King James writ his Basilicon Doron for his Son Yet Solomon chooseth the name of a Father rather then of a King or Master to perswade them to be the more willing to receive instruction from him for Parents look to their childrens good when Masters and Kings having not that naturall band look to their owne ends Because Solomon took upon him principally to teach young men therefore he takes to him the name of a Father shewing withall that he desires nothing more then their spirituall good And forsake not Hearing and not forsaking must be applyed to the instruction of both Parents by the rule given in the last vers For as a Childe must not refuse to hear his Father at first so he must not be drawn away from the truth or good learned by his Father afterwards And as he must not be drawn from his Mothers counsels afterwards so he must not slight them at the first Hearing is to be given to the Father because Children are more ready to hearken to their Mothers though the Fathers be for the most part best able to advise And not forsaking looks to the Mothers Law because Children taken from the Mothers care and imployed by the Father are ready to slight her and to forget what she taught them in their childehood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports not being drawn away by our owne corruption or other mens perswasion from what we have learned of our godly Mothers Others read pluck not up but that comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and comes short of the other intending a mans owne seduction by himself and not so well forbidding seduction by others also Entisement is set down more plainly vers 10. The Law The teaching 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shoot or rain or teach Precepts are dropt into young children by pious Mothers by little and little and as it were suckt in with their milk and fastned by often repeating Such teaching becomes Mothers and children It is translated Law rather then teaching because it bindes more and children think themselves lesse bound to Mothers then Fathers because Mothers are more tender over them and familiar with them Equals also may teach but not command Of thy Mother It is taken here for the naturall Mother for Solomon begins with houshold instruction Leave not the course of godlinesse wherein she bred thee Figures none Note 1. The Childes duty to his Father 2. To his Mother In the first note 1. The agent My Son 2. The act hear 3. The object the instruction 4. The subject of thy Father In the second note 1. The act and forsake not 2. The object the Law 3. The subject of thy Mother He had begun with Religion and duty to God vers 7. next he requires duty to Parents in this vers 1. Doct. Next after the care of Religion is the care of our duty to Parents Therefore God hath placed the fifth Commandement in the beginning of the second Table Philo thinks it was written in the border of both Tables Aben Ezra placeth it in the first Table but behinde Tindall conceives it was written in the first Table after the fourth Commandement so that the first Table should contain all duties to Superiours God and Magistrates and Parents c. and the second all duties to Equals Diis parentibus nunquam satis fit Aristotle God and Parents cannot be sufficiently requited The Heathen punished injuries to God and Parents alike Valer. l. 1. Qui dubitat utrum oporteat Deos revereri aut parentes non indiget ratione sed pari paena Aristot Topic. l. 8. He that doubts whether God or Parents be to be reverenced needs not be confuted by reason but by the same punishment All fatherhood is from God Men are fathers of some God of all in some sense or other Resisting them is in some sense resisting God as resisting a Constable is resisting the King or supreme Magistrate Parents are chosen in the fist Commandement to expresseall Superiors rather then Magistrates or Ministers these are comprehended under Parents The safety or ruine of Church and Common-wealth depends upon them for families are seminaries of both Divine right and naturall give Parents power over Children 1. Vse To inform us of what great weight this duty is both in the Text and Decalogue set next after our duty to God 2. To reprove disobedient Children This sin is next to impiety against God and before sins committed against equals Many have confessed at the Gallows that God justly brought them thither for disobedience to religious Parents And some have been troubled for their disobedience after their Parents death Object Our Parents are testy Answ Yet they must be born withall Multa ex quo fuerunt commoda ejus incommoda aequum est ferre Terent. We must bear with them by whom we get much Love thy Parent if he be kinde otherwise bear with him Ames parentem si aequus est aliter feras Mimus Servants must obey froward Masters 1. Pet. 2.18 Much more Children froward Parents 2. Doct. The beginning of Christian knowledge and piety ariseth for the most part from domesticall instruction
Hence Solomon had his His Father taught him ch 4.4 and his Mother ch 31. Timothy's saith came by derivation from his Grandmother and Mother 2 Tim. 1.5 He knew the holy Scriptures from a childe 2 Tim. 3.15 Reason 1. There are prayers and good examples used in godly families which are means of knowledge and grace as well as the publick Ordinances Men that fare well at home are fat as well as they that feast abroad 2. There be pull-backs from evill by discipline and correction which bridle our corrupt nature from evil as godly exercises are spurs to good 1. Vse It teacheth us to live in good families where godlinesse prevails Yea and Children should be willing to leave irreligious Parents houses to live with godly Masters 2. Parents should choose good Masters for their Children and not altogether look at trading Place them where they may learn how to live in heaven as well as here 3. Blesse God if he give you godly Parents or Masters It is a great mercy Men do so for rich Masters where they may live plentifully or skilfull ones where they may learn how to get an estate how much more for such as teach us true wisdome 4. Make hay while the Sun shines Make a good use of domesticall instructions God hath not given you good Parents or Masters for nothing Ye may learn to be wise your selves and teach yours to be so when God honors you with families of your owne 3. Doct. Parents are bound to instruct their Children in piety To bring them up in the nurture and admonition of the Lord Eph. 6.4 As Captains train up their raw Souldiers and exercise them in Arms. Train up a childe in the way he should goe Prov. 22.6 So did Abraham breed his Children Gen. 18.19 And David Prov. 4.3 4. Teach them thy Sons and thy Sons Sons Deut. 4.9 The like is required Deut. 6.7 11.19 Reason 1. Because men are much drawn by authority to give credit to what is spoken Men look more quis dicat who sayes then quid dicatur what is said Children will beleeve their Parents sooner then Brethren or Servants because they exercise the first authority over them Afterwards when they grow wiser they will hear reason from an equal or inferiour Hence it is that Children and ignorant persons follow authority but wise men follow reason The Samaritans beleeve at first for the Womans words afterwards for Christs owne sayings Joh. 4.39 â—2 So Augustine at first beleeved the Scriptures for the Churches authority afterwards for their owne Divine authority is above all Reason But among humane authority Parents is the first 2. It is most prevalent because Children see their Parents love from their youth Parents therefore must not lose that opportunity of improving their Childrens good opinion of them 3. Young yeers are fittest for instruction and those they spend under their Parents They are then easie to be ruled and of quick capacity not taken off with vices and cares They are like young trees easie to bow 4. The good taught then may abide with them all their life long Quo semel est imbuta recens servabit odorem Testa diu Horat. The vessel keeps the savour of what it was first seasoned withall a long time When he is old he will not depart from what he learned young Prov. 22.6 It is harder to infuse truth or piety when error or fin hath taken possession first It is a double labour first to empty the glass of filthy liquor then to put in clean first to pluck up the weeds then to sow good seed Vse 1. Woe be to those Parents that neither teach their Children themselves nor yet put them to school only they labour to get money for them which their ungrateful heirs spend to their owne destruction in finfull wayes Deus disciplinam parentes jubet thesaurizare filiis non pecuniam Perennia praecepit non peritura conferre Salv. contra avarit God bids parents to treasure up instruction for their children not money He commanded to bestow on them lasting things not perishing 2. It reproveth such as marry before they know the grounds of Religion and so may have children before they know how to breed them I have heard that Horne Bishop of Winchester in Qu. Elizabeths dayes upheld a Minister that was complained of for refusing to marry a young Gentlewoman for ignorance of the grounds of Religion saying that he would have suspended him if he had done it though he had a license from his owne Officers adding withall What should we have families of Infidels For how can they instruct their Children that are so ignorant of the first principles of Religion themselves 3. It calls upon Parents to breed their Children wel How can they hearken to their instruction if they have it not Themselves would condemne Parents that should starve their childrens bodies what are they then if they starve their souls 4. Doct. Children are bound to give credit to and obey their Parents good counsels Come ye children hearken unto me Psal 34.11 The Children of Eli hearkened not unto the voyce of their Father because or therefore as Ps 116.10 with 2 Cor. 4.13 the Lord would slay them 1 Sam. 2.25 Reason 1. Because they are the first teachers ordinarily and therefore our ears should be open to them The Parliament hears and rewards the first Messengers of good news 2. They are the fittest teachers for they seek the good of their children out of naturall love Provide for them while they live give them an inheritance when they die desire their salvation They will commend good things to their children out of love Luk. 11.13 Whereas Masters may do it out of respect to their owne peculiar profit They require them not to lie or steal it may be but let them be profane or irreligious 3. Parents can more commodiously instruct them being still at hand to observe their courses and to resolve their doubts at any time 4. They have experience and know what is good for their children who know not what is good for themselves and whom should they hearken to rather then to their own Parents Object Parents may be Idolaters and perswaders to be Papists It is the Popish argument to be of their Fathers Religion Answ If they be such as Solomon was wise and godly they will not perswade us to Idolatry If they be Idolaters we must not hearken to them Object Parents may be wicked and give ill counsell Answ Yet it may be they may give good counsel to their children sometimes Parents that have been bad in their youth may give good counsell to their children in their age for their own quiet Etiam pudicam vult meretrix filiam A whore would have a chaste daughter And we are bidden to follow their precepts not their examples nor counsels neither if they be naught 1. Vse It shews the greatnesse of the sin of Children that will not be taught nor ruled by godly Parents 2. Let
up in peace are produced in war for good 2. Doct. Such as undertake to teach others must shew forth Parents affections So doth Solomon here and vers 8. ch 2.5 3.1 4.1 And David chap. 5.1 6.1 7.1 Reason 1. It is a winning way Love wins more then authority Therefore Paul useth it to win the revolted Galatians Gal. 4.19 My little children of whom I travell in birth again untill Christ beformed in you See the like in Paul's dealing with Philemon Philem. v. 7 8 9 19. He intreats that might command and promises payment to him that was more indebted to him yea owed him his owne soul St. John often useth this loving title My little children 1 Joh. 2.1 12 13. 3.18 2. It is a stopping way to prevent objections If it be objected we disgrace others and bear them malice naturally therefore they will not hear our counsels we may answer Parents bear no malice to their children and are therefore worthy to be heard If it be said we seek our owne and not others good the same answer will serve Parents do not so but seek their childrens good and their counsels are for that cause not to be rejected 1. Vse For Teachers Let Ministers season their reprooss with fatherly insinuations of affection as Physicians give sugar after bitter pills So let Fathers Masters Friends teach with parentall love if they would do any good 2. Vse Let young men regard such Teachers as shew such affection Assuredly they speak for their good what ever their corruption suggests to the contrary 3. Doct. Though all men be finners yet some remain in a sinfull estate and so carry away the name from others These are of two sorts 1. All in their naturall condition While we were yet sinners Rom. 5.8 In the flesh ch 8.8 In darknesse 1 Thess 5.4 2. Grosse sinners as the Sodomites Gen. 13.13 The men of Sodom were wicked and sinners before the Lord exceedingly The sinners in Zion are afraid Isa 33.14 Vse Get out of such a condition both of naturall and customary sin or rather keep out of the latter Preservatives are better then healing physick 4. Doct. Wicked men desire to make others as bad as themselves So Harlots doe Prov. 7.13 14. The strumpet kisses the young man and inveagles him with fair words So do drunkards Come ye say they I will fetch wine and we will fill cur selves with strong drink and to morrow shall be as this day and much more abundant Isa 56.12 Reason 1. Because some sins cannot be committed without company with any content as wantonnesse and drunkennesse Nemo facilè peccat No man will easily sin alone August Conf. l. 2. Infected persons are said to have a desire to insect others 2. That they may continue in sin the more boldly when they have partners in sin to side with them Vse When men tempt you to evill look what they are Ye will find them wicked men themselves and such as gallop toward hell and would lead you thither with them This thought will dead their temptations 5. Doct. Wicked men have a notable infinuating faculty to deceive others See the Harlots perswasions Prov. 7.13 c. and the Drunkards Isa 56.12 Both cited in the former doctrine So after the text Theeves seek to draw in others from hope of gain and impunity Reason 1. They have oft-times ripe wits and stretch all the veins of their understanding to deceive 2. They study how to be nâ—mble and eloquent in deceiving They make choise of most alluring baits as Fishers and Fowlers use to do Fistula dulce canit voluerem dum decipit auceps The pipe sings merrily while the Fowler deceives the bird Flatterers like fisher-men and fowlers willingly set that before the eyes of fishes and birds which they think pleaseth them best They know that otherwise they lose their labour Petronius The Serpent tempts Eve by fruit pleasant to the eyes Gen. 3.6 Syrens sing sweetly to deceive The Dragon bites the Elephants ear and then sucks his bloud So wicked men hurt us by our ears Trap in v. 11. Vse Labour to understand the drifts of tempters and deceivers that ye may not be carried away with their fair words and promises Answer as Speusippus Plato's Nephew answered a flatterer that praised him Give over deceiving both of us draw not me from the knowledge of my self and cease to heap cunning maliciousnesse on your self Nihil proficis cum te intelligam I understand you so well that you cannot prevail Elenard in Chron. Malum hominem blandè loquentem agnosce tuum laqueum esse Take notice that a wicked man speaking fawningly is a snare to thee Seneca So the strumpets words bring the young man into a snare ch 7.23 Christ was offered all the Kingdomes of the world by Satan I yet hearkened not to him neither do thou to Papists nor grosse sinners who offer offices or marriages to seduce They are justly fooled who trust them 6. Doct. Enticers will set upon such as have good education Solomon was set upon by his wives 1 King 11.4 His Son Rehoboam by his young counsellors 1 King 12.8 And no marvell for the Devil durst set upon Christ himselfe Reason 1. They trust to their own skill to deceive as if none were metall proof against it 2. They judge others corrupt like themselves though better bred And they guesse shrewdly for instruction cannot quite drive out naturall corruption Tindar will take fire Vse Ye that have godly parents expect seducers They will soon set upon you to deprive you of your Parents good counsels Churches and Families have such Praemoniti praemuniti forewarned forearmed Be not taken unawares 7. Doct. Enticers cannot hurt us if we consent not Satan hurt not Christ Matth. 4. Nor had hurt Adam and Eve had not they consented Reason Because thoughts of what is evill are not evill thoughts till some delight or consent come Ascending thoughts to wit from our corruption are sins thoughts sent in to wit by Satan are no sins if they infect us not Andrews on the tenth Commandement Christ could not but think what it was that Satan tempted him to yet sinned not Vse Deny consent and no temptation can hurt thee thou shalt be free from actuall finning 8. Doct. We must be firmly resolved against all solicitations to evill So Christ was Matt. 4. and had Scripture ready Reason Because they will else grow too hard for us Trees are easiest pulled up at first Vse Resist temptation at first and then Satan will fly from you Jam. 47 and sin with him Euticers are faeces Reipublicae the dregs of the Common-wealth Cicero The sooner swept away the better Majorem praedam in viduabus blandimenta eliciunt quà m tormenta Many proved unchaste by allurements yet many Widows and Maids endured the fire August de Verb. Dom. in Matth. Hom. 19 fin Avunculus tuus quaerit animam tuam qui jam perdidit suam Promisit magna sed ego
the pit Psal 30.3 Some understand it the second way of men cast alive into some deep gulf whence there is no recovery Some in the fourth sense of the grave Either sense will serve for the thing is the same An utter irrecoverable destruction is intended They shall be like men cast into a grave or a deep pit never to be seen any more Mercer and some others understand it of taking away their estates not in part but altogether in the midst of their prosperity Which agrees they say with the verses following that speak of great riches to be gotten But how doth it agree with blood-shed mentioned vers 11. v. 16 But our former interpretation suits well with both To kill them that they may have their goods Figures Swallow A Metaphor from great fishes swallowing the lesse In the text note 1. The actors Let us 2. The act swallow up 3. The object them 4. The manner 1. Alive 2. As the grave 3. Whole 4. As they that go down into the pit Note from the coherence 1. Doct. Innocent persons are the object of bad mens wrath Nocent Cain kills innocent Abel 1 Joh. 3.12 Because his own works were evill and his Brothers righteous Ishmael persecutes Isaac He that was born after the flesh persecuted him that was born after the Spirit Gal. 4.29 Joab kills two men better then himself 1 King 2.32 Pii ab improbis tanquam exprobrautes aspiciuntur Severus Sulpitius The wicked look upon the godly as upbraiding them for their wicked courses Reason 1. Contraries seek to expell one another especially the worst seek to drive out the best as darknesse to expell light and cold to drive away heat Wicked men are contrary to innocent persons in judgement will affections words actions use of creatures They are both men and the Logick rule holds in them Species to ti maximè sunt consentaneae sibi dissentaneae Particular kindes agree very much in the generall and disagree as much among themselves And therefore two contrary Kingdomes of Christ and Satan cannot agree 2. Envy sets evill men on work to contemne inferiours quarrel with equals hate superiors Satan envyes God wicked men envy good mens present state future happinesse 3. Shame sets them on work Other mens good works shame their bad ones in all times places companies Hoc tantùm me malè habet quòd justus ubique audit This onely troubles me that every one speaks well of him and counts him a just man Spoken of Aristides by one that knew not his face yet requested him to write his name in a shell to passe his vote for his banishment Vse Let us not marvel at insurrections against and oppressions of good men If it be objected that they give no cause it is easily answered Their goodnesse or wealth is the occasion Nec Milvo nec Accipitri rete tenditur Men lay not nets for Kites or Hawks Terent. But for birds that are harmlesse and good to eat Da veniam corvis vexat censura columbas Men let Ravens go free and vex Pigeons with their censures They often let go the offender and punish the innocent 2. Doct. Wicked mens spleen is often against them that do them no wrong What wrong did David to Shimei or Saul Mephibosheth to Ziba Spleen overflows in such as poison in a Toad that spits venome on him that treads not on it and fiercenesse in a Wolfe which sets on him that passeth by and thinks no harm Vse It shews a difference between wicked men and good Ill men seek the hurt of friends good men forgive enemies As dogs bite them that strike them not but sheep bite not them that strike them 3. Doct. Evill men intend to go through with their plots So did Jezabel in the businesse of Naboth without any thought of the danger of innocent blood So Judas betrayed Christ without any thought of Christs kindnesse in preferring him to the Apostleship Reason 1. Their intention is frustrate else as a Gardiners if the tree bear no fruit or a Builders if the house be not finished 2. All their labour is lost also if their plots take no effect Vse It shews us the corruption of our nature that is not content to be evill think evill plot evill but is never quiet till it act it Joseph's Brethren were never quiet till he was gone They regarded not their Fathers grief that would ensue 4. Doct. Ungodly men are cruell men Their very mercies are cruell Prov. 12.10 A good man regards a beasts life they care not for a mans but kill women and children like Hazael 2 King 8.12 13. They can dash the mother in pieces upon her children Hos 10.14 Reason 1. Because we are naturally so degenerate that we are compared by God who best knows us to the cruellest wilde beasts To Wolves to Lions and Bears Isa 11.6 7. 2. Because ungodly men have no fear of God to restrain their wicked disposition Therefore Abraham feared the loffe of his life in Gerar because he thought the fear of God was not in that place Gen. 20.11 Therefore Joseph's Brethren needed to fear no hurt from him because he feared God Gen. 42.18 3. Because they are afraid to be revealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mauritius de Phoca Fearfull men are murderers Vse Marvell not then at insurrections treasons poysonings cruel murdees There will be such as long as there be wicked men left in the world 5. Doct. Wicked men could wish that there were no footsteps left of their iniquity Such is the way of the adulterous woman she eateth and wipeth her mouth and saith I have done no wickednesse Prov. 30.20 Reason 1. Out of shame They know others will condemne their wicked courses though they flatter themselves Psal 36.2 2. Out of fear left they should be called to account as many wicked men have been strangely and long after murders and wantonnesses committed Vse Let us be ashamed of those courses that wicked men themselves are ashamed of and will one day wish that themselves and their sins were at the bottome of the mountains 6. Doct. Sinners want not patheticall expressions to draw others to sin They have hony words and sugared baits See the fawning speeches of the Adulteresse Prov. 7.14 c. and of the Drunkard Isa 56.12 For sin seen in its owne colours would be hated Ill stuffe will not off without a good glosse Vse Do evill men want no pathetical expressions to move to sin Let us then bewail our barrennesse to perswade to good If sinners have their Come vers 11. should not Saints have their Come to the house of the Lord Isa 2.3 Should we not incite intice whet and provoke one another Heb. 10.24 sharpen and extimulate Prov. 27.17 rouse and stir up each other to love and good works 2 Pet. 1.13 God forbid Yea let us labour to go beyond them our cause is far better Vers 13. We shall finde all precious substance and shall fill our houses with spoyl The
thing desired to spoyl and rapine So vers 16. Their feet run to evil See the like ch 5.5 6.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From their path From going in it It is used sometimes of a path in Woods where snares are laid to catch wilde beasts Shel Jarchi So Job 18.19 A trap is laid for him in the way If thou enter into their way thou wilt be taken either into a course of theevery or danger or both Therefore follow not their steps It may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may here signifie a high-way and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foot-path Neither go in their high-ways nor by-ways for robberies are committed in both The summe of all is as if he should have said O my Son sinners will entice thee with these or such like words and promises and lay such snares for thy unexperienced youth but remember that thou art my Son and not theirs and therefore hast more reason to hearken to me who speak to thee out of a fatherly affection Hearken not therefore to their counsels flatteries or promises Shew thy self so strange to them that thou wilt not so much as enter into their way much walk in it For figures The vers is wholly metaphoricall taken from travellers that walk in one way to one Mart or Countrey for gain as Merchants used to do in those Countreys Gen. 37.28 So theeves rob together For the division of the words note 1. The person spoken to My Son 2. A double exhortation 1. Not to walk with them or use their trade And therein 1. The act forbidden Walk not thou 2. The object in the way 3. The adjunct with them The second exhortation is to keep out of their way And therein observe 1. The act refrain 2. The object thy foot 3. The subject from their path 1. Doct. Children should rather hearken to their Parents good counsell then to others bad They must attend to their Fathers wisdome that they may not be seduced by the strange woman ch 5.1 3. To their Mothers rather then to wanton womens Prov. 31.1 3. Reason 1. In regard of the efficient We are more ingaged to Parents then to any other for life education pains and means 2. Of the matter The counsels are good that come from godly Parents but bad that come from bad men or women I give you good doctrine Prov. 4.2 So saith Solomon to his Son But the strumpet solicits the young man to wantonnesse Let us take our fill of love ch 7.18 3. In regard of the form or manner Parents good counsels are given in love and come out of naturall affection bad mens counsels do not so 4. Of the end The former are for our good The latter for our destruction Vse 1. Behold another glasse to see the wickednesse of our nature We are readier to hearken to others then to our Parents to bad men then to good Parents to bad counsels from them then to good from Parents We violate the bands of nature and grace If we fall into misery by bad counsels how can we look our Parents in the face or look for comfort and relief from them whose good counsels we have slighted 2. Doct. Young men had need to labour for knowledge to discern between good counsell and bad If he wil clense his way he must take heed thereto according to Gods Word Psal 119.9 Rehoboam lost his Kingdome for lack of such knowledge He forsook the counsel of grave men to follow the advice of young giddy heads 1 King 12.8 The Rechabites flourished by preferring good counsel before bad Jer. 35.18 19. Reason 1. Because they shall be often put to it Where God hath a Church the Devil hath a Chappel If Parents give good counsel youths of our age and such as live by sin will give bad Young men stand between both as Hercules in his dream between Virtue and Vice solicited by both They had need therefore weigh whose reasons be best as a woman having many Suitors had need be careful which she takes 2. There are fair pretences for all sins Gluttony is called the free use of the Creature Drunkennesse Good fellowship Prodigality is called Liberality Covetousnesse Thrift Lust is intituled Love Pride goes for Handsomnesse It needs a good Touch-stone to distinguish between Gold and Copper well guilt over No lesse skill is needfull to distinguish between true and apparent good Vse Ye young men think it not enough to seek for knowledge when ye grow elder the Devil will set upon you when ye are young If you know not good from evill your corrupt nature will certainly lead you into evill Take two directions 1. Weigh things by the light of Reason left in you That wil acquaint you with many things in morality and tell you that theft adultery murder are naught else have ye no assurance of your owne goods wives lives 2. Look higher to the light of Scripture That will inform you in many higher things yea thoughts themselves In a dark shop men will not be content with a candle but bring things forth to the day-light Those things are sincere that can bear the light of the Sun There is need of knowledge and judgement to approve things or to discern things that differ or that are excellent that men may be sincere Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.10 judged by the Sun So men try wares And so the Eagle tryes her young ones if they look upon the Sun else she throws them down for bastards 3. Doct. Allurements to sin are no excuse for sin Eve cannot justly lay her fault on the Serpent nor Adam on Eve Gen. 3. God will take it off and lay the curse on them Saul's provocation by the people would not bear him out for his sin against God He must lose his Kingdome 1 Sam. 15.15 26. The young man though solicited by the Harlot Pro. 7.14 21. yet hath a dart strike through his heart v. 23. there Reason 1. Because allurers have no power to compel They may and ought to be refused The will may be enclined by convincing or cousening the understanding but cannot be compelled by Angel or Devil Debilis est adversarius diabolus nisi volentem non vincit The devil is a weak adversary he overcomes none but such as are willing to be overcome God can alter it but not compell it It is a signe of folly in us to be allured by fair pretences to that that would undoe us He goeth after her as a fool to the correction of the stocks Prov. 7.22 Vse It condemns their folly who lay their faults upon others and look to be pityed because allured As if a bird should say I saw the corn but not the pit-fall or a fish complain that it saw the bait but not the hook Take heed before ye fin It is too late to complain after Bought wit is deer 4. Doct. Company excuses no man in his sins This knew David and therefore would not come in company with
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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the fruit Not part of it as this particle is used of the fruit of the tree ye shall not eat of it Gen. 3.3 but feed upon it to the full as follows in this vers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The fruit of a tree Of the fruit of the tree Gen. 3.3 2. That which proceeds from or comes forth out of another thing or is caused by it be it good as ch 8.19 My fruit is better then gold Give her of the fruit of her hands ch 31.31 Or be it bad I will punish the fruit of the stout heart of the King of Assyria Isa 10.12 I will bring evill upon this people even the fruit of their thoughts Jer. 6.19 And so here They shall have evill fruit of evill wayes They shall be abundantly punished for forsaking my counsels and following their owne They shall be left to themselves till they perish Psalm 81.12 Of their owne way See on vers 15. They have promised themselves much pleasant fruit out of their evill wayes but they shall finde themselves deceived in the end and finde bitter and deceitfull fruit far other then they expected They shall bring destruction upon themselves by following their owne counsels that would not be saved by following mine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And be filled The word properly signifies to be satisfied In satisfaction there are two things fulnesse and content Therefore the word especially when it is applyed to evil things fignifies fulnesse alone for no man is content with misery but he may be as full of it to his endlesse sorrow as they are of good things who are fully satisfied with them They shall be as full of those evils their sins bring upon them as a man well filled is of meat They despised the pleasant fruits of wisdome and shall feed on the bitter fruits of sin With their owne devices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies devices counsels or consultations Though they could never make an end of inventing and practifing evill yet they shall be squatted at last and surcharged with the evill effects thereof Figures Eat Receive A Metaphor from Meats Fruit Effect A Metaphor from Trees Way Practice A Metaphor from Travellers Be filled Hebr. satisfied A figure of the effect for the cause Devices for evill devices A figure of the generall for the speciall As Isa 1.8 They shall be as wool That is as white wool Here are two similitudes to set out these mens miseries The first is taken from Eating The second from Fulnesse In the first note 1. The word of coherence Therefore 2. The persons they 3. The act shall eat 4. The object of the fruit of their owne way In the second note 1. The act Be filled 2. The object with their owne devices 1. Doct. Sins bring miseries upon men Ye have plowed wickednesse ye have reaped iniquity ye have eaten the fruit of lies Hos 10.13 He that soweth iniquity shall reap vanity Pr. 22.8 And that 1. In a morall way when God punisheth men according to their sins The Israelites are slain while the meat which they Iusted for was in their mouths Numb 11.33 What more just then that men should reap that they sow 2. In a physicall or naturall way And that 1. When fins breed diseases as drunkennesse breeds dropsies gluttony surfets wantonnesse foul diseases 2. When God leaves men to their owne foolish courses which ruine them Vse 1. Let no man accuse God or others for his troubles or condemnation His own sins bring them upon him Nemo laeditur nisi a seipso No man is hurt but by himself Qui nolunt regi à prudentia Dei necesse est ut regantur ab imprudentia sua in multos errores mala damna labantur They that will not be ruled by Gods prudence must of necessity be ruled by their owne imprudence and fall into many errors mischiefs damages 2. When troubles come upon us let us look back to our fins yea to the fins of our youth that we may be humbled for them as David was Psal 25.7 Remember not the sins of my youth And Job ch 13.26 Thou makest me to possesse the iniquities of my youth Harvest follows long after seed-time So may misery after sin The sins mentioned before were not about matters of Justice or Morality but of Religion 2. Doct. Sins in matter of Religion bring heavy judgements on men yea on whole Nations How costly was Idolatry in the Judges dayes It made Gods people slaves to Canaanites and many othe adversaries What cost Jeroboam's Calves Ahab's Baal Israelites Idolatry Losse of the Kingdome and Captivity 1 King 17. The like effect had Judas slighting Gods Prophets 2 Chr. 36. The seven golden candlesticks were ruined by impiety Rev. 2. 3. Reason 1. Because duties of Religion more neerly concern Gods glory therefore such sins more highly offend him as being not against his image onely but against himself not mediately but immediately 2. Because Gods honour is of more weight then mans good for God is far greater then man and we far more engaged to him then to any man Vse 1. It discovers how different mens judgements are now adayes from Gods how little love they have to God how much self-love that would have the least sin against man punished by the Magistrate but not the greatest against God They are like the Turks who whip men for speaking against God and kill them for speaking against Mahomet saying God can revenge himself Mahomet cannot 2. Take heed of impiety Morall men may condemn injustice more but God condemns impiety most 3. Doct. Constant and continuall evils come on sinners See variety of judgements one in the neck of another Lev. 26.18 c. Gods hand is still stretched out against them Isa 9.12 17 21. Reason 1. Because evill men are constant in sin Now evil of sin is not barren It breeds evil of punishment Rarò antecedentem scelestum deseruit pede paena claud◠Sin was never so quick-footed nor punishment so lame but that the latter could overtake the former 2. God is constant in justice If they sin still he wil punish still A thief must be punished the second and third time as well as the first Vse It shews us that fools and wicked men are not in vain confounded in this Book of the Proverbs and the words promiscuously used What are they but fools that heap sorrows on their heads by continuance in sin and will not give over till they perish eternally 4. Doct. Wicked men drive a trade of sinning They walk stand fit in wicked wayes Psal 1.1 They commit sin daily as working in a shop 1 Joh. 3.8 Reason In a trade are two things considerable Constant labour and expectation of gain Walking for health is no trade nor expectation of gifts is no trade A wicked man labours constantly in sin He may stumble on a good action as a good man on a bad but his head and heart
Son This word is often repeated because good children use readily to receive their parents counsels as judging them alwayes to come out of love 1. Doct. Men soonest hearken to counsels that come out of good will Therefore your cunning Orators before they propound the matter they would urge make a plausible preface first to catch the hearers hearts See how Abigails counsel wrought on David 1 Sam. 25.24 He blesses God for it and blesses her v. 32 33. there Paul's counsell to the Corinthians wrought in them sorrow to repentance 2 Cor. 7.8 9. Reason 1. Because all suspicion of malice which taints good counsell like a dead fly is taken away 2. All fear of disgracing us is likewise gone We conceive that these cannot dwell in a loving heart 3. Love hath a sympathizing power If it be in the heart both of the speaker and of the hearer it draws as the Loadstone doth the iron Magnes amoris amor Love is the Loadstone of love 4. Love hath a creating or begetting power It is a fruitfull tree and can beget love where none was before Vse 1. It shews us a reason why some mens counsels will not be swallowed There is too much vinegar in them little signe of love 2. Let Ministers like wise Physicians temper their bitter pills of reproof with sugared affections Many look more at the good relish of physick then at the event of it 2. Doct. A docible minde must first be got by him that will be wise The Apostles Christs best Scholars shew it by asking much Why speakest thou to them in parables Mat. 13.10 Declare unto us the parable of the tares of the field Mat. 13.36 And Nicodemus asks How can a man be born when he is old Joh. 3.4 Reason 1. Because else the work will go on very difficultly like plowing on rocks or as the Aegyptian chariots when the wheels were off God took off their chariot wheels that they drave them heavily Exod. 14.25 2. The work is as good as half done where a docible heart is Poure in knowledge and the vessell will receive it 3. Dociblenesse of heart will make a man painfull Desire of knowledge sets a capable soul and body on work 4. It will bring a greater progresse then a greater capacity in one not willing to learn can produce As in schools boyes of mean parts and great desires get more learning then others of stronger parts and lesse desires of it Vse 1. It shews us why many get no good by many good Sermons they have no heart to it It is hard rowing against the stream Why is this A price in the hand of a fool to get wisdome seeing be hath no heart to it Prov. 17.16 2. Get a docible heart else all your owne pains and your Teachers is lost 3. Doct. Good counsels not received do no good The Word must be received with meeknesse Jam. 1.21 Else it profits not The Corinthians had not been saved by the Word that Paul preached had they not received it 1 Cor. 15.1 2. Reason 1. It appears in naturall things The earth bears no corn if it receive not the seed In Civill things also Men expect no gain where they put in no stock In Medicines Physick cures not if not received 2. Because two things are required to make good counsel profitable that it be good and rightly applyed Good meat not eaten nourisheth no more then bad Vse Be carefull to receive all good counsell or look for no good from it A man that would learn to paint or build when he hears a good Workman discourse well of such works goes aside and takes a tool and draws a draught of it Do thou so in Divinity 4. Doct. Knowledge is very necessary My people are destroyed for lack of knowledge Hos 4.6 Israel doth not know my people doth not consider Isa 1.3 Solomon calls often on us to embrace it Heathens prized it above all outward things Pro scientia emenda omnia vendenda All is to be sold to buy knowledge Plato The wise Merchant sold all to buy the pearl of price and made no ill bargain Matt. 13.46 All things prove unprofitable or hurtfull to him that knows not how to distinguish good from evill as he that knows not meat from poyson may soon perish Woe unto them that call evill good and good evill Isa 5.20 Vse Pity those blinde souls that prefer all things above knowledge Their money will perish with them 5. Doct. Words of truth are worth laying up Mary kept all these things Luk. 2.19 Let thine heart retain my words Prov. 4.4 Reason 1. Because they are precious like jewels or seed hidden in the earth Because of the good that comes by them They shew the way to eternall happinesse Vse Let us bewail our losse that have lost so many jewels for lack of laying up We doe not so with gold and silver We leave them not on the benches but lay them up in chests that they may be safe and forth coming when we have need of them To receive words of truth and not hide them is to take them with the one hand and throw them away with the other 6. Doct. Mans heart is the best place wherein words of truth may be hid Thy Word have I hid in my heart Psal 119.11 His Mother kept all these sayings in her heart Luk. 2.51 For there they are safest Vse Lay not up then holy instructions in a chest of silver but in the cabinet of thy heart So wilt thou finde them when thou hast need of them Vers 2. So that thou incline thine ears unto wisdome and apply thine heart unto understanding We are now come to the second way of getting heavenly wisdome namely by learning it of them that are able to teach it For the words So that This shews a dependence on the former words Thou must be so willing to learn and remember that thou imploy both ear and heart to get knowledge Incline thine ear Heb. to make thine ear to hear or regard So that there is no colour for Popish Commenters to descant of humility as they do and how it fits men to get wisdome The word hath no such notion in it And if it were Incline yet that were token of humility but of carefull hearkening Here is nothing meant but applying the ear not to hear onely but also diligently to hearken and attend to things taught As a Musician bowes his ear to tune his Lute and the hearer afterwards not in signe of any humility but to hear the better Yet the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to look that way but that also signifies stretching out the heart to hear rather then bowing it down Others think it imports lifting up the ear to attend as wilde beasts quick of hearing do upon a sudden noyse It argues unwillingnesse to lose a word of Wisdomes instructions and quicknesse to hear Others as Piscator reads it If thou encline taking If out of the former
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
the land by death or exile they shall live quietly and prosperously in it An opposition to v. 18. 22. Figures none Note 1. A comfortable dwelling promised to the righteous 2. A constant abiding even when others are cut off In the former note 1. The word of coherence For. 2. The persons the upright 3. The act shall dwell 4. The object in the Land In the latter observe 1. The persons And the perfect 2. The act shall remain 3. The object in it 1. Doct. The Scripture gives many encouragements to men to walk in good wayes As 1. Precepts All the ten Commandements the most exact rule of a godly life that ever was 2. Exhortations I beseech you therefore Brethren by the mercies of God Rom. 12.1 Who would not be perswaded when God himself exhorts by his Ministers that might command 3. Examples of the excellentest men that ever lived on the face of the earth See store of them recorded and commended who lived before Christs incarnation Heb. 11. Apostles afterwards Yea Christ himself the example of examples Be ye followers of me as I also am of Christ 1 Cor. 11.1 4. Rich promises If ye be willing and obedient ye shall eat the good of the Land Isa 1.19 Blessed are the meek for they shall inherit the earth Mar. 5.5 4. The Gospel which shews us a second and greater ground of of godly life then the Law or Creation did The grace of God that bringeth salvatien hath appeared to all men teaching us that denying ungodlinesse c. Titus 2.11 12. 6. It sets out the help of the Spirit Some walk after the Spirit and are led by the Spirit Rom 8.1 14. Without this help we might utterly despair of walking in good wayes We could no more do it then a man could choose or walk in a fair way in the world that had not a soul or spirit in him to direct him 7. Gods acceptation is there set out Our best actions are sinfull God likes not such And if they may not be accepted who would lose his labour to do them Cornelius his prayers and almes-deeds were come up for a memoriall before God Act. 10.4 8. Gods commendation This is more then acceptation When a Father proclaims to others what a good Son he hath it shews abundance of love in him and encourages the childe to please him So God doth animate us I know thy works Rev. 2.2 9 13 19. 9. Gods preservation of us in good wayes when our hearts are set upon them and we are ignorantly in danger So he kept Abimelech from touching Sarah Gen. 20.6 Vse It should encourage Christians to be more carefull of their wayes then all the world besides We should be brighter then others as the stars are brighter then the firmament Heathen have few encouragements in comparison of us Turks have not much more Jews want the New Testament Papists may not read the Scriptures We have all encouragements to good wayes Let us therefore say with the Psalmist I will run the way of thy commandements when thou shalt enlarge my heart Psal 119.32 6. Doct. When wicked men are cut off God sometimes spares the good The truth will appear if you compare this v. with the next And also in Noah's deliverance from the Flood and Lot's in Sodom When the wicked are cut off thou shall see it Psal 37.34 Reason 1. To shew Gods special care and providence over them Joseph's parti-coloured coat and Benjamin's large messe were signes of speciall love 2. To draw men to piety We are in part carnall Abraham hath Canaan and a numerous posterity promised him to encourage him in piety Vse 1. If we be preserved when others perish let us acknowledge Gods favour to be the cause of it We had sins as well as they and deserved to be cut off as well as they 2. Let us be encouraged to piety If there be any way in the world to escape judgements this is it Landlords do not use to turn their tenants out of dores while they keep covenants Good men are said to inherit the earth bad men onely to possesse it 3. Doct. Uprightnesse is expected of those that expect Gods blessing Mark the perfect man and behold the upright for the end of that man is peace Psal 37.37 Light is sown for the righteous and joy for the upright in heart Psal 97.11 Reason 1. Because God hates hypocrifie It is most contrary to the God of truth 2. He hates evill ends 3. He hates self-ends in men who should all serve his ends 4. He hates by-ends when men aim at any thing that tends not to his glory Vse Try if ye be sincere Else your hopes are like spiders webs Job 8.13 14. Try it by these notes An upright man is he 1. To whom nothing is displeasing that God hath done 2. To whom God is pleasing in all the good the man himself doth 3. To whom God is not displeasing in any evill that he suffers 4. That doth not resist God his Father when he goes about to mend him 5. That baleeves God his Father in all he promises 6. That layes all his sins upon himself 7. He that attributes all his good deeds to God 8. He that directs his will by Gods will as the Clock is ordered by the Sun-dial 9. He that doth all good from the heart 4. Doct. Perfection is expected of them that look for Gods blessing Be ye therefore perfect even as your Father which is in heaven is perfect Mat. 5.48 I will behave my self wisely in a perfect way O when wilt thou come unso me I will walk within my house with a perfect heart Psal 101.2 Reason Because all perfections are required of such as expect happinesse As 1. Perfection of sincerity This was proved in the former point A fincere man is a perfect man An hypocrite is but a picture of a man 2. Perfection of parts Every saving grace must be had and used So a childe is a perfect man A defective monster is not 3. Perfection of integrity When our obedience is universall to all Gods commandements 4. Perfection of degrees That is required intentionally and shall be given us actually before we come to heaven So a childe is not a perfect man till he come to his full growth Vse Be like good trees sound within and without in root body branches and grow higher toward heaven still Else look for no blessing from God 5. Doct. God often gives good men a comfortable and quiet continuance in their habitations As to David after his troubles from Saul and Absolon To Solomon for a long time Reason 1. That they may have the more time to serve God and do good A breathing time that the Churchet having rest may beâ—ed fied and walking in the fear of the Lord and in the comfort of the holy Ghost may be multiplyed Act. 9.31 2. That they may have the more encouragement to do it Mens spirits are down in trouble and have enough
50.9 c. And if God did need how should we supply his wants that cannot supply our own for soul or body He that cannot keep his own Family cannot relieve others 3. Because God is absolute Lord over all and may command what hee list without rewarding any creature in Heaven or in Earth For the second that yet he will give a full reward appears 1. Because he is mercifull and stands upon his honor And where justice will give no reward mercy will So Fathers promise many things to their children to encourage them to do their dutie Here is long and healthful years and prosperitie and what needs a man more in this life 2ly Because God is faithful and hath promised a full reward to every good action so that mercy and truth appear in it though justice require it not Vse 1. To acknowledge that if God blesse us in soul or bodie it is of his free grace not of the merit of our obedience He might by his right over us require service without pay yet he is so merciful that he wil not So a father may look for duty freely from a child yet he provides for him and gives him an inheritance 2ly Let this encourage us to dutie we owe it to God therefore doe it we shal have a ful reward therefore do it cheerfully this is a double band kindnesse useth to work more upon mens spirits then dutie so let it do with us toward God This encouraged Moses he knew he deserved nothing yet had respect unto the recompence of reward Heb. 11.26 Doct. 2. Gods rewards are such as men like wel ordinarily He gives his people a land of brooks fountains wheat barley wines fig-trees c. Deut. 8.7 A land that had goodly houses many herds of greater cattel many flocks of lesser much silver and gold c. Deut. 8 c. Reas It appears 1. in the particulars in the Text God promises long life peace and plenty what would man have more for his body who loves not all these Men love long life for that end they are choice in meat drink apparel baths physick they spare for no cost so do worldly men dote on peace and plenty These God promises 2ly it appears by the prayers of men no doubt they pray for what they love best and God often gives it as he gave wisdome to Solomon to guide a great Kingdome when he prayed for it 3ly By Gods aditional gifts to Solomon as honour and riches which he asked not yet could not but like wel when God gave them So he gives a comfortable earthly passage to them that seek for heaven seeke ye first the Kingdome of God and his righteousnesse and all these things shal he added unto you Mat. 6 33. Who likes not a good way to a good end It is a double mercy Use Be careful to please God and trust him for rewards he will give such as thou likest and canst no where else get Gods precepts well kept wil be in stead of Diet Physick Guard and other means of preserving life If other means fail God wil preserve by these Doct. 3. Long life is a blessing God gave Abraham a good old age Gen. 25.8 The hoary head is a crown of glory c. Chap. 16.31 It is a sweet mercy and generally desired What man is he that desireth life and loveth many daies that he may see good Psal 34.12 As if he had said every man naturally doth desire it Men love life and abhor death With long life wil I satisfie him Psal 91.16 Reas 1. Because life it selfe is a blessing therefore the continuance of it is so 2ly Because God promiseth it to his servants as in the fift commandement and God useth to promise good things and threaten bad And this promise Wisdom useth as conceiving it wil much work upon the spirits of men for by me thy daies shal be multiplyed and the years of thy life shal be incrcased Chap. 9.11 3. It is a type of heaven which had it all the perfections of joy it hath yet were it not lasting it could not afford full happinesse 4. It is a resemblance of Gods eternity who is called The antient of daies Dan. 7.13 5. Short life is accounted a curse God theatens Eli that there should not be an old man in his house 1 Sam. 2.31 Sure then the contrary is a blessing 1. Obj. How is it a blessing when wicked men often live long Ans It is a blessing in it selfe and to good men who have the more time to serve God though it may be none yea a curse to wicked men who may sin the more and have the more pain in hel 2. Obj. Good men often have it not but die soon as Josiah 1. Ans It is in perilous times when it is better to die then to live From henceforth blessed are the dead which die in the Lord Rev. 14.13 It might have been a blessing to live long before in the time of the Churches prosperitie but not then in the time of her persecution then the righteous are taken away from the evil to come Isa 57.1 2. If in other times God take them away they lose not but get by it they get by death a longer and an happier yea an eternal life 3. Obj. Men may live long in miserie and that is a curse rather then a blessing Ans God wil give his servants prosperity with their long life if he see it fit for them if not he wil turn their afflictions to their good We know that all things worke together for good to them that love God Rom. 8.28 A Physician can make an healing medicine out of poison so can God make afflictions profitable to his Use 1. It shewes the folly of many men who would have long life yet look not after heavenly wisdome the means of continuing life Such shew themselves to be fooles as by adultery drunkennesse quarrels kill themselves or are killed by others because they follow not wisdome and holy directions they might live longer if they lived wisely and godlily Such complain in vain of shortnesse of life which they bring on themselves 2. It teaches us not to complain for the troubles of old age but to blesse God for the comforts we have seen more then others in the length of our daies Remember that God hath set the one over against the other Eccles 7.14 Sicut nun hirunde non facit ver nec una linea Geometram sic nec una dies vel breve tempus reddit hominem foelicem Recuperus As one swallow makes not a spring nor one line a Geometrician so neether one day nor a short time makes a man happy Doct. 4. Health in our daies is a great blessing also So it is promised It shal be health to thy navil and marrow to thy bones verse 8. They are life unto those that find them and health to all their flesh Chap. 4.22 Reas 1. Because it gives a man much comfort in
much to God Had not hee given us bodily members and put life into them and given us reason to guide them we could never have been rich A prentise owes his Wealth originally to his Master that taught him his trade or to his friends that stocked him So wee owe ours to God that gives us life 2. Because this is a reall confession that we have all from God by a second donation who as he gives strength so hee blesses our labours Wee cannot make the Sun to shine nor rain to fall upon our ground to make our corn grow All our labour and cost is lost unlesse God make his Sun to rise and send rain Mat. 5.45 God in the Law had the first fruits and the tenths afterwards to shew that hee gave strength to man beast to plow and sow and to the earth to bring forth He gives rain both the former and the latter in his season he reserveth unto us the appointed weeks of harvest Jer. 5.24 Quae Dei dono accepimus ad Dei cultum referre debemus et in ejus opere consumere quae ejusdem sumpsimus largitate Salv. contra avar l. 1. What we have received of Gods gift we must use for Gods worship and spend that in his work which we have gotten from his bounty Sicut à deo est quicquid habemus et sumus ita in Di cultum expendere debemus Hilar. As all we have and are is from God so we ought to expend it on Gods worship Husbandry and Merchandice without Gods blessing are in vain he gives wind and weather Deo negante non proficit labor eo dante non officit livor Greg. Nazian If God deny labour cannot further if be give envie cannot binder The Apostles fish all night in vain til Christ come and then they catch a great draught Luk. 5.5.6 Give God then of his own and make David's confession withal Of thine own have we given thee 1 Chron. 29.14 Yet God in mercy cals it ours to make us shew our love to him as freely as if it were our own we give 3. Because hereby we shal shew that we are willing to give all to God again for he that out of love gives much to God would give all if need so required So did the primitive Christians Neither was there any among them that lacked for as many as were possessors of lands or houses sold them and brought the prices of the things that were sold and laid them down at the Apostles feet and distribution was made to every man according as he had need Acts 4.34 35. 4. Because it is pleasing to God to see that we not only give him good words but also of our goods This argues real and strong love to God Use 1. To reprove such as wil part with nothing for religion or the service of God to uphold it for pleasure or friends they wil part with any thing nothing for God Si usus rerum cuipiam alterius beneficio tribuatur isque imemor illius avertere ab eo proprietatem conetur noune ingratissimus omnium hominum atque infidelissimus judicetur Sic nos si usum à Des bonorum habentes cum proprietate spoliare conemur Salv. l. 1. contra avar If the use of things be allowed to any man by the benefit of another and he unmindful of his benefactor should endeavour to take away the propriety from him may he not be judged the most ungrateful and unfaithful of all men So may we if having the use of good things from God we seek to spoil him of his proprietie in them If a Tenant refuse to pay his rent he is turned out of doores So may God reenter if we refuse to maintain his worship We must lose all when we die why do we not leave some to God while we live before he take all away by death which is no thank to us Let us imitate the Stork which as travellers report throwes one of her young ones down the chimney for rent to her Land-lord Worldlings are so wise in their own conceit that they think it a good point of policy to pay as little as they can toward the upholding of religion yea it may be none at all nor any offerings of a free-will they hold that all is well spared that is kept back this way and a great loss to them and theirs which is given Use 2. To exhort us to be careful for time to come to be at cost for Gods service while we live Motives ye had before adde that of the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No me at no law And that of Chrysostom take away the oyle and the lamp wil out particuâ—lars wil follow 1. We should be free towards the maintenance of Schooles and learning They that cannot read nor write how can they know or teach others how to worship God His book is sealed to them gifts of tongues are ceased they do not pretend any thing to them who claim other extraordinary gifts Julian the Apostate is thought to have done more hurt to the Christian Religion by forbidding the children of Christians school-breeding then other heathen Emperours by fire and faggot 2. Towards the maintenance of Universities which stand in stead of the schooles of the Prophets mentioned 2 King 2.3 3. Towards the maintenance of Ministers these are they whom God trusts with all his publick work Prayer Praise Word Sacraments they are taken off from worldly affairs to attend on these Gods publick worship sinks if they sinke The Papists were very forward to give to maintain Masses men are not so forward now to give to maintain Sermons 4. Towards necessaries for Gods service as Bookes Bread and Wine c. Sacrifices were much more costly in the old Testament yet freely and willingly given by Gods people 5. Toward Churches and meeting places where Gods people may conveniently meet to serve him these things ought to be done though no law of man require it and in a greater measure then mans law requires besides enjoyned offerings God expected free-wil offerings in the law It is a shame to see how forward Papists were to maintain Monasteries and idle Fryars Inania pondera terra the empty burdens of the earth and how backward Protestants are to maintain Gods worship what men do in this kind must be done willingly and cheerfully else God regards it not A cipher added makes one to be ten The good-wil of the poor widow makes her two mites to be more in Christs account then the rich mens great gifts Luk. 21.2.3 Doct. 2. It is an honour to God for men to be at cost for his service The Temple built by Solomon is said to be built for the name of the Lord God of Israel 1 King 8.20 As niggardlinesse in offering the blind and lame in sacrifice dishonours God Mal. 1.7.8 so liberality for his service honors him Contrariorum contraria est regula Contraries have contrarie rules Reas 1. Because it brings
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
for spoiles and trophies and Merchants passing through many stormes get riches to live on in their old daies For our light affliction which is but for a moment worketh for us a far more exceeding and eternall weight of glory 2 Cor. 4.17 3. That God may take more delight in them when the drosse of their corruption is purged away by the fire of affliction and they made wiser purer and better So a tender father sends his son beyond Sea that he may come home better bred and be deerer to him 4. It appears by Gods loving expression of himselfe to them and smiles afterwards like a kind father shewing that his heart was with them before though he frowned and smote them he makes them to know that he is the health of their countenance and their God Psal 43.5 That he hath dea't bountifully with them what ever they thought of him in their afflictions Psal 116.7 Use 1. To reprove many good people who as they take too much liberty in prosperity so are too much dejected in adversitie as if God had quite forsaken them Duos habet filies pater alter peccat et non caeditur alter simulac movet ad peccandum caeditur caeso haeredit as servatur alter exhaeredatus dimittitur videt pater eum non habere spem et dimittit eum facere quod vult Augustin in Psal 93. A father hath two sons the one sins and is not smitten the other assoon as he moves to any sin is smitten the inheritance is kept for him that is smitten the other is sent away disinherited the father sees him hopelesse and lets him loose to do what he list Servus offendens dominum non flagellatur sed dome ejicitur Filius autem patrem offendens flagellatur sed è domo non pellitur Augustin contempl l. 2. c. 21. The servant offending his Master is not scourged but cast out of dooâ—s but the son offending his father is scourged but not turned out of doores Use 2. Let us look upon afflictions as tokens of Gods fatherly love and then we shall bear them comfortably and get much good by them This meditation will be oile to mollifie the pain of our afflictions think with thy selfe God corrects me for my sins but le ts others perish in their sins What a mercy is this Gods love is sweet to his children even when they suffer the bitternesse of his chastning the most tender father smites sometimes David confesses that God had afflicted him in faithfulnesse Psal 119.75 The lesse reason we have to murmur at Gods correcting us the more certainly we know that corrections are a pledge of his fatherly love toward us for he corrects the son quem unicè diligit whom he loves above the rest Qui excipitur à numero flagellatorum excipitur à numero filiorum He that escapes affliction may well suspect his adoption Theophylact. So saith the Apostle If ye be without chastisement whereof all are partakers then are ye bastards and not sons Heb. 12.8 Doct. 4. Gods proceedings may be seen in ours he deals with us as we do with our children Hence comes it that the names of men in office are given to God he is called a Judge Judges right such as are wronged and punish such as do wrong He is called an husband I husbands love their wives yet be angry with them for their miscarriage He is called a father fathers correct their children for their faults yet are tender over them when they are sick He is called a Master Masters employ their servants and provide for them Use Let the world be our looking glass to see Gods way in the commendable courses of our superiors for our direction in prosperity and consolation in adversity Doct. 5. Pacâ—â—â—â— cerrect their deerest children else they love them not He that spareth his rod hateth his son but he that loveth him chastneth him betimes Chap. 13.24 They can do it though they love them yea they do it because they love them So they force them to take bitter pills for their health and regard not their tears Use Children must not think their parents love them not because they strike them but commend their wise love that strike them for their good Doct. 6. Correction and dilection may go together See the place quoted for the proof of the last Doctrine Reas Because both are for the childs good Vse To reprove fond Parents who think it want of love to strike offending children VER 13. Happy is the man that findeth wisdome and the man that getteth understanding THough this book of the Proverbs afford not every where a fit coherence of several verses yet where it may conveniently be had it is not to be neglected Solomon had before perswaded to patience under Gods afflicting hand now to perswade the more to it he tells us it is one way to get both wisdome and happinesse as if he had said faint not under affliction for it is not an happinesse to be free from affliction but to get wisdome What though thou suffer chastisment and that be bitter unto thee if thou get wisdome by it thou art happy yet it must not be restrained to that way alone for there are other waies by which wisdome may be gotten besides afflictions as prayer reading hearing meditation conference consideration of Gods works which way soever a man get true wisdome he is happy and not unhappy though it be by afflictions he hath not only made a saving but a gaining bargain Solomon had before given some particular precepts of wisdome and now to stir up our soules to seek earnestly after it he sets out the praises of it as being able to bring men to true happinesse which they most desire and no worldly wealth or greatnesse can bestow upon them How blessed wisdome makes a man may appear by many promises going before and many following after The worth of wisdomes gain is largely set out comparatively in the verses following it is better then silver Object Thereare more pretious things then silver in the world Ans It is better then fine gold Object Yet Jewels and pearls may be better then that Ans She is more pretious then Rubies Object There may be better things then Rubies though we know them not Ans Desire what thou canst thou canst desire nothing so good as wisdome Then he sets out the praise of wisdome simply without comparison it brings long life Object what is a long poor life worth Ans She brings riches withall Obj. Many a rich man is sordid and despised Ans She brings honour also Object Many have all these yet live sadly by reason of sicknesse and pain Ans Her waies are pleasant Object war spoiles all comfort Ans All her paths are peace Object yet death will take away all these Ans She is a tree of life Therefore I conclude as I began with the happinesse of the man that finds wisdome only I add this qualification if he retain her when
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
pacified Davids rash anger by Abigails wise counsell Use Take heed of living in bad families and get into such as have godly Governours There is a blessing in it as in the cluster on the Vine Isa 65.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gods are within also said the Philosoper of his poor cottage Much more may the servants of the true God say in whose houses God himself dwells and in whose houses are Churches of God Philem. ver 2. Their cottages are better to dwell in then royall Palaces Dwell then in such with comfort and expect Gods blessing VER 34. Surely he scorneth the scorners but he giveth grace unto the lowly GODS severity against all kind of sinners was declared before Now he shews that God hath a speciall quarrell against scorners and mockers at Gods word and admonitions his promises and threatnings his service and servants Wicked men deride those that trust to Gods promises or fear his threats therefore God scornes them Here are many names for wicked men Froward wicked scorners fooles Many for good men righteous just lowly wise Many evills threatned to the one abomination curse scorn shame Many good things promised to the other as knowledge of Gods secrets his blessing favour glory For the words Surely The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. If. If it be afore Exod. 1.16 2. It notes a question Am I a Sea Job 7.12 3. It signifies when When he went in unto his brothers wise Gen. 38.9 4. Though Though thou detain me Iudg. 13.6 5. Seth or Seeing But fith ye say Jer. 23.38 6. Surely Surely your turning of things upside down c. Isa 29.16 So here And then it may come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth the last letter being lost And so our Saviour saith in a like word made Greek Amen Amen Verily verily Ioh. 1.51 He scorneth the scorners See on Chap. 16. upon the word Interpretation God lightly esteems of those that set light of his Ordinances and scoffe at religion And sometimes he shews them that they are deluded by punishing them openly and giving them over to bescorned by others as he poureth contempt upon Princes Iob 12.21 But. See on Chap. 2.22 He giveth See on Chap. 1.4 Grace Respect from himself and men as on the contrary he scornes proud persons and makes men contemn them also For the word see on Chap. 1.19 Unto the lowly These are fitly opposed to scorners who are proud Proud and haughty scorner is his name c. Chap. 21.24 Some read to the poor For such are often lowly when rich men prove proud scorners Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psal 123.4 But the former reading is better for poor men are not alwaies lowly nor rich men proud scorners Figures none Note 1. Gods opposition to the scorners 2. His favour to the lowly In the first observe 1. The word of assurance Surely 2. The person He. God scornes them 3. The Act. Scorneth 4. The Object The scorners In the second note 1. The word of opposition But. 2. The Act. Giveth 3. The Object of the thing Grace 4. The object of the person Unto the lowly Doct. 1. Wicked men are called by divers bad names in scripture and good men by divers good It appears in the last verses of this Chapter where ungodly men are called froward wicked scorners fooles names of disgrace and good men are called righteous just lowly wise names of credit So in other places ungodly men are called Goats Math. 25.33 Dogs Swine 2 Pet. 2.22 Foxes Cant. 2.15 Good men are called Gods peculiar treasure Psal 135.8 His jewels Mal. 3.17 His Sheep Math. 25.33 His sons Gen. 6.2 Reas 1. Because God thinks no one name bad enough to set out his dislike of wicked men nor good enough to set out his delight in good men 2. Because there are many vices in evill men and many vertues wrought by God in good men yet one is predominant we say one man is cholerick though he have other humors because that prevailes So among wicked some are froward to men others are impious towards God others scorners of piety others foolish in their waies Among good men some are more righteous and just some more lowly or wise then others and some of these names may fit one good man and some another Use Seeing God declares his hatred of sinners and love of Godly men by so many severall names let us learn to shew our dislike of the one and love of the other by severall waies In our eyes let a vile person be contemned but let us honour them that fear the Lord. Psal 15.4 It becomes a Citizen of the heavenly Jerusalem to be affected like God If Ahashuerosh honour Mordecas he expects the people should do it too and therefore shews him in state to the people with a proclamation Thus shall it be done to the man whom the King will honour Es◠6.9 If he will disgrace Haman his servants at the first word cover his face As the word went out of the Kings mouth they covered Haman 's face Est. 7.8 So should we honour those whom God honours and lightly esteem of others Doct. 2. God sets light by proud scornfull men If thou scornest thou alone shalt bear it Chap. 9.12 He that sitteth in the seat of the scornfull God will make him like the chaffe which the wind driveth away Psal 1.1 4. Reas 1. Because God hath more reason to scorn them then they to scorn others There is more difference between God and the wisest richest strongest man in the world then is between him and the foolishest poorest weakest creature in the world 2. Because nothing is more just then lex talionis the law of requital It was the Magistrats rule in the Law Life for life eye for eye tooth for tooth c. Exod. 21.22 23. Adonibezeck acknowledges it As I have done so God hath requitted me Judg. 1.7 So with the froward thou wilt shew thy selfe froward Psal 18.26 And by proportion God will scorn scorners This is a glasse to shew scorners how ill it becomes them Use Take heed of scorning If men dare not set you as light as you set them God will If your height make you despise others God will either bring you low in this world or take you out of it and send you to hell to shew that he sets as light by you as you do by others Doct. 3. God shews great respect to humble men He giveth grace unto the humble Jam. 4.6.1 Pet. 5.5 Reas 1. He gives to such grace and favour in his own sight I will look to him that is poor and of a contrite spirit Isa 66.2 Nihil est tam Deo gratum quà m seipsum in postremis numerare Chrysost Nothing is so pleasing to God as for a man to reckon himselfe among the meanest 2. Because he makes them to find favour with men Mansuetude reddit
3.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 1.12 FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Table of the Doctrines arising from the words A. ABle men are often unwilling to give to the poor Chap. 3.28 Doct. 1. They are ready to excuse their unwillingnesse Doct. 1. Adulterers go downward Chap. 2.18 Doct. 6. Hard for them to repent Chap. 2.19 Doct. 1. Few do it Doct. 2. Their destruction certain without repentance Doct. 3. It is general also Doct. 4. Adultery condemned by many arguments Chap. 2.17 Doct. 3. In a wife it is a great wrong to the husband Doct. 4. A sin against God as well as against husbands Doct. 6. It brings many miseries Chap. 2.18 Doct. 2. Afflictions make men seek to God who slighted him before Chap. 1.28 Doct. 1. They make men earnest in prayer Doct. 4. They come from God Chap. 8.11 Doct. 2. They are ordinarily chastisements for sin Doct. 3. They must not bee slighted Doct. 4. They are for our correction and good Doct. 5. Wee must not be weary of them Do. 6. Allurements to sin are no excuse for sin Chap. 1.15 Doct. 3. Arguments or titles of love should often be repeated Chap. 3.11 Doct. 1. B. Bad examples are very prevalent by nature Chap. 3.11 Doct. 5. Bad wayes preferred by some before good Chap. 2.13 Doct. 4. Being of all creatures is from God Chap. 1.7 Doct. 2. Benefit great of living under wise rulers Chap. 1.1 Doct. 9. Boldnesse in all his affairs becomes a wise man Chap. 3.23 Doct. 2. Book of Proverbs of excellent use Chap. 1.1 Doct. 1. ver 2. In the beginning C. Carriage towards men requires many things Chap. 2.9 Doct. 6. Causelesse contention is not approved by God or wise men Ch. 3.30 Doct. 2. It is a great sinne Doct. 3. Characters of wicked in Scripture Chap. 2.12 Doct. 5. Children must obey and believe Parents good counsells Chap. 1.8 Doct. 4. They must never be drawn from them Doct. 5. They must not sleight mothers counsels Doct. 7. They must respect them as a law Doct. This will bring them publick approbation Chap. 1.9 Doct. 3. It will also bring them preferment Doct. 4. childdren godly best memorâ—all of Parents Chap. 1.1 Doct. 5. They should hearken to Parents good counsell rather then to other bad Chap. 1.15 Doct. 1. Communion of wicked men Ch. 1.14 Doct. 1.4 Company in sin excuses no man man Chap. 1.15 Doct. 4. Condition of a good man differs much from a bad mans Chap. 3.32 Doct. 1. Confidence of good men is safely placed on God Ch. 3.26 Doct. 2. Conscience must be made of paying debts and restoring things lost Chap. 3.17 Doct. 3. As also of other duties to men Chap. 3.3 Doct. 1. Continuance in sin is dangerous Chap. 1.15 Doct. 5. Corrections come from Gods love Chap. 3.12 Doct. 3. Correction and dilection may go together Doct. 6. Cost for Gods service must be out of our own goods Chap. 3.9 Doct. 3. Out of all our profit Doct. 4. It enricheth men Ch. 2.10 Doct. 2. It brings abundance of good things Doct. 3. It brings provisions of all sorts Doct. 4. Covetousnesse makes men cruel Chap. 1.11 Doct. 4. Counsell must bee backt with reasons Chap. 1.16 Doct. 1. If good it is profitable to men in it self Chap. 1.25 Doct. 1. Some will not take it Doct. 2. Their condition dangerous Doct. 3. It doth such no good Chap. 2.1 Doct. 3. Creatures have a lawfull power over their members Chap. 1.17 Doct. 6. D. David Author of the fourth fifth sixth seventh eighth ninth Chapters of the Proverbs Ch. 1.1 Deceitfull and covetous men will kill for gain Chap. 1.19 Doct. 6. Delight in sin draws men from good waies to bad Chap. 2.14 Doct. 2. It is found in many Doct. 4. Dependance on others a great hinderance to teachers Chap. 1.1 Doct. 10. Destruction of wicked men sudden and unexpected Chap. 1.27 Doct. 1. Irresistible Doct. 2. Totall and universall Doct. 3. Irrecoverable Doct. 4. Miserable Doct. 5. Lamentable Doct. 6. Destruction comes on such as hearken not to good counsell Ch. 1.32 Doct. 3. Devills have more waies then one to undoe us Chap. 3.31 Doct. 4. Difference great between a wise mans course and a fooles Ch. 1.5 Doct. 7. Discretion must be laboured for Chap 1.4 Doct. 6. Discretion and knowledge free meâ— from many enormities Ch. 1.2 Doct. 3. Divine truths must bee enquired into Chap. 1.2 Doct. 5. Docible minds needfull Chap. 2.1 Doct. 2. Doing paying or giving what God appoints enricheth men Ch. 3.10 Doct. 1 Duties to men must be performed heartily Chap. 3.3 Doct. 6. E. Ears must be first imployed in hearing Chap. 2.2 Doct. 1. Without the heart they do no good Doct. 2. Earth strangely upheld by God Chap. 3.19 Doct. 4. Earth and water parted by God Chap. 3.20 Doct. 2. End of reading Scriptures should be alwaies before our eyes Chap. 1.2 Doct. 1. Entisers will set on men well bred Chap. 1.10 Doct. 6. They cannot hurt us if we consent not Doct. 7. Entrance into sinfull waies dangerous Ch. 1.15 Doct. 6. Envying rich oppressours a sin Chap. 3.31 Doct. 3. Evill men intend to go through with their plots Chap. 1.2 Doct. 3. They will invite others to their society Chap. 1.14 Doct. 2. Evill waâ—es avoided a great blessing Chap. 2.12 Doct. 4. Evill women dangerous Chap. 2.16 Doct. 2. Very dangerous Doct. 4. Conversing with them doth much hurt Chap. 2.18 Doct. 1. The way to escape them is to keep out of their houses Doct. 4. Examples of piety may draw others Chap. 2.20 Doct. 6. F. Families may fare better or worse for Governours Chap. 3.33 Doct. 3. Fear of God cannot be without knowledge Chap. 1.29 Doct. 3. Foolish soules are dead souls Chap. 3.22