understood without much paines chap. 1.18 Doct. 4. It delights much in metaphors chap. 2.15 Doct. 1. It sets out the same thing by divers similitudes Doct. 2. It affords a medicine to every spirituall dâ—sease chap. 2.16 Doct. 1. It gives many encouragements to good waies chap. 2.21 Doct 1. Scripture must be understood by scripture chap. 3.18 Doct. 1. It presseth the same thing oftentimes by divers expressions chap. 3.20 Doct. 1. Scoffers at goodnesse chap. 1.22 Doct. 5. Secresie is a great bait to wickedness chap. 1.11 Doct. 3. Seekers for Gods help may expect Gods blessing chap. 3.6 Doct. 5. Self-confidence cannot stand with trusting in God chap. 3.5 Doct. 5. It is dangerous Doct. 6. Shame is the fools preferment chap. 3.35 Doct. 3. Shamelesse persons will give very lewd counsel chap. 2.12 Doct. 6. Similitudes rightly applied are of great use chap. 1.18 Doct. 1. Simple persons hearken not to heavenly instructions chap. 1.32 Doct. 2. Simplicity is beloved of us by nature chap. 1.22 Doct. 4. Sin is truly evil and hurtfull chap. 1.16 Doct. 4. It is readily swallowed by wicked men though great Doct. 6. It brings misery upon men chap. 1.31 Doct. 1. In matters of religion it brings heavy judgements Doct. 2. It brings constant and continuall evills Doct. 3. It roots out wicked mens posterity chap. 2.22 Doct. 5. Men should leave sin for their childrens sake Doct. 6. Sinners some remain in a sinful estate chap. 1.10 Doct. 3. They want not patheticall expressions to draw others to sin chap. 1.12 Doct. 6. They are very nimble about sinful actions chap. 1.16 Doct 5. They admit of degrees Chap. 1.22 Doct. 3. Sleep to a godly man is sweet chap. 3.24 Doct. 3. Slighting means of knowledge is sleighting knowledge chap. 1.7 Doct. 7. Snares often laâ—d for innocent men chap. 1.18 Doct. 5. Solomon's works Number of his Proverbs time of uttering speakers composing manner of speech division of the book my manner of handling it Chap. 1.1 In the exposition Spirit and word must go together to guide chap. 1.23 Doct. 6. Spirituall wisdome is required to guide all our actions chap. 1.3 Doct. 3. Spirituall gifts given to beleâ—vers in abundance chap. 1.23 Doct. 4. Strength of body is a great mercy chap. 2.8 Doct. 3. The fuller the greater blessing Doct. 4. Study is needfull to know how to judge of interests chap. 1.3 Doct. 5. Strumpets are full of flattering speeches chap. 2.16 Doct. 6. T Teachers must have the affection of parents chap. 1.10 Doct. 2. They must shew great affection chap. 2.1 Doct. 1. They must perswade chap. 3.12 Doct. 2. Threatnings follow lost exhortations and reproofes chap. 1.24 Doct. 1. Transgressours deal treacherously with God chap. 2.22 Doct. 4. Triumphing in evill deeds is found in many chap. 2.14 Doct. 5. Trouble is evill in it selfe chap. 1.33 Doct. 6. It comes often unexpectedly chap. 3.25 Doct. 2. Then it is very troublesome to wicked men Doct. 3. Trust is not to be given to them that will fail God and their neerest friends chap. 2.17 Doct. 1. Truth hath a certain path chap. 2.8 Doct. 1. Good men must keep in that path Doct. 2. To that end God gives them heavenly wisdome Doct. 3. Truth is required in all our dealings chap. 3.3 Doct. 4. U Visible creatures visibly distinguished chap. 1.17 Doct. 5. Understanding and care needfull to keep men from evill chap. 2.11 Doct. 6. Ungodly men are cruel men chap. 1.12 Doct. 4. Upright men shall not want necessary wisdom chap. 2.7 Doct. 3. Uprightnesse of heart and life needfull to keep men from dangerous errors chap. 2.7 Doct. 6. It is expected of those that would be blessed chap. 2.21 Doct. 3. W Waies of sin are waies of darknesse chap. 2.13 Doct. 6. They are crooked waies chap. 2.15 Doct. 3. Waies crosse in the world chap. 2.19 Doct. 6. Wantonesse will be kept in by no bridle chap. 2.17 doct 2. It shortens mens daies chap. 2.18 Doct. 3. Wantons have no hope of comfort without repentance chap. 2.19 Doct. 5. Wicked men desire to make others as bad as themselves ch 1.10 Doct. 4. They have a notable insinuating faculty to deceive others chap. 1.10 Doct. 5. They promise themselves success of their mischievous plots chap. 1.11 Doct. 6. And impunity Doct. 7. Their spleen against such as wrong them not chap. 1.12 Doct. 2. They could wish there were no footsteps left of their iniquity Doct. 5. They care not if all men be empty so they be full chap. 1.13 Doct. 5. They dream of no want nor crosses in their ungodly courses Doct. 6. They have a great desire affection and proneness to wickedness chap. 1.16 Doct. 3. They have cunning devices to do mischief chap. 1.17 Doct. 4. As they perswade others to mischief so they act it themselves Chap. 1.18 Doct. 2. They have heads to invent and hands to execute evill Doct. 3. They have many wicked waies Chap. 1.19 Doct. 1. Many wicked men walk in them Doct. 2. They live in fear chap. 1.26 Doct. 5. That they fear will certainly come on them Doct. 6. They drive a trade of sinning chap. 1.31 Doct. 4. They bring many troubles on themselves Doct. 5. They have many devices to undo themselves Doct. 6. They continue obstinate in evill doing chap. 2.13 Doct. 5. They are restlesse in evill chap. 2.22 Doct. 2. Their lives oft cut short by wickednesse Doct. 3. They have many bad names in scripture chap. 3.34 Doct. 1. Wickednesse will break out chap. 1.1 Doct. 2. It hath many devices to come forth Doct. 5. It will brag and boast chap. 1.13 Doct. 4. Wisdome is to be gotten out of scripture chap. 1.2 Doct. 2. It is needfull to guide the understanding and the will Doct. 4. It is despised by many chap. 1.7 Doct. 7. Her call not heard by them chap. 1.24 Doct. 4. Her counsels worth hearkning to chap. 1.33 Doct. 2. It is gotten more by help from God then from men chap. 2.3 Doct. 1. It must be gotten by prayer Doct. 2. Tea and by earnest prayer Doct. 3. Gods means conscionably used will bring it chap. 2.5 Doct. 1. No expectation of it otherwise Doct. 2. It is much needfull to find out the true religion Doct. 3. What we cannot do in search of it God will supply chap. 2.6 Doct. 1. It is a free gift Doct. 2. It comes from the Lord alone Doct. 3. Gods word and Ministers must be regarded in the search of it Doct. 5. It is a great means to preserve men from dangerous errors chap. 2.7 Doct. 5. It is a great antidote against evill chap. 2.11 Doct. 4. It shews how to do good and avoid evill chap. 2.20 Doct. 4. It may be got out of corrections chap. 3.13 Doct. It is to be admired Doct. 2. It must be gotten with much paines Doct. It drives the greatest trade ch 3.14 Doct. 2. It brings more profit then worldly riches Doct. 3. It excells the best things in the world Chap. 3.15 Doct. 2. Yea all things imaginable Doct. 3. It brings many good things chap. 3.18 Doct. 1. It brings long life Doct. 2. And riches Doct. 3. And honour Doct. 4. It hath waies of its own chap. 3.17 Doct. 2. It must guide all our actions Doct. 3. It brings much true delight Doct 4. And peace Doct. 5. And no trouble in it self Doct. 6. It affords true nourishment chap. 3.18 Doct. 2. It makes a perfect cure Doct. 3. It doth good onely to such as get it fully and firmly Doct. 4. It must be reteined in the heart Doct. 5. It brings happinesse to them that retain it Doct. 6. Once gotten must never be forgotten chap. 3.21 Doct. 1. Her precepts must be dear to us Doct. 2. They must be carefully laid up by us Doct. 3. Wisdom makes the soul to live chap. 3.22 Doct. 2. It is a great grace to any man Doct. 3. Wise mens words words carry great weight with them chap. 1.6 Doct. 5. Wise men are counted happy by God Chap. 3.13 Doct. 3. They want nothing Ch. 3.17 Doct. 17. Doct. 1. wise sons of godly fathers make a sweet harmony Chap. 1.1 Doct. 7. Wisest men may learn more chap. 1.5 Doct. 1. Wives should be guided by their husbands chap. 2.17 Doct. 5. Words shew what is in men ch 1.21 Doct. 5. Words of truth are worth laying up chap. 2.1 Doct. 5. They are best in the heart Doct. 6. Wonderfull gifts are given by Gods spirit chap. 1.23 Doct. 3. World had a beginning chap. 3.19 Doct. 1. It was made by God Doct. 2. Gods wonderfull wisdom appeared in making it Doct. 3. Worldly things very precious to carnall eyes chap. 1.13 Doct. 2. Worth of things should sway our account of them chap. 7. Doct. 3. Y. Young men should get wisdome to know good counsell from bad chap. 1.15 Doct. 2. They are most in danger of allurement ch 2.11 Doct. 2. Also of bad example Doct. 2. And of bad company ch 2.12 Doct. 1. Youth is the time of most danger for going astray chap. 1.4 Doct. 5. As also for being drawn away to sinfull courses chap. 1.11 Doct. 1. Also of bad example Doct. 2. And of bad counsel Doct. 3. FINIS
worth of it else would they love it and choose it v. 29. 4. Because it will not let them sin freely but raises whirlewinds in their consciences The evill doer comes not to the light lest his deeds should be reproved Joh. 3.20 Vse 1. Wonder not if some will not be won by long and powerfull preaching They hate knowledge 2. Take heed of the height of evill They shut reprovers out of dores as naughty boyes doe School-masters Glem Strom. l. 7. This damns many They have both seen and hated both me and my Father Joh. 15.24 Wisdome is accused by bad men but justified by her children Mat. 11.19 Vers 23. Turn you at my repreof behold I will pour out my spirit unto you I will make known my words unto you Wisdome having searched into their sores and discovered their diseases to them in the former vers doth now apply plaisters to them which may heal them After a short rebuke of their folly and contempt she administers good counsell in an exhortation Having shewed them that they were out of the way now she shews them how to get in again She had blamed them before for staying so long in wicked wayes Now she bids them turn speedily And this exhortation is backed afterwards with threats and promises For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn you or return The word signifies 1. To return to a place from which one went away before Abraham returned unto his place Gen. 18.33 2. To return from anger or to be friends with one Surely his anger shall turn from me Jer. 2.35 3. To repent or return to God from whom we are all naturally gone astray And shalt return unto the Lord thy God Deut. 30.2 4. To doe the same thing again Isaac digged again Heb. returned and digged the wells of water which they had digged in the dayes of Abraham his Father Genens ch 26. v. 18. 5. To make to return or bring back Then the Lord thy God will turn thy captivity Deut. 30.3 Here it is taken in the third sense for turning from the wayes of folly to the wayes of true wisdome from Satan to God A similitude taken from travellers that are gone out of their way or from children servants souldiers or scholars that run away from their governours and undoe themselves So Hagar fled from Sarah and is bidden to returne Gen. 16.6 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my reproof The word signifies 1. Verball reproving in words Thus she was reproved Gen. 20.16 2. Reall reproving that is correcting Oh Lord rebuke me not in thine anger that is as follows chasten me not in thy hot displeasure Psal 6.1 Here it is used in the first sense for the words of wisdome in the former versi or such like Seeing yeers have not brought you to discretion nor ye have wit enough to return from your evill wayes of your selves do it at my reproof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold She puts a note of admiration before the promise because abundance of grace especially in them who have lived long in wick ednesse is a thing worthy to be wondred at by all as it is for a Virgin to bear a Son Isa 7.14 Behold a virgin shall conceive and bear a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will poure out It signifies abundance of grace to be given as a fountain poures out plenty of water It notes great fulnesse in wisdome and great affection to others I will willingly poure it out of a full heart as water out of a fountain So abundance of folly and evill is poured out of a wicked heart The mouth of fooles poureth out folly Prov. 15.2 The mouth of the wicked poureth out evill things Prov. 15.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My spirit It signifies 1. The wind There came a great wind from the wildernesse Job 1.19 2. Vanity a thing of no substance empty like the wind What profit hath he that hath laboured for the wind Eccles 5.16 3. A corner or place or quarter of the earth where the wind may blow In four quarters were the porters 1 Chron. 9.24 4. The breath of a living creature which is kinde of wind Neither is there any breath in their mouths Psal 135.17 5. A Spirit or Angel Then a spirit passed before my face Job 4.15 6. The soul of a man The spirit of Jacob their Father revived Gen. 45.27 7. The life Thou hast granted me life Job 10.12 8. The Holy Ghost the third Person in Trinity The Spirit of God moved upon the face of the waters Gen. 1.2 9. The gifts of the Holy Ghost I will pour out my Spirit upon all flesh Joel 2.28 So it is taken here for spirituall graces All three Persons are closely mentioned in this ch The Father called the Lord vers 7. The Son called Wisdome v. 20. The holy Ghost called the Spirit in this vers Some take it for illumination onely and gifts of knowledge So it agrees well with the words that follow I will make known my words unto you If ye hearken to my reproof I will tell you more of my minde Ye shal know more of heavenly truths So that pouring out of the Spirit is emptying of the soul declaring what Wisdome thinks which is worth the knowing And I will declare it as fully as if it flowed out of a fountain Others take it for sanctifying gifts of the Spirit The former agrees best with the words following Vnto you By making my minde known unto you By my words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make known By pouring out my spir it and declaring my whole minde unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My words It signifies 1. A word Hear the word of the Lord Isa 1.10 2. A thing For things are revealed by words The thing proceedeth from the Lord Gen. 24.50 Here it is taken in the first sense Vnto you Heb. I will make you to know my words The summe of all is If ye will turn from your foolish wayes to hearken to me I will fill you with true wisdome Not that men have power to repent of themselves but these exhortations of Gods Ministers set home by Gods Spirit are means to bring sinners to repentance Figures Turn A Metaphor from men out of the way that must return or never come to their journeys end Poure out A Metaphor from a fountain that poures out water abundantly My Spirit A figure of the cause for the effect The gifts of my Spirit or meaning of it Note 1. An exhortation 2. A promise to encourage them He begins with a promise here and ends with another v. 33. and fills the middle with threatnings In the exhortation note 1. An act Turn you 2. The motive to it at my reproof The promise is double 1. Of the Spirit 2. Of knowledge In the first note 1. The word of admiration Behold 2. The agent I. 3. The act will poure out 4. The object my Spirit 5. The subject unto you In the second promise note 1.
enters into the soul Yea and life also Hear and your soul shall live Isa 55.3 David Chytreus when he lay a dying lift up himself to hear the discourses of his friends that sat by him and said that he should die with better cheer if he might die learning something Vnto you that hear shall more be given Mar. 4.24 The ears are the Conduit-pipes of wisdome to convey it to us Argento auroque non fiunt homines meliores sed ditiores virtute ex sapientum dictis Men are not made better by gold and silver but richer in virtue by wise mens sayings Socrates apud Xenoph. l. 4. The Heathen man Cicero could say Cujus aures clausae sunt veritati hujus salus desperanda est He whose ears are shut against the truth there is little hope of his safety A man may learn that from another in an hour which the other hath been studying many hours it may be himself could not find it out in many days Therefore Christ bids not his Disciples read or tels them onely where the Prophets speak of him but expounds those places to them Luk. 24.27 So doth Philip to the Eunuch Act. 8.35 This is the very end of preaching and conference that men might be taught by the ear 1. Vse Blesse God for your ears It is a great question which is the greater losse of Seeing or Hearing I suppose of Hearing for a man that wants it cannot reap any good by Sermons Conferences Discourses nor converse comfortably with others nor have others to read to him But a man may have all these benefits that wants his fight and may have others to read to him also A blinde man hath all these helps A deaf man hath onely Gods works to see and good books to read to help him to knowledge and comfort The former may be helped by others the latter must do all out of her owne head 2. Vse Content not your selves with studying the Scriptures but acknowledging the weaknesse of your brain learn of others also even of men that are meaner then your selves whose pains or tryals may acquaint them with some particulars that ye need yet know not Semper mos est sapientum ut dictis majorum auscultent aliquan do minorum It is alwayes the custome of wise men to hearken to the sayings of their betters sometimes of their inferiour Beda in text Not onely the Queen of Sheba could learn of Solomon Paul of Gamaliel and Nicodemus of Christ but also Moses of Jethro 3. Doct. The Scripture brings in increase of knowledge Aquila and Priscilla expounded unto Apollos the way of God more perfectly Act. 18.26 Give thy self wholly to them that thy profiting may appear to all 1 Tim. 4.15 Reason 1. Because it is the highest Book in the world A Book of Gods owne making who is most wise When thou hast learned all thou canst out of mens Books thou mayst learn more out of Gods 2. All heavenly wisdome in other books comes from thence as water in rivers from the fountain Vse It taxes those that finde more delight in reading other good books then the Scripture it self It shews a double weaknesse one in judgement the other in affection Rivers are profitable but fountains more 4. Doct. Scripture learning is the best learning Paul counted all things losse for the excellency of the knowledge of Christ Phil. 3.8 He buryed his other learning in his preaching I determined not to know any thing among you save Jesus Christ and him crucified 1 Cor. 2.2 Reason 1. It is the most profound knowledge Above low Geometry above high Astronomy Above Philosophy for it reaches above all creatures and aspires to the knowledge of God 2. It is most profitable Other Arts shew how to live here for a while this how to live in heaven for ever through Christ Vse It reproves our curious spirits who count Scripture learning nothing worth Rhetorick and Politicks are great with them Not many so wise are saved 1 Cor. 1.20 What profit in wisdome that will not keep from eternall misery 5. Doct. Naturall parts well used help much in Religion Paul's learning was a great help to him and Solomon's high reach Reason 1. They may learn the things of God more easily which others hammer long about as dull ones in Schools 2. They may get more in lesse time Such a trade men generally look upon as will make men speedily rich Vse If your children be pregnant put enough into them I remember I have seen a grave Doctor and a good Minister in this Nation much pleased with Nurses that would talk to the children using this expression It puts much spirit and livelynesse into them which the parents may afterwards turn to good Men can be content to fill Houses Tables Barns Treasuries Why not Children Much ill may be kept out much good put in if ready ones be instructed betimes and constantly 6. Doct. It is a wonder what may be attained by industry and Gods blessing upon it See the great successe of Paul's preaching at Ephesus Curious Books burnt to the value of fifty thousand peeces of silver So mightily grew the Word of God and prevailed Act. 19.19 20. The Churches were multiplyed when the storm of persecution was blown over Act. 9.31 Ministers preaching much and peoples hearing increased the graces and number of Saints As in worldly things men grow rich by Husbandry or Merchandise Vse It reproves the sluggishnesse of Christians who think a little knowledge and grace enough Such may justly fear their grace is not true Pictures are idle and grow not living creatures feed and grow 7. Doct. Much difference between a wise mans course and a fools The one orders his affairs well the other carelesly Their courses are often opposed in Scripture The wise in heart will receive commandements but a prating fool shall fall Prov. 10.8 The way of a fool is right in his owne eyes but he that hearkeneth unto counsell is wise A fools wrath is presently known but a prudent man covereth shame Prov. 12.15 16. Every prudent man dealeth with knowledge but a fool layeth open his folly Pr. 15.16 The simple beleeveth every word but the prudent man looketh well to his going A wise man feareth and departeth from evill but the fool rageth and is confident Prov. 14.15 16. Reason Because they work from different principles A wise man follows the dictates of reason a fool of will and affections Vse Choose the wise mans course which is far the better He steers the ship of his life among all the waves of worldly troubles and floods of worldly passions to the heaven of happinesse The World is like a Sea up and down rough and calm So is mans heart and soul Basil in princip Proverb A wise man like a skilfull Pilot looks on the Sun by day and stars by night his eyes are still toward heaven So he rids himself out of most intricate affairs as Solomon did by wise discerning the right Mother
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 〈◊〉
The agent I. 2. The act will make known 3. The object my words 4. The subject unto you 1. Doct. Ministers must shew the way of healing as well as the disease Isa 1.4 with v. 16 17. Ab sinfull Nation c. Wash you make you clean c. Hos 10.9 with v. 12. O Israel thou hast sinned from the dayes of Gibeah c. Sow to your selves in righteousnesse reap in mercy c. Rom. 3.9 with v. 21. We have before proved both Jews and Gentiles that they are all under sin But now the righteousnesse of God without the Law is manifested 1 Pet. 4.3 with vers 7. The time past of our lives may suffice us to have wrought the will of the Gentiles c. The end of all things is at hand Be ye therefore sober and watch Reason 1. Because else they should be like Job's friends Physicians of no value Job 13.4 Who cares for a Physician that onely can tell him he must die 2. They could else do no good to men by their Ministery He that tells a man he is in the wrong way or that the enemy comes upon him and cannot guide him in the right way or to a safe tower doth no good Vse Let Ministers teach men as to cast off solly so to hearken to Wisdomes voyce to come out of by wayes and darknesse unto the right way and light Else they are like him that snuffs a lamp and puts in no oyl 2. Dict. Reproof may turn some that would never turn of themselves The Angels speech made the Israelites weep Judg. 2.1 4. Peter's speech pricked the Jews to the heart and made them cry out Men and brethren what shall we doe Act. 2.14 37. Reason 1. Because we are naturally in sensible of our dangers as a man neer death ost-times feels no pain 2. We are not inquisitive after wayes of escaping as a mad-man never seeks to a Physician No suspicion no inquifition 3. Reproof rouzes up mens consciences and makes them look about them as a roaring canon wakes a man out of a dead sleep 4. It enflames their affections and makes them to look after salvation As pain felt makes a man look after a Physician that slighted him before Vse Let us highly esteem of reproofs it may be we should have gone on sleeping to hell else So did David Psal 141.5 Let the righteous reprove me it shall be an excellent oyl Giving ear to reproof is the high way to wisdome The ear that heareth the reproof of life abideth among the wise Prov. 15.31 3. Doct. Wonderfull gifts are given by Gods Spirit Therefore Wisdome faith Behold See a catalogue of them 1 Cor. 12.4 c. Act. 2.17 c. Gises of knowledge wisdome healing miracles tongues prophesie See Abraham's admirable faith Heb. 11.9 10. He had Canaan yet like a stranger looked for heaven See Job's strange patience Job 1. Wonder at David's hearty thankfulnesse whereof the Psalms are witnesses and Solomon's vast wisdome set out in his rare Proverbs These could not grow in the Wildernesse of corrupted nature and therefore must come out of a garden planted by Gods Spirit Vse Acknowledge God in the gifts of his servants Nature Art Experience cannot produce those admirable effects and gifts which some men have attained Though dayes may speak and multitude of years may teach wisdome Yet there is a spirit in man and the inspiration of the Almighty giveth them understanding Job 32.7 8. 4. Doct. Abundance of spirituall gifts are given to believers A fountain is poured out on them The water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 4.14 This well is opened Joh. 7.39 This spake he of the Spirit which they that beleeve on him should receive Reason 1. Because the persons are many yea many thousands An hundred forty and four thousand Israelites besides an innumerable company of believing Gentiles Rev. 7.4 9. And if every one had but one several gift they must needs be many 2. Every one of these hath many gifts as knowledge holinesse righteousnesse meeknesse sobriety patience magnanimity faith hope charity c. All then must needs mount to an huge summe Vse Pray for abundance of spirituall gifts they are the best treasure Lose nothing for asking 5. Doct. They that will turn to God shall not want the plentifull help of Gods Spirit to direct them If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self Joh. 7.17 The Spirit of truth shall testifie of me Joh. 15.26 Reason 1. Because they will pray for Gods Spirit and God will give the Spirit to them that ask it Luk. 11.13 2. Because God is so free that he gives the Spirit to them that go away from him as to Paul Act. 9. Much more will he give it to them that return to him Christ that seeks the lost sheep will give his Spirit to the returning sheep Vse It encourages men to turn to God for then they shall have his Spirit for their Instructer Sanctifier Comforter 6 Doct. The Spirit and the Word must go together to guide Both are joyned in this vers The comforter shall bring all things to your remembrance whatsoever I have said unto you Joh. 14.26 The Spirits must be tryed whether they be of God 1 Joh. 4.1 How shall that be known By hearing Gods Word Hereby know we the Spirit of truth and the spirit of error 1 Joh. 4 6. Reason 1. Because else contradiction untruth double dealing is put upon God For if his Word say one thing and his Spirit another he contradicts himself and must needs speak falsely in one of them for contraries cannot be true If it be day it is not night If a man bid his servant before men to do one thing and whisper the contrary in his ear Is not this double dealing 2. Because there is no other sure way to distinguish between a true speaking and a false speaking Spirit Vse It reproves those that crosse the Word under pretence of the Spirit and revelation and so set God at daggers drawing with himself and make him inconstant to say and unsay God in his Word bids read the Scriptures hear the Word saith Paul the great Apostle knew but in part Men deny all these by the Spirit A lying spirit must it needs be that contradicts Gods plain Word To the law and to the testimony if they speak not according to this Word it is because there is no light in them Isa 8.20 Vers 24. Because I have called and ye refused I have stretched out my hand and no man regarded In the two last verses Wisdome hath perswaded wicked men to repentance by expostulations exhortations and promises now she declareth the miserable estate of wilful persons with comminations menaces and threatning Seeing notwithstanding the plenty of means many would not get knowledge Wisdome threatens great mischiefs to them and shews the
instruction of the Chaldeans but Gods grace which made the young men wise Theodor. in Dan. 1.17 2. Take notice that our wisdome is not from our selves but from God It is not in our power to get it Be not then proud of thy wisdome as if God were a debtor to thee for using thy wisdome to his glory He hath paid thee beforehand he gave thee thy wisdome and if thou use it to his glory he will pay thee again with eternall glory Proud persons then must be dumb unlesse they make Solomon a liar who saith The Lord giveth wisdome What wisdome then soever we have we must not praise our selves for it as if we were something more then others which are voyd thereof but without advancing our selves we must confesse with St. James that every good and every perfect gift is from above and cometh down from the Father of lights Jam. 1.17 Otherwise we should well deserve to hear Who maketh thee to differ from another And what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory as if thou hadst not received it 1 Cor. 4 7. 4. Doct. All manner of heavenly knowledge is from God God who at sundry times and in divers manners spake to our Fathers by the Prophets hath in these last dayes spoken to us by his Son Heb. 1.1 2. Flesh and blood hath not revealed it unto thee but my Father which is in heaven Mat. 16.17 Reason 1. Because none can teach us to know God but God himself Who can consider of the highest cause but by influence from the highest cause Who can see the Sun but by influence from the Sun 2. We cannot know heaven but by Gods revelation As we know not what is in the Indies but by relation of such as dwell or have been there 3. We know not the way to heaven but by Gods direction Mens brains may make a ladder to climbe to Kingdomes but Jacob's ladder where God stands at the top can onely reach to heaven Vse Try your wisdome whether heavenly or no in divine things by the originall of it The conscience is troubled with the guilt of sin God sets Christs blood alone before thee Papists set merits works of supererogation Popes pardons to help clense it Gods way is the best The soul is oppressed with filth of sin God offers his Spirit to clense this soul stable Papists talk of whippings abstinence from flesh yet are many of their votaries homines quos si vel foeno pasceres lascivirent Erasmi vita Men that would be wanton if they eat nothing but hay 5. Doct. Gods Word and Ministers must be regarded in the search of wisdome To the Law and to the Testimony if they speak not according to this Word it is because there is no light in them Isa 8.20 Search the Scriptures for in them ye think ye have eternall life and they are they which testifie of me Joh. 5.39 Quench not the Spirit Despise not prophesyings 1 Thess 5.19 20. Reason 1. Because the Scriptures are the fountains of heavenly wisdome 2. They are the touch-stone of divine truths Spirits must submit to be tryed by them 1 Joh. 4.1 2. 3. The Ministers are the conduit-pipes through which God ordinarily sends forth the waters of heavenly knowledge 4. They are Goldsmiths that know best how to use the touchstone of the Word to try truths It is their study and their trade Vse 1. To shew us the vanity of those men who trust to revelations and their owne Spirits in stead of Gods and slight the Scriptures and despise the Ministers Certainly they are far from true wisdome 2. To exhort us to read the Scriptures diligently and to hearken to Gods Ministers reverently For though men must use their owne endevours to get true wisdome else praying to God for it is but mocking of God yet they cannot by any labour of their owne attain it Therefore must our ears and hearts be enclined to our Teachers v. 2. By them doth God open his mouth to give us wisdome We should then resort to the preaching of the Word not slackly or for custome sake as hypocrites superstitious persons and Idolaters do but to the end that we may receive and learn wisdome of God through his grace and goodnesse whereby we knowing him may walk in his fear It is promised as a blessing Thine eyes shall see thy Teachers Isa 30.20 6. Doct. Inward capacity and outward discovery come both from God He gave Solomon wisdome to comprelâ—end many things which others could not understand He gave Mâ—ses knowledge of the Creation of the world Reason He gave man eyes to seâ— withall else he could not have had any comfortable view of the excellency of the creatures He placed the Sun and Moon in the firmament else eyes would have done no good Much more is there need of Christs help for spirituall light and sight Quod lux est videntibus visis id Deus est intelligentibus intellectis Thalasstus in Hecatontade That which light is to them that see and to things seen the same is God to understanding men and things understood Vse Seek both of God by his revelation of the truth in his Word and illumination to conceive it in the preaching of it by his Spirit Else no sound wisdome is to be gotten nor no spiritual light nor sight Vers 7. He layeth up sound wisdome for the righteous he is a buckler to them that walk uprightly The two next reasons follow why right searchers shall obtain true wisdome The one from Gods plentifull provision The other from his protection from errors For the words He layeth up Heb. he hideth He had said before that wisdome must be sought like an hidden treasure now he shews where it is hidden not with men nor in the bowels of the earth but with God Men lay up treasure God layes up wisdome and that in Christ in whom are all the treasures hid of wisdome and knowledge Col. 2.3 And who is the wisdome of God 1 Cor. 1.24 Now God doth not hide it to deprive men of it but that as a treasure he may keep it safe and bring it out to give to his children as they need it And it shews withall that God hath abundance of wisdome enough to serve himself and all creatures because he layes it up as men do riches who have much more then they have present use of And he layes it up for the good of his as he doth goodnesse O how great is thy goodnesse which thou hast laid up for them that fear thee Psal 31.19 So it is ready and at hand for them upon all occasions So we keep things carefully that we lay up for our children As the men of China do hide matter to make China dishes in the earth to make portions for their children Sound wisdome The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. Essence or being or substance of a thing Hence may come the
revelation and yet maintain grosse errors contrary to Scripture that set Gods Word and his Spirit together by the ears Woe be to those eyes that pronounce light darknesse and call darknesse light and to those palates that call bitter sweet and sweet bitter Isa 5.20 4. Doct. There is a right way for the Saints to walk in That thou mayst walk in the way of good men and keep the paths of the righteous Vers 20. I have led thee in right paths ch 4.11 Reason 1. Because else it were worse living in Gods Kingdome then in any other Kingdome For all Kingdomes have rules of safety and of living 2. God should be in a worse condition then the meanest Master of a family He should have no certain service Vse Let us keep in the right way of the Saints All other wayes though never so specious lead to hell Therefore a cloud of witnesses that have walked in this way to heaven is set before us Heb. 11.1 c. 12.1 5. Doct. God onely can keep us in the right way He will keep the feet of his Saints 1 Sam. 2.9 Hold up my goings in thy paths that my footsteps slip not Psal 17.5 Reason 1. Because he onely can give light in his Word to discover the right way 2. He onely can give sight to discern it by his Spirit 3. He onely can give might to walk in it and to keep our feet from stumbling otherwise Gods people would soon go aside on the right hand or on the left and soon fall into the way of sinners Vse 2. When we are at a stand in the way for want of any of these pray to God for direction and help When all our strength and friends fail us God will direct us He sent food to Elijah because the journey else would have been too great for him 1 King 19.7 2. Comfort your selves that have so good a guide and so strong a keeper to guide and keep you in the right way Well may they walk uprightly that are so strongly supported Gods hand is ever under his they cannot fall beneath it 6. Doct. Gods Saints are mercifull people So was Cornelius one that feared God and gave much alms to the people Act. 10.2 So was Zacheus when he was converted The half of my goods I give to the poor Luk. 19.8 A strange alteration from covetousnesse to liberality as well as from wickednesse to holinesse Reason 1. Because of our renewed nature that takes away hardnesse of heart in part and makes us pitifull as the heaven is that drops showers on the earth and looks for nothing back again 2. They love to be like their God who maketh his Sun to rise on the evill and on the good and sendeth rain on the just and on the unjust Mat. 5.45 Vse I would make an use of tryal but I scarse dare I am afraid if every one that hears me now should faithfully try his estate which he knows laying it in one ballance and his good deeds in another and God should hold the scales as one day he will do we should finde but a few Saints Many would be found in Belshazzar's condition too light when they are weighed Dan. 5.27 Our abundance and finenesse in food and apparell compared with the wants of the poor would condemne us In the Law the Ministers had the tenth of mens profits Now Ministers Schooles Poor Churches Education of our owne children in learning have it not Our note of Saints now is to rail upon carnall men and do duties outwardly and hold fast our purses God amend it They are hypocrites and no Saints what shew of holinesse soever they make that are not mercifull Pure religion and undefiled is to visit the fatherlesse and widows in their affliction Jam. 1.27 The sentence at the last Judgement is according to mens mercifull or unmercifull carriage Matth. 25. and they that shew no mercy now must look for none then Jam. 2.13 Vers 9. Then shalt thou understand righteousnesse and judgement and equity yea every good path In this vers the second benefit of Wisdome is set down to teach us how to carry our selses wisely towards men Having spoken largely concerning the former and backed it with reasons now he briefly propounds the latter it being more easie to know how to carry our selves towards men then towards God For the words Then See on ch 1.28 These words must depend upon the first 4 verses as the former Then v. 5. did The summe of all is When thou hast used all the former means then thou shalt know how to carry thy selfe towards men as well as towards God Others knit it to the words following Then shalt thou understand c. when wisdome entreth c. But that particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 useth to follow as ch 1.28 not to go before and there is another reddition to that v. 10. understood v. 11. Then discretion shall preserve thee Also the mark in the beginning of v. 10. in our Translation shews that the Interpreters conceived the sentence began there and these words v. 9. depended on the words before Shalt thou understand See on ch 1.6 Righteousnesse and judgement and equity For these words see on chap. 1.3 and for judgement see on vers 8. of this cha We must do things lawfully discreetly and equally Yea every good path A genus to the rest and summe of all delivered in the conclusion or an c. as if he had said In a word if there be any good path that comes not within the compasse of these yet thou shalt understand it That I may comprehend much in few words thou shalt not onely know the former particulars but all honest wayes how to carry thy self towards men For wise carriage to God was promised before v. 5. Thou shalt increase in knowledge and grow from the knowledge of those good things to know all else needfull of that kinde For the word Every see on chap. 1.13 on the word All. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good It signifies 1. That which is right and just See thy matters are good and right 2 Sam. 15.3 2. That which is profitable Houses full of all good things Deut. 6.11 3. That which is pleasing Do what is good in thine eyes 2 Sam. 19.27 4. That which is full and compleat Thou shalt be buried in a good old age Gen. 15.15 5. That which is joyfull and delightfull A festivall We come in a good day 1 Sam. 25.8 Here it is taken in the first sense for right and just wayes Path 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifies properly a Wheel-track and because such are found in paths or wayes therefore it signifies so too In a Common the way is discerned by wheel-tracks Thou shalt see the tracks wherein godly men have gone before thee as a man may see the track of a Cart-wheel It may be read every path of good Figures Path or Wheel track A Metaphor Note 1. The adjunct of time Then 2. The
a strange God Psal 81.9 is one whom we ought not to worship Strange fire was such as ought not to be used in Sacrifices Lev. 19.1 So men may dwell in a City and yet be strangers for trade if they be not Free men Even from the stranger This is another word in the Originall and often signifies a woman of another Nation For commonly strumpets were odious and it is likely that few Israelitish women would be such being so branded There shall be no whore of the daughters of Israel Deut. 23.17 It may be strangers took the more liberty to be naught there because Israelitish women durst not And if any of Israel lived so lewdly they were esteemed as Gentiles and that was a good argument to move young men to avoyd them Some bring in unmarried women that set up naughty houses for gain But that is contrary to v. 17. which speaks plainly of married women Which flattereth with her words Heb. which maketh her words smooth Like butter and oyl which will easily goe downe Psal 55.21 The summe is Heavenly wisdome if thou embrace it will give thee knowledge and strength not onely to see and avoyd the snares of evill men but also to keep thee out of or bring thee out of the nets of wicked women which are no lesse dangerous to young men unexperienced and prone to lust through the corruption of nature Yea and the more pernicious because women are more skilfull in sugared words and have drawn away the wisest and strongest men as Solomon and Samson Figures none unlesse a Metaphor in the word Making smooth As in smooth paths men stick not but go on cheerfully without any rub or let so strumpets study to compose their words that the young man that hath beauty to satisfie their lust may stand at nothing but readily hearken to their Sirens Songs 1. Doct. There is a medicine in Scripture for every disease of the soul Before there was a prescript against the venome of evill men now an Antidote against the poyson of evill women The weapens of our warfare are not carnall but mighty through God to the pulling down of strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ 2 Cor. 10.4 5. The Word of God is quick and powerfull and sharper then any two edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4.12 Reason 1. Because the Scripture is Gods Word who is the catholick Physician of the soul Physicians keep prescripts for the cure of all diseases in a book Apothecaries have medicines in their shops for all maladies The Scripture is Gods book and shop It is Gods Armoury in which are spirituall shields swords and all manner of weapons to deal with all manner of enemies See the whole armour of God described Eph. 6.13 c. 2. An induction of particulars will prove it See a shield against the three great Idols of the world Love not the world neither the things that are in the world If any man love the world the love of the Father is not in him For all that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world and the world passeth away and the lust thereof 1 Joh. 2.15 16 17. Against pride in particular God resisteth the proud Jam. 4.6 And they cannot escape whom God will ruine Against covetousnesse More is lost then gotten if a man could get all the world which never any one yet did For what is a man profited if he shall gain the whole world and lose his owne soul Or what shall a man give in exchange for his soul Mat. 16.26 Against voluptuousnesse See the rich man in hell Luk. 16.23 All his wealth could not keep him out 3. There is a fence against severall degrees of sin Against evill thoughts Mens thoughts will accuse one another in the day when God shall judge the secrets of men Rom. 2.15 16. Against evill words Every idle word that men shall speak they shall give account thereof in the day of Judgement For by thy words thou shalt be condemned Matth. 12.36 37. Against evil deeds This Joseph knew saying How can I do this great wickednesse and sin against God Gen. 39.9 4. There are many remedies for the same sin As prohibitions examples of good men avoyding it threatnings against and judgements upon such as do it As against Blasphemy It is forbidden in the third Commandement Thou shalt not take the Name of the Lord thy God in vain It was avoyded by Job When his Wife bids him Curse God and die Job said unto her Thou speakest as one of the foolish women speaketh Job 2.9 10. It was threatned and punished He that blasphemeth the Name of the Lord he shall surely be put to death And so was the Blasphemer Lev. 24.16 23. Sabbath breaking is forbidden in the fourth Commandement In it thou shalt do no manner of work c. It is avoyded or prevented by Nehemiah's care Neh. 13.15 c. He forbids it and threatens punishment The like is Ezek. 20.13 My Sabbaths they greatly polluted then I said I would pour out my fury upon them in the wildernesse to consume them It was punished by the Babylonian Captivity Vntill the Land had enjoyed her Sabbaths for as long as she lay desolate she kept Sabbath 2 Chron. 36.21 God made the land keep Sabbath because the people would not Murder is forbidden in the sixt Commandement Thou shalt do no murder Avoyded by David He would not kill Saul when he had him in his power 1 Sam 24.4 6. Threatned Whoso sheddeth mans blood by man shall his blood be shed Gen. 9.6 Punished in Joab 1 King 2.31 34. Adultery is forbidden in the seventh Commandement Thou shalt not commit adultery Avoyded by Joseph Gen. 39.9 Threatned with destruction Prov. 6.37 c. Punished in Zimri and Cozbi Numb 25.8 Vse 1. Let us observe our dispositions and tentations to seek for prevention or fit cure Else the medicine may be unfit for the sore and do no good 2. Observe those places of Scripture that make against those sins to which thou art most enclined or tempted So men in Gardens and Apothecaries shops pick out what will cure their diseases 2. Keep them in thy minde as men do medicines for their owne infirmities in their houses to be ready in time of need A man may die that hath his medicine to seek 4. Apply them when corruption or temptation works as Christ did Mat. 4. who had a place of Scripture ready to repell every temptation of Satan 2. Doct. As we are in danger of evill men so likewise of evill women So was Joseph in danger of his Mistris Gen. 39.7 And the young
and evill being contraries the one will keep out the other So cold keeps out heat and heat keeps out cold till it be overcome Foul water in a bottle keeps out good wine till it be poured out 2. In particular Evill thoughts keep out all thoughts of doing good The mind like the Smith can hammer but one iron at once 3. Evill words draw from good actions and corrupt good manners 1 Cor. 15.33 4. Evill deeds and practises keep from good courses They give a double impediment 1. By satisfying corrupt nature they steal away the affection from all good 2. By imploying it in evill they leave no time for good for men by nature never have pleasure enough in fin Vse 1. For discovery It shews us a reason why many are strangers to all good wayes because they are verst in evill and cannot leave it Can an husbandman look for a crop if he plow not up thornes and thistles Can a Gardiner look for good herbs if he weed not his Garden Will not Ivie if it be let grow overtop and kill trees No marvell then if evill doers follow not that which is good 2. For direction Let us by leaving evill wayes seriously shew that we intend to do good When one puls down an old house men think he means to build a new not else though he talk often of it Who will believe that a man means to live soberly or chastly that dayly haunts Taverns and wanton places Pythagoras his letter Y shewed that men going alike in their childhood afterwards if they followed evill forsook good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceasing from evill is the beginning of motion to virtue Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alienation from evill is an appropinquation to good Chrysost 2. Doct. It is not enough to avoid evill but we must also do good Cease to do evill learn to do well Isa 1.16 17. Depart from evill and do good Psal 34.14 Reason 1. Because forsaking evill is but a foundation for a greater building and no man can dwell in a foundation 2. Justice in all Common-wealths requires as many good offices as doing no harme So also in Gods Church 3. God gives us wisdome as to direct us how to avoid evill so to do good and that is the principall office of wisdome else none should be the better for it 4. The reward for avoiding evill is but privative escaping misery but the reward of doing good is positive eternall happinesse A beast nay a stone goes not to hell Vse Here is a lesson of spirituall ambition to teach us not to be content only to leave sin but to be in love with good wayes Not to be not miserable and avoid hell but to lay up for our selves treasures in heaven Mat. 6.20 3. Doct. One chief and principall end of wisdome is wel-doing Keep therefore and do them for this is your wisdome Deut. 4.6 These Commandements the Lord commanded to teach you that ye might do them Deut. 6.1 Reason 1. Because else no blessing attends upon our knowledge no more then upon a man that knowes what is good to preserve his life and by neglect thereof dies So do knowing and not doing men lose heaven If ye know these things happy are yee if ye do them Joh. 13.17 Not else 2. Because a curse followes upon knowledge without practise Cursed is he that confirmeth not all the words of this Law to do them Deut. 27.26 That servant which knew his Lords will and prepared not himself neither did according to his will shall be heaten with many stripes Luk. 12.47 Vse 1. To blame those that use their knowledge to do evill they can never get good by it but the more harme They only know how to undoe their soules So the Adulterer hath wit to bâ—naught which others want 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollodorus And let the door be shut with barres But no workman can make the door so strong that a cat or an Adulterer cannot enter So the Adulterer takes advantage of day and night In the darke they dig through houses which they had marked for themselves in the day time Job 24.16 2. To exhort us to make the best advantage of our knowledge for well doing Then we hit the marke otherwise we misse it This is the conclusion of this Chapter and shewes the end of the former Precepts of avoiding hurt by bad men and women that we might do good Artium omnium finis est benè viverdi disciplina quam vitâ magis quà m literis nobiles sunt secuti The end of all arts is the discipline of living well which noble personages have followed more in life then in learning Tusc qu. l. 4. Optimus quisque maluit facere quà m dicere Every excellent man had rather be doing then talking Salust At Athens a grave man coming into the Theater no man rose to give him place though they knew they ought to have done it by the City law The Lacedemonian Ambassadors being there the old man coming toward them they rise and give him the chief place At which the people gave a great shout and one of the Lacedemonians to their shame spake thus Ergo Athenienses quid sit rectum sciunt at illud facere ex toto negligunt Belike then the Athenians know what is right and yet altogether neglect to do it Valer. l. 10. c. 5. 4. Doct. Wisdome not only shewes a man how to avoid evill but also how to do good If thou encline thine ear unto wisdome then shalt thou understand righteousnesse and judgment and equity yea every good path Ch. 2.29 I have set before you life and death blessing and cursing therefore chuse life that both thou and thy seed may live That thou mayest love the Lord thy God and that thou mayest obey his voice c. Deut. 30.19.20 Reason 1. Because it perfectly shewes us the difference between good and evill that we may not mistake the one for the other So cannot naturall principles civill education nor morall Philosophy 2. It shewes us the means of escaping the one and pursuing the other what occasions are to be avoided or taken what helpe to do both is to be had from Gods word and Spirit Vse Let us labour to get this true wisdome Men give much money with their children and children serve many years to learne a Trade to avoid poverty and get wealth We then should spare for no cost nor labour to get true wisdome to direct us to flie all evill and doe all good 5. Doct. It is safer to imitate good men then bad Looking unto Jesus the authour and finisher of our faith who for the joy that was set before him endured the crosse despising the shame and is set down at the right hand of the throne of God Heb. 12.2 Follow the faith of your teachers considering the end of their conversation Heb. 13.7 Reason 1. Because the way of good men is better then the way of bad men A fair way of
to 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