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
Children hearken to such willingly that they may obtain the Rechabiles blessing Not to want a man of their posterity to stand before God for ever Jer. 35.19 Children can hearken to their Parents worldly counsels and remember them when they are dead and gone Much more account should they make of their spirituall advices 5. Doct. Children must never be drawn from their Parents good instructions They must not forsake them if they live to be old Prov. 22.6 Abraham's Children and houshold after him must keep the way of the Lord taught by him Gen. 18.19 Reason 1. Because Parents good instructions are a treasure and men are very carefull of their treasures Not onely to get but to keep them till old age against a time of need 2. There is much danger of losing this treasure Thine owne corruptions Satans temptations bad counsels examples like theeves seek to rob thee of it Vse 1. Take heed of seducers and all that would mislead thee Too many now have forgot their pious education both by errors and loosenesse of life whose Parents would scarce owne them if they were alive 2. Ye that are children lay up your Parents godly counsels not in your brains onely but in your hearts Ye may have need of them in age and death 6. Doct. Mothers must take pains to teach their children piety Else how should they obey their Mother ch 30.17 So did Solomon's Mother ch 31.1 Mothers of good and bad Kings are named in Kings and Chronicles as having a share in their childrens goodnesse or badnesse by their education Our first dayes are spent for the most part under our Mothers care while our Fathers are busied in their calling about matters of the Church or Common-wealth She therefore should take advantage thereof to teach us goodnesse Vse It condemns many fond Mothers that are careful to provide all things needfull for their children save onely good education and instruction They lose an opportunity of doing much good to their souls Children are more ready to hear Mothers then Fathers because they converse more with them and they are lesse stubborne then when they are bigger and come to their Fathers care We say they speak the Mother-tongue 7. Doct. Children must not slight their Mothers counsels If they do their eyes shall be pickt out by ravens and eagles Prov. 30.17 Solomon records his Mothers instruction Pro. 31.1 as well as his Fathers ch 4.4 The fifth Commandement requires honor to Mothers as well as to Fathers Exod. 20.12 A foolish man despiseth his Mother Prov. 15.20 Reason 1. Because Mothers bear great affection to their children and therefore ought to be heard 2. They endure most pain in breeding and bearing them and take most pains in nursing and tending them in tender yeers when they are least able to help themselves 3. Instruction is attributed to the Father which is accompanyed with correction but a milde law such as good Subjects live comfortably under or gentle teaching to the Mother She teacheth more mildely Vse To blame children that will hearken to their Fathers for fear of correction but account their Mothers instructions as words of weak and doting women because they cannot or will not correct them Though they be not so wise as men ordinarily yet love will teach them to give good counsel and women sometimes are wiser and better then their husbands who may be won by the conversation of their wives 1 Pet. 3.1 And many are beholding to their Mothers for their best instructions who as sometimes they are better so oftentimes have more leasure then their husbands 8. Doct. Mothers instructions agreeable to Gods Word should be as a Law to children The same words are repeated Prov. 6.20 Forsake not the law of thy Mother Disobeyers of Mothers must be punished as Law-breakers She may instruct well in precepts of life though it may be not so fully in matters of saith Now Laws concerning life are needfull also Vse Let good children look upon their Mothers instructions as Laws not to be broken all their life long Vers 9. For they shall be an ornament of grace unto thy head and chains about thy neek The reason to perswade Children to obey their Parents and to encourage them follows And Solomon being to teach children or simple ones like to children takes therefore his argument from Garlands and Chains that make a fair shew in the eyes of such persons as suiting to their capacity and affections to whom he speaks They are delighted in them and they please the vulgar much Thus the Spirit of God accommodates himself to Childrens temper They love shining things For the words For. The word carries not alwayes a cause with it but a reason or motive for the most part and often by way of promise So it is used chap. 23.17 18. Fear the Lord for surely there is an end or reward For so the word sometimes signifies and the sense requires it there Know thou the God of thy Father c. for the Lord searcheth all hearts 1 Chron. 28.9 They. The instruction of thy Father and law of thy Mother vers 8. Mothers may help to preferre their children as well as Fathers Shall be It is not in the Originall and therefore is written in lesser letters yet needfully added for children must not look for such preferment or respect while they are young but when learned and of yeers Harvest follows Seed-time presently An ornament of grace As the note of similitude is wanting They shall be as an ornament of grace See the like Job 7.7 My life is wind that is my life is as wind Heb. An addition of favour or joyning of grace Hence Levi had his name Now at this time my husband will be joyned unto me therefore was his name called Levi Gen. 29.34 But it must be an addition of ornament not for nothing nor for infamy but for honor or at least for acceptation To make thee amiable or honorable before others and comely in their eyes as Noah found grace in the eyes of the Lord Gen. 6.8 As use-money brings an increase and Conquerors had garlands given them Vnto thy head 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to or for thy head as this particle is rendred Psal 84. A Psalme for the Sons of Korah This shews that he means a garland or crown such as Kings and Priests used to wear upon their heads the highest member and most looked at in token of honour Zach. 3.5 6.11 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The head which is the beginning or highest part of the body Job 19.9 He hath taken the crown from my head 2. The highest part of any thing which stands above the rest as the head above the other members The top of the ladder reaebed to heaven Gen. 28.12 3. A Commander in war or peace who is above the rest and guides them by reason as the head doth the members Numb 14.4 Let us make a Captain 4. The beginning of a thing In
still and harder in their Trades when gain comes Salomon finding his Ophir trade for gold to thrive 1 King 9.28 sent thither every three yeers 1 King 10.22 So let us be encouraged by what we have got already to get more wisdome 2. Doct. There is no expectation of attaining true wisdome without a conscionable use of all good means The Kings of Israel could not obtain true wisdome nor the wicked Kings of Judah because they used not the means prescribed to them to cause the Law to be written out for them and to read therein all the dayes of their life Deut. 17.18 19 20. Reason 1. Because God will not blesse their labours that go not his way They may as well expect strength without food health without physick warmth without clothes or fire crops without plowing or sowing 2. God will crosse those that go their owne wayes to get wisdome For they ascribe to themselves a power above God and a wisdome sutable that pull down his way to set up another Vse It shews us a reason why many have not true wisdome because they seek it not in Gods way and God will not give it in theirs They have no mind to learn it hear seldome pray seldomer never study 3. Doct. Much wisdome is needfull to find out the true religion Timothy from a childe had learned the holy Scriptures which were able to make him wise to salvation 2 Tim. 3.15 The wisdome that is from above is first pure then peaceable c. Jam. 3.17 Reason 1. Because it is high above us sense nor reason cannot reach it 2. There are many shews of false religions to deceive us As voluntary humility and worshipping of Angels a shew of wisdome in will-worship c. Col. 2.18.23 All is not gold that glisters Vse Marvell not that men are so ready to imbrace false religions Popery Idolatry Herefie It is for want of true wisdome They think themselves wifer then they are Vainman would be wise though man be born like a wild Asses colt Job 11.12 The name here given to God is Jehovah which signifies being 4. Doct. We must look upon God as the fountain of all being In him we live and move and have our being Act. 17 28. Of him and through him and to him are all things Rom. 11.36 Reason 1. Because this will be glorious to God when we see him in all things 2. It will be pleasing to us as to men to read their genealogies and to children to see their parents love in their clothes victuals c. 3. It will be profitable to others and keep us from wronging others He who made them will right them Vse Let us as see God in our being so praise him while we have any being Psal 146.2 5. Doct. The knowledge of God is worth the finding Let him that gloryeth glory in this that he understandeth and knoweth me that I am the Lord Jer. 9.24 I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord Phil. 3.8 Reason 1. Because Acquaintance with good men brings much good much more with God who can do us more good then all the creatures can 2. Heaven is not to be had without it This is life eternal that they might know thee the onely true God Joh. 17.3 No admission to live in a palace without the owners acquaintance Heaven is Gods palace Vse Woe be to them that seek so much to get acquaintance on earth but never look after acquaintance with God They may seek it when it is too late When they come to die and would scrape acquaintance with God he will say I never knew you Depart from me Matt. 7.23 Therefore acquaint thy self now with him and he at peace thereby good shall come unto thee Job 22.21 6. Doct. We must look upon God as most powerfull God hath spoken once twice have I heard this that power belongeth unto God Psal 62.11 Reason Because we may have need of more then a created power which is not to be found but in God Vse When men over-power you look up to Gods power This may ease your spirits Vers 6. For the Lord giveth wisdome out of his mouth cometh knowledge and understanding Here are the two first reasons why they which conscionably use all the former means shall attain true knowledge And they are taken from Gods liberality in giving wisdome inwardly to make the soul see the truth and his outward instruction of things fit to be discerned by that wisdome wrought in the soul within God gives fight and light Both are necessary and both from God For the words For. See on ch 1.9 Some the these words to the third v. as giving a reason why we should pray to God for knowledge because he is ready to give it Others knit it to the sourth v. thus by way of qualification Though thou must use all diligence to get heavenly wisdome yet know that all thy wit and labour cannot reach it but God must give it to thee or thou wilt never have it But it is best to knit it to the vers immediately before If any man should say I despair of getting heavenly wisdome My pains cannot reach it and God will not hear my prayers Bolomon answers in the text Despair not for God is as ready to give as thou art to aâ—k it The Lord. See on chap. 1.7 God gives true wisdome inclusively He can do it And exclusively None else can do it Giveth Heb. will give to wit if thou pray and labour for it as before For the word see on ch 1.4 Wisdome See on ch 1.2 Out of his mouth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. That member which we call the mouth of the body They have months but they speak not Psal 115.5 2. The manifestation of ones mind by speech or words which come out of the mouth According to thy Word shall all my people be ruled Gen. 41.40 The word is in Hebr. thy mouth 3. The wound top of a well or garment or vessel which is like a mouth A great stone was upon the wells mouth Gen. 29.2 4. The edge of a sword which devours or destroys men as the mouth doth meat And they slew Hamor and Shethem his Son with the edge Heb the mouth of the sword Gen. 34.26 5. The end or corner of a place The house of Bael was full from one end to another Heb. mouth 2 King 10.21 6. A part or portion as the mouth is a part of the face By giving him a double portion Heb. mouth Deut. 21.17 Here it is taken in the second sense for the manifestation of truth by God in his Word or by his Ministers Cometh It is not in the Originall but added by the Interpreters fitly to make up the sense and therefore it is printed in smaller letters Knowledge See on ch 1.4 And understanding See on vers 2. of this chap. Some take wisdome knowledge and
the beginning of the middle-watch Judg. 7.19 5. The chief part of any thing as the head is in the body Take thou also unto thee principall spices Exod. 30.23 6. The summe of things which is the head of number When thou hast taken the summe of the children of Israel Ex. 30.12 Here it is taken in the first sense for the head of the body And chains Wise men were wont to wear chains in signe of honour due to them for their wisdome Pharaoh put a gold chain about Josephs neck therefore Gen. 41.39 42. Hence the Giants and Anakims had their names from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men samous for strength and either did or were accounted worthy to wear gold chains as men of note used to doe Or it may be Anak their Father wore a chain and they might have their name from him The Ishmaelites used to wear golden ear-rings in token of honor Judg. 8.24 And he saith chains in the plural number for the more gold chains men wear the greater is their honor About thy neck Heb. for thy neck as before or throat which is within the neck Heb. throats that is both sides of the neck or throat or because it consists of many roundels like rings one below another The summe of all is If for love to thy Father Mother and duty due to them thou wilt not hearken to their pious instructions yet let this motive prevail with thee taken from that reward of approbation and honor which good children attain unto that hearken to their Parents counsels That will make thee excellently adorned like a man that hath a crown on his head and chains on his neck Figures Two Metaphors One taken from a Garland or Crown on the head the other from a Chain on the neck signifying popular approbation and preferment Thou shalt be a man approved and honored Note 1. The coherence by way of motive For. 2. The sentence In it 1. The cause they shall be 2. The effect set out by two similitudes one from a crown on the head an ornament of grace on thy head The other from a chain on the neck and chains about thy neck Both signes of approbation and honour 1. Doct. Though God might alwayes command yet he often useth motives to perswade So in the preface to the Ten Commandements and in the second third fourth and fifth Commandements many motives are used from Gods power goodnesse and promises See the like Deut. 11. all over Reason 1. Because God dealeth with reasonable men and so presseth reasons Every thing is to be wrought upon in its owne way in ordinary course 2. Because their owne reason will condemne them if they hearken not to God but if God gave no reason as he need not then must he condemne men out of meer authority which though just would seem harsh 3. Because of Gods in finite goodnesse He useth all means for the good of men 1. Vse To shew the justice of the condemnation of wicked men they fin against the light of reason 2. To perswade us to hearken to God who deals with us in so low a way that might have stood upon high terms and given no reason for his command Princes use to say Sic volo sic jubeo stat pro ratione voluntas So I will so I command and for a Law my will shall stand Si regnas jube If thou be a King command Senec. Med. 2. Doct. Though we owe God more then we can do for him yet he woes us by rewards By temporall rewards Deut. 28.1 c. Delight thy self also in the Lord and he shall give thee the desires of thine heart Commit thy way unto the Lord and trust in him and he shall bring it to passe Psal 37.45 Psal 128. all over If ye be willing and obedient ye shall eat the good of the land Isa 1.19 Veluti pueris dant crustula blandi Doctores elementa velint ut discere prima Horat. Sat. 1. As kind Teachers give little cakes to boyes to make them willing to learn their A. B. C. Eternall rewards are promised Matth. 10.41 42. A crown of righteousnesse 2 Tim. 4.8 A crown of life Revel 2.10 A throne to sit on Rev. 3.21 The Spirit of God here accommodates himself to Childrens temper who love rewards So should men be taken with Gods promises Reason 1. To shew Gods freenesse who though he might require more duty out of debt then we can perform yet is pleased to reward our imperfect services as if a Creditor should give a thousand pound to one that owes him an hundred pound and paid but five pounds of it or a Master give to a Servant that failed in many things though he were honest treble his wages 2. To work upon our self-love He knows that we look at our selves naturally and he is willing to make use of this disposition of ours to encourage us to his service 1. Vse This shews how great a sin it is not to hearken to Gods voyce If he required all out of debt and gave no reward it were injustice to deny him How much more when he offers so liberally In so doing we justly deprive our selves of the good promised and perish eternally 2. Vse Let us willingly hearken to God who deals with us upon so fair terms as a City besieged yeelds gladly in extremity upon fair quarter much more upon great advantage and rewards offered Moses had respect to the recompense of reward Heb. 11.26 3. Doct. Hearkning to Parents instruction is a means to bring us to publick approbation So it fared with Solomon himself He got approbation by attending to his Parents precepts and adviseth his Son to seek it by attending to his Reason 1. Because the people observe the carriage of other mens children as well as of their owne and if they finde them respective of their Parents good counsels they expect much from them but little from disobedient ones Obedient children are comely in other mens eyes befide their Parents 2. Because wisdome is gotten by hearkening to Parents counsels and that makes men acceptable to others Keeping Parents precepts is grace unto the neck ch 3.21 22. Wisdome made David esteemed as an Angel of God 2 Sam. 14.20 A mans wisdome maketh his face to shine Eccl. 8.1 God who turns mens hearts whithersoever he will Prov. 21.1 makes wise men to be had in high esteem even of fools as if they were crowns and chains Vse Let not children think themselves too wise and despise their Parents counsel lest others set light by them Whereas if they hearken to it men will willingly cast their eyes upon them and have an high account of them as Joseph pleasing his Father had a parti-coloured coat that others might see his Fathers great affection to him 5. Doct. Hearkening to Parents instruction is a great means of preferment As in Joseph who was the best and best beloved Son of his Father In well ordered Cities all men may not wear crowns
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
away that which belongs to others which they have nothing to do withall and the owners lives withall Figures 1. Wayes for Customes A Metaphor 2. A figure of the cause for the effect Soule for Life Mark 1. The note of coherence So. 2. The matter And therein 1. The cause 2. The effect In the cause note 1. The subject He that is greedy of gain 2. The adjunct of number Every one The effect is set out 1. In generall The wayes 2. In particular And therein 1. The action He taketh away 2. The object The life 3. The subject Of the owners 4. The adjunct Thereof Of that gain or those riches He saith not So is the way But so are the wayes 1. Doct. There are many wicked wayes in the world Three are mentioned Psal 1.1 The counsell of the ungodly the way of sinners the seat of the scornfull Many Hos 4.2 Swearing lying killing stealing adultery Reason 1. From particulars There are wayes of error concerning God his Word Christ the Sacraments Wayes of impiety as swearing blasphemy Wayes of injustice as fraud robbery false sentences false witnesses Ways of uncharitablenesse not giving not lending to the poor not setting them on work or giving them lesse then their work is worth Wayes of gluttony drunkennesse and uncleannesse 2. Because there are divers corrupt principles within and devices which break out in evill wayes Vse Let us be circumspect and carefull to keep the right way having so many by wayes before us As a bird that hath many snares or a fish that hath many baits laid for it had need be wary If the devill cannot draw a man to Atheisme he will draw him to Idolatry if not to Profanenesse then to Superstition if not to Pride then to base Flattery if not to Covetousnesse then to Prodigality Of every one c. 2. Doct. As there are many evill wayes so there are many that walk in them These evill wayes are not like the high-wayes in the dayes of Jael unoccupyed Judg. 5.6 All flesh had corrupted their way Gen. 6.12 Many there be which go in the way of destruction Mat. 7.13 Reason 1. From particular evill wayes Many walk in the way of Idolatry All the world wondered after the beast Rev. 12.3 In the way of covetousnesse All seek their owne Phil. 2.21 Of wantonnesse Every one neighed after his neighbours wife Jer. 5.8 Of deceitfulnesse With a double heart do they speak Psal 12.2 2. Because there is no way so bad but it is pleasing to any wicked men and what men delight in that they pursue Vse It confutes the Papists that make Universality a note of the true Church It may be a note of their malignant Church for many follow evill wayes Major pars meliorem vincit Seneca The greatest part overcomes the better Nunquam cum rebus humanis tam faelicitèr actum est ut meliora pluribus placerent Senec. de vita beata Mens affairs were never in so happy a condition that the best things pleased most men 3. Do. Many in the world are greedy of gain For from the least of them even unto the greatest of them every one of them is given unto covetousnesse Jer. 6.13 her Prophets have taken the treasure and precious things Her Princes in the midst thereof are like wolves ravening the prey to shed blood and so destroy souls to get dishonest gain The people of the land have used oppression c. Ezek. 22.25 27 c. Reason 1. Because it is the means of a comfortable life Rich men can command plenty of the best food apparell dwellings Eccl. 2.4 c. 2. It raises men to honour and makes others to attend and observe them like demi-gods Vse To teach us to labour to be free of this common disease as men fly from infected Cities Let us not follow the swinge of the world 4. There is a propriety of goods in this world It appears in the parable of the Vineyard Is it not lawfull for me to do what I will with my owne Mat. 20.15 And in the parable of the talents The Master delivers unto the servants his goods Matt. 25.14 And because Parabolicall divinity proves not look into Act. 5.4 While it remained was it not thine owne Render therefore to all their dues Rom. 13.7 Reason 1. The Law of nature confirms it Beasts that live promiscuously have common pastures It is not fit for men so to doe that may marry and have children 2. The Law of Nations The Barbarians have distinct dwellings and cattle 3. The Law of trading by exchange or money confirms it Gen. 23.16 4. The Law of God else were there no eight Commandement No man could be guilty of theft if there were no propriety of goods Vse It affords us comfort in what we enjoy by Gods law and mans Propriety is a great comfort Luther was wont to say There was much divinity in Pronounes Men love some children better then others because they are theirs It is the great comfort of godly men that God is theirs My work is with my God Isa 49.4 5. Doct. Wicked men seek to break this propriety of goods Ahab would have Naboth's vineyard 1 King 21. Reason 1. Because they envy any good that others enjoy 2. They would live easily and plentifully Vse It blames those that take other mens goods where they come without any order from God or man 6. Doct. Deceitfull and covetous persons will kill others rather then lose their prey Ahab will kill Naboth for his vineyard 1 King 21. Reason 1. Because of inbred covetousnesse 2. Because of inbred cruelty Vse Take heed of giving way to deceit or covetousnesse lest ye end in blood Love of gain will draw blood Some expound all Solomon's counsell by way of hurt to the evill doers thus My Son go not in nay enter not into their wayes for though they devise mischief for others they wil bring evill on themselves and as fowlers oft-times lay nets to no purpose for birds so will they for others Their craft will tend to their owne destruction They are greedy of gain and when they have gotten it it will procure their ruine But it rather aims at the hurt of others thus My Son take heed of their courses for they are cruell and seek the hurt and death of others and that unjustly without any wrong done them and by crafty and subtil means So will all covetous persons seek the life of others that they may get from them with ease what they have gotten with much labor For the first interpretation it is objected that the net is said to be laid in the fight of any bird and therefore the meaning is in vain not without cause That is the bird sees the danger and escapes Answ The meaning may be nets are laid where birds are As in the first Commandement Thou shalt have no other gods before my face that is before me 2. Object There is no antecedent to tell whose lives are meant Answ The
3. That God may cleer his owne justice Vse 1. It ets out Gods goodnesse plainly before our eyes who being above all yet is pleased to make men acquainted with the reasons of his proceedings 2. Let us make good use of this information Let us observe the reasons of Gods judgements recorded in Scripture that we may avoyd the like sins and prevent the like judgements for God is as just now as ever Did he punish Adam and Eve for disobedience Cain for murder the old Word for violence Sodome for Iuxury He will punish others for it now They are examples to us upon whom the ends of the world are come 1 Cor. 10.11 Did he not spare Noah nor David when they sinned against him neither wil he spare his offending children now Let us then be wise and be ware 2. Doct. They are simple that do not hearken to heavenly instructions v. 22 23. Reason 1. Because they are made acquainted with the greatest danger to their souls that can be and yet will not avoyd it If a man were told of a pit in his way out of which there were no escaping and would for all that run into it were he not a simpleton 2. The way to attain greater good then all the world can afford them and that for eternity is made known unto them plainly so as they cannot deny it and yet will not look after it As if a man were shewed an easie way to get a Kingdome and yet would live a begger Is not such a man very simple Vse It shews the great distance between Gods judgement and mans Many of those that are of great account for wit and policy in the world God accounts to be very simple and so they will prove in the end They must prove so that will not hearken to the counsels of the God of Wisdome 3. Doct. Not hearkening to good counsell brings destruction They despised Gods words and misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy Therefore he brought upon them the King of the Chaldeans who slew their young men with the sword c. 2 Chr. 36. 16 17. They east thy Law behinde their backs Therefore thou deliveredst them into the hand of their enemies Neh. 9.26 27. Reason 1. Because it brings many temporall judgements upon men God will set the brand of his displeasure and their disobedience upon them in letters of blood 2. If it bring not viol nce upon their bodies yet it brings both body and soul to perdition for ever No man can invent a way to heaven If he will not then go the way that God hath revealed he mustiperish Vse Let this drive men to hearken to good counsell If the odious name of simple ones will not do it let fear of eternall wrath open our ears and hearts 4. Doct. Men in prosperity will seldome hearken to good counsel I spake unto thee in thy prosperity but thou saidst I will not hear Jerem. 22.21 Woe to them that are at ease in Sion Amos 6.1 The Prophet had little hope to doe good on them Reason 1. Because they think they are good enough already 2. They think they shall continue so and look for no change Because they have no changes therefore they fear not God Psal 55.19 David said in his prosperity I shall never be removed Psal 30.6 Vse Let rich men take heed and not think themselves too good to hearken to good counsell They are in more danger then meaner men Their ears are stopt with their wealth 5. Doct. Prosperity and folly go often together Rich Nabal was a fool both in name and nature 1 Sam. 25.25 God calls the rich man fool Luk. 12.20 Reason 1. Because wealth is not alwayes gotten by wisdome It may come by gift or favour of Princes or by inheritance or by painful servants as Laban's by Jacob's pains Potiphar's by Joseph's 2. Because rich men are from their youth cockered by parents and flattered by others which keeps them from the knowledge of the truth Therefore said the Philosopher Great men learn nothing so well as to ride well because the horse will not flatter Vse Do not imitate rich men because of their wealth They may be fools for all that and then why should wise men be guided by them An Ape of a Fool is very ridiculous Prosperity and folly are well joyned together for where is most wealth there often times is least wisdome 6. Doct. Prosperity is the ruine of many As of those two rich men Luk. 12.16 16.19 Reason 1. It often makes men let go piety and then as boys learning to swim they let go their bladders and sink Quando hoc incautis non fuit ad disciplinam quod ignis ad ceram quod solis radius ad nivem vel glaeiem Prosperity to unwary persons is like fire to wax or the Sun beams to snow or ice Bern. de Consideratione l. 2. c. 12. Magnus est qui incidens in adversa non excidit à sapientia nec minor cui praesens faelicitas si arrisit non irrisit Ibid. He is a great man who falling into adversity falls not out of wisdome and he is no lesse on whom present felicity smiling mocks him not 2. It is harder to bear prosperity well then adversity The Dutch Proverb is The feet must be strong that carry prosperity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. Cyropaed It seems to me an harder thing to bear good things well then bad for the latter make many a laughing stock but the former makes all men wiser Peacocks let down their proud feathers when they see their black feet Hannibal's Army having overcome the troublesome Alps was spoyled by the Italian dainties Tribulatio probat unam patientiam prosperitas verò omnes virtutes examinat Anselm in Sentent Adversity tryes Patience onely but Prosperity examines all virtues 3. Prosperity layes men open to many sins To injustice in getting it Qui agit semper faelicitèr iniquè agit Euripides He that doth alwayes prosperously doth unjustly Quà m grave onus homo faelix insipiens nam stultitia germana est iniquitatis Aeschylus How great a burden is a rich fool For foolishnes is sister to iniquity Fortuna quem nimiùm fovet stultum facit Whom fortune cockers him she makes a fool Mimus And our Saviour calls riches the Mammon of iniquity because hardly gotten without it Luk. 16.9 It is often abused to sensuality One rich man cryes Soul take thine ease eat drink and be merry Luk. 12.19 The other was clothed in purple and fine linnen and fared sumptuously every day Luk. 16.19 It makes men secure Living long in prosperity they neither foresee nor seek to prevent their ruine It hardens men in sin as it did Pharaoh 4. It brings Gods judgements upon them Noverca virtutis prospreitas sic bajulis suis applaudit ut noceat Convivis suis ab initio propinat dulcia ut cum inebriati fuerint let
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
Grammaticall sense or translation and originall force and various significations of the words 2. The Rhetorical sense or interpretation shewing what is literally and what figuratively spoken 3. The Logicall sense holding out the coherence of one verse or word with another and the strength of arguments couched in the words 4. The Theologicall sense in some short observations out of the words not without sutable applications I shall sometimes parallel these Proverbs with other like Scriptures and sometimes with sentences of other authors and rob the Egyptians to enrich the Israelites I begin with the first part and am retiring to my text as fast as I can It is part of Solomons Preface contained in the three first chapters for as for the six next from chap. 4. to chap. 10. they are Davids words For Solomon fathers them upon him chap. 4.4 and dischargeth him not till chap. 10.1 and then challengeth the rest following or many chapters to himself and sets his stamp upon them afresh The Proverbs of Solomon Which had been needlesse if Solomon had spoken before since he brought in David spaking He sets out his Fathers goodnesse in teaching him so abundantly and his own in learning so plentifully To return to Solomons words note 1. The inscription of the Book to the 7 verse of this chapter 2. His counsell to his son to the end of the 3 chapter In the inscription note 1. The penman vers 1. 2. The profit and scope of the book in the five verses following I am now arrived at the haven and come to my Text. And first for the Grammaticall sense or translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Proverbs Vox gravida A woâ—d great with childe as Salazar cals it It contains much more under it then we ordinarily conceive it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 1. To rule Dan. 11.4 Which he ruled And that for divers reasons 1. Because Proverbs are most eminent ornaments of discourse and excell in speech as Kings in a kingdome They are of most account and like stars do illustrate our speech 2. Because other speeches are deduced from them as from undoubted principles and receive all their credit and authority from them These are like Axioms in all Arts worthy of credit in themselves and from them other sentences are derived by consequence and therefore they rule over these latter like Kings and other sentences must stand or fall by their doome 3. Because most of them are sentences coming from Kings and Princes or others eminent for wisdome as princes in the Schooles whose sentences are Chronicled when other meaner mens words lie dead and buried So Davids Solomons Bathshebas are here mentioned and all Histories are full of such 4. Because they are so certain that they have a throne in all mens mindes and no man dare contradict them but all that hear them are convinced of the truth of them Thus Christs sentences had weight in them He spake as one that had authority and not as the Scribes Mar. 1.22 His words were weighty like the words of Kings and rulers The Greek word for a Proverb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word used by the way Things commonly talked of by passengers in the way as generally beleeved Or because they were written upon pillars in the highwayes that travellers reading them might have occasion of meditation and discourse for their instruction and correction Athen. Synops l. 14. The Latin word Proverbium or Proverb is Proverbo That which is worthy to stand for a word 2. The word may import a similitude for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes to liken one thing to another Ezek. 16.44 Behold every one that useth Proverbs shall use this proverb against thee saying As is the mother so is the daughter And that 1. Because a multitude of Proverbs are similitudes wherein one thing is compared with another To this the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lay one thing by another And so Hierom on Matthew saith Parabola est rerum natura discrepantium sub aliqua similitudine facta collatio A parable is a comparison of things different in nature made under some similitude Parables compare things with things persons with persons state with state businesse with businesse 2. Because they are an Anatomy and character of good mens manners and expresse them as the seal doth a picture in wax A lively representation and likenesse of them and of their carriages in all conditions Under this word then are contained 1. Principles in Divinity commonly beleeved of all and used in common speech as Ezek. 18.2 What mean ye that ye use this Proverb concerning the land of Israel saying The fathers have eaten sowre grapes and the childrens teeth are set on edge 2. Witty sentences spoken by men of note for wisdome and learning as these Proverbs of Solomon 3. Riddles or hard sayings requiring labour for the understanding of them And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Proverb and a dark saying are used promiscuously I will incline mine ear to a Parable I will open my dark sayings upon the Harp Psal 49.4 See the like Psal 78.2 Such was Balaams proverb or parable Numb 24.15 4. Similitudes So the unjust carriage of the great Kings of Judah and Gods destroying of them is set out under the fimilitude of two Eagles and a Vine Ezek. 17.2 c. All of these kindes are to be found in this Book and so they may justly be called Proverbs Of Solomon He was the son of David by Bathsheba and appointed by God and him to be heir of the Kingdom though not the eldest son His name carries peace in it in the Original and such was his reign So was he called by God before he was born 1 Chron. 22.9 His name shall be Solomon and I will give peace and quietnesse unto Israel in his days This name was imposed on him by the Father as the Text runs 2 Sam. 12.24 But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or marginal reading attributes it to his Mother reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And she called his name Solomon God gave him another name there vers 25. the name of Jedidiah because he loved him Doubtlesse then was Solomon saved notwithstanding his errours for whom God loves he loves to the end Joh. 13.1 Solomon is observed to be the first of the writers of Scripture that set his name before his Book Moses did it not nor any other If Nehemiah be objected it is answered that he lived long after Solomon in the time of the captivity though his book be set before to continue the History of the Church and Doctrinal and Prophetical Books set after The Prophets that followed after imitated Solomon but not the Historians that went before David writes his
understanding of Scripture From thence subtilty is gotten to prevent them All errours and lusts come either out of want of a perfect rule or misapplying that rule that is perfect or willingnesse to erre or doe ill Ours come not from the first The Scripture is a perfect rule Psal 19.7 and able to make us perfect 2 Tim. 3.16 17. God neither wants skill nor will to give a perfect rule as men doe There was enough revealed in the Old Testament to guide men of that age Therefore God forbids any to adde to it or take from it Deut. 4.1 2. or to goe aside to the right hand or to the lest Deut. 5.32 which they might have done had they not been strictly tyed to a perfect rule It was impossible for them to erre then for want of a perfect rule much more for us now when it is more fully explained and the charge of not adding nor diminishing backed with terrible threats of plagues to be inflicted and the losse of eternal life Rev. 22.18 19. To erre by mispplying the rule is ordinary Vnlearned and unstable men wrest the Scriptures to their own destruction 2 Pet. 3.16 So was Pauls preaching mis-interpreted to countenance lying and evill doing Rom. 3.5 6 7 8. To erre willingly is shameful As for a man that hath a true measure and weight willingly to shorten his neighbour of his due Vse It shews us where the fault must be laid of errours and lusts in our dayes Not on God for his rule is perfect though many now disgrace it blasphemously which have guided many thousands to heaven The fault then must be in mans misapplying it or willingnesse to wander out of Gods wayes 2. Vse Study to apply the rule well and rest satisfied with it Leave it once and never goe right 5. Doct. Most danger of going astray is in the time of youth Young men are most subject to walk in the wayes of their hearts and sight of their eyes Eccl. 11.9 Remember not the sins of my youth Psal 25.7 As this was David's confession so Paul seeks to keep Timothy from such errors Fly youthfull lusts 2 Tim. 2 2◠Reason 1. Because they are out of the conduct of Parents and Masters that could guide them well Like young birds newly fledge forsaken by the Dams and easily taken Mens disposition is not known till then Dum Aetas Metus Magister prohibent Age Fear Master keeps them in awe Terence 2. They want experience to guide themselves When the bridle is out of the Horse mouth then he runs wilde Vse Young men hearken to me The Devil layes close fiege to you and beleaguers you round about Ye are not free from God though from Governours Ye are strong to do evil and have scarce learned to do good Oh! be watchfull lest like young prodigals ye run so far out that ye never can recover all your life long Yea worse They die beggere ye will die damned wretches Their debts are all paid by death your greatest debt is to be paid after death and never discharged to eternity 6. Doct. Bare knowledge is not enough but discretion must be laboured for also A good man will guide his affairs with discretion Psal 112.3 Discretion shall preserve thee Prov. 2.11 For knowledge is imperfect and will need further augmentation by deliberation And knowing men do things rashly oftentimes being disturbed with passion Vse Add to your knowledge discretion Seek to learn both out of this and other Books of Scripture and ye will not study in vain Vers 5. A wiseman will bear and will increase learning and a man of understanding shall attain unto wise counsels The benefit that all men may get by these Proverbs was set out before vers 2 3. For simple men and young men vers 4. Now for wisemen whose gain is set out vers 5. and their profit vers 6. For the first Lest any man should think because these Proverbs bring benefit to simple men and young ones therefore they are good for none but children and fooles and may be contemned by wise men as too low for them he shews that they are good for wise men also to encrease their knowledge Though one main end of writing this Book were to instruct young ones as appears by often repeating My Son My Son yet here is excellent matter worthy also for wise men to learn For the words A wise man or That the wise man may hear And so it may go on to set out the true end of writing this Book whereas your Translation carries the event onely which may seem to some to come rather by the Readers care then the Writers aim So that is justly added by the Translators Psal 9.20 That the Nations may know themselves to be but men So we say Know you are men that is Know that you are men Or if ye read it as it is in the Translation it shews the readinesse of wise men to make use of this Book for increase of knowledge Having invited simple ones he makes no doubt but wise men will hear and learn A wise man is one that hath already attained to a good measure of heavenly knowledge yet is willing to get more by this Book Will hear The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To hear as in hearing a report I have heard that there is corn in Aegypt Gen. 42.2 2. To mark what is said or attend to it The Lord hath heard that I was hated Gen. 29.33 3. To understand what is spoken They knew not that Joseph understood them Gen. 42.23 Heb. heard them 4. To grant what is asked As for Ishmael I have heard thee Gen. 17.20 5. To beleeve a thing reported to be true They hearkened not unto Moses Exod. 6.9 6. To obey what is commanded Abraham obeyed my voyce Gen. 26.5 So speaking is put for commanding Est 1.10 Here the word is used in the second sense for marking and giving his minde to it He wil give heed to these Proverbs To such a blessing is promised Rev. 1.3 It signifies attending with ears of minde and body Wise men are willing to know more Fools desire it not They know not the worth of learning And will increase Heb. Adde to wit to that which he had before and make it more as an heap is increased by addition of stones or money Hence Joseph had his name Gen. 30.24 And she called his name Joseph and said The Lord shall adde to me another Son It may be understood of adding to others as well as to himself that not onely he will know more then he did before but also be so full that he will run over to teach others Learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Received from others by hearing them as the word imports and as it were taken out of their knowledge yet without losse to them as one Candle takes light from another Homo qui erranti comitèr monstrat viam quasi de suo lumine lumen accendat facit Nihilo
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
or chains but Nobles and Magistrates and men preferred for wisdome Pharaoh put a gold chain about Josephs neck Gen. 41.42 Belshazzar caused a chain of gold to be put about Daniels neck Dan. 5.29 And this wisdome comes often by Parents instructions Men will not preferre such to rule others as would not be ruled by their Parents Wise men are Noble-men they have God to their Father Vse Behold the reward of hearkening to Parents instructions and be encouraged so to doe Great honor follows it many times in this world but sure a crown of glory in heaven Vers 10. My Son if sinners entice thee consent thou not The Wise man proceeds in a very fit method for having exhorted young men to hearken to their Parents now in the ten verses following he warns them to take heed of seducers whereof for want of experience and pronenesse to evill they are in great danger Such seek to extinguish the good counsels of Parents at home by drawing them abroad to wickednesse For mans naturall corruption is ready to break forth especially being solicited by others Therefore he warns young men to take heed of wicked mens company counsels and wayes Young men are more apt to hear other mens bad counsels then their Parents good by reason of ill disposition more powerfull in them then naturall affection Therefore he bids them cleave fast to the one resist the other For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My Son For this word see on vers 1. vers 8. Herein Solomon aimed principally at the good of his owne children yet gives this counsell to every young man that shall hear or read these Proverbs calling him his Son as if he spake to him in particular out of a paternall affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If. If such a thing shall happen If you meet with seducers as it may be ye may Or when as it is translated Amos 7.2 When they had made an end of eating the grasse of the land For there is no question but young men will meet with enticers one time or other Or seeing as it should be translated Est 6.13 Seeing Mordecai is of the seed of the Jews For it is sure he was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinners Object All men are finners born and good men sin every day There is no man that sinneth not 1 King 8.46 Answ By finners here are meant grosse sinners as Luk. 7.37 39. such as live in a course of sin without repentance Such are forward to draw others to be like them but godly men seek to draw others to piety So the word is used Psal 1.1 Nor standeth in the way of sinners And Joh. 9.31 God heareth not sinners Such as make a trade of sin 1 Joh. 3.9 1 Sam. 15.18 The word signifies to misse the mark Every one could sting stones at an hairs breadth and nâ—t misse Judg. 20.16 And secondarily to misse the mark that God sets before us in his Word Not to act according to his Law But here it signifies not such as in some one act differ from the Law of God but in the course of their lives and that willingly wittingly and grossely and so misse the mark of eternall glory Phil. 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Entice thee Seek to perswade thee with fair words and rich promises to take part with them in their wickednesse to the hurt of others Malus bonum vult malum esse ut sit sui similis Plaut A bad man would have a good man bad that he might be like him The word is used sometimes in a good sense to perswade men to good and for their good So some translate Gen. 9.27 God shall perswade Japhet And from this word Japhet had his name But it is taken most commonly in a bad sense as here Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple man easily drawn away vers 4. And hence comes Fatuus a fool in Latin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consent thou not A prohibition or charge not to hearken to enticing sinners The word signifies to bear good will Such as parents bear to their children Thence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Father See on vers 8. And because men are willing to hearken to such as they bear good will to it signifies also to consent Sometime to good counsell as vers 30. Sometime to bad as here Say I will not do what ye perswade me to Give a short answer give not the least ear or liking to their flattering perswasions Be not ready to hearken to them with thine ear much lesse with thine heart least of all to admit them into thine hand or act them Keep thine ears from hearkening to them at first as David kept hâ—s tongue Psal 39.1 and Job his eyes Job 31.1 Be so far from acting with them that thou give no consent to them nor keep no company with them Prov. 4.14 Be not won with their fair words and large offers but rather resist their solicitations A Meiosis as in the third Commandement not holding him guiltlesse that taketh Gods Name in vain is holding him very guilty and punishing him very severely The summe of all is as Solomon should have said Ye young men whom I love as children I know that wicked men will speak you fair and make you large promises to perswade you not to hearken to my good counsels here or such as your godly Parents shal give you and to draw you to their wicked wayes but trust not to their promises nor hearken ye to their counsels for in stead of making you rich and happy they will make you miserable Figures none Note 1. A generall prescription in this vers 2. Particular directions to vers 20. In the first note 1. The party spoken to My Son 2. The dehortation And in it 1. The danger 2. The way of preventing it In the danger 1. The agent if sinners 2. The effect entice 3. The object thee The remedy is consent thou not For the coherence He had perswaded the young man before to open his ear to his Parents good counsels now he perswades him to stop it against the bad counsels of finners 1. Doct. Parents good counsels should keep out the bad counsels of finners out of childrens hearts Compare ch 2. v. 1. with v. 12. v. 16. there and ye shall see that hiding Parents commandments within us is a means to keep us from being hurt by the bad words of evill men or women See the like ch 4.4 14 20 24. 5.1 3 7 8 9. 6.20 24. 7.1 5. Reason 1. Because their parents should be deerer to them then any other whatsoever And men are most ready to hearken to them that are deerest to them Men are more ready to take notice who speaks then what is spoken They who slight others speeches will regard friends words Vse Let children when they are tempted to fin by others recall their Parents good counsels to the contrary It wil be a great preservative Arms laid
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
the man himself in the fift signification The Lord God hath sworn by himself Amos 6.8 Heb. by his soul Here it is taken in the second sense for the life because as the breath is the signe of life so the presence of the soul is the cause of life and the absence of it the cause of death Faulkeners if they catch birds in the net kill them If not they shoot them So do robbers with men They kill them with the sword or with the gun Thus the Adulteresse seeks a mans life ch 6.26 7.22 23. Figures Blood for life and soul for life The cause for the effect The same thing is doubled in divers words to shew the certainty of it that this is indeed the intention of robbers what ever they pretend to the young man So Pharaoh's dream was doubled to shew that the thing was established by God and God would shortly bring it to passe Gen. 41.32 And Kimchi on those words Isa 1.2 I have nourished and brought up children saith The doubling of the word is to confirm the thing in divers words though the matter be all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And such is the custome of the Scripture in many places For the division Note 1. The efficient They the robbers 2. The act lay wait lork privily 3. The object for their blood for their lives To murder such as they rob It agrees with the former vers thus As fowlers lie hid themselves and lay their nets where birds come to catch and kill them though they never hurt them so these robbers lie hid privily to entrap them that hurt them not and to kill them for their goods 1. Doct. Similitudes rightly applyed are of great use They are much used in the Scriptures of the Old and New Testament As by Moses Deut. 32.11 12. Where Gods care of his is set out by the Eagles tender care of her young ones By the Prophets Isa 49.15 16. which sets it out by the Mothers respect to her young children By Christ Matt. 13. who take similies from Sea Land Trade Husbandry to teach all sorts of men piety By the Apostles Jude v. 12 13. where the like are taken from Bodies of men Heaven Earth Sea Reason 1. Because they help the understanding much For earthly things are better known to us then heavenly They are glasses in which we may see better things The eyes convey much knowledge to the soul 2. Similitudes help the memory for things seen are tokens of things unseen as a thread on the finger of an errand The act of memory lodges one thing in one corner of the room another in another 3. They help the will When we see the willingnesse of beasts to provide for their young it puts Parents in minde of their duty 4. They help the conscience A similitude helped David to see his sin quickly 2 Sam. 12.1 c. He could soon condemne him that killed his neighbours Ewe-lamb that would hardly else have condemned himself for killing his neighbor and abusing his Wife 5. They help the affections The attractive ones are helped by similies taken from things liked the abstractive by similies taken from things disliked 6. They help to amend our lives The Ant can teach the Sluggard to labour Vse 1. Treasure up store of similitudes All places afford plenty of them Sea land shop house streets fields are not barren What can you doe that may not teach you some good lesson for your souls 2. Be sure to apply them right else they may doe much harm As that parable Mat. 18.23 where the Lords revoking his pardon vers 34. is applyed to falling away from grace contrary to Christs interpretation vers 35. God wil not forgive you unlesse you forgive others Simile non currit quatuor pedibus No similitude runs on four legs If it agree in some things it must differ in others else it were not the like but the same And what application can be better then that which leads to the scope of the propounder Theologia symbolica non est argumentativa Similitudes making nothing true but illustrate things that were true before The absurdest thing in the world might be proved by some similitude As that Parents need take no more care for their children then the Ostriches do for their eggs Job 39.13 c. But what childe will allow of such a proof Therefore apply similitudes carefully lest ye run into error Before v. 11. they say Let us lay wait c. Here Solomon affirms that they do so 2. Doct. A wicked man as he perswades others to evil so he acts it himself So Judah counselled to and joyned in the selling of Joseph Gen. 37.26 c. Judas did the like in bringing Christ to his end Matt. 26.14 15. Reason 1. To shew their reall approbation of the work For it is pleasing to their corrupt nature They give bad counsel out of love to evill as their deeds declare 2. To encourage others to mischief For deeds draw more then words examples then precepts Vse To blame many who give good counsel to others to be just yet prove unjust themselves and to be patient yet are impatient themselves Like Pharisees they lay heavy burdens on mens shoulders but they themselves will not move them with one of their fingers Mat. 23.4 Fowlers have cunning pates to invent traps and strong hands to lay them 3. Doct. As wicked men have heads to invent so have they hands to execute mischief So Ishmael contrived and executed Gedalia's death and others Jer. 41.1 c. So did Joab Atner's and Amasa's death 2 Sam. 3.27 20.9 10. Reason 1. Because mens hands are naturally corrupt as well as their heads 2. Because else their plots will come to nothing if their hands be not nimble to execute as well as their heads to invent Vse It reproves such as have good heads and know well what they should doe but finde many rubs in the way when they should go about any good duty These are sluggards and cry A lion in the way Prov. 6.13 New words come to be expounded in every verse 4. Doct. Much pains is needfull to understand Scripture aright Continuall pains Continue in them 1 Tim. 4.16 Searching pains Search the Scriptures Joh. ch 5. vers 39. Reason 1. Because of the manner of writing Some things are plain but other things are figurative as I am the true vine and my Father is the husband-man Joh. 15.1 Some direct but others ironical as Rejoyce O young man in thy youth c. Eccl. 11.9 Some like Islands and Promontories as marks of good example to guide some like rocks and quick-sands as stories of bad example to avoyd 2. Because Ministers which have more gifts then others yet labour hard to understand Scripture Vse Let us take pains to know the meaning of Gods Word as Miners do that dig for gold silver or jewels or men that draw water out of deep wells even out of the wells of salvation Isa
12.3 If open opposing will not serve to rob and kill ambushes must 5. Doct. Many snares are laid for innocent men As for David by Saul that he might be killed by the Philistins or any other way So for Daniel by the Princes of the Kingdome by enquiring into all his wayes and by new projects Dan. 6.4 5. Reason 1. Because of the malice of ungodly men against them 2. Because of their subtilty If they were not malicious they would not lay snares for good men If not subtil they could not do it to prevail Vse Judge not them evill that have many snares laid for them Nets are not laid for Kites but for Pigeons For their souls that is for their lives For they cannot come at their souls to hurt them 6. Doct. The naturall life depends upon the presence of the soul 1 King 17.22 The soul of the childe came into him again and he revived Reason 1. Because there is no life in the infant in the wombe till the soul enter into it This we call quickening in the Mother a distinct act from conceiving 2. Life continues not if the soul depart 3. It ends then Souls departure from the body brings death 4. Continuance of life in the soul after the death of the body shews that the life of the body depends upon it 5. The souls returning at the resurrection brings life to the body 6. It brings eternall life to it also The soul continuing with the body to eternity that body then can never die Vse Be most careful of your souls Then your bodies wil live also Else both perish No life without the soul The body will live if the soul live And the body will live as the soul lives happily or miserably to eternity If the soul be damned say Farewell all bodily comfort for ever What is a man profited if he shall gain the whole world and lose his owne soul Matt. 16.26 Vers 19. So are the wayes of every one that is greedy of gain which laketh away the life of the owners thereof Solomon's three arguments being handled whereby he seeks to draw the young man from bad company and ill courses now he proceeds to raise a larger conclusion to keep him not onely from robberies but from covetousnesse the root of it He tells him that not these grosse sinners onely but all that are covetous will be drawn to shed blood rather then to lose gain Here in a patheticall conclusion all that hath been said before is shut up with a vehement acclamation and applyed to more then robbers and murderers even to all covetous persons See the like collections or conclusions with enlargements Psal 128.4 Behold thus shall the man be blessed that feareth the Lord. Not onely with precedent blessings of successe and children but with consequent also of the Churches peace and lasting posterity vers 5.6 And Psal 144.15 Happy is that people that is in such a case yea happy is that people whose God in Johovah For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So. The word signifies 1. The foot or lowest part of a thing The laver and his foot Exod. 30.28 1. A place or office Pharaoh shall restore thee unto thy place Gen. 40.13 Me he restored unto mine office Gen. 41. ver 13. 3. Right or true The daughters of Zelophehad speak right Numb 27.9 4. So. And that sometimes in the reddition of a fimilitude As the heavens are higher then the earth so are my wayes higher then your wayes Isa 55.9 And sometimes without a similitude And it was so Gen. 1.7 God effected what he spake Some take it here as a reddition to the similitude vers 17. but it is rather a conclusion of Solomon's disswasion of the young man from joyning with robbers and covetous persons not in regard of the unhappy event likely to befall themselves but in respect of their cruelty to others whom they deprive of goods and life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wages It signifies 1. A way or path in which men walk Dan shall be a serpent by the way an adder in the path Gen. 49.17 2. A company of traveller a going together in the way for safety as the Turkish Caravanâ— doe A company of Iskmaelites came from Gilead with their camels c. Gen. 37.25 3. A custome or manner of doing in which men are as constant as travellers in their way It ceased to be with Sarâ—h after the manner of women Gen. 18.11 Lest thou learn his wayes Prov. 22.15 And so it is taken in this place for the constant customes of covetous men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of every one He doth not say of some of them but of every covetous person Not a barrel better herring For the word see on v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is greedy of gain Heb. that gaineth gain That makes it his greatest employment to thrive and makes truth and equity to yeeld to gain The word signifies 1. To cut or wound Cut them in the head or wound them saith the marg Amos 9.1 2. To be covetous or greedy of gain for such will cut and wound others in their bodies sometimes as robbers do So the word is used He that is greedy of gain troubleth his owne house Prov. 15.27 3. To finish a thing When the Lord hath performed his whole work Isa 10.12 for covetous or greedy men are very defirous to finish their work Here it is taken in the second sense and it is observed that in that signification it is never taken in a good sense for a lawfull desire or lawfull gain but alwayes in an ill sense for being so greedy of gain that they use unlawfull means to get it Which This word is not in the originall It may be left out and read He taketh away the life of the owners thereof That is the covetous man doth it Some would read It. That is gain or riches for many lose their lives for their wealth But it is rather to be understood of the robber or covetous man who will not onely deceive or cousen but also kill men for their money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taketh away See on v. 3. on the word Receive The Hebrews have no compounds and therefore the word signifieth to take away as well as to take The life See on vers 18. Of the owners thereof See on v. 17. Some understand it of the theeves intimating that when they had gotten wealth they should be never the richer it would bring them to the gallows But it is rather to be interpreted of rich men whom they would cousen or rob and if they finde them too strong for them or likely to reveal them then they will kill them This agrees with all the former verses especially the eleventh The word sometimes signifieth an husband that hath right to his wife So here it signifies lawfull possessors that have right to their goods and have onely authority to dispose of them The summe of all is They take
Arcturus Orion c. Job 9.9 Because as fools are very inconstant scarce an hour together in one minde so that star brings uncertain weather Here it is taken in the first sense Fools are such as have an habit of folly or wickednesse in them because they seek not after knowledge as being above their capacity or beleef Such as know not treâ— wisdome though learned otherwise Men that are not righteous that is right wise as the Saxons writ it So Cicero one of the wisest of the Heathen is reported to cry out at his death O me nunquam sapieutem Alas I was never wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hate The word signifies 1. To hate so as to seek ones destruction Esau hated Jacob Gen. 27.41 2. To contemne as men despise things hated If the later husband hate her Deut. 24.3 3. To love one lesse then another When the Lord saw that Leah was hated Gen. 29.31 that is loved lesse then Rachel vers 30. Here it is taken in the first sense for hating knowledge For threce sorts of sinners are here reproved in three several degrees like steps of a ladder where men step from the one to the other and each step argues greater wickednesse then the former It is bad to love simplicity worse to scoffe at piety worst of all to hate knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge See on v. 2. 4. Figure none Note 1. The charge of simple ones 2. Of scorners 3. Of fools In the first note 1. The persons accused ye simple ones 2. The act will ye love 3. The adjunct of time how long Which also is understood in the other parts 4. The object simplicity A thing unworthy of any love In the second note 1. The persons indited and the scorners 2. The act delight in 3. The object their scorning To wit of goodnesse which should be honoured In the third note 1. The persons complained of and fools 2. The act hate 3. The object knowledge which deserveth love Wisdome had long forborne them before she did thus sharply reprove them 1. Doct. Reproof must not be sharp at first Such was Peter's reproof 1 Pet. 4.3 The time past of our life may suffice us to have wrought the will of the Gentiles The servant of the Lord must not strive but be gentle unto all apt to teach patient 2 Tim. 2.24 Reason 1. To try if gentle means will prevail So Phyficians give gentle purges first Of some have compassion making a difference Jude v. 22. 2. To shew our love to the persons reproved that our words may work the more with them for their good Vse It blames them that are all vinegar and cannot mingle kind words with reproofs that put no difference between weak and obstinate sinners Non sanat qui vulnerat non monet qui mordet He heals not that wounds he admonishes not that bites 2. Doct. Sharp reproofs must follow if gentle ones will do no good So here Wisdome calls them simple ones scorners fools The Pharises are sharply reproved by Christ Woe unto you Scribes and Pharises hypocrites Matth. 23.13 Elymas by Paul O full of all subtilty and all mischief thou childe of the devill thou enemy of all righteousnesse c. Act. 13.10 Reason 1. Because of their long continuance in sin A hand hardened by labour must be strook hard before it can feel Custome in fin hardens 2. Because they stop their ears against goodnesse He that is in danger of death and will not open his mouth to take physick must have it poured down his throat by violence Vse It blames those that have no vinegar at all in their reproofs that mildely reprove greatest and longest finners Eli broke his neck for dealing so mildely with his Sons that were so wicked Here are three sorts of finners mentioned one above another 3. Doct. There be degrees of finners some worse then others though all in their naturall estate be in the way to Hell There are ungodly sinners scorners Psal 1.1 There are empty clouds withered trees raging waves wandring stars Jude v. 12 13. Reason 1. Because corruption spreads more in some then in others by their giving more way to it as poyson spreads in the body where the joynts are not bound 2. Some are more restrained then others by outward objects of fear and shame A fierce horse may be kept in by a bridle 3. Some are more violently tempted then others and therefore sin more as an horse spurred will run fast Vse It reproves those that are Pharisees in religion that thank God they are not like other men Luk. 18.11 These have but Sodoms justification they are not so bad as Jerusalem Ezek. 16.51 4. Doct. We are by nature so simple that we love simplicity Man is born like a wilde Asses colt Job 11.12 The Laodicean Angel flatters himself in his ignorance Rev. 3.17 being spiritually poor he thinks himself very rich Reason 1. Because our simplicity is our owne and men love their owne children 2. Because naturally we know no better The Moon is a fine light to him that never saw the Sun Mantua was a brave City to the shepherds that never saw Rome Virgil. Eclog 1. 3. Because we look in a deceitfull glasse that makes things look more beautifull then they are And so simplicity seems lovely to us Vse Let us bewail our naturall condition that not only are simple but love simplicity To be sick is ordinary to love sicknesse is unusuall yet we love simplicity 5. Doct. Some are so bad that they scorn and scoffe at all goodnesse So Sanballat and Tobiah scoffe at the Jews buildings Neh. 4.2 3. Peter prophesies of scoffers in the last days that should scoffe at the very coming of Jesus Christ to judgement 2 Pet. 3.3 4. Such scoffe 1. At good men because the good lives of them condemne their bad ones This moved one to give his vote to banish Aristides Hoc tantùm me malè habet quòd justus ubique audit This onely troubles me that every man counts him a just man 2. They scoffe at good Ministers because they reprove their sins and so perplex their consciences Vse Let us expect scoâ—â— Others had triall of cruell mockings Heb. 11.36 Isaac the heir of Abraham and Son of the promife could not scape Ishmael's mocking Isaac is called persecution Gal. 4.29 No nor Christ himself the Son of God They laughed him to scorn Mart. 9.24 Scorners have a chair Psal 1.1 but it is but a chair of pestilence as the Vulgar Translation reads it 6. Doct. Some grow worse yet so that they hate knowledge it self Every one that doth evill hateth the light Joh. 3.20 They say anto God Depart from is for we desire not the knowledge of thy wayes Job 21.14 Reason 1. Ratiâ—ne acquisition is laboriose Men are idle and Ioth to take panss for knowledge 2. Ratione propriae impletion is venenosae They are full of bad liquor and have no room for good 3. Because they know not the
drank they married wives they were given in marriage untill the day that Noe entred into the Ark and the flood came and destroyed them all Luk. 17.27 Nebuchadnezzar's casting down came suddenly Dan. 4. and Belshazzar's death Dan. 5. When they shal say Peace and safety then sudden destruction cometh upon them as travail upon a woman with childe and they shall not escape 1 Thess 5.3 Reason 1. Because their sins hinder them and blind them so that they cannot see the danger till it be upon them 2. Their businesses hinder them and leave them no time to think of danger 3. Their pleasures so content them that no fear of alteration can sink into them many times and then lightly danger comes 4. Their hearts will not let them think of danger but soon cast out such thoughts lest they make them melancholy Vse 1. Let not wicked men flatter themselves Danger may be neerest when they think it farthest off It is more terrible to perish suddenly then by degrees Trees houses ships that are strong are suddenly overthrown by a rising wind As the whirlewind passeth so is the wicked no more Prov. 10.25 Thou breakest the ships of Tarshish with an East wind Psal 48.7 2. Let them prepare for a better condition They know not how soon they may lose this Who would live a Tenant at will that may get a Lease of yeers or a Fee-simple Make sure of heaven quickly and then all will be well 2. Doct. The destruction of wicked men is irresistible Who can refist a strong invading enemy or a whirlewind And what will ye do in the day of visitation and in the desolation which shall come from far To whom will ye flee for help and where will ye leave your glory Isa 10.3 Therefore shall evill come upon thee thou shalt not know from whence it riseth and mischief shall fall upon thee thou shalt not be able to put it off and desolation shall come upon thee suddenly which thou shalt not know Isa 47.11 Reason 1. Because their destruction comes from God whose power and wisdome no man can resist 2. He can goe beyond all their power and wisdome though the greatest that is or can be in any or all the creatures 3. He can disappoint all their friends and all supplies 4. He can set all creatures against them And how can the strongest creature resist all other in heaven earth and hell Vse It shews the great misery of ungodly men they cannot resist destruction If an enemy come into a Land or besiege a City if there be force enough to resist destruction will not follow else all will be laid waste Wicked men cannot resist God therefore they must needs perish 3. Doct. The destruction of wicked men shall be totall or universall An enemy layes all waste Cities Houses Gardens A whirlewind or flood sweeps all away Reason 1. It appears in particulars Their credit will be gone Not onely their good name shall decay but their name it self shall be lost as a rotten thing stinks and wears away The name of the wicked shall rot Prov. 10.7 Their goods shall be gone Thou fool this night shall thy soul be required of thee then whose shall those things be which thou hast provided Luk. 12.20 Yea Cujus eris tu Whose shalt thou be saith Bernard Their life shall be lost Whosoever shall save his life by sinful wayes shall lose it Mat. 16.25 Yea their soul and all shal be lost What is a man profited if he shall gain the whole world and lose his own soul Mat. 16.26 2. By the causes of it Their fins are universall Their thoughts words deeds altogether sinfull Humours that run over all the body make all the body sick They sin against all Gods commandements and that wilfully and constantly and therefore must perish wholly Vse Let wicked men labour to get out of this condition A man would be loth to live in a trade wherein he should get nothing more loth to live in a calling wherein he were sure to lose all and spend his stock This is the wicked mans condition get out of it else ye perish totally 4. Doct. The destruction of wicked men will be irrecoverable Such was the destruction of those two rich fools Luk. ch 12. 16. Reason 1. Because they are carried clean out of the world Here a man may be poor one day and rich another after this life poor once and poor for ever 2. They are carried to hell immediately after death and out of hell is no redemption Vse Take heed of impenitency lest it bring you to irrecoverable punishment Bajazet the great Turk could say Resipiscentia sera nulli unquam profuit Too late repentance never did any man good Men inclining to a dropsie or consumption wil seek for cure before it grow incurable Repent in time lest ye perish for ever Ad Deum redeundum aut per Deum pereundum Return to God or perish by God 5. Doct. The destruction of wicked men will be miserable Such was the destruction of old Babylon Jerem. 49.25 c. A sword upon men and beasts Such of new Babylon Rev. 18.7 c. Torment death mourning famine c. Reason 1. Because it is helplesse condition Evill men cannot help others if they would for they are in the same danger and need help themselves Good men would not help them if they could because they are Gods enemies devoted by him to eternal destruction 2. It is a comfortlesse condition No ease or comfort will be afforded to them Not a drop of cold water to cool the tongue Luk. 16.24 Vse Let us blesse God that frees us from so great a destruction which we have deserved as much yea more then many that are in hell Should not we praise God for deliverance from so a great a destruction who are in the same condenmation Luk. 23.40 6. Doct. The destruction of ungodly men is lamentable Jeremy takes the destruction of the people so to heart that he wishes his head a fountain of waters and himself in a wildernesse to weep his belly full alone without interruption Jer. 9.1 c. Kings and Merchants must weep and lament for the downfall of Babylon Rev. 18.9 11. See the truth of it in two glasses one here the other hereafter The one in the Aegyptians who had dominatered over the Israelites yet at last the Israelites see them swimming dead on the Sea Ex. 14. The other in hell where their worm dieth not and the fire is not quenched Mar. 9.44 This causeth weeping and gnashing of teeth Mat. 8.12 Vse Remember the woe to them that laugh now their state shall be lamentable Luk. 6.25 Wicked mens joy terminates in this world Better weep for sin here then for punishment in hell Vers 28. There shall they call upon me but I will not answer they shal seek me early but they shall not finde me Wisdome having set out their misery before now removes all help from them in their
Matches made for money but Wisdomes counsels are comfortable also Her wayes are wayes of pleasantnesse and all her paths are peace Prov. 3.17 Vse Let us open both our hearts and ears to such counsels as these scattered in the Book of God the fountain of wisdome We are too prone to hearken to foolish counsels as Absalon was to give ear to the unsafe counsell of Hushai 2 Sam. 17.14 And to the sinfull counsel of Achitaphel to go in to his Fathers Concubines 2 Sam. 16.21 22. The whole world foolishly hearkens to the unprofitable counsell of some idle ring-leaders at the Tower of Babel Gen. 11.4 The Jews to the uncomfortable counsell of their Captains to go back into Aegypt Jerem. 43.5 Let us for time to come rather hearken to Wisdomes counsels which are safe to the Soul honorable to the Body profitable to the State comfortable to the whole man And of such counsell we shall never need to repent It is strange that the World should call and men run the Devill call and men fly but when God calls they will not creep 3. Doct. Constant safety is prepared for good men Trust in the Lord and do good so shalt thou dwell in the Land and verily thou shalt be fed Psal 37.3 Great peace have they which love thy Law and nothing shall offend them Psal 119.165 Thou shalt see the good of Jerusalem all the dayes of thy life Yea thou shalt see thy childrens children and peace upon Israel Ps 128.5 6. For I saith the Lord wil be a wall of fire unto her round about Zec. 2.5 Reason 1. Because they have a guard of Angels set about them by God He shall give his Angels charge over thee to keep thee in all thy wayes Psal 91.11 2. God himself is their guard He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty Psal 91.1 Who are kept by the power of God through faith unto salvation 1 Pet. 1.5 Vse Let us learn spirituall policy in these dangerous times Who would not be glad to be safe in these storms Follow Wisdomes counsel Labour for piety and thou shalt be safe 4. Doct. Quietnesse also is the portion of Gods servants When he giveth quietnesse who then can make troubles Job 34.29 1. Quietnesse outwardly if God see it fit for them O that thou hadst hearkened to my commandements then had thy peace been as a river Isa 48.18 2. Quietnesse inwardly Being justified by faith we have peace with God Rom. 5.1 Quietnesse in life The meek shall inherit the earth and shall delight themselves in the abundance of peace Psal 37.11 Quietnesse in death Mark the perfect man and behold the upright for the end of that man is peace Psal 37.37 In the grave which is their bed He shall enter into peace they shall rest in their beds each one walking in his uprightnesse Isa 57.2 After death for ever None can passe the great gulf between them and hell to molest them Luk. 16.26 They rest from their labours Rev. 14.13 Vse Woe to those that seek to disquiet the people of God They go about to crosse Gods will and he will crosse theirs 5. Doct. A good man need not fear any trouble Thou shalt not be afraid of destruction when it cometh Job 5.21 Thou shalt not be afraid of the terror by night nor for the arrow that flyeth by day Psal 91.5 He shall not be afraid of evill tydings his heart is fixed trusting in the Lord. This fearlesnesse proceeds 1. From some inward principles A good man may be like a ship at Sea in such a storm that he hath no anchorroom abroad nor haven neer all that sustains him must be within As 1. An equall and proportionable ballancing by ballast or goods So a good man may have peace of conscience which may make him fearlesse He that knows himself at peace with God what need he fear the wrath of all the creatures Such may glory in tribulation Rom. 5.3 and take delight in them as in sweet smelling roses 2. The skill of the Ship-master makes them not to fear God gives spiritual wisdome to his how to carry them in and get out of any trouble Wisdome onely can teach men how to keep an eternall Sabbath of rest in the soul 3. Labour of ship-men is needfull to preserve the ship Except these abide in the ship ye cannot be saved Act. 27.31 So God gives spirituall courage and grace to his to hold up their heads in all troubles 2. From outward helps As 1. Gods protection I will give peace in the land and ye shall lie down and none shall make you afraid Lev. 26.6 They know that God who hath undertaken to deliver them hath many wayes to doe it and they rest upon that and are quiet and fearlesse 2. He hath a guard of Angels about him The Angel of the Lord encampeth round about them that fear him and delivereth them Ps 34.7 But it may be objected that good men have a passion of fear as well as others and at some times are afraid of troubles It may be answered that because no man can perfectly obey Wisdomes counsels they best in infirmity may be perplexed but not quite overcome with fear they will recover Fides non tollit omnem dubitationem sed vincentem Faith takes not away all doubting but prevailing doubting Scotus in Sentent He that walketh uprightly walketh surely Pr. 10 9. Perfect freedome from fear is reserved for them in heaven Wicked men dwel in fear as strangers good men in hope as inhabitants Further it may be objected Good men had need to fear troubles for the world hates them and doth often persecute them Answ Troubles may befall a good man but he need not fear any hurt by them Surely in the flouds of great waters they shall not come nigh unto him Psal 32.7 They can detract nothing from his felicity He shall be happy in prosperity and adversity Trouble shall not be evill to him but doe him good and lead him to good 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 It may be God may sometimes try his servants but ordinarily they change their manners before God changes their prosperity Fortunam sui cuique fingunt mores Cornelius Nepos in vita Pompeij Every mans manners carve out his owne condition Fortune is a constant wife to good men and an inconstant strumpet to bad men said Heathen Plutarch Apophthegm She is nailed to good men not well fastned to bad men Evill mens troubles will be endlesse good mens not so Vse Behold a great encouragement to hearken to Wisdomes counsels and to be pious We shall attain to a condition that need not fear any troubles I will not fear though the earth be removed and though the mountains be carried into the midst of the Sea Though the waters thereof roar and be troubled though
understanding to be all one here As if the wise man bore so great affection to it that he could not name it often enough nor finde words sufficient to expresse the worth of it Baine distinguisheth them thus By Wisdome is meant the knowledge of heavenly things by knowledge things needfull to be known here in the world by Understanding discretion to carry our selves well among men But it is most likely that they are Synonymas and intend no more but knowledge of what we should beleeve and how we should carry our selves religiously and so it answers well to the former vers and gives a good reason to confirm it Thou shalt understand because God gives wisdome c. Figures Gods mouth is put here for his revealing truth 1. By a Metaphor attributing a mouth to God and speaking of him after the manner of men although he have no body nor bodily members 2. By a Metonymie of the cause for the effect Hereby is meant Gods revealing his will as men do by their mouths make their minde known yet in another way more befitting Gods spirituall essence by a sound from Heaven or by Angels or by his Servants Prophets and Ministers or inwardly by his Spirit Note 1. Gods liberality 2. His instruction In the former observe 1. The word of coherence For. 2. The person spoken of the Lord. 3. The act giveth 4. The object wisdome In the latter note 1. The two gifts knowledge and understanding 2. The way of bestowing by divine information cometh out of his mouth 1. God gives the soul eyes by illumination 2. He gives light by revelation We shall see the fruit of our labour in searching for heavenly wisdome for God will give it 1. Doct. What we cannot do in search of true wisdome God will supply So he taught Moses and Daniel what Aegyptian and Chaldean wisdome could not teach them So he taught David what his Teachers could not So he confesses I have more understanding then all my Teachers for thy testimonies are my meditation Psal 119.99 So he taught Solomon more then any of the children of the East or all the Wise men of Aegypt knew 1 King 4.30 So he would teach the Philippians what they could not teach one another If in any thing ye be otherwise minded God shall reveal even this unto you Phil. 3.15 Reason 1. Because of Gods mercy He will not leave his servants in the suds If he will have birds fly he gives them wings If he give an heart to seek for wisdome he supplyes by his Spirit where means fall short 2. Because of Gods glory He will perfect the work that he may have the honour of the whole Jesus is the author and finisher of our faith Heb. 12.2 He will not lose his glory for mens imperfections but will supply what is wanting Vse This may encourage Gods people to labour for wisdome If aboy willing to learn had a Schoolmaster that would say to him Study hard when you stick I will help you out My head is better then yours Would he not study So do ye God will supply what ye want Vse 2. When ye stick at difficulties pray to God to resolve you He will help you out of the ditch 2. Doct. Wisdome is a free gift If a man ask wisdome of God it shall be given him Jam. 1.5 I have given thee a wise and understanding heart saith God to Solomon 1 Ki. 3.12 Reason 1. A parte antè from our condition before We have no spirituall wisdome naturally nor strength that can get it nor wealth that can purchase it We are born fools and dead in sins and trespasses Eph. 2.1 2. A parte post We can give no requitall to God who gives it We cannot teach him wisdome Who hath known the minde of the Lord or who hath been his counsellour or who hath first given to him and it shall be recompensed unto him again Rom. 11.34 35. Neither can we with all our wisdome no not when we are in heaven add any thing to Gods happinesse who is perfection it self Poor Apprentices when they get skill in their Trades may help to make their Masters rich We cannot do so to God Vse 1. To teach us to receive wisdome being a free gift There is none among us which would not onely think himself to be out of his wits if he should refuse a thing which he could not want but also would judge himself most unthankfull if he did not receive it with hearty thanksgiving when it was freely offered him We would hardly purchase heavenly wisdome if we will not receive it of free gift 2. To teach us humility If we get true wisdome let us not attribute it to our own strength nor crow over others Fishermen got it when Pharisees could not 3. Doct. Wisdome comes from the Lord alone Hither the Apostle James sends us to beg it If any of you lack wisdome let him ask of God that giveth to all men liberally and upbraideth not Jam. 1.5 Solomon prayes to God for it and obtains it of God 1 Kin. 3.9 12. If as a learned man saith that all profitable learning in the world came out of Adam's mouth at first as from a most wise teacher and fountain how much better may the same be said of the onely wise God Jude v. 25. who is wonderfull in counsell and excellent in working Isa 28.29 Reason 1. The Law the most compleat rule of life came from him No Laws of Solon or of the wisest men come neer it No man could find out such 2. The Gospel is from him alone As he gave the Law by Moses so the Gospel by Christ Joh. 1.17 Angels could not have found out a way to satisfie Gods justice and save us 3. All prophesies are from him alone The Word of the Lord that came unto Hosea Hos 1.1 The revelation of Jesus Christ which God gave unto him Rev. 1.1 None can tell things to come but God Vse 1. Let us then not trust to the rivers but go to the fountain for waters of wisdome You may learn humane wisdome from Plato and Aristotle but divine wisdome is not to be sought in the books of Heathen writers and Infidels but in those books which come out of Gods owne mouth Solomon sends us thither for it from whence he had it himself Origo fontium fluminum omnium mare est virtutum scientiarum Dominus Jesus Christus Bern. in Cant. Serm. 13. The originall of all fountains and rivers is the Sea The originall of all virtues and sciences is the Lord Jesus Christ Ad sapientem pertinet considerare causam altissimam per quam certissimè de aliis judicatur secundum quod omnia ordinari oportebit Aristotle It belongs to a wise man to consider of the highest cause by which he may most certainly judge of others and according to which all things must be ordered Non Chaldaeorum institutio sed divina gratia pueros intelligentes fecit It was not the
Wisdome would do to us to encourage us to get is now he shews what evill it will keep us from when we have got it And that 1. In generall v. 10 11. 2. In particular 1. To keep us from hurt by the society of bad men from v. 12. to v. 16. 2. Of bad women to the end of the chap. For the generall note 1. The persons that are to be kept from hurt by Wisdome They are such as cheerfully entertain it v. 10. 2. The preservation it self v. 11. For the first For the words When. Some read it Because Intimating the cause of their preservation to be the ready receiving of wisdome and so make the words to depend on the former Thus it is used ch 1.9 But it is rather to be read when and referred to the latter and shews the difference in point of preservation from sin between wise men and fools So it is used Deut. 7.1 When the Lord thy God shall bring thee into the Land And the reddition v. 11. confirms it Then discretion shall preserve thee Wisdome See on ch 1 2. Cometh Sâ—e on ch 1.26 Into thine heart See on v. 2. of this chap. It must not enter into the head alone but into the heart also And knowledge See on ch 1.2 4. Is pleasant It signifies such a pleasure as men take in beholding beautifull objects which ravish the soul and carry it away captive It is translated beauty Psal 90.17 Let the beauty of the Lord our God be upon us Hence Naomi had her name Ruth 1.20 Call me not Naomi that is pleasant or beautifull but call me Marah that is bitter when knowledge shall appear so bright and lovely to thee that thou receive and retain it in thy heart and soul with wonderfull pleasure and delight as the palate delights in sweet meat Vnto thy soul See on ch 1.18 upon the word Lives For the word is the same in the Originall But here it is taken for the soul the fountain of life Figures Entreth A Metaphor from a stranger coming into the house and joyfully entertained by the Master of the house for his excellent parts and the good that may be gotten by his society Is pleasant A Metaphor from the content the eyes take in beholding beautifull objects or the palate in pleasing meats If so be ye have tasted that the Lord is gracious 1 Pet. 2.3 So it is with the soul when it begins to see the beauty of wisdome and take delight in it Note 1. The similitude of a stranger entertained 2. Of a delightfull object fed upon In the former note 1. The stranger When wisdome 2. The entertainment entreth 3. The entertainer into thine heart In the latter observe 1. The object And knowledge 2. The feeding on it is pleasant 3. The feeder unto thy soul 1. Doct. Men are naturally voyd of heavenly wisdome Man is born like a wilde Asses colt Job 11.12 The Gentiles had their understandings darkened being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart Eph. 4.18 Neither are we any better being all by nature Paul and all children of wrath even as others Eph. 2.3 Reason 1. It appears in our carriage our thoughts are vain The Lord knoweth the thoughts of man that they are vanity Psal 94.11 Obj. But his words are better Answ No. Their throat is an open sepulchre with their tongues they have used deceit the poyson of Asps is under their lips Their mouth is full of cursing and bitternesse Rom. 3.13 14. Obj. But their deeds are better The Heathen man said Musa jocosa mihi vita pulica tamen Although my muse do jest and sport of chastily my life 's not short Answ Their lives are answerable to their thoughts and words They are all gone out of the way they are together become unprofitable there is none that doth good no not one Rom. 3.12 2. It appears in their businesse In worldly things they are born foolish Nemo nascitur artifex No man is born an artificer Much more foolish are they then in heavenly things which are further above their reach Obj. But in things of God which most concern them I hope they are wise Answ No. The naturall man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 Object But in matters that concern their salvation they are wiser Sure they will not damn their owne souls Answ They are no wiâ—er in such matters All have sinned and come short of the glory of God Rom. 3.23 3. In their several ages In childehood they mind nothing but vanity Childhood and youth are vanity Eccl. 11.10 Obj. It may be for want of wit they may follow their pleasure then but their manly age will reclaim them Answ No. Then the world takes them up profit drowns them There are many thorny grounds in the world In whom the care of this world and the deceitfulnesse of riches choke the Word and they become unfruitfull Maâ— 13.21 22. Obj. But old age will surely teach them more wisdome Answ They will learn none but the wisdome of the flesh which is enmity against God Rom. 8.7 4. The cause of it proves it The losse of Gods image by Adam's fall which makes us born without that wisdome which Adam had by Creation Vse Let this humble us Let not fools be proud of wisdome that have none That have foolish thoughts words deeds in worldly spirituall heavenly things in youth manly age old age And cannot without grace be any thing but fools being born so Remember Agur's speech Surely I am more brutish then any man and have not the understanding of a man I neither learned wisdome nor have the knowledge of the holy Prov. 30.2 3. Apply this to your selves 2. Doct. We cannot attain to true wisdome by our owne strength We cannot force it into our hearts it enters of it selfe Every good gift and every perfect gift is from above and cometh down from the Father of lights Jam. 1.17 The wisdome that is from above c. Jam. 3.17 Reason 1. Because those grounds that we have cannot reach it Our ladder is not high enough Sense reason common principles humane instructions cannot attain unto it 2. We have not the wings that should mount us up to this heavenly knowledge to wit revelation and illumination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dilabitur sapientia non in hortulo nostro nascitur Plantam hanc implantet Pater coelestis necessum est condus promus thesaurarius coelestis in penum nostrum reponere debet This wisdome slides down from abroad from without and from above it grows not in our little garden It is necessary that the heavenly Father plant this plant in us The heavenly Butler and Treasurer must lay it up in our storehouse Vse 1. This should lay us yet lower in our own eyes Though we
yeers of age But it is put for the time when they are first marriageable and married young And the Husband is called the guide of her youth because she chooseth him to guide her and promiseth to be guided by him which guidance she hath most need of in her younger yeers and he is set over by Gods appointment as a guide and therefore she ought to be guided by him Here is meant the first Husband to whom she is first married and first love useth to be strongest And she that will be false to him to whom she first gave her heart will make no scruple to be so to any succeeding Husband So a Husband loves the first Wife best commonly being taught to rejoyce with the wife of his youth ch 5.18 Affection is hottest in youth Virgins use to be more ready to preserve faithful love as Virgin-wax is purest Yet this unchaste young woman leaving her guide and Husband to whom she was married being a young Virgin follows the adulterer Magnum impudicitiae impudentiae argumentum Bain A great argument of impudicity and impudence And forgetteth Negligently as the word imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The covenant It comes from a word which signifies to choose It is an agreement between two choosing one another and tying themselves by covenant one to another upon such tearms as both parties like Of her God Whom she professeth to worship For Solomon writes to the people of God For the word see on v. 5. It is called the covenant of God 1. Because God instituted marriage 2. Because God is a witnesse of the mutuall promise of fidelity which is made in marriage and takes especial notice of the breach of it to punish it although the husband know it not The Lord hath been witnesse between thee and the wife of thy youth against whom thou hast dealt treacherously yet is she thy companion and the wife of thy covenant Mal. 2.14 The sin of the adulteresse is aggravated by every word She not onely fails in her duty to her Husband but forsakes him and deals falsly with him She forsakes her guide that took care of her and that in her youth when she had most need of a guide She quite forgets not onely a promise but a covenans and that solemnly made not onely in the sight of men but of the great God the instituter of marriage witnesse of the contract whereby she bound her self to cleave to him onely so long as they lived together the judge and the avenger of the breach But now without regard of the love and benefit past or of the strong binding covenant of God she breaks thus shamefully out not onely to the endangering of her own soul but of them also that are allured by her The young man also is here by strong reasons moved to take heed of her for though she might flatter him and professe much love to him yet questionlesse she that had been false to her Husband her first Love and durst violate the covenant of her God would never be true to him but make use of him till she had wasted his body and estate and then leave him Figures none Note 1. Her sin 2. The aggravation of it In the former note 1. The act Which forsaketh 2. The object the guide 3. The adjunct of her youth In the latter observe 1. The act And forgetteth 2. The object the covenant 3. The adjunct of her God 1. Doct. There is no trusting of them that will fail God and their neer friends If Absolon abuse his God and in duty fail his Father 2 Sam. 15. the people that follow him perish So in Adonijah What got Joab and Abiathar by following him 1 King 2. Naboth is condemned by two false witnesses that dealt unjustly with God and him 1 King 21.10 Reason Because they that have broken the greater bands will not stick at the lesser If they fail God they will fail men for their advantage If they sail friends much more strangers or enemies Qui semel verecundiae limites transilierit gravitèr fit impudens He that once is gone beyond the bound of shamefastnesse becomes very impudent Tully If Samson can carry away the gates of Gaza he will make no bones of the beam and web Judg. 16. Vse 1. It reproves such as keep company with those who are notoriously false to God and their parents or neerest friends 2. Those who imploy such in businesses of weight What good can they expect from them They will be left in the lurch 3. Those that marry such persons If they knew their falshood to God or their Parents before it is in vain to complain afterwards of their falshood to them Who will pity them 2. Doct. No bridle will keep in wantonnesse where it reigns Neither fear of God nor loving Husband in this vers None will serve Tamar but Judah her Father in Law Gen. 38. None will serve Amnon but his Sister Tamar 1 Sam. 13. None will serve Herâ—d but Heredâ—as his Brother Philip's Wife Matth. 14. Neither Fathers counsell chap. 5. nor Mothers chap. 31. will keep Solomon from strange women 1 King 11. The incestuous person must have his Fathers Wife 1 Cor. 5. Reason Because where lust reigns it over-rules all civill and naturall bands as a great river overflowing hides all the neighbouring streams Such to satisfie their lusts regard not friends kindred parents children See Pope Alexander's strumpets Epitaph Conditur hoc tumulo Lucretia nomine sed re Thais Alexandri filia sponsa nurus Within this Tombe Luerece by name Thais indeed here lies Pope Alexander's Daughter Wife Daughter in law likewise Vse We need not marvell then to hear of Adulteries Incests Sodomies in the world where lust is let loose it breaks all bands 3. Doct. Many arguments may be given against Adultery Two out of the text Unkindnesse to her Husband and falshood towwards God which shall be handled severally Add the breach of the Marriage-band which should be a strong band to chastity She should go to no mans bed but to her Husbands But Adulterium quasi ad alterum or ad alterius torum Beeman To another man or to another mans bed The wanton never wants one though her Husband be never so near Add also the defiling of her owne body which is a great infamy the diseases that follow that sin the wants when all is consumed upon lust death by partners rage or others violence the disgracefull name of Bastards stamped upon children and Hell it self in the verses following Vse Let these things scare men and women from Adultery and bring such to hearty sorrow and repentance in time who are guilty of it lest they eternally destroy themselves and others Many think adultery to be but a small sin but they forget these many arguments against it Let us remember the dangers and take heed 4. Doct. Adultery in a Wife is a great wrong to the Husband Every one neighed after his neighbours wife Jer. 58. The
imitated in sinfull courses The summe is That all the courses that are used in the house of the adulterers tend to death both of body and soul that so the young man if he love the safety of his own soul and body should take heed of coming there Figures Her house The sins comitted in her house The subject for the adjunct Her paths A Metaphor from Travellers often used in this Book Note 1. The hurt gotten in her house Death 2. The bad company it brings men to Dead and damned men worse then to bring men among Lazars in the Hospitall In the former observe 1. The word of coherence For. 2. The cause her house 3. The effect inclineth 4. The object unto death In the latter note 1. The way And her paths 2. The end unto the dead 1. Doct. Much hurt is gotten by conversing with lewd women If Samson were alive he would tell you how by Dalilah's acquaintance he loft his strength liberty sight lise besides the danger of his soul Solomon would inform you how he fell from God to Idolatry by such company and how thereby his posterity lost the greatest part of their Kingdome Reason 1. Because nothing can be expected from creatures but what their nature yeelds Fire will burn Seas drown Ravenous birds feed on carkasses Wilde beasts devour them Evil women are naught Evil trees bring forth bad fruit not good Mat. 12.33 35. All the houshold of the adulterers and all her wayes tend to death temporall and eternall as in the text 2. All men and women speak according to their disposition and employment Navita de ventis de tauris narrat arator Enumerat miles vulnera pastor eves Of Winds the Sea-man of his Bulls The Plow-man speaks his Wounds The Souldier reckons of his Sheep The Shepherd talk propounds A covetous man speaks of bargains a voluptuous man of games a proud man of titles an angry man of injuries a strumpet of wantonnesse Evil communication corrupts good manners 1 Cor. 15.33 Vse Letus observe the carriage of women and if we evidently see wantonnesse in their words and deeds set a crosse upon their houses with Lord have mercy upon them as over houses infected Cum foeminâ semper esse non cognoscere foeminam plus est quam mortuum suscitare Bern. in Cant. Serm. 65. To be alwayes with a woman and not to know a woman is more then to raise up a dead man Touch not pitch lest ye be defiled Ye have fire enough in your owne natures seek not fuell abroad The young man when he grows acquainted with strumpets hopes to spend his dayes merrily in fine houses and is suddenly carried to death and hell He looked for a storehouse of pleasure fine gardens c. and behold desolation The Heathen man could say Nolo tanti poenitentiam emere I will not buy repentance so deer And the Proverb is Caveat emptor Let the buyer beware It serves then to admonish us to take heed of haunting the company of Harlots lest we defile our selves and consent to their filthinesse We would not willingly come neer a rotten and ruinous house lest it should fall and bruise or kill our bodies There is more reason to avoyd the company of Harlots whose society may not onely break our bones but eternally damn our souls 2. Doct. Many miseries attend upon adultery It cost the Israelites and the Benjamites deer the losse of many thousand lives and almost the destruction of an whole Tribe Judg. 19. 20. 21. It cost David deer 2 Sam. 12. The losse of his childe the abuse of his wives a lasting sword on his house besides the rape of Tamar and rebellion of Absolon and Adonijah with the murder of Amnon Reason 1. Because it was death by Gods Law and so it is now by ours Lose life and lose all comfort 2. It is infamous all the world over No modest persons care for joyning with adul torous families 3. It breeds many quarrels between the Husband and the Adulterers Wives and Strumpets Adulterers one among another and Strumpets also 4. It brings many murders The adulterers will hunt for the pretious life chap. 6.26 The Husband enraged will kill the Adulterer ch 6.34 35. 5. It brings bastards which is a disgrace to posterity 6. It procures disinheriting of Children when men suspect their Wives want of chastity 7. It breeds diseases in the body and shamefull ones too as characters of that wickednesse 8. It brings poverty on the state by Gods curse or the Whores covetousnesse For by means of a whorish woman a man is brought to a piece of bread ch 6.26 Vse Think of the many mischiefs that attend upon adultery when thou art tempted to it A needfull theam for we naturally look not at sin as it is in it self but as it is to us not in its odious and filthy nature as we should doe though no danger followed it but in its hurtfull effects which is to fear the smoak more then the fire Yet so to look at it may be profitable to keep us from the fin if not for hatred of it yet for fear of the ensuing mischiefs Think with thy self there is great danger and much wickednesse in adultery else God which is so mercifull would never punish it with a double death temporall and eternall Remember that all conversing with strumpets tend to destruction And though she speak flattering words yet shamefull death follows adultery as well as theft or murder In Adrian's Gymnasium or place of exercise Venus is set forth as the ancientest of the Destinies not spinning the thread of life but cutting it asunder Quid Venus est quaeris est antiquissima Parca Filáque mox resecans at neque nens eadem Thou askest what Venus is She is The ancient'st Destiny That quickly cuts the threads of lise But knits them not truly Plutarch writes of a Temple inscribed Saerum Veneri homicidae Sacred to Venus the Man-stayer Chrysostome on Psal 50. saith What is an whorrsh woman but a sepulchre and the common burying place of mankinde is her house And in Rome because old Harlots were not permitted openly they harboured in caves of earth called Fornices from whence the word Fornication cometh and in this regard it is fitly sald in the text Her house enclineth unto death and her paths unto the dead To the grave an hole in the earth where the dead are laid A dark place fit for sin and fit for punishment Terence calls Harlots Cruces because they crucifie men Venery is deaths quickest Harbinger Pope John 12. being taken with an Adulteresse was stabbed to death by her Husband Aâ—xander the Great and Otho the third lost their lives by their lusts But how many alas by this means have lost their souls fleshly lusts do in an especiall manner fight against the soul 1 Pet. 2.11 And nothing hath enriched hell so much saith one as beautifull faces Let the young man think on these great examples
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
tone My little Children these things write I unto you that ye sin not 1 Joh. 2.1 This is Christs own tone O Hierusalem Hierusalem how often would I have gathered thy children together even as an hen gathereth her chickens under her wings and ye would not Mat. 23.37 Like a tender Father complaining of an unthrifty son We were gentle among you even as a nurse cherisheth her children saith Paul 1. Thes 2.7 Reason 1. Because else his Ministery shall never doe any good His directions will be slighted his promises thought flatteries his reproves disgraces his threatnings fruit of malice 2. He doth else not imitate God who hath more reason to take state yet teacheth his with his abundance of sweetnesse Use 1. To reprove such teachers as seldome converse with those whom they take charge of and shew small affection to them It is fit Ministers should study They can never dispense the bread of life well if it be not well baked A Physitian must study Yet if the one visit not nor converse lovingly with his people nor the other with his patients they will do little good 2. It blames the criticall sort of the people who say if a Minister be familiar and cheerfull with those whom he teacheth he loseth repute discredits himself and his calling At indignus tu qui diceres tamen But yet it becomes not you to say so Would you have your teachers strange to you what comfort then can ye take in them or what good will ye get by them 2. Doct. Great respect in an hearer ought to be toward a teacher As in a son to a Father Solomon spake Proverbs as well as writ them and so had teachers as well as readers He spake three thousand Proverbs 1 King 4.32 That of Paul proves it cited out of the Prophets as being the Doctrine of the old and new Testament How beautifull are the feet of them that preach the Gospell of peace and bring glad tidings of good things Rom. 10.15 Such good respect Paul found from the Galathians Ye received me as an Angell of God even as Christ Jesus I bear you record that if it had been possible ye would have plucked out your own eyes and have given them to me Gal. 4.14 15. Note 1. The end why such respect should be shewed to our teachers 2. The manners how For the first The reasons are 1. For Gods cause because they are his Embassadors and for the time of teaching represent his person 2. For our sake we will else not regard nor get good by their words 3. For their sake that they may not be discouraged in their office 4. For others sake that our example may draw them to learn of them For the second The manner how we must respect them 1. By due respect to their persons by reverencing them and esteeming them very highly in love for their works sake 1 Thes 5.13 2 To their preceps by obedience Obey them that have the rule over you for they watch for your soules Heb. 13.17 3. By speaking well of them I ought to have been commended of you 2 Cor. 12.11 4. By dealing kindly with them Let him that is taught in the word communicate unto him that teacheth in all good things Gal. 6.6 Use 1. For complaint of neglect of teachers by their hearers An heathen Prince seeing Gods Ministers set at the bottom of the Table by a Christian Emperor said He would never be of that Religion where the teachers were contemned 2. Let men shew all due respect to their teachers especially in stâ—nding fast to truth taught by them that they may be encouraged to teach Gods truth still Doct. 3. Precepts of Parents and Teachers agreeable to Gods Law ought to be regarded Solomon spake and wrote both as a Father and as a teacher and he did regard his fathers instruction Chap. 4.4 his Mothers Chap. 31.1 and Agurs Chap. 30.1 It seems he regarded them well that left them in writing for us Reas 1. Because Parents should be teachers and not breed their children like brute beasts 2. Because teachers supply the defect of Parents taking upon them to instruct us when our parents cannot for want of time or abilitie Use 1. It reproves ungracious children that sleight the wholesome counsels of their own Parents sure they will never regard any others instruction 2. It blames unprofitable scholars that make their parents cost and teachers labour in vain Doct. 4. Such precepts ought never to be forgotten Let thine heart retain my words decline not from the words of my mouth Chap. 4.4 5. Remember the Law of Moses my servant Mal. 4.4 Res 1. Because Oblivio Mater aut proles ingratitudints Senec. de beneficiis Oblivion is the mother or child of unthank fulnesse Men remember what they think worthy of thanks and forget other things and thankfulnesse wil cause them to remember benefits 2. It is the stepmother or hinderer of spiritual profit No good is gotten by things forgotten Sicut in unoquâ— que operê mater est constantia ita universae doctrinae invenitur oblivio noverca Boet. do disciplin Scholar Use Think it not enough to learn good things unlesse you remember them It availes little to hear good instructions except ye keep them in memory it is not sufficient to talk of Gods word with the mouth unlesse we remember it in the heart Who among you wil give eare to this who wil hearken and hear for the time to come Isa 42.23 Say as Cenis to her Lady Antonia Frustrà Domina jussisti haec enim atque caetera â—mnia quae mihi imperas it a semper in memoria habco ut ex ca deleri non possint You need not Madam bid me do your businesse for these things and all other which you command me I have them alwaies so in my memory that they cannot be blotted out of it Deo or as another Jussa mihi tam velle sequi quà m posse necesse est It is as necessary for me to be willing as to be able to keep your commands As the Ark kept the two Tables and the Pot the hidden Manna so should we keep godly precepts in our hearts els are we like many cunning Artists that get much yet live poorly because they can keep nothing Doct 5. Such precepts ought to be put in practise All the commandments which I command thee this day shall ye observe to do Deut. 8.1 The words of Jonadab the son of Rechab that he commanded his sons are performed Jer. 35.14 Reas 1. Because they are good seed for a spiritual crop and men will be carefull to preserve seed corn else they may starve 2. Because they are lights to direct our steps not only to see the way but how to walk in it Thy word is a lamp unto my feet and a light unto my path Psal 119.105 Men go not in the dark without a lanthorn Use Draw out into practise what ye have learned by your parents and teachers If
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
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
both labour in sin Gain he looks for from it His Motto is Dulcis â—dor lucri è re qualibet Gold smels well though raked out of a dunghill He can gain by wantonnesse oppression lying flattery c. Vse Here is an help to judge of our estate Is our way a way of sin or of goodnesse We must not try our selves by one act either to cleer our selves for one good act or to condemne our selves for one bad one Our course of life must cleer or condemne us 5. Doct. Abundance of troubles shall come upon wicked men The back-slider in heart shall be filled with his owne wayes Prov. 14.14 Many sorrows shall be to the wicked Psal 32.10 Reason 1. Their fins bring on them store of spirituall evils as shame grief despair wherewith the mind is overburdened as the flomach overprest with meat and made fick of a surfet 2. Bodily evils as diseases pains c. 3. Their ill life brings an ill death violent or despairing 4. Wicked men cannot be filled with sin here but they must be filled with misery in hell A way of sin here and a way of eternal sorrow there Vse It declares to us what is the portion of sinners They take great content in sinfull wayes as if they were the onely free and happy men but their end will be misery 6. Doct. Ungodly men have many devices to undoe themselves So Achitophel and Judas were wise enough to hang themselves Reason 1. Because God overpowers them in their owne way and beats them at their owne weapons and takes them in their subtilty He countermines and voyds their mines He taketh the wise in their owne craftinesse 1 Cor. 3.19 2. Because their Wisdome is imperfect They know not how to prevent all dangers Vse See the misery of wicked men Their wittends to self-destruction Vers 32. For the turning away of the simple shall slay them and the prosperity of fools shall destroy them Wisdome having in the former vers set out the effect to wit the destruction of ungodly men here she concludes her threatnings with another cause of it This vers gives a reason why wicked men shall be so horribly and inevitably destroyed And therein both expounds the former verse and gives answer to a secret objection It might be demanded Who are they that shall eat of the fruit of their labours The answer is in the text simple ones and fools that turn away from Wisdomes instructions It might be further demanded But how shall they eat of the fruit of their labors The answer is in the Text again They will slay them and bring them to destruction But then it may be objected Wicked men thrive most and they that slight Wisdomes counsels grow richest The answer is ready It may be so but yet it will turn to their destruction in the end as the Oxe to be slain goes in the best pastures The Sun-shine of prosperity ripens the sin of the wicked Bernard calls it Misericordiam omni indignatione crudeliorem A mercy that he had no minde to as being worse then all cruelty What good is there in having a fine Suit with the plague in it As soon may a man miscarry upon the soft sands as upon the hard rocks For the words For. It gives a reason of what was said before See on v. 9. They cannot justly complain of my severity because they themselves are the cause of their owne ruine They will not be taught how to escape it though they have not wit enough of themselves to do it Others read it But as it is translated ch 9.18 But he knoweth not that the dead are there And then they understand the former vers thus God will suffer wicked men to eat of their labours and prosper for a time but will destroy them in the end by their owne prosperity The former reading agrees best with the scope which is neer threatning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The turning away Some take it to be meant of turning away from God and goodnesse to error and wickednesse of life Others take it for their turning away from seeking after heaven to look after the world So Demas forsook Paul having loved this present world 2 Tim. 4.10 Others take it for turning away from Wisdomes counsels given before which they are charged withall v. 25.30 An unwillingnesse to be taught by Gods Ministers And that agrees well with what went before When men will not be taught by Gods Ministers destruction follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the simple See on v. 4.22 Shall slay them Shall destroy themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the prosperity The word fignifies quietnesse and abundance which useth to follow peace Of fools See on v. 22. Shall destroy them Shall lay them open to death temporal and eternall This is Scripture language In the day thou eatest thereof thou shalt surely die Gen. 2.17 Figures Turning away A Metaphor from a Traveller that misseth his way Shall slay them Shall be the cause of their death A Metaphor from an Executioner So also in Destroy them Wisdome sets down two causes of their destruction The first is an aversenesse to instruction The second is love of prosperity These two concur in most sinfull men and had before punishment answerable set down to wit Gods not hearing them and their destruction In the former note 1. The word of coherence For. 1. The act the turning away 3. The agent of the simple 4. The effect shall slay 5. The object them In the later observe 1. The cause And the prosperity of fools 2. The effect shall destroy them 1. Doct. God is content to give a reason of his judgements though he need not Here are two things to be proved 1. That God need not give a reason of his judgements 2. That God will give a reason of them neverthelesse For the first God need not give a reason of his judgements Who shall say unto him What dost thou Job 9.12 O man who art thou that replyest against God Rom. 9.20 The Potter need give no reason why one piece of clay is made a vessell of honour and another of dishonour Reason 1. Because God is of supreme authority Superiors need not give account to Inferiors of their proceedings Inferiors must to Superiors 2. He is in infite in justice No doubt but his judgements are all just though men do not alwayes understand the reason of them A man may be mis-informed or judge amisse out of passion but God cannot For the second God will give a reason of his judgements though he need not Reason 1. Because of his love to man being willing to inform him of his proceedings God will not hide his proceedings about Sodome from Abraham because he shall have a great posterity and will acquaint them therewith and so bring much glory to God Gen. 18.17 18. 2. For mans good that he may bring him to repentance How shall the Childe mend if the Father tell him not why he strikes