greatest pleasure Neither is there any greater victory then that which is gotten over pleasure 2. It reproves such as follow the world so close for gain that they will have it by hook or by crook and so run themselves upon manny rocks of sorrowes So they fill their soules with cares and fears while they live Mens in terrenis occupata semper est in angustiis Bern. De modo benè vivendi Cap. 8. A minde imployed in earthly things is alwayes in straits They fill their bodies with labour day and night trouble themselves and all theirs and go to hell for ever The world is the sea profit the wind the soul the ship easily drowned 2. Doct. Delight in sin drawes men from good wayes to bad As it did Sampson the strongest man and Solomon the wisest Reason 1. Because it drownes all pleasure men take in good wayes as water quenches fire 2. It sets men on fire to follow bad wayes So many go from thirst to drunkennesse It is as a sport to a fool to do mischief Chap. 10.23 Vse It shewes us the reason why some that have made a shew of goodnesse grow very bad scandals to Religion grief to themselves and to all their friends that fear God Delight in sin hath made them cast off all goodnesse and wallow in all wickednesse Facilis descensus Averni It is easie to go down to hell They that run down a steep hill cannot stay till they come to the bottome When men cannot have their pleasure in a lawfull way it is but an easie step over the bridge to unlawfull things Hircum lex non sacrificat praeterquam propter solam malorum ablegationem quandoquidem voluptas est vitii metropolis Clem. Strom. l. 7. The law did not sacrifice a Goat except only for the putting away of evils because pleasure is the metropolitane City of vice 3. Doct. Pleasure of wisdome should kill pleasure of sin in us Wherewithall shall a youngman cleanse his way by taking heed thereto according to thy word Psal 119.9 Thy word have I hid in my heart that I might not sin against thee Psal 119.11 Reason Because wisdome affords us many daggers to stab sin to the heart As prohibitions which if we regard God our Kings authority are very prevalent Threatnings which if we regard the power of God our Master have great force to kill sin in us Promises which if we regard the affection of God our Father are very perswasive not to offend him Directions how to avoid sin which if we regard God our Physitian will prevail with us to prevent sin which is hurtfull to soul and body Vse 1. It shewes us why many take so much pleasure in fin Because they have no pleasure in wisdome Therefore wicked men are called fooles frequently in Scripture 2. Let us take so much delight in spirituall duties that it may kill the pleasure of sin in us Carnis amor spiritus amore superatur desiderio restinguitur Hieron The love of the flesh is overcome by the love of the spirit 4. Doct. Many delight to do evill and take fingular pleasure in committing sin They sleep not except they have done mischief and their sleep is taken away unlesse they cause some to fall They eat the bread of wickednesse and drink the wine of violence Chap. 4.16 17. Woe to them that devise iniquity and work evill upon their beds when the morning is light they practise it because it is in the power of their hands And they covet fields and take them by violence and houses and take them away so they oppresse a man and his house even a man and his heritage Mic. 2.1 2. It is a sport to a fool to do mischief Prov. 10.23 When thou dost evill then thou rejoycest Jer. 11.15 Some have pleasure in unrighteousnesse 2 Thess 2.12 Reason 1. Because of their great desire of sinning They are like a woman with child at no case till they be delivered of their wicked projects by word or deed And then they are full of joy when their lust is satisfyed like a longing woman that hath what she longs for 2. Because they find sin pleasing to their corrupted nature In most sins there is fleshly pleasure earthly profit or worldly honour which delight carnall men as the bait doth the fish 3. Because of custome in sinning which makes harsh things pleasant and brings a vicious habit which causeth delight in sin Signum habitus-generati est delectatio in opere Aristot Ethic. 2. The signe of an habit gotten is delight in the worke 4. Because of ignorance They walke through darke wayes v. 13. and know not whither they go For if they did look upon the punishments to which their sinfull courses tend they would stop their steps and correct their harmesome mirth by wholesome tears Vse Here is a note of triall to discern our spirituall estate Wicked men rejoyce in sin good men sorrow more for sin then for troubles as being more offensive to God Ahab is sick till he have Naboths Vineyard 1 King 21. Good men rejoyce in doing good like their Saviour whose Meat it was to do the will of him that sent him Joh. 4.34 Wicked men are like them that are drawn in by cheaters and lose all their money at play or like the Grashopper that sings merrily a while and then dyeth with hunger and cold Of such an one saith Nazianzen Oblectorque malis mortemque in pectore fixam Rideo Sardonico risu I am delighted in evils and laugh at death by a Sardonian or deadly laughter There is a certain herb the juice whereof being taken makes a man laugh till he dieth the like is also said of some touching certain poisonous spiders that the leap and dance till they die Euseb Emisse These cannot be merry unlesse the Devill be their play fellow Sed-melior est tristitia iniqua patientis quà m laetitia iniqua facientis Augustin But better is the sadnesse of him that suffereth unjust things then the gladnesse of him that doeth them It ye be such flatter not your selves but be assured ye are wicked men 5. Dect Many triumph in their evill deeds and brag of them Many mans glory is in their shame Phil. 3.19 Why boastest thou thy self in mischief O mighty man Psal 52.1 Reason 1. Because they have no good to boast of And men are naturally proud and would boast of something 2. Because they goe beyond others in wickednesse Simeon the Sorcerer gave out that himself was some great one Act. 8.9 Vse It teacheth us to bewail the madnesse of those men that brag of their wicked exploits how many they have made drunke c. They shew their joy herein by leaping dancing and other outward signes How can they chuse but be mad that boast of such things as godly men are ashamed of Tale est quod facimus quale cum rident phrenetici Nulla verior miseria quà m falsa laetitia Bern. That which we do is like the
his judgements did not scare them Thus the Israelites feared God lest he should plague them as he had done the Aegyptians Exod. 14.31 And by this fear some of the Aegyptians saved their cattle in their houses when other mens perished in the fields Exod. 9.20 2. For a fear 〈◊〉 reverence whereby a man sets up God in the highest place of his heart being willing to please him out of love and more unwilling to offend him then any other This is called Filâ—â—l fear and proceeds out of our love to God as childrens reverence to their Father doth So the word is used Mal. 3.16 Then they that feared the Lord spake often one to another 3. For the true Religion called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Latines pietas in English piety or godlinesse For it is a prime part of Gods worship that he be feared It keeps the affections thoughts words and deeds in order One of the Priests of Samaria taught the people how they should fear the Lord 2 King 17.28 that is how they should worship him That which is called their fear towards God Isa 29.13 is styled their worshipping of him Mat. 15.9 In this place it is taken in the second sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord. That hath his being of himself gives being to all others and to his promises It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be and hath a touch of all the Tenses Je of the Future Ho of the Present and Vah of the Preter-tense He that is was and is to come Prov. 1.8 The eternal God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning It signifies 1. A beginning in time as the foundation is the beginning of the house The beginning of his Kingdom was Babel Gen. 10 10. And therefore it signifies the first-fruits because first gathered though not alwayes best The first of the first fruits of thy Land thou shalt bring into the House of the Lord thy God Exod. 13.19 2. First in dignity The chief of the things which should have been utterly destroyed 1 Sam. 15.21 Here it is taken in the second sense The true fear of God is the chief point of wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of knowledge See on vers 2. Some interpret the passage thus The servile fear of Gods judgements makes men first look after knowledge that never cared for it before as the needle makes way for the thread August Others thus The chief part of knowledge is that filial and aweful fear of God that makes men carefull to please him which tempers the servile fear with love as wine and water do well together for weak brains Vinum nisi aqua mixtum non bibit debile caput A weak head drinks not wine unlesse mixt with water Beda But I take Solomon's meaning to be that all heathen wisdome is but folly but the choycest wisdome is the knowledge of the true worship of God that so he might make man to study the Scriptures where it is to be found All their former knowledge was but folly to this The true Religion is better then all of it But. This word is not in the Original but added to shew an opposition to the former part of the vers which being not in direct words must be supplyed thus out of each part The chiefest wisdome is the knowledge of the true worship of God and therefore good men love it but fooles do not account it so and therefore despise it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fools Object You set out this wisdome highly but no body regards it Answ None but fools despise it who have no wit to judge aright of it No matter what account they make of it unlesse they were wiser Hence comes our English word Evill Fools here are evill men and irreligious as throughout the Proverbs and Psal 14.1 The fool hath said in his heart There is no God they are corrupt c. Either Idolaters that professe a false Religion or such as in shew onely professe the true Such as want the chief part of wisdome though otherwise politick enough He spake in the singular number vers 5. A wise man c. Here in the plural Fools despise wisdome c. There are more fools then wise men in the world Men are naturally foolish Despise The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To set light by a thing or contemne it or make little account of it The daughters of Zion have despised thee 2 Ki. 19.21 2. To scorne or highly disdain Haman thought scorn to lay hands on Mordecai alone Est 3.6 Here it is taken in the first sense for all irreligious men are not scorners Psal 1.1 but all despise true wisdome Wisdome See on vers 2. It is excellent yet fools make no account of it And instruction See on v. 2. They neither know the excellency of wisdom nor the way of true safety in the true Religion nor will learn it of others Figures none unlesse a Metaphor in Fools taken for irreligious men that want the best wisdome In the words note 1. A commendation of Religion 2. A description of fools In the first note 1. The subject The fear of the Lord. 2. The adjunct the beginning of wisdom In the second note 1. The agent Fools 2. The effect Despise 3. A double object wisdome and instruction The former proposition is famous as being often used in Scripture ch 9.10 Job 28.28 Psal 111.10 1. Doct. Religiousnesse or a reverent fear of God is the best wisdome Keep therefore and do them for this is your wisdome and your understanding in the sight of the Nations which shall hear all these statutes and say Surely this great Nation is a wise and understanding people Deut. 4.6 This is the wisdome from above Jam. 3.17 Reason 1. Because it brings a man to acquaintance with God Others acquaint us with trees beasts men this with God We are naturally strangers from God and have most need of acquaintance with him False Religions fet up creatures openly and worship them They changed the glory of the incorruptible God into an image made like to corruptible man and to birds and four-footed beasts and creeping things Rom. 1.23 Naturall men not truely religious though bred in the Church make their owne will or honors or wealth or pleasures God Men truely religious know God aright 2. It teacheth us how to converse with God rightly by true worship and obedience How can a man bred among clowns know how to converse with a King at Court 3. How to come to live with God for ever which no Art else can teach A trade is most esteemed that is most gainfull Vse 1. To shew us the vanity of all false Religions in which men cannot reverence the true God in their hearts aright because they conceive amisse of him In vain they worship and worship they know not what A great Politician was wont to say The best policy is to be an honest man
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
theft and murder Vse It teaches us to bewail the wickednesse of our nature that are not onely naught our selves but also content to spoyl others at an easie rate Merchants will look for a joynt stock before they admit of partners Sinners admit nay invite men to come in for nothing 3. Doct. Much gain is gotten by unlawfull means Many men by covetousnesse set their nest on high Hab. 2.9 Riches are called Mammon of unrighteousnesse Luk. 16.9 Because most commonly gotten by ill means Reason 1. Because of Gods forbearance who suffers mens wits to work strangely and though by unlawfull means yet to raise a great estate Sometimes bastards prosper more then legitimate children as Jephthah did Judg. 11.1 So ill means thrive sometimes more then good 2. Out of Gods indulgence who is pleased to give to bad men who make no conscience of bad means a large portion as intending them no more Men of the world have their portion in this life Psal 17.14 The rich man in his life time received his good things Luk. 16.25 So Abraham dealt with the Sons of the Concubines Gen. 25.6 And the Father with his prodigall Son Luk. 15.12 13. Vse Take heed how ye get riches Trades-men use once a yeer to cast up their Books Would they would then consider how they get the overplus Theeves may be rich Little comfort in ill got goods Children will spend it as fast De malè quaesitis non gaudet tertius haeres Ill gotten goods joy not the third heir 4. Doct. There is sometimes not onely just but also liberall dealing in robbers among themselves Have they not sped Have they not divided the prey to every man a damoselor two Judg. 5.30 Though they be false to others they will be honest among themselves Reason 1. To allure others to their society Who might object We must venture life and blood What shall we get Answ As much as we I but how will you be true to me that are false to others They answer We are not so among our selves We will be just and free to thee Thou shalt fare as well as the best of us 2. To cover their sin Their smooth dealing among themselves is a fair Visard to cover their harsh dealing with others Vse To blame those that would be thought to be honest men and yet will cheat their neighbors friends and kindred Better dealing then this is to be found among theeves and robbers 5. Doct. They that draw others to sin speak the best and hide the worst Jeremiah's enemies tell others of hope to prevail against him by slander and reproaches but never tell how God will protect his Prophet Jerem. 18.18 David's enemies encourage one another to rejoyce in his ruine never telling that God would raise him up again Psal 41.8 Reason 1. Because this would spoyl all the plot Bad purposes prevail not where the issue is foretold 2. Because else they should bewray their owne folly that will do things themselves and perswade others to do them the inconvenience whereof their owne hearts know and their owne tongues witnesse Vse Take heed of those counsels guilded all over with fair pretences They that mean well will tell inconveniences as well as conveniences So doth Christ promise salvation to all beleevers Joh. 3.16 Yet requires taking up the crosse and following him with self-denial Matt. 16.24 Beleeve not them that talk much of wealth and nothing of hell Paena non separet quos crimen conjunxit Vna poena implicet quos unus amor in crimine ligat Bern. Medit. c. 3. Let not the punishment divide those whom the fault hath joyned together Let one punishment fold them up together whom one love knits together in a fault Vers 15. My Son walk not thou in the way with them refrain thy foot from their path Ye have the Robbers reasons to allure the young man to their course now follow Solomon's reasons to disswade him from joyning with them Herein note 1. A dehortation in this vers 2. The reasons to vers 20. For the first and first for the words My Son See on vers 1. v. 8. Walk not A counsel just opposed to theirs They say Walk with us v. 11. for it is the same word in the Original he saith Walk not with them Walking argues a continued action It is not taking a step or two So in the literal signification Laban went to shear his sheep Gen. 31.19 Ye shall go after the Ark Josh 3.3 So in the figurative sense it signifies going on in a wicked way Blessed is the man that walketh not in the counsel of the ungodly Psal 1.1 Walking then is continuing Have not converse with them Go not in the way of evill men Prov. 4.14 Accustome not thy self to do as they do Sometimes it signifies the course of livelesse things as of a ship There go the ships Psal 104.26 Here it is taken for joyning with them in their wicked courses In the way As the former word signifies a continuance so this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a distinct course from others as the way to one Town differs from the way to another So in a literal sense We went up the way to Bashan Deut. 3.1 And in a figurative sense for a distinct course of life good or bad The Lord knoweth the way of the righteous but the way of the wicked shall perish Psal 1.6 Some take it here for not joyning with theeves and robbers in their unlawfull courses Others for not joyning with them in company or friendship for fear of infection though they be employed about lawfull things Not to delight in their company unlesse nature or our callings binde us or hope of doing them good Much lesse have one stock or common table with them as they would have thee do Here it is taken in the first sense as appeareth by the next vers Walk not in their evill wayes with them for they go to shed blood It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread because wayes that men commonly walk in are more trodden then other parts of the earth A foot-path or high-way is easily discerned With them With those robbers that seek to draw thee to ill courses of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Refrain Set not a foot in their wicked wayes Be so far from continuing in them that thou do not so much as enter in t them Ch. 4.14 Enter not into the path of the wicked Or it may be the same with the former and the thing doubled to make the disswasion the more vehement It may be understood literally Go not with them to rob no not once But rather metaphorically Do not so much as try their courses Forbid thy foot to enter Suffer it by no means to do so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy foot It may be taken literally not to go in the way with them to rob Or metaphorically not to use their affections which are as the feet to carry the soul to any
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
ungodly persons Psal 26.4 5. And vers 9. there he prays Gather not my soul with sinners A good Gentlewoman troubled in conscience when she was to die cryed out O Lord let me not go to hell where the wicked are for Lord thou knowest I never loved their company here God objects it as a vice thou hast been partaker with adulterers Psal 50.18 Reason 1. Company cannot alter the nature of things It cannot make good evill nor evill good 2. There is choyce of company else were it a sore temptation to evil if all were bad because man is a sociable creature Vse It blames those that lay the fault of their own naughtinesse upon their company I had never been drunk or wanton but that I fell into drunken or wanton company This is no excuse yea although we have store of company in our sinfull wayes Thou shalt not follow a multitude to do evill Exod. 23.2 Neither will company of great or wise men excuse us for God hath not chosen many such 1 Cor. 1.26 Nor of teachers They may perish as workers of iniquity Matt. 7.22 23. Nor of good men It was no excuse to Barnabas his dissimulation that he had Peter's company Gal. 2.11 12 13. Company may draw our corrupt nature to sin but cannot excuse us for sin Take heed then of bad company Keep not company with bad men no more then may be for thy good or theirs or then Gods Law binds thee Eagle Hawke and Raven ravening fowles might not be eaten in the time of the Law It signified no incorporating into wicked mens society Their example will corrupt Horses treading in the steps of Wolves catch much harm and abate of their swiftnesse Plin. Hist l. 28. c. 10. Claudum facit vicinus claudus A lame neighbour may make a man lame Dum spectant oculi laesos laeduntur ipsi Sore eyes make other mens eyes sore Ovid. Plato's friends did imitate his swelling or crookednesse Aristotle's stammering was imitated Alexander's shrill voyce Plutarch Malus ipse fies si malis convixeris Aristot Moral 9. Thou wilt be made evill if thou converse with evill men Touch pitch and be defiled Sumuntur à conversantibus mores ut quaedam in contactu corporis vitia transeunt ita animus mala sua proximis tradit Seneca de ira l. 3. c. 8. Manners are taken from those with whom we converse and as some diseases of the body are communicated by the touch so doth the minde deliver her evill qualities to her neighbours Drunkards make more in love with wine Wantons with women covetous men with money As on the contrary good company brings others to good as a good soyl and air brings health And wilde beasts are tamed being fed by men and conversing with them If ye will sin with them ye must suffer with them Non minùs ardebit qui cum multis ardebit August He burns no lesse that burns with company 5. Doct. Continuance or walking in sin is dangerous It brought destruction on Priests and people 2 Chr. 36.14 c. and Hos 11.2 Reason 1. It is a signe of an hard heart to continue in sin The mouth of the conscience is stopt 2. It makes the heart more hard still Custome will make a man not start at greatest sins Consuetudo peccandi tollit sensum peccati A custome of sinning takes away the feeling of sin They cannot cease from sin 2 Pet. 2.14 Vse Break off fin by repentance Dan. 4.27 Time past was too much for finfull wayes 1 Pet. 4.3 6. Doct. The very entrance into finfull wayes is full of danger like a downfall No stay till ye come to the bottome Prov. 4.14 The young man is there advised to passe away and not to come nigh it as men go far off from infected houses Prov. 5.8 Ye will hardly ever get out again Like suretiship set out by a man entring into the wide end of a horne and sticking in the narrow end Vse Keep out of evill wayes or get out quickly Non diù tutus qui periculo proximus Cypr. He is not long safe that is neer danger Nolo vicino Serpente dormire Fieri potest ut me mordeat fieripotest ut non me mordeat I will not sleep neer a Serpent perhaps she may bite me perhaps she may not bite me Vers 16. For their feet run to evil and make hast to shed blood The Dehortation was in the former vers the Reasons follow That it might appear that he had more weighty reasons to disswade them then the Theeves had to perswade Wherein note 1. The arguments v. 16 17 18. 2. A generall conclusion out of them vers 19. The arguments are very strong not onely in their owne weight but quoad hominem fit to convince them as being all taken out of their owne confessions 1. From the cruelty of their intentions vers 16. out of vers 11. 2. From the causelesnesse out of vers 11. also For they sought innocent blood without cause 3. From the craftinesse of their plots vers 18. out of v. 11. From laying wait and lurking privily The conclusion follows vers 19. that not onely Robbers but also Cheaters and all other sorts of covetous persons will fall to shedding of blood in the end For the words For. See on v. 9. This the word of coherence and ushers in a reason of the former dehortation They may give thee good words and colour over their bloody intentions as if they meant onely to enrich themselves out of other mens estates and not to meddle with their persons But these are but fig-leaves They will not stick at blood rather then lose their booty Therefore joyn not with them for they are not onely covetous but cruel also Their feet See on v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Run The word running intends not onely aiming at it as at a goal or prize but also making haste to attain it 1 Cor. 9.24 It signifies out of a readinesse of minde and great desire of the prey to make haste to obtain it The same words all but one are used Isa 59.7 Here feet run but Psal 68.31 hands are said to run or soon to be stretched out to God to shew the great hasse of those Nations to imbrace Religion Their mischievous intention is here amplified by the haste they make to effect it and by their violent prosecution of it They hasten with both feet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To evill It is taken sometime for evill of sin I have done this evill in thy sight Psal 51.4 Sometime for evil of trouble And that 1. To themselves Woe be to him that coveteth an evill covetousnesse to his house Hab. 2.9 2. To others If it please my Father to do thee evill 1 Sam. 20.3 So it is intended here of evill to others as appears by the words before vers 11. Let us lay wait for blood And by the words immediately following to the same purpose It may be meant either of rapine or of murder
be born without saving knowledge yet if we could get it of our selves it were something Many a man born foolish for the world poor mean yet by Art improving Nature proves worldly wise rich great But we cannot get heavenly wisdome so 2. Get it of God by prayer and go out of your selves else ye will never attain it as being naturally blinde and unable to see the way to heaven Rev. 3.17 3. Doct. It is not enough that wisdome come into the head unlesse it come into the heart also So that thou incline thine ear unto wisdome and apply thine heart to understanding vers 2. of this chap. Let thine heart keep my commandements chap. 3.1 Let thine heart keep my words chap. 4.4 His mother kept all these sayings in her heart Luk. 2.51 God opened the heart of Lydia that she attended unto the things which were spoken of Paul Act. 16.14 Reason 1. Because else truths will not be regarded nor affected 2. They will not be remembred nor retained 3. Neither will they be applyed nor practised In effect neither affections memory nor life will do their part Vse Let us then receive heavenly truths into the heart with joy that we may be wise Let us set open the dores of our hearts to let in the King of glory Psal 24.9 It is not enough that truth come into thine ears by hearing or touch thy heart by understanding but it must enter into it by pleasing admission and be received in love 2 Thess 2.10 Wisdome must enter into thee as a man into his own house Ab Ezr. taking possession of all the faculties of thy soul Thou must not onely conceive aright of truth but willingly receive it There is an Emphasis in the word Entring or coming in Mans heart is a dark labyrinth It is hard for the light to come in but very usefull It is needfull for all the corners of the soul The Soul saith Macarius Hom. 5. is a great shop wherein are many rooms and ware houses There is the Trade of upright dealing in justice c. Every affection keeps shop by it self and is very unruly Much wisdome is needfull to direct every one as much light in every corner of a shop The outward light of the world may serve to direct the body but wisdome must direct the soul Salazar 4. Doct. Knowledge is better then all outward riches He doth not say riches or honour but knowledge is pleasant This dying David especially commends to living Solomon Thou Solomon my Son know thou the God of thy Father 1 Chron. 28.9 Reason It will stand by us at death when all outward comforts forsake us and must be left Vse Labour more earnestly for it then for riches or honor for which worldly men take so much care and pains 5. Doct. There is much pleasure and delight in knowledge Gods judgements are sweeter then honey and the honey-combe Psal 19.10 How sweet are thy words unto my taste yea sweeter then honey to my mouth Psal 119.103 Pleasant words are as an honey combe sweet to the soul and health to the bones Prov 16.24 Reason 1. Because it gives wonderfull satisfaction to mens expectation And such things are pleasing to men 2. It eases a mans minde in the mids of worldly cares and businesses It is as a Noah to Lamech This same shall comfort us concerning our work and toyl of our hands Gen. 5.29 3. It sweetens all worldly crosses which are very bitter to fools It brings in Christ to help bear the burthen 4. It sweetens all worldly blessings by teaching us how to use them aright I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need I can do all things through Christ which strengtheneth me Phil. 4.12 13. Vse We may well wonder then why knowledge which is so sweet in it self is so bitter to many and they will take no pains to get it Surely it is not entred into their hearts They are yet carnall To good men it is sweeter then all worldly comforts Fables and Tales are pleasing to others but Gods Word and knowledge to these It is like honey to them and outward comforts like gall in comparison of it As when a man hath taken honey other things are bitter to him Exercise makes that sweet to one man which is bitter to another 6. Doct. Knowledge will raise up a drooping soul The sight of the Sun much rejoyceth dulled spirits the knowledge of Gods Word much more The Law of the Lord is perfect comforting the soul The statutes of the Lord are right rejoycing the heart Psal 19.7 8. Reason 1. Because trouble of minde comes from a double ignorance 1. We are ignorant of our nature as if we were not subject to change Not onely Rivers but Seas ebbe and flow 2. We are ignorant of the nature of things who take things to be hurtfull that are not Non sunt omnia mala quae hominibus videntur mala Nauta queritur silere ventos mundum non laedit tranquillitas Arnob. All things are not evill which seem evill to men The Mariner complains that the winds lie still yet still weather hurts not the world Homines perturbantur non rebus sed opinionibus Si mors malum esset Socrati ita videretur Epict. cap. 10. Men are troubled not with things but with opinions Had death been an evill it would have seemed so to Socrates Me occidere possunt sed ladere non possunt Ibid. cap. 78. They may kill me but they cannot hurt me 2. Knowledge gives grounds of comfort from the sugar of Gods promises of profit strength singular deliverances Vse Love this knowledge better then ever ye did What good will all the world doe you if ye have troubled spirits Knowledge onely can lay these storms Vers 11. Discretion shall preserve thee understanding shall keep thee Now for the preservation it self of those persons that receive and entertain wisdome in this vers They shall be delivered from many spirituall and corporall dangers which foolish men fall into and they themselves are subject unto by reason of the remainder of sin in them and allurements of others both men and women As if he had said God shall give thee such warinesse and understanding of the true nature of things that thou shall be carefull to keep thy self from all evils which would weaken thy whole life by means of pot-companions and stâ—umpets who will continually be ready to set upon thee in thy young and slippery age to undoe thee if they can This preservation is a great benefit For the words Discretion See on ch 1.4 It imports a carefull examining things in the minde before we do them that we may avoyd evill The Syriack reads a good thinking that is to think well before-hand whither thou goest and what thou dost shall keep thee from going and doing amisse Cogito
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
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
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