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
For 1. No man handles one point fully in one place 2. God may give a man new matter the second time not thought of before 3. I did of purpose never look back to those former places though they lay by me hoping that God that put me upon it again would give me some other thoughts of it V. Quarrel not that some places are twice quoted and some things repeated in the Book For 1. I may forget what I did before in so large a task 2. All Readers will not read all the Book So some may finde them in one place some in another Lastly whereas by reason of my far distance from tke presse many faults have escaped and I have therefore added a Table of the most materiall ones that corrupt the sense I desire that the Reader would follow the practise of a godly and reverend Minister in Kent who reads no Book till he have first corrected all the faults in it with his pen according to the Authors minde expressed in the Errata So shalt thou meet with no such rubs in the way nor puzzle thine owne head to finde another mans meaning This is all and so commending both thee and the Book to Gods speciall blessing and desiring if thou get any good by it thou wouldst give God the glory and me thy prayers I remain Thine in the Lord for the furtherance of thy faith Francis Taylor AN EXPOSITION OF THE Three first Chapters of the Proverbs PROV 1.1 The Proverbs of Solomon the son of David King of Israel IT is the custome of Preachers and writers to say something by way of Preface when they begin a book The Text it self gives occasion to speak of the worth of the work and of the Writer But I shall by way of Preface speak first of all Solomon's works comparing one with another Secondly of this particular work Three works there are of Solomons in Scripture arguments of that large wisdome which God gave him resembling his people the one like the sand on the sea shore 1 King 4.29 the other like the dust of the earth 2 Chron. 1.9 That he begged that he had 2 Chron. 1.10 11 12. Give me now wisdome and knowledge that I may goe out and come in before this people For who can judge this thy people that is so great And God said to Solomon Because this was in thine heart and thou hast not asked riches wealth or honour nor the life of thine enemies neither yet hast asked long life but hast asked wisdome and knowledge for thy self that thou maist judge my people ever whom I have made thee King wisdome and knowledge is granted unto thee and I will give thee riches and wealth and honour such as none of the Kings have had that have been before thee neither shall there any after thee have the like The Proverbs set out true Wisdome Ecclesiastes worldly Vanity Canticles heavenly Love The first teacheth us how to live in the world The second how to wean us from the world The third how to rejoyce in the love of Christ And Solomon varies the title sutably to the occasion In the beginning of the Proverbs he writes himself King of Israel that he might teach all his people In Ecclesiastes he cals himself King in Jerusalem Eccl. 1.1 that the people that had seen his vanity there might not imitate it In the Canticles he takes no kingly title at all Cant. 1.1 No more but bare Solomon Proprium nomen sufficit nescit se esse regem He is content with his own name taking no notice that he was a King He had no title to Christs love as a King Every good subject of his had as much title to it as he For this work of the Proverbs I shall treat of seven generall heads 1. Of the number of Solomons Proverbs 2. Of the time of uttering them 3. Of the speakers of these Proverbs 4. Of composing them 5. Of the manner of speech in them 6. Of the division of the book 7. Of my manner of handling it For the first The number of Solomons Proverbs They are said to be three thousand 1 King 4.32 Quest What is become of all the rest for we have not one thousand of them left Answ Either they were not written by himself or others for it is not said he writ them but he spake them or else they were lost in processe of time being not so much regarded as the rest as not appointed by God for canonicall Scripture to abide for the information of his people to the end of the world So all his Songs being one thousand and five are lost except the Canticles the best of them and all his Philosophicall discourses of the nature of all kinde of bodily creatures mentioned 1 King 4.32 33. For the second thing The time of uttering them I conceive that Solomon did ordinarily utter them at his table and especially at feasts for the good of such as did eat with him or attended on him It was the custome of the Philosophers and other wise men among the Heathen to speak of profitable things at their meals especially at supper for they seldome had set dinners And the Jewes feasts were ordinarily at supper when the businesse of the day was over Luk. 14.16 Rev. 19.9 17. Hence it was said that they who supt with Plato were better the next day both for their temperate fare and good discourses Of this practise writ Atheneus Plutarch Gellius Macrobius and others Insita natura scientiae cupiditas efficit ut etiam inter epulas aliquid aut docerent aut discerent libenter aut didiciss se ostenderent Athen. l. 1. The desire of knowledge bred in men by nature caused them even in their feasts either to teach or learn something willingly or to shew that they had learned Indocti ex ea consuetudine eruditionis aliquid accipiunt sicut mutae literae ex commixtione vocalium in valde concinna dearticulata crumpunt verba ita rudes isti ex convictu sapientum sapere incipiunt Plutarch in lib. Symposiac Vnlearned men out of that custome get some erudition and as consonants mixed with vowels break forth into very fit and articulate words so these rude ones begin to be wise by feeding with wise men And Homer the wisest of their Poets when he would bring in the Heathen Gods discoursing about any weighty matter brings them in speaking at a feast Athen. l. 5. And this custome of the Heathen in Philosophy was imitated by Gods people in Divinity As may appear by divers allusions in this Book So Solomon speaking of a feast saith The morsell which thou hast eaten thou shalt vomit up and lose thy sweet words Prov. 23.8 25.11 A word fitly spoken is like apples 〈◊〉 gold in pictures of silver As in the end of feasts they brought i◠yellow apples in wrought silver dishes for so the word signifies to conclude the feast which began with egges and ended with apples
knowledge of those things he knew not before Wisdome In this verse it is taken for the Theorical part of wisdome to know the truth of things as appears by the opposition of manners in the next verse It may be meant of wisdome in general knowledge of the truth for many Philosopical truths are contained in this Book But it hath a special eye to the knowledge of God and divine truths as appears vers 7. And it signifies an exact knowledge of things by the causes or other properties whereby we may be able to distinguish between real and apparent truths And Instruction The word properly signifies the manner of teaching by which wisdome is attained It is set after wisedome because that is the end and perfection of instruction and therefore more worthy then the means Finis primus in intentione ultimus in executione The end is first in intention last in execution Men think of dwelling before they think of building It signifies such instruction as is communicated to boyes joyned with correction for the word imports both To make scholars bred up under severe discipline to learn wisedome These Proverbs are better then rods They will teach what rods cannot To perceive Heb. To understand or make to understand The words For thoughts cannot be understood They are known only to God Nor deeds are not said to be understood but to be seen Understanding properly hath relation to that which comes in at the ear Of understanding Words of weight worthy to be understood and well understood by those that delivered them and coming from men of great understanding and making them such that learn them Acute sentences full of good matter fit to passe for authentical like currant money This specifies what wisedome the holy Ghost here meant to wit knowledge of things to be believed As in the next verse he first names wisedome and then shews what kinde of wisdome he means To know justice c. I will not trouble you with that that troubles the interpreters how to distinguish wisdome instruction and understanding into knowledge by causes or other arguments and many other distinctions for I take it the latter in each verse doe but expound the former and instruction knowing perceiving and receiving doe but set out the means of attaining it For the figures Wisdome A figure of the general for the special For divine wisdome which indeed is the best of all other wisdome and deserves to carry away the name from all the rest Humane truths are not to be named the same day with divine So Christ is called the Son of man Gods Word the Bible and Scripture because he is the most excellent Son of Man and it the most excellent book and writing Instruction A figure of the cause for the effect For the wisedome gotten by instruction As Judah and Ephraim for their posterity Or of the adjunct for the object Instruction for the things wherein men are instructed as hope reserved for us in heaven for the things hoped for there Col. 1.5 Of understanding A figure either of the efficient for the effect as before because they came from understanding men or of the matter because they contain things worthy to be understood As here is wisdome Rev. 13.18 that is wise matter Or of the effect because they breed understanding men As pale death because it makes men pale For the division and arguments 1. Note the general 2. The particular The general To know wisdome and instruction And in it 1. The act To know 2. The object Wisdome 3. The means to attain it Instruction In the particular the wisdome here meant is set out 1. By an act To perceive 2. By the object The words 3. The adjunct Of understanding The Observations follow 1. Doct. In reading Scripture the end should be alwayes before our eyes Solomon writ the Proverbs that men might get wisdome by reading them So the builder still mindes his end whether he build for himself or to let out for gain and builds his house accordingly It is Gods great question in religion To what purpose is the multitude of your sacrifices to me saith the Lord Isai 1.11 Reason 1. The end incites to the work Much profit sets the Seaman Plowman Tradesman on work Omnia in rebus humanis spebus aguntur All endeavours in humane affairs are driven on by hopes Salu. contra avar Spes alit agricolas spes sulcis semina credit Hope nourishes the husbandman and makes him commit his seed to the furrows Tibul. l. 2. el. 7. 2. The end orders all the means No man can fit the means unlesse the end be in his thoughts Workmen matter form all must be ordered by the end 3. The end attained perfects the work It is imperfect till the end be attained 4. Senselesse things only set no end before them as fire and water Beasts have an end they goe to the pastures and to the waters that their life may continue Vse It blames most readers of Scripture which travail to no end They read a chapter or make their children doe it out of custome meerly but know not why or wherefore Why should Gods Word be worst used by them They work and play for some end but read for none and therefore are never the better 2. Doct. Wisdome is to be gotten out of Scripture Solomon writ his Proverbs to teach men wisdome The holy Scriptures are able to make Timothy wise unto salvation 2 Tim. 3.15 The writers were wise men as Moses who was learned in all the wisdome of the Egyptians Act. 7.22 Davids wisdome and Solomons are well known by their works and reigns Pauls also who was brought up at the feet of Gamaliel and taught according to the perfect manner of the law of the Fathers Act. 22.3 As for Daniel God gave him knowledge and skill in all learning and wisdome and he had understanding in all Visions and Dreams Dan. 1.17 Those that were not learnedly bred had tongues and wisdome given them from God immediately The Lord took Amos an Herdman and bid him prophesie Amos 7.14 15. He found him unfit but he made him fit else no doubt he would not have sent him Some of the Apostles were Fishermen But on the day of Pentecost They were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance Act. 2.4 From wise men we look for wise Books But that which is more then all this the most wise God guided their heads and pens which had been enough to have made a man blinde and foolish to write aright and wisely Holy men of God spake as they were moved by the holy Ghost 2 Pet. 1.21 Vse Lose not your labour then to seek heavenly wisdome in humane writings with neglect of the Scriptures as your great Politicians and Moralists doe Men seek it in many arts businesses studies inventions but in vain here it is to be found and abundantly more then elsewhere Experience confirms it in
state or health He enguges for no more And I hope I shall need to say no more in this Argument 2. Doct. Reading Scripture without understanding doth a man no good This is the drift of Philip's Question to the Eunuch Vnderstandest thou what thou readest Act. 8.30 Else it will do thee no good The Jews could not profit by reading the Law because the veil was not taken off their hearts 2 Cor. 3.1 4. Reason 1. Because the words of Scripture are no charm which works whether men understand it or not 2. Doing is required which is more then understanding If ye know these things happy are ye if ye do them Joh. 13.17 Vse 1. It condemns the practise of the Papists who read the Scriptures in a strange language They are sure before-hand the people cannot understand them nor get any good by them 2. It condemns the negligence of some who think they do enough if they cause their children to read sometimes a Chapter but take no care that either they or their children understand it If they should set bread before them and not let it be broken or cut they might starve 3. Doct. A man may get knowledge enough out of Scripture to teach others The 32 Psalm was written to teach others as appears by the title Davids Maschil or Instructer Hence comes that solemne charge for parents to instruct their children diligently at home and abroad at up-fitting and down-lying Deut. 6.7 See the like charge Psal 78.5 6. The Scripture is a fountain of knowledge we may drink our selves and bottle up for others A Sea wherein are fishes innumerable to feed us and others Psal 104.25 And ships that traffick for all mens good vers 26. there A rich Store-house of all knowledge and a wealthy Treasury Joseph's Store-houses and Solomon's Treasuries had enough for multitudes 1. Vse Let us blesse God for the store that is in his Word Who would not praise him for plenty of mony and provisions that might serve for him his and many more or for a Fountain or Mine in his garden 2. Vse Let us draw daily out of this Treasury Though there be store of knowledge yet few are so wise to draw enough for themselves Most think a little enough But if thou hast enough for thy selfe draw for others Men give not over their Trades when they have got enough to keep themselves and theirs but desire to have to give Eph. 4.28 4. Doct. Hardest things in Scripture may be understood by labour Many things are interpreted ready to our hands An Angel interprets the Vision to Daniel Dan. 7.16 So are the Stars and Candlesticks Revel 1.20 Isaiah's prophesie of Christ Act. 8.35 The summe of the Gospel Act. 10.36 Reason 1. Because it is Gods aim in writing it that it should be understood For he writ it for the people I have written to him the great things of my Law Hos 8.12 Not to the Priests but to the people of Ephraim And if they to whom it is written cannot by labour and pains understand it the pen of the writer was in vain Jer. 8.8 2. God hath left means in his Word to understand the hardest places as searching the originall coherence parallel places and plainer ones to give light to the obscurer Vse 1. It incourageth us to seek to understand the hardest things in Scripture and not to be content with the easiest So do all good Scholars in their Arts and all that intend to thrive in their Trades 2. It shews what a shame it is if we understand not plain places that might by labour understand difficult ones Sure we shall never thrive by our Trade of Christianity 5. Doct. Wise mens words carry great weight with them The words of the wise are as goads and as nails fastened by the Masters of the Assemblies Eccl. 12.11 Bow down thine ear and hear the words of the wise Prov. 22.17 The lips of the wise disperse knowledge Prov. 15.7 The ground is because every thing works by an internall principle whether it be Naturall Artificiall or Reasonable A fool cannot speak wisely unlesse over-ruled he speak not of himself Joh. 11.51 A wise man will not speak foolishly unlesse unadvised Vse It directs us how to choose our society Choose those by whom ye may get most Worldly men do so in the Exchange Markets and other times He that walketh with wise men shall be wise Prov. 13.20 6. Doct. There are difficulties to be found in Scripture that need exposition In Paul's Epistles there are some things hard to be understood 2 Pet. 3.16 Not onely high matters and expressions but also Parables wherein is one thing spoken another thing meant And that to exercise mens wits They had need of good heads to finde out the meaning The Disciples ask and are shewed the meaning of the Parable of the Tares Matth. 13.36 37. Wise men speak darkly sometimes ut occultentur sententiae eorum desidiosis aperiantur studiosis that their sentences may be hidden from sluggards and opened to studious persons All Gods oracles are dark to naturall men As the Resurrection to the Sadduces Ye erre not knowing the Scriptures nor the power of God Maâ—â— 22.29 Regeneration to Nicodemus How can a man be born when he is old Can he enter the second time into his Mothers wombe and be born Joh. 3.4 Living water to the woman of Samaria Sir thou hast nothing to draw with and the well is deep from whence then hast thou that living water Joh. 4.11 The Gospel is hid to them that perish 2 Cor. 4.3 And in part unto godly men too Now we see through a glasse darkly now I know in part 1 Cor. 13.12 The perfect knowledge of them is reserved for them till they come to the heavenly University But yet some things are harder then the rest Vse Think no time nor pains too much to understand Scripture A Merchant spends store of both to get pearls Vers 7. The fear of the Lord is the beginning of knowledge but fools despise wisdome and instruction In the former verses he had shewed the uses ends and benefits of this Book and how much good the Reader may get by it and commended it from the excellency of the Work and eminency of the Writer to allure us to read it Now in this vers he sets before us what this wisdome is and who are capable of it and begins the first Proverb with the fear of God After the inscription Solomon's counsel to his Son 1. In generall in this vers 2. In particular directions to the end of the third Chapter For the words The fear of the Lord. Fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used three wayes in Scripture 1. For a fear of sinning against God for fear of plagues here and in hell This ariseth out of the consideration of Gods infinite power It is called servile or slavish fear for slaves would offend if they durst So would wicked men sin against God with an high hand if
So the best wisdome is to be truely religious and to fear God Heathen Sages as Seneca and Socrates were wise in their generations and had many excellent gifts but they missed of the main like Alchymists who misse of their end yet find many excellent things by the way These Merchants found goodly pearls but the pearl of price they failed of Matth. 13.45 46. 2. Vse To acquaint our selves with the Scriptures where this true wisdome how to fear and reverence God rightly is taught and no where else We are sure those were writ by no private spirit but came from the holy Ghost 2 Pet. 1.21 Private spirits and inward principles may be crosse one to another and who shall judge then what is right The Scripture Hereby we know the spirit of truth and the spirit of error 1 Joh. 4.2 If they quote Scripture they confesse the Scripture to be above them as Marnixius justly derides the Papists who would prove by Scripture that the Church was above the Scripture If not then it is so because they say so and all the world will laugh at such a proof 3. Vse To perswade Magistrates to set up and to uphold true Religion and to encourage such as truely fear God by continuing Ministers and discouraging such as oppose it Such as quote Gallio's speech to shut Magistrates out of all matters of Religion may as well quote Rabshake's speech for a warrant to fight against Gods people Am I now come up without the Lord against this place to destroy it The Lord said to me Go up against this Land to destroy it 2 King 18.25 For that is recorded in Scripture also It is a poor proof that comes out of the mouth of an Heathen man 4. Vse Let all that would be truely wise get the fear of God into their hearts 2. Doct. All being is from God Therefore is he called Jehovah hecause he gives being to all creatures Who else made the world and all creatures at first Gen. 1. Of him and through him and to him are all things Rom. 11.36 In him we live and move and have our being Act. 17.28 Reason 1. Because nothing can make it self being must be before Working 2. None had a being before the world but God therefore he must give being to all 3. There was nothing to make any thing of and no creature can work without matter It argues an infinite power 4. No creature can put life into any thing Therefore all living things must be from God and what can dead things doe Vse 1. To praise God for our being as long as it lasts here and in heaven where our being will last to eternity While I live I will praise the Lord saith the Psalmist I will fing praises unto my God while I have any being Psal 146.2 All creatures attribute blessing honor glory and power to God for ever and ever Rev. 5.13 2. To use all our gifts and parts in Gods service for as we have those parts from him so likewise our very being without which we could have had no parts nor comfort 3. Doct. Things of greatest worth should be of greatest account with us Covet earnestly the best gifts 1 Cor. 12.31 Above all these things put on charity which is the bond of perfectnesse Col. 3.14 These things speak and exhort Tit. 2.15 For the affections should ever follow the judgement well informed Vse It blames those that make most account of meanest things and lose gold for counters eternall life for transitory pleasures Such are worse then beasts who will not neglect grasse and water for any thing 4. D. Knowledge is a matter of great excellency It is part of Gods image in man Col. 3.10 Husbands must dwell with their Wives according to knowledge 1 Pet. 3.7 As light is in the world What is all the world worth without the Sun What were all Aegypts pleasures and treasures worth in the three dayes darknesse So is knowledge the comfort of the soul Vse Labour for it more then for riches Spiritual things are more worth then temporall 5. Doct. Irreligious persons are in Gods account the fools of the world For they want Gods fear as naturall fools want wisdome The foolish shall not stand in thy sight thou hatest all workers of iniquity Psal 5.5 And Gods enemies are called foolish people Psal 74.18 Reason 1. Because they have not wisdome enough to scape hell 2. Nor to attain to eternall happinesse Vse 1. Envy not the policies and sleights of great men and States-men that have no religion in them The world may chronicle them for wise men but they are fools in Gods book Tamar tells Amnon though a Kings Son Thou shalt be as one of the fooles in Israel 2 Sam. 13.13 2. Be not proud of wit or learning If you have no true Religion your wit is good for nothing but to carry you to hell When one commended highly Julian the Cardinall to Sigismund he answered Tamen Romanus est Yet he is a Romane So may ye say of the greatest irreligious Politician Yet he is a fool Loe they have rejected the Word of the Lord and what wisdome is in them Jer. 8.9 6. Doct. None despise heavenly wisdome but such as know not the value of is Such as know not what they doe Luk. 23.34 Had they known it they would not have crucified the Lord of glory 1 Cor. 2.8 The preaching of the Crosse is foolishnesse to men yet Gods wisdome most seen in it 1 Cor. 1.18 23. Because the excellency of it is so great that it would allure men to look after it had they spirituall eyes to see it It is so in other Arts also Scientia non habet inimicum nisi ignorantem Knowledge hath no enemy but an ignorant man Who is Asinus ad lyram as unfit for learning as an Asse to play upon an harp Vse Think never the worse of heavenly wisdome because so many sleight it The fault is not in the thing but in their shallow brains Who would sleight a jewel because a fool presers his bable before it Such are carnal men like Esau A Messe of pottage is better then Canaan to them Such fools were the rich man Luk. 12. Nabal 1 Sam. 25. 7. D. Wisdom it self though excellent is despised by many Fools hate knowledge vers 22 29. And no marvell for both God and Christ are despised by such He that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luk. 10.16 His wisdome is counted folly 1 Cor. 1.25 Vse Let not us think much to be despised Wisdome Christ and God are despised who have deserved much better of the Sons of men 8. Doct. They that sleight the means of knowledge sleight knowledge it self See v. 22 23 29 30. We account so in outward things We ask sick men refusing physick if they make no account of their lives We tell idle persons they care not for riches Vse It lies sore on the consciences of many who
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
where houses are neerer then in the Countrey that so all men may hear City and Countrey ring of her instruction Figures Wisdome either a Prosopopeia if it be meant of Wisdome it self or a Metonymie of the subject for the adjunct if spoken of Christ the fountain of wisdome Voyce Heb. Sound A Synecdoche of the generall for the speciall A sound for a voyce which is the best sound More is to be gotten by mens words then by lowing of oxen or bleating of sheep The beginning of Wisdomes speech in villages is in the beginning of this vers The progresse of it 1. In Streets Cities and Towns in the end of this vers 2. In other places there vers 21. In the beginning of the speech note 1. The Cryer Wisdome 2. The act cryeth 3. The subject place without In the Country Villages and unwalled Towns In her progresse in the streets note 1. The act she uttereth 2. The object her voyce 3. The subject place in the streets 1. Doct. Heavenly wisdome is worth the looking after As things publickly cryed and proclaimed are worth taking notice of Hence the search of it is so much pressed and the worth of it so much set out in this Book chap. 2.2 4.5 c. The hear heart voyce must be used as men do to get silver and hid treasures This wisdome must be gotten and not forgotten and kept as the principall thing Reason 1. In regard of the excellency of it It excells all humane arts and sciences more then gold doth iron 2. In regard of the lasting of it All objects of humane science perish but the object of heavenly Wisdome lasts for ever in another world Vse Choose these studies then Discamus ea in terris qua nobiscum maneant in caelis Hieron Let us on earth learn those things which may remain with us in heaven It is a fools part to look after bables and neglect serious things Wherefore is there a price in the hand of a fool to get wisdome seeing he hath no heart to it Prov. 17.16 2. Doct. This heavenly wisdome is to be found onely in Jesus Christ In whom are hid all the treasures of wisdome and knowledge Col. 2.3 The onely begotten which is in the bosome of the Father he hath declared him Joh. 1.18 Neither knoweth any man the Father save the Son and he to whom the Son will reveal him Matt. 11.27 Reason 1. Because as the Son of God he knew the Fathers will from eternity 2. Because God spake by him even before his incarnation as in the delivering of the Law Christs voyce then shook the earth Heb. 12.26 Therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word or Speech Joh. 1.1 3. Because God hath given him the Spirit beyond measure Joh. 3.34 He hath more wisdome and holinesse then any man or Angel He is the most lively image of God Heb. 1.3 And a principall part of Gods image is knowledge Col. 3.10 4. All wisdome that others have in heavenly things is from him Christ of God is made unto us wisdome 1 Cor. 1.30 No Philosophy can teach is They had good Morall precepts but wilde ones in Divinity Vse Go to the right shop for heavenly knowledge To Christs school Search not on earth for it is vain Neither man earth nor sea can afford it Neither gold silver nor precious stones can purchase it Job 28.12 Seek it then from the Lord Jesus Christ who is the wisdome of God 1 Cor. 1.24 3. Doct. God is very desirous men should get heavenly wisdome Therefore he cryes loudly earnestly affectionately Vnderstand O ye bruitish among the people when will ye be wise Psal 94.8 God hath written to the people the great things of his Law and will be angry if they be counted as a strange thing Hos 8.12 Reason 1. Because as he gives light naturall in creatures and arts so supernaturall in Scripture revelations 2. He gives sight of such things ordinarily by reason extraordinarily by illumination and common graces Vse To admire why men are poor in this heavenly knowledge seeing God is so willing men should have it Who would starve where a Prince keeps open Court to entertain all comers 4. Docâ—â— This heavenly knowledge is offered to the meanest It is preached in villages The poor have the Gospâ—l preached to them Mat. 11.5 God hath hid these things from the wise and prudent and hath revealed them unto babes Mat. 11.25 Bring in hither the poor and the maimed and the halt and the blinde Luk. 14.21 Reason 1. To shew that God respects no persons Act. 10.34 A thing that brings much hurt in the world 2. To binde them the more to God as a begger-woman without bloud or portion married to a King is the more engaged to him Vse To perswade mean ones to get this heavenly wisdome They cannot get Arts perhaps for want of means of breeding This is offered freely Ho every one that thirsteth come ye to the waters and he that hath no money Come ye buy and eat yea come buy wine and milk without money and without price Isa 55.1 5. Doct. The way to this heavenly knowledge is plain and easie It is cryed about the streets It is taught in all languages Knowledge is easie to him that understandeth Pro. 14.6 That is that gives his minde to understand it Parthians Medes c. We do hear them speak in our tongues the wonderfull works of God Act. 2.9 11. It is taught by earthly similitudes as in parables abundantly Matth. 13. Vse Seek earnestly for it then The way is easie and the end profitable 6. Doct. Means of salvation are offered to great Towns To Chorazin and Bethsaida Mat. 11.21 To Capernaum Mat. 11.23 To Corinth Act. 18.1 4. Reason 1. Because much good may be done there as much fish may be catcht in the Sea 2. God may have much work to do there Therefore Paul must preach boldly at Corinth because God hath much people there Act. 18.9 10. Vse Blesse God for the means here The Gospel is more plentifully preached then in other places Walk worthy of it Vers 21. She cryeth in the chief places of concourse in the â—â—â—â—ings of the gates in the City she uttereth her words saying The text is a part of the preface of Wisdomes speech Her beginning in the Countrey villages was set out in the beginning of the former vers And her progresse to the streets of walled Town in the end thereof Now follows her further progresse in this vers And that 1. To Market-Towns 2. To Shire-Towns or places of Judgement 3. To Cities or chief places in a Kingdome or Nation For the words Wisdome like some great Queen cryes out calling her Subjects from bad courses to good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a most fruitfull word having abundance of significations in the Scriptures 1. It signifies to cry or make a noyse Isa 58.1 Cry aloud spare not lift up thy voyce like a trumpet From the Hebrew word 〈◊〉
of wisdome saith a learned writer Reas 1. Because they were written by an infallible spirit and therefore the writers could not erre in giving their own meaning or the meaning of one another 2. None have an infallible spirit now and therefore the best may erre in interpreting some place of Scripture Quest How can we interpret Scripture by Scripture Ans 1. By consulting with the originall As if children differ about their fathers legacy Non itur ad tumulum sed curritur ad Testamentum They go not to the Tomb but run to the Testament Optat. 2. By observing the coherence with what goes before and what followes as we pick out the meaning of a friends letter by the Scope of it and by the rest of the words 3. By paralell places as by comparing divers letters to one purpose 4. By plain places or grounds of religion to interpret the rest that are built thereupon as we do in Logick and other Arts. Use 1. To blame the Papists who submit the sense of the Scriptures to Fathers Councels and to the Pope singly 2. To teach us to use this help in difficult places and not to allow of any sense of any place of Scripture not agreeing with other Scriptures So about Baptisme Go teach all nations The originall is Make Disciples of all nations Mat. 28.19 And that by Baptizing as followes in the words and Teaching followes afterwards verse 20. So that this place makes nothing against Infants baptisme So about the resurrection 1 Cor. 15.50 is pleaded against it yet all the Chapter before and after pleads for it The Apostle saith there Flesh and blood cannot inherit the Kingdome of God His meaning is mortall and corruptible flesh and blood cannot come to heaven till it be changed so he expounds himselfe in the end of that Verse and the Verse following Neither doth corruption inherit incorruption And We shall all be changed Thus John 14.28 is brought to disprove Christs divine Nature Christ saith My father is greater then I This must be understood of his human nature for in regard of his divine the Apostle saith He thought it no robbery to be equall with God Phil. 2.6 The Jews understood this that He made himselfe equall with God John 5.18 which had been blasphemy indeed had not he been true God So for excluding bread out of the Lords Supper Mat. 26.26 This is my body is cited by the Papists but it must be understood figuratively not literally The meaning is this is the sign of my body for Paul calls it bread when it is eaten 1 Cor. 11.26 God cannot contradict himselfe Doct. 2. Wisdome affords true nourishment Not for a time as fruits of trees do but for ever therefore it is compared to milk for babes and strong meat for men Heb. 5.12 13 14. And to milk again 1 Pet. 2.2 Reas 1. Because it shews how to get and dresse food for the body 2. How moderately to exercise the body without which food will not disgest 3. How to keep a cheerfull mind without which food will not be profitable to the body nor nourish it 4. It shews how the soul may be nourished by justification through the blood of Christ without which it pines away under the sense and of guilt of sin and of the wrath of God 5. How it may be nourished by sanctification that so all sins which are as obstructions being killed all the graces of Gods Spirit may be encreased in us 6. How it may be fullfed to glorification where it shall need no more food Use Labour for this true wisdome as men doe for food to nourish them This is to be found in the word of God Let others despise the scripture as Aenaeas Silvius speaks of councills so may we say of Gods word call bread stones if you will so you give it me to nourish me Acts and Monuments in the end of the raign of Henry the sixth All the labour of man is for his mouth Eccles 6.7 Men plow sow plant work for bodily food why should we not labour more for wisdome that will feed the body here and the soul to eternity Praeclarè Plato beatum ait cui etiam in senectute contigerit ut sapientiam verasque opiniones assequi possit Cic. 5. de finibus Plato excellently saith He is happy that in his old age can attain wisdome and true opinions Doct. 3. Wisdome makes a perfect cure The leaves did heal the nations Rev. 22.2 The Scriptures are able to make us wise unto salvation 2 Tim. 3.15 Reas 1. Because it cures hereditary diseases which Physicians cannot as the darknesse of the mind perversnesse of the will crosnesse of the affections received from our Parents 2. It cures infectious diseases as sinfull courses received from others by bad counsell or example 3. It cures the thoughts of the heart which no law of man nor Physick can do 4. It cures the tongue and words and teaches how to speak wisely and profitably 5. It cures the life and teaches how to avoid temptations and provocations to sin 6. It cures the body too from some diseases here by Physick and other good means and perfectly at the Resurrection Then God shall wipe away all tears from their eyes and there shall be no more death nor sorrow nor crying neither shall be any more pain for the former things are passed away Rev. 21.4 Use Praise God for communicating this wisdome to you in his word especially if ye have found good by this course of spirituall Physick already it is Gods work and he will finish it Doct. 4. Wisdom doth good to none but to those that get it fully and firmly As fruit of trees doth no good to them that seek it only or touch it so the fruit of wisdome to none but those that eat that is obtain it that seek it not sleightly or think a little enough but that take pains still for more not that look over the precepts as men look over an Almanack but as men seriously study good books John Baptists and Christs preaching did no good but to them that regarded it We have piped unto you but ye have not danced c. Mat. 11.17 Pauls Gospell is hid to them that are lost 2 Cor. 4.3 Reason 1. Because there must be a conjunction of things before there can be an operation of the one upon the other The soul must be infused into the body before it can work on the body to make the tongue to speak the foot to goe the hand to work A man must be married to a woman before hee can take care for her as for a wife So must wisdom be joyned to the heart before it can worke on heart soule or body 2. Because it is so in all other gifts of God A man cannot be liberal to whom God gives no riches nor fight stoutly to whom God gives no strength nor doe any good with wisdom or get any good by it to whom God gives it not Use See