Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	lie_v	speak_v	word_n	3,929	5	4.2262	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95065	An exposition with practicall observations upon the three first chapters of the proverbs: grammaticall rhetoricall, logicall, and theologicall. As they were delivered in severall expository lectures at Christ-church in Canterbury. / By Francis Taylor, B. in D.	Taylor, Francis, 1590-1656.	1655 (1655)	Wing T273; Thomason E847_1; ESTC R207317	415,752	563

Grammaticall sense or translation and originall force and various significations of the words 2. The Rhetorical sense or interpretation shewing what is literally and what figuratively spoken 3. The Logicall sense holding out the coherence of one verse or word with another and the strength of arguments couched in the words 4. The Theologicall sense in some short observations out of the words not without sutable applications I shall sometimes parallel these Proverbs with other like Scriptures and sometimes with sentences of other authors and rob the Egyptians to enrich the Israelites I begin with the first part and am retiring to my text as fast as I can It is part of Solomons Preface contained in the three first chapters for as for the six next from chap. 4. to chap. 10. they are Davids words For Solomon fathers them upon him chap. 4.4 and dischargeth him not till chap. 10.1 and then challengeth the rest following or many chapters to himself and sets his stamp upon them afresh The Proverbs of Solomon Which had been needlesse if Solomon had spoken before since he brought in David spaking He sets out his Fathers goodnesse in teaching him so abundantly and his own in learning so plentifully To return to Solomons words note 1. The inscription of the Book to the 7 verse of this chapter 2. His counsell to his son to the end of the 3 chapter In the inscription note 1. The penman vers 1. 2. The profit and scope of the book in the five verses following I am now arrived at the haven and come to my Text. And first for the Grammaticall sense or translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Proverbs Vox gravida A wo●d great with childe as Salazar cals it It contains much more under it then we ordinarily conceive it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 1. To rule Dan. 11.4 Which he ruled And that for divers reasons 1. Because Proverbs are most eminent ornaments of discourse and excell in speech as Kings in a kingdome They are of most account and like stars do illustrate our speech 2. Because other speeches are deduced from them as from undoubted principles and receive all their credit and authority from them These are like Axioms in all Arts worthy of credit in themselves and from them other sentences are derived by consequence and therefore they rule over these latter like Kings and other sentences must stand or fall by their doome 3. Because most of them are sentences coming from Kings and Princes or others eminent for wisdome as princes in the Schooles whose sentences are Chronicled when other meaner mens words lie dead and buried So Davids Solomons Bathshebas are here mentioned and all Histories are full of such 4. Because they are so certain that they have a throne in all mens mindes and no man dare contradict them but all that hear them are convinced of the truth of them Thus Christs sentences had weight in them He spake as one that had authority and not as the Scribes Mar. 1.22 His words were weighty like the words of Kings and rulers The Greek word for a Proverb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word used by the way Things commonly talked of by passengers in the way as generally beleeved Or because they were written upon pillars in the highwayes that travellers reading them might have occasion of meditation and discourse for their instruction and correction Athen. Synops l. 14. The Latin word Proverbium or Proverb is Proverbo That which is worthy to stand for a word 2. The word may import a similitude for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes to liken one thing to another Ezek. 16.44 Behold every one that useth Proverbs shall use this proverb against thee saying As is the mother so is the daughter And that 1. Because a multitude of Proverbs are similitudes wherein one thing is compared with another To this the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lay one thing by another And so Hierom on Matthew saith Parabola est rerum natura discrepantium sub aliqua similitudine facta collatio A parable is a comparison of things different in nature made under some similitude Parables compare things with things persons with persons state with state businesse with businesse 2. Because they are an Anatomy and character of good mens manners and expresse them as the seal doth a picture in wax A lively representation and likenesse of them and of their carriages in all conditions Under this word then are contained 1. Principles in Divinity commonly beleeved of all and used in common speech as Ezek. 18.2 What mean ye that ye use this Proverb concerning the land of Israel saying The fathers have eaten sowre grapes and the childrens teeth are set on edge 2. Witty sentences spoken by men of note for wisdome and learning as these Proverbs of Solomon 3. Riddles or hard sayings requiring labour for the understanding of them And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Proverb and a dark saying are used promiscuously I will incline mine ear to a Parable I will open my dark sayings upon the Harp Psal 49.4 See the like Psal 78.2 Such was Balaams proverb or parable Numb 24.15 4. Similitudes So the unjust carriage of the great Kings of Judah and Gods destroying of them is set out under the fimilitude of two Eagles and a Vine Ezek. 17.2 c. All of these kindes are to be found in this Book and so they may justly be called Proverbs Of Solomon He was the son of David by Bathsheba and appointed by God and him to be heir of the Kingdom though not the eldest son His name carries peace in it in the Original and such was his reign So was he called by God before he was born 1 Chron. 22.9 His name shall be Solomon and I will give peace and quietnesse unto Israel in his days This name was imposed on him by the Father as the Text runs 2 Sam. 12.24 But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or marginal reading attributes it to his Mother reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And she called his name Solomon God gave him another name there vers 25. the name of Jedidiah because he loved him Doubtlesse then was Solomon saved notwithstanding his errours for whom God loves he loves to the end Joh. 13.1 Solomon is observed to be the first of the writers of Scripture that set his name before his Book Moses did it not nor any other If Nehemiah be objected it is answered that he lived long after Solomon in the time of the captivity though his book be set before to continue the History of the Church and Doctrinal and Prophetical Books set after The Prophets that followed after imitated Solomon but not the Historians that went before David writes his

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

of the sentence So shall thy judgement be 1 King 20.40 6. Justice which ought to be in every sentence Which executeth judgement for the oppressed Psal 146.7 7. The instruments of executing the sentence or judgement When I send my four fore judgements upon Jerusalem Ezek. 14.21 8. The Judiciall Law of God Remember the Law of Moses with the statutes and judgements Mal. 4.4 9. Wisdome and discretion which are very needfull in judgement The Lord is a God of judgement Isa 30.18 10. Moderation which is very requisite in judgement Else Summum jus summa injuria The highest Law the highest injury O Lord correct me but with judgement not in thine anger lest thou bring me to nothing Jer. 10.24 11. Righteous promises Quicken me according to thy judgements Psal 119.156 12. The rite custome or manner of doing a thing which should be done with judgement How shall we order the childe Heb. What shall be the manner of the childe Judg. 13.12 that is How must the childe be bred 13. The form or shew of a person or thing What manner of man was he Hebr. What was the manner of the man 2 King 1.7 14. Right or title to a thing This shall be the Priests due from the people Dent. 18.3 15. A pattern according to which a thing is to be made And thou shalt rear up the Tabernaele according to the fashion thereof which was shewed thee in the Mount Exod. 26.30 Here it is taken in the first sense God keeps his in paths of truth agreeable to his Word And preserveth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To preserve by keeping out of sin or trouble Keep me from the snare which they have laid for me and the grins of the workers of iniquity Psal 141.9 Thy visitation hath preserved my life Job 10.12 2. To keep in prison Am I a Sea or a Whale that thou settest a watch over me Job 7.12 Keep this man 1 King 20.39 3. To watch exactly what is done by our selves or others I will keep my mouth with a bridle Psal 39.1 All my familiars watched for my halting Jer. 20.10 Here it is taken in the first sense to keep from sin or danger The way See on ch 1.15 Here is meant the businesse or undertaking or practicall course of Gods Saints Of his Saints It comes from a word that signifies mercy in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some gives this reason because men come to be Saints by Gods mercy not by their owne merits Which is most true But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying actively such an one as shews mercy as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as do justly it may rather be that they are so called because they are mercifull like God Be ye therefore mercifull as your Father also is mercifull Luk. 6.36 Hence comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Storke a bird kinde to her aged parents Figures Paths Way Metaphors from Travellers Note 1. Gods direction 2. His preservation Note in the former 1. The person He. 2. The act keepeth 3. The subject the paths 4. The adjunct of judgement In the latter note 1. The act And preserveth 2. The object the way 3. The subject of his Saint 1. Doct. There is a certain path of truth This is life eternall that they might know thee the onely true God and Jesus Christ whom thou hast sent Joh. 17.3 This path in Scripture is more sure then if God should speak from heaven There was a voyce from heaven But there was a more sure word of prophesie 2 Pet. 1.17 19. Written statutes are more sure directions then words of Princes Reason 1. Because else there is a necessity that all the world may be deceived If there be no certain knowledge in seeing or hearing where there is no obstacle then no man can tell whether another man be a man or a beast 2. There is no comfortable converse with God if we know not what to beleeve of his Mercy Justice and other attributes He that cometh to God must beleeve that he is and that he is a rewarder of them that diligently seek him Heb. 11.6 There is no pleasing a man without knowing his qualities 3. There is no escaping hell without a certain rule of truth for our nature being corrupt and there being many wayes of error leading to hell no man can escape damnation 4. No more getting heaven then getting a Port at Sea if there be no certainty in the Compasse Vse It shews the wildnesse of those that plead for liberty of conscience for all errors As if a man should inform the State that there were no certain way to London and petition that all men might go at all adventures and no man be tied to go the ordinary way but every one go what way he thinks to be neerest over hedges and ditches and over mens grounds and gardens Ye will say this were injurious to men But are not heresies and blasphemies more injurious to God Are not mens consciences as corrupt as their wils and affections Why then should not others petition for liberty of will and affections to love whom they will and hate whom they will The best is that the Text tells us that God keeps his in the way of judgement If men will not keep theirs within their bounds God will keep his However there is a right way and men ought to labour to keep themselves and theirs in it 2. Doct. Good men must keep in the sure way of truth We have also a more sure word of prophesie whereunto ye do well that ye take heed 2 Pet. 1.19 Beware lest ye be led away with the error of the wicked and fall from your owne stedfastnesse 2 Pet. 3.17 Reason 1. Because of divine illumination God shews the wayes of error that we may avoyd them as Mariners take notice of rocks at Sea 2. Because of divine direct on He guides them in the right way like a tender Father As many as are led by the Spirit of God are the Sons of God Rom. 8.14 God gave the Sun that men should see to avoyd wrong wayes and follow right Vse It reproves all Gallio's followers that look after right and wrong but not after truth and error after the world not after heaven Sure if God give light he looks that men should make use of it 3. Doct. Heavenly wisdome is given to men by God to that end that men may keep in the way of truth To this end the Comforter which is the holy Ghost shall teach you all things Joh. 14.26 He is therefore called the Spirit of truth Joh. 15.26 Reason So it is in all the senses Eyes are given to distinguish colours Ears to distinguish sounds Nose to distinguish smells Palates to distinguish tastes Hands to distinguish hard things from soft Much more is heavenly wisdome given us to direct in the way of truth Vse To reprove such as boast of heavenly wisdome illumination

either male or female Whether it be beast or man Exod. 19.13 2. A male or a man opposed to a woman There was a man in the Land of Vz Job 1.1 3. An Husband opposed to a Wife She gave also to her Husband Gen. 3.6 4. A great man or a valiant man Art not thou a valiant man 1 Sam. 26.15 Here it is taken in the third sense for a man opposed to a woman v. 16. That speaketh That is so full of wickednesse that he cannot keep it in but it breaks out in his words Froward things Contrary to what he should speak Crosse things to truth holinesse or righteousnesse That gives such untoward counsel as is mentioned ch 1.11 Come with us let us lay wait for blood c. Whereby men are seduced to evil Words tending to the subversion of Gods honour and mans good temporall and eternall whereby men are perverted Such as speak distorted words as if the upper lip stood where the neather lip should The summe is as if Solomon should have said Unlesse wisdome enter into thy heart as a keeper how canst thou conversing amongst men who for the most part walk in an evill way be freed from the grossest errors or most corrupt manners of them that speak perverse things seeking to infect others by their subverting perswasions Thus some do in matters of opinion Also of your owne selves shall m●n arise speaking perverse things to draw away disciples after them Act. 20.30 Others doe the like in matters of practise Let us eat and drink for to morrow we die 1 Cor. 15.32 Discretion then and understanding deliver us from evill mens wayes and words of perverse men not by taking us out of the world but by not suffering us to beleeve their evill words or to follow their lewd courses Figures none Note 1. The deliverance 2. The description of the person from whom he is delivered In the former observe 1. The act To deliver 2. The object thee In the description of the person from whom he is delivered note 1. The danger from the way 2. The cause of the evill man 3. The effect from the man that speaketh 4. The object froward things 1. Doct. Young men are in danger of bad company This lost Rehoboam his Kingdome 1 King 12.8 He consulted with the young men that were grown up with him and which stood before him This was the undoing of the prodigall Son He wasted his substance with riotous living Luk. 15.13 Reason 1. In respect of the sociablenesse of their nature which puts them forth to seek for company as soon as they are fit for action Adam could not be alone Man loves to give and to receive Homo est animal politicum Man is a sociable creature Arist Now most are bad and that makes men for the most part to light on bad company 2. In respect of the necessity of their callings He must buy sell trade with others His owne calling cannot furnish him with all things needful Now many are bad in all callings and the skilfullest workmen oftentimes most given to drinking by which others are spoyled that trade with them 3. In respect of the band of their relations Husbands Wives Parents Children Kindred may be naught and with them they must keep company because they owe duty to them and so may more easily be corrupted by them then by strangers whom they lesse love Jezebel A●ab's wife stirved him up to work wickednesse 1 King 21.25 4. In respect of the corruption of mans nature The young man is corrupt himself by nature Therefore David calls on a young man to cleanse his wayes Psal 119.9 So are all others And like will to like Vse 1. Choose good company at first So did David To the Saints that are in the earth and to the excellent in whom is all my delight Psal 16.3 I am a companion of all them that fear thee and of them that keep thy precepts Psal 119.63 Much good may be gotten by the company of such for soul body estate and credit 2. Refuse all bad company as far as thy calling and relations will permit else thou wilt burden them in their sins and learn to be like them Constantius the Arrian Emperor desired the orthodox Christians to joyn with the Arrians not onely in worship but also in society They answered Arriani sunt mortui in delictis non possumus vivi cum mortuis conjungi The Arrians are dead in sins and we that are alive may not be joyned with the dead Scultet in Lucif Caral p. 376. Nazianzen perswades his Brother Cesarius to come out of Julian's Court where he had an office lest he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 smell of the smoak if not be burnt with the fire He might be tainted though not perverted 3. In conversing with such evill men as thou art tyed to by calling or relation go not beyond thy bounds Take heed of their sins Be more ready to do them good then to get hurt by them 2. Doct. Young men are in danger of bad example Joseph not old had learned in Aegypt to swear by the life of Pharaoh Gen. 42.15 Therefore old women must be a pattern to young and Titus in all things must shew himself a pattern of good works Tit. 4.7 Reason 1. Because there is a multitude of bad examples in the world in young men like them in grown men in old men Among many snares one may take 2. They are more ready to be won by examples especiall of great ones then by precepts prohibitions promises threats The other Jews dissembled likewise with Peter insomuch that Barnabas was also carried away with their dissimulation Gal. 2.13 3. Young men are more ready to be led by example then others because they know their owne want of experience and presume upon the knowledge of the ancient I said Dayes should speak and multitude of yeers should teach wisdome Job 32.7 Vse 1. Be wary whom ye imitate Do not imitate wicked men nor civil men but men truely godly 2. Be wary how ye imitate them Not in their infirmities but take St. Paul's counsel Be ye followers of me even as I also am of Jesus Christ 1 Cor. 11.1 Follow them no further then the rule of Gods Word leads them 3. Doct. Young men are in danger of bad counsell Thus Amnon was drawn to execute his wantonnesse by the counsell of Jonadab 2 Sam. 13.3 5. Therefore Solomon advises his Son to take heed of bad counsel My Son if sinners entice thee consent thou not ch 1.10 Reason 1. Because evill men will be continually provoking them to evill for they desire to make others like unto themselves as some say that infected persons desire to infect others 2. Wicked men are subtil and can allure young men by flattering words and crafty speeches which like sugar go down quickly 3. Evill men can take all advantage of time place disposition occasions to seduce young men and therefore are the more likely to prevail

25.10 2. By the contrary it is taken for reproch or dishonour Sin is a reproach to any people Chap. 14.34 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to blesse and curse and other Hebrew words admit of contrary significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth comes from a word that signifies to be firm and stable for truth will abide when all lies fail And the Hebrew word for believing comes from the same root for truth is worthy to be believed and relied upon This is a faithfull saying and worthy of all acceptation 1 Tim. 1.15 Forsake thee See on Chap. 2.17 An Hypallage Forsake not thou them for then will they forsake thee A great elegancy in it intimating 1. That their forsaking us is more then our forsaking them Our forsaking them may come out of our weaknesse but their forsaking us comes out of our wilfullnesse and hardnesse of heart in not entertaining them 2. It sets out the easinesse of the losse of them through our corruption Fugax est natura boni Good things naturally flye away 3. It sets out our great need of them Neque verò dixit ipsas ne deseras sed ne deserant te ostendens nos esse qui illarum egea●us non ipsas nostri Chryso●t Hom. 1 in Philip. For he doth not say Forsake not thou them but l●t them not forsake thee shewing that we have need of them but they have no need of us 4. It imitates our great care and paines needfull for the retaining of them They are easily lost but hardly kept An Hawk must be well tamed before he be let flye else he will return no more These graces must be as carefully kept as providently gotten like riches Non minor est virtus quùm quarere parta tueri It is no lesse vertue to keep wealth then to get it Non dicit semel facias aut secundo aut tertio neque decies neque centies sed perpetuo Non deserant te Chrysost He doth not say Be carefull once or twice or the third time no nor ten times nor an hundred times but take care perpetually that they forsake thee not And both mercy and truth must be kept for ever Difficile est simul nos misereri sapere Sen. It is an hard task for us to pitty and be wise both together Else mercy may lie to do good and truth may reveal without cause what may do hurt Therefore joyn both as God doth Mercy and truth are met together Psal 85.10 Else Gods mercy would save all or his truth damn all Bind them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To bind one thing to another as a yoke is bound about an Oxes neck Thou shalt bind a stone to it Jer. 51.63 2. To bind men together in love His life is bound up in the lads life Gen. 44.30 3. To bind them together in a plot or conspiracy The servants of Amnon conspired against him 2 King 21.23 Here it is taken in the first sense for putting them and the neck together yet not without a figure as will appear anon By them is not meant the Law and Commandments ver 1. But Mercy and truth as in this About thy neck See on Chap. 19. Hereby is meant 1. To have them fast so that they may not be lost as men tie their Jewels about their necks 2. To have them ready to use when occasion is offered as a jewell about the neck that hath vertue in it is at hand for use 3. To keep some externall memorialls to put us in mind of these vertues upon the beholding of them as jewells on the neck may put us in mind of businesses being ever in fight 4. To delight in them as men doe in jewells which they hang about their necks 5. To count it an ornament to us to deale mercifully and truly with others The children of Nobles when they were little were wont to wear some jewell about their neck that they might be known to be of high birth So should wee make our heavenly parentage known by works of mercy and truth And write them upon the Table of thine heart Have them in perpetual all remembrance as things not written in Tables of stone as Moses Law was but in thy heart as in a Table of perpetuall memory as Gods Law was written at first in Adams heart and as we write in our Tablebooks those things of which wee would keep a precise memorandum They should be most dear unto us So Queen Mary said They that should rip her should find Callis at her heart Some have the images of their dearest friends in form of an heart which they hang upon their breast the seat of the heart So mercy and truth should have so deep an impression upon the understanding that they never go out of the memory Some understand by binding them about the neck speaking of them and teaching them to others for the throat is the instrument of speaking And by writing them on the Table of the heart th'inking of them and remembring them But the former interpretation is more solid For heart See on ver 1. and on Chap. 2.2 Here is one thing set out by divers similitudes in an eminent gradation like three steps of a ladder one above another Mercy and truth are compared 1. To companions that must not depart from us 2. To a chain about the neck which is nearer then a companion 3. To a thing written in a Tablebook which is nearer to the book then a chain that hangs loose about the neck Figures A double metaphor wherin keeping mercy and truth or exercising them outwardly is compared to tying a gold chain about the neck for Ornament And retaining them in the heart is compared to things written in a Tablebook that they may not be forgotten Note 1. The duty set down plainly 2. Figuratively In the former note 1. The double subject Let not mercy and truth 2. The adjunct Forsake thee In the latter note 1. The fimilitude from a chain 2. From a Tablebook In the first observe 1. The act Bind them 2. The object about thy neck In the second note 1. The act write them 2. The object upon the table of thy heart Doct. 1. Duties to men are to be made conscience of as wel as duties to God See the first enjoyned the second conjoyned Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind This is the first and great commandment and the second is like unto it Thou shalt love thy neighbour as thy selfe Mat. 22.37 38 39. Though the Pharisees did dutie to God yet are they blamed for neglect of dutie to men Wo unto you Scribes and Pharisees hypocrites for ye devour widowes houses and for a pretence make long prayer therefore ye shal receive the greater damnation Mat. 23.14 Reas 1. Because God hath a care of the preservation of his Image In all the world no creature so like God as

man 2. God made laws to that purpose as good rulers make laws not for their own honour only but for their subjects peace and wealth also 3. God appointed Magistrates to execute those laws to be custodes utriusque tabulae keepers of both tables And he gave to them more honour and power then to other men for that purpose 4. He himselfe wil punish those wrongs done to men at the day of judgment which his deputies do not punish here and wil punish them also for not doing it Use To condemn hypocrites who professe religion but want humanity of such the beloved Apostle saith If a man say I love God and hateth his brother he is a liar And this commandment have we from him that he who loveth God love his brother also 1 John 4.20.21 Doct. 2. Mercy and Truth should alwaies go together If ye wil deal kindly and truly with my Master tell me Gen. 24.49 Lie not one to another Put on bowels of mercies Col. 3.9.12 Reas 1. Because both are ornaments to us Men wear lace on good clothes so doth mercy adorn truth 2. both are profitable to others sometimes truth alone ties us to do good to other men when we are by dutie or promise engaged to them but certainly mercy will supply others wants where no particular engagment is 3. The want of the one buries the commendation of the other such an one is a merciful man to the poor but there is no truth in him no man can build upon his word such a man is very just in all his dealings but as hard as flint he hath a good estate but the poor fare never the better for it 4. Both are together in God else could we look for no favour from him nor expect the performance of any promise made by him for we daily give him cause to break them all Use 1. To blame such as brag of one of these but want the other one brags of his charity to the poor and thinks at his death he must needs go to heaven for it though he got all his wealth by fraudulent dealing Another boasts of his just dealing no man can say black is his eye though no poor man ever tasted of his cup One is no sign of salvation when the other leads to hel In Logick Conclusio semper sequitur partem debiliorem The conclusion alwaies followes the weaker part So here hel claim her own Use 2. Be not content with one of these alone make a marriage of them in your heart and life Those whom God hath joyned together let no man put assunder then may you say with David I wil sing of mercy and judgment unto thee O Lord wil I sing Psal 101.1 Doct. 3. Good must be done to them to whom we owe nothing This is to be a true neighbour in Christs judgment and mens Which now of these three thinkest thou saith our Saviour to the Lawyer was neighbour unto him that fel among the Th●eves And he said he that shewed mercy on him Then said Jesus unto him go thou and do likewise Luk. 30.36.37 Give to him that asketh thee and from him that would borrow of thee turn not thou amay Mat. 5.42 This must be done 1. For the creatures sake we are Gods creature so are they God would not have us neglect them we should not do it 2. For mans sake they are not beasts but men as well as we and while we are men we may need others no man can stand wholly on his own bottom 3. For Gods sake who requires it and to whom we can shew no other real requital for he needs not us nor ours but enjoynes us to do good to others freely for his sake 4. For pitties sake every facultie of the soul must be exercised else it is in vain placed there Use To condemn hard hearted persons who say to the poor What do I owe you These are Cains generation who taught them their lesson long since Am I my Brothers Keeper Gen. 4.9 And they may expect Cains reward A fugitive and a vagabond shalt thou be in the earth Gen. 4.12 4. Doct. Truth is required in all our dealings Abimelech expects it from Abraham Swear unto me here by God that thou wilt not deal falsly with me Gen. 21.23 God likes it and abhors the contrary Lying lips are abomination to the Lord but they that deal truly are his delight Chap. 12.22 Reason 1. Because then wee shall bee like God who never breaks his word though those he deales withall deal falsly with him as the best of men do This is his glory let us imitate him and it will be our credit 2. All men will be willing to deal with us if they finde truth in our words and deeds Else they will more willingly deal with poorer men Use This serves to cry up the forgotten trade of truth when men seek evasions to avoid contracts and if themselves see but a finger of gain care not for a handfull of truth 5. Doct. We should have outward mementoes of our duties to men This heap be witnesse and this pillar be witnesse that I will not passe over this heap to thee and that thou shalt not passe over this heap and this Pillar to me for harme Gen. 31.52 Pauls chain put him in mind of Onesiphorus his kindnesse Hee was not ashamed of my chain 2. Tim. 1.16 Reason 1. The creatures may put us in mind of it See how kind Heaven i●to Earth that affords it shine and showers to ripen the fruits of it yet gets nothing by it Grasse feeds beasts beasts feed us 2. Mens faces and habits put us in mind of true and mercifull dealing with them The poores ragges and pittifull words other mens kind lookes and carriage mind us of both Use Make use of such glasses as these How can ye look up to the Heaven or down to the Earth or the ragges of the poor or faces of the rich and yet deal falsly or harshly with others 6. Doct. We must be hearty in duties to men Is thine heart right as my heart is with thy heart 2 King 10.15 The soul of Jonathan was knit with the soul of David 1 Sam. 18.1 Reason 1. We would have men deal so with us we care not for their outsides 2. We can then give a good account not to men onely with whom we deal but also to God who knows how wee dealt with them Use To blame such as doe good offices but unwillingly grudgingly and as it were by constraint These are dead and heartlesse kindnesses Such forget that God loveth a chearfull giver 2 Cor. 9.7 And therefore must not look for any reward from him VER IV. So shalt thou find favour and good understanding in the sight of God and man THE wise man having pressed two duties that go against the hair in our corrupted nature mercy and truth now he urges them with promises of rewards often inculcated elsewhere and suitable to the things required Hee that

our knowledge of God as the word is taken for our knowledge of Christ Isa 53.11 By his knowledge shall my righteous servant justifie many But by Gods own wisdom The words are varied to shew the plenty of scripture language Here is Gods wisdome understanding knowledge For the word see on Chap. 1.2.4 The depths Some understand this of the springs and rivers that break out of the earth continually and run into streams through many countries and those oftentimes are strangely brought out of rocky hills God wisely and wonderfully opening a passage for them being of themselves weak and unable to passe through such difficult places others understand it of the floud which indeed was not a work of nature but of God who cause all the fountaines of the great deep to be broken up Gen. 7.11 But it is best to understand it of the works of God at first Gen. 1.9 in making room for the Sea and for the rivers that men might live on the drie land for he speaks here of works of creation as founding the earth establishing the heavens making the sea rivers and clouds all this was done at the beginning of the world It is a description of the great channels made at first to hold all the waters and the waters of the sea and rivers are included So Gods wisdom is set out in stable and remaining things as the earth heaven waters clouds which abide and do not succeed one another as men beasts trees do whereof we may see the same that Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The whole inferiour globe of earth and water Darknesse was upon the face of the deep Gen. 1.2 2. The waters in the sea or sea it selfe The fountains of the great deep were broken up Gen. 7.11 3. Great misery and trouble which drownes men in despair as it were in the bottom of the sea Deep called unto deep Psal 42.7 4. A thing that cannot be found out no more then the bottom of the sea can be found out Thy judgments are a great deep Psal 42.7 Here it is taken in the second sense for the sea and channells of waters Are brokon up Heb. Cleft So that it seems at first the earth was circular and fully round under the water till God made as it were clefts for the sea and rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the clouds They have their name from thinnesse in the Originall because they are so and therefore Gods wisdome is the more seen in them in that they hold the rain till God send a commission to powre it down upon the earth Yet sometimes the word is put for the skies wherein the clouds are 2 Sam. 22.12 Drop down Or Which drop down See the like addition Psal 104. Bread which strengtheneth mans heart And the sense requires it for Gods wisdom is not here commended for causing the clouds to rain now but for making them at first which are still so usefull to us as well as heaven earth sea An act of creation not of providence The clouds supplie the driness of unwatered places vapours drawn up from the waters or moister places of the earth fall down in rain to moisten the drier parts of the ground and they are said to send it down by drops for the comfort of the earth and not to powre it down in streams to drown it as in the deluge So the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drop down like a still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dew It hath its name from covering because it covers the earth It is taken for moisture falling from heaven As the dew of Hermon and as the dew that descended upon the mountains of Zion Psal 133.3 It may comprehend moderate rain also and gentle showers that do good to the earth Figures Two figures of the part for the whole one in Depths for all waters below the other in Dew from all profitable moisture coming from above Note 1. The making of these 2. Of the clouds In the first note 1. The efficient By his knowledge 2. The effect The depths are broken up In the second observe 1. Another effect of Gods wisdom And the clouds Lest earthly moisture should be wanting God hath provided a store-house above to supplie the drinesse of the earth 2. The effect of these clouds which are yet profitable in dropping down the rain gently for the grouth of herbs trees c. Which drop down the dew for so it should be read as was observed before Doct. 1. The scripture often presseth the same things by various expressions At Christs Incarnation God was manifested in the flesh 1 Tim. 3.16 The word was made flesh John 1.14 Of whom concerning the flesh Christ came who is God over all blessed for ever Rom. 9.5 In him dwelleth all the fulnesse of the Godhead bodily Col. 2.9 So in the sacrament of the Lords supper Take eat this is my body Mat. 26.26 The bread which we eat is it not the communion of the body of Christ 1 Cor. 10.16 As often as ye eat this bread ye shew the Lords death untill he come 1 Cor. 11.26 Reas 1. To shew the plenty of wisdome and great variety of words which are in the scripture we much commend Oratours that can expresse themselves variously to the same purpose 2. To shew the truth of Scripture-principals not only in their concord but also because they who understand not one expression may understand another 3. To work upon mens affections we are so dull that once speaking will not raise them up neither will often speaking in the same words do it but rather dull us more as meat often dressed the same way pleaseth not the palat but in different waies and divers sauces it pleaseth well so do divers expressions for somewhat more may be perceived in the one then in the other Against 1 Tim. 3.16 God manifested in the flesh it may be objected so it may be though Christ were not incarnate The answer may be out of John 1.14 The word was made flesh Ob. So it may be though Christ be not God Ans Rom. 9.15 He is God over all blessed for ever Ob. It may be he is not essentially God for all this Ans Col. 2.9 In him dwells all the fulnesse of the Godhead bodily So for the Sacrament Ob. 1 Cor. 11.26 it is called bread and bread will do our souls little good Ans Mat. 26.26 It is Christs body spiritually Ob. Then belike the bread is turned into Christs body Ans No it is but a remembrance of it 1 Cor. 11.26 Ob. A remembrance of a thing past doth little good Ans It is a communication of his body and the benefits thereof 1 Cor. 10.16 4. To affect severall men which have severall tasts that dressing of meat pleaseth one man which pleaseth not another that bait takes one fish which takes not another that expression prevailes with one man which prevailes not with another Use Let us read the Scriptures

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

David who by reading the Scripture became wiser then his enemies teachers elders Psal 119.98 99 100. Sapientia sapida scientia Wisdome is a sappy knowledge And sure the marrow of wisdome full of spiritual delight is to be found in the Scriptures It may better be learned here then out of Lipsius his Bee-hive or Matchiavills Spiders web 3. Doct. Divine truths are far more excellent then other Therefore are they called wisdome here by way of excellency Men may be spoyl'd by vain Philosophy following mens Traditions and worldly rudiments and not the doctrine of Jesus Christ Gol. 2.8 Philosophy may be profitable but vain in comparison of Divinity Nothing but Christ will down with a Paul I determined not to know any thing among you save Jesus Christ and him crucified 1 Cor. 2.2 The matter proves it being not bodily but spiritual not moral but holy not civil but heavenly not treating of creatures but of God himself Vse Be more studious to know these then any Arts in Schools University or trading for which men can be content to serve an apprentiship It is a better trade Read hear meditate advise learn by your selves and others 4. Doct. There is need of wisdome to guide both the understanding and the will For the understanding is blinde Man is born like the wilde Asses colt Job 11.12 Hence came so many superstitious among the Heathen Because they knew not God Hence arose so many foolish opinions among the Papists of merits and prayer to Saints and good meanings Hence spring so many ignorant assertions among us as that men have served God ever since they were born that they shall be saved because they have done no man wrong nor none can say black is their eye And the will must needs mislead men then for if the blinde lead the blinde both shall fall into the ditch Matth. 15.14 Vse Let us bewail our natural misery that neither know nor care how to doe well It is a great grief to Gods people that they know not how to doe right in some cases It is a great unhappinesse that befals many wise men that they have no will to doe the good they know But both together how great a mystery Yet all naturally subject to it 5. Doct. Divine truths must be enquired into as well as divine precepts Hence comes that charge Buy the truth and sell it not Prov. 23.23 Knowledge of the truth is a great priviledge Ye shall know the truth and the truth shall make you free J●h 8.32 Reason 1. Because the sun and eye of the soul is reason and understanding The Suns light is pleasing to the bodily eye so is the discovery of truth to the soul 2. There is no content in any place or calling without the knowledge of the mysteries thereunto belonging Vse It blames such as slight all truths in matter of knowledge Moral things they like they may bring some good to the Common-wealth but as for heavenly truths they make no reckoning of them All need not be Divines say they yet there are divine truths that all had need to know else why did God reveal them Why a Sun in the Firmament Is it not to shew us the beauty of the world as well as how to work and travail 6. Doct. Pains must be taken to distinguish real truths from apparent So is Christs-precept Search the Scriptures Joh. 5.39 Dig as for minerals ye have the example of the noble Bereans who hearing Paul searched the Scriptures daily whether those things were so Act. 17.11 Reason 1. Because real and apparent truths are hard to be distinguished and that upon a double account First in regard of their likenesse As copper is like gold pewter like silver Secondly because of our blear-eyednesse that cannot well judge of colours and so may easily call light darknesse and darknesse light 2. Because they are worth distinguishing the one being far more excellent then the other More then silver is better then pewter or gold then copper Melius est pallens aurum quam fulgens aurichalcum Better is pale gold then shining copper Bern. Vse Read therefore with understanding and what thou knowest not or canst not answer goe to Ministers or other learned in Gods Word to know the meaning of it as men doe to Lawyers in hard cases of Law for resolution and to Physitians for their bodies 7. Doct. Instruction is the means to get wisdome out of Scripture So Luke dedicates his Gospel to Theophilus that he might know the certainty of those things wherein he had been instructed Luk. 1.4 The Apostle reckons it as a difficult if not impossible thing to believe without hearing a Preacher Rom. 10 14 Reason 1. Because therefore God gives more knowledge to some then to others that they might as Conduit-pipes pour out to others or as rich men yet Gods Stewards give to others 2. Experience shews it in all Arts and Trades Men learn their skill from Teachers and Masters Artifices sine Doctore esse non possunt None can prove workmen without a teacher Hieron ad Paulin. Vse Let us not be ashamed to be taught or to reveal our own ignorance that we may learn truth The sick man is not ashamed to tell the Physitian his disease 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is it good to hide ignorance as Heraclitus saith but to bring it forth that it may be healed Plut. de audiend Vid. eundem advers Epicur de latend Some are willingly ignorant 2 Pet. 3.3 Sunt qui volunt intelligere non valent sunt qui nolunt intelligere ideo non intelligunt Aug. in Psal 35. Some would understand and cannot and some will not understand and therefore doe not Homo aliquando mente nimium perversa time● intelligere ne cogatur quod intellexerit facere Idem de verb. Apost Serm. 13. Sometimes a man out of a minde too perverse fears to understand lest he be forced to doe what he understands Be not fastened to the world as Sea-weeds to rocks Long more for instruction then Vlysses did for the smoke of his house after ten years absence As the Scripture sets out spiritual arms to maintain truth so instruction teacheth us how to fit put on goe in and use them Fire in a flint must be beaten out There is then excellent use of Ministers to bring forth the fire of truth out of Gods Word 8. Doct. Hearing divine truth without understanding doth men no good Lots sons in law perished for all Lots counsel Gen. 19. and the old world though warned by Noah Gen. 7. For it is affected and wilfull ignorance as not seeing when the Sun shines Vse Beware of the grosse ignorance of these dayes notwithstanding so much preaching more then formerly Say ye not ye are Protestants and hear Sermons that will not save you He must not be saved by his Book that cannot read nor he by Gods Book that understands it not Eternal life is not to hear but to know This

is life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent Joh. 17.3 9. Doct. Knowledge of trivial things is little worth It is like Fishermen by the Sea-side gathering fine shels and letting Oysters alone or fools playing with feathers Hereby much precious time and labour is lost Vse It should be our wisdome to passe by such things as being known will doe us little good that we may have time for better things A good choyce of matter and books is a great help A bad choyce a great hinderance 10. Doct. Knowledge of divine truth will doe us much good It will bring us acquainted with God more fully then the creatures can Psal 19. comp vers 1. with vers 7. It will shew us the way to heaven Joh. 17.3 Vse Go to the Fountain Gods Word Thirst for those living waters as the Hart Psal 42.1 C●y out with David Oh how doe I love thy Law it is my meditation all the day Psal 119.97 Vers 3. To receive the instruction of wisdom justice and judgement and equity The former verse directed us to Theorical this to practical wisdome For the words To receive From others by instruction The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To receive or take away from others by force as 2 Sam. 12.30 He took their Kings Crown from off his head 2. To receive what is purposely given Thou shalt not take a gift Deut. 16.19 3. To take a thing not given As though they would have fetched wheat Heb. Taken wheat 2 Sam. 4.6 4. To receive instruction or to learn of another as Job 22 22. Receive I pray thee the Law from his mouth 5. To allure or take with fair speech Let her not take thee with her eyelids Prov. 6.25 So there is a taking of souls Pr●v 11.30 He that winneth Heb. taketh souls is wise And the Apostles were made fishers to take men Matth. 4.19 Here the word is taken in the fouth sense for learning and receiving knowledge out of these Proverhs which doe minister and offer it plentifully to us and are it were dead teachers of living men Much is got by conferring with the dead in their Books The Instruction Expounded before in the second verse to be not a particular head of knowledge but the way of attaining it or receiving from our teachers Of Wisdome Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as before Theorical wisdome but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudence or providence It comes from a root that signifies good forecast wifely to foresee all conveniences and inconveniences that we may order our actions aright So it is used 1 Sam. 18.30 David behaved himself more wisely then all the servants of Saul Hence it signifies to prosper For prosperity ordinarily follows wife managing of businesse as ruine follows foolish carriage of affairs Keep therefore the words of this Covenant and doe them that ye may prosper in all that ye doe Deut. 29.9 The first signification is here intended Such instruction as may teach a man how to carry himself wisely that he may prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justice That is giving every one his right Not to be restrained to Magistrates alone but to be applyed to the people also for all may doe right or wrong to others though they be no Magistrates Judgement The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1. For discerning right from wrong The aged doe not alwayes understand judgement Job 32.9 2. For the law manner or rule of it The judgements of the Lord are true Psal 19.9 3. For punishment or execution of judgement God would bring forth his people out of Egypt by great judgements Exod. 7.4 Here it is used in the first fignification to teach men how to discern right from wrong Neither is this peculiar to Magistrates but common to others also for though all have not an authorative judiciary power either in Church or Common-wealth yet all have a power so far as concerns their own actions to judge before and after what is fit to be done to others and what not And equity Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Straight wayes that goe on foreright and even like plains when men goe not up hill and down hill in their actions but proceed in an even course It comes from a word that signifies to be right and equal It is translated taking the straight way 1 Sam. 6.12 It signifies also a thing right in Gods or mans eyes which they approve as just and equal Doing that which is right and good in the sight of the Lord Deut. 6.18 Because that which is right pleaseth God and should please men also although it be to their losse Heb. Equilies that is all kinde of equity or equity in all our actions not in some only or it may be the word wants a singular in Hebrew Wisdome then is required for the guiding of all these three justice judgement and equity Some think these three words to contain three several vertues but cannot well distinguish them All three are found chap. 2.9 Some understand by Justice the matter of our actions that it be lawful by Judgement the manner of them that it be right by Equity moderation that we use not the extremity of the law nor doe all that we may Others understand by Justice right actions by Judgement discerning good from evill by Equity integrity of minde in working and discerning Set out by the clean creatures in the law The first by chewing the cud ruminating on Gods Word to know what is just The second by dividing of the hoof distinguishing between good and evill The third by the fishes that live in the clear water above the mud So a right minde carries us above the sinful wayes of the world Others by Justice mean that which is just and right by Gods Law or mans by Judgement that which is due by contracts or bargains by Equity that which nature dictates to be equal Quod tibi fieri non vis alteri ne feceris That which thou wouldst not have done to thee doe not to another Others take them all to be Synonymas fignifying the same thing and trebled to work more upon mens affections especially there being some difference in the notion though the things be the same Justice looking to the object what is Gods right what mans what our own Judgement looking to the workman who must discern the difference that each may have his right Equity looking to the manner of doing it not going too far nor falling short in any of them This last I think to be right because the former doe either interfere one with another or doe not so well agree with the nature of the words and use of them in Scripture where they are often put promiscuously Figures I finde none the words being all literally to be understood Here is first another general end of these Proverbs to teach us practical wisdome 2. An explanation of it by particulars In the general note 1.

is not always to be used moderation sometimes is to be exercised As David did to Shimei 2 Sam. 19.23 David said and sware he should not dye though he well deserved it and Abishai pressed David to do it God is content to lose his right in the Shew-bread when men are hungry Abiathar the High Priest gives it to David and his hungry followers Mar. 2.26 Much more should man God 's own Law Deut. 22.23 c. might have been abused A Virgin in some places in a City might cry long ere any could hear her yet if forced she must dye A strumpet going willingly into the field or seducing a young man there might be naught and never cry out and yet escape Much more need will there be of moderation in the execution of humane laws upon variety of circumstances Summum jus summa injuria The strictest sentence though legal may prove the greatest injury Vse Take not all advantages against others that Gods or mans law allows but win men by moderation where it will prevail A Chancery or a Court of equity may doe well in some cases Vers 4. To give subtilty to the simple to the young man knowledge and discretion The common good to be gotten by these Proverbs hath been spoken of before in the 2. and 3. verses The good that may come to particular persons by reading them follows And that 1. To such as are unwise in this 4. vers 2. To such as are wise in the 5. 6. verses For the 1. in this verse It may be objected thus these Proverbs coming from Solomons deep wisdome are not for every one to read and being brief and therefore the more obscure had need of wise men to peruse them simple men can look for little good out of them The answer is in this verse Men of the meanest capacity may get good by them for though some of them are so deep that they may exercise the wisest heads yet some are so plain that simple men may get profit by them For the words To give An elegant relation Before he had shewed what we might receive vers 3. Now lest we should think the profit came from the Readers wit and not the Writers as wise men will gather wit out of other mens folly and Physitians heal by poyson he shews that the profit flows naturally out of the Proverbs themselves and so evidently that simple men perceive it These brests hold out milk for children These Proverbs hold out an easie way for a simple man to get subtilty The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1. For delivering a thing into ones hand as Gen. 39.4 All that the keepers had he put Heb. gave into Josephs hand Not to possesse but to guide 2. To put a thing in its place God set them in the Firmament Gen. 1.17 3. To suffer God will not suffer the destroyer to come in Exod. 12.23 4. To make I will make the land desolate Ezek. 61.4 5. To set over See I have set thee over all the land of Egypt Gen. 41.41 6. To teach or give instruction Give to a wise man To wit instruction as is added in little letters to fill up the sense Prov. 9.9 7. To account The Lord of the land took us for spies of the country Gen. 42.30 8. To expresse wishing Would God Numb 11.29 Heb. Who will give 9. To bring forth Who can bring a clean thing out of an ununclean Job 14.4 A good man is like a tree that bringeth forth his fruit in his season Psal 1.3 Here it is taken in the sixt sense for teaching or giving knowledge to the minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subtilty The word is taken sometimes in an ill sense for a crafty wit to deceive others Now the Serpent was more subtile then any beast of the field Gen. 3.1 So God disappointeth the devices of the crafty Job 5.12 Sometimes it is taken in a good sense for understanding to prevent dangers that crafty men might bring upon us O ye simple understand wisdome chap. 8.5 So it is taken here Such will not easily be deceived or deluded To the simple From this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes futuus in Latine a fool Such who being flexible like reeds are carryed about with every winde of doctrine Ephes 4.14 It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that fignifies to allure or seduce one that wants understanding of God truths and will and so is easily allured to any errour or wickednesse by good words as giving credit to every thing because not able to examine things for want of judgement He fals into danger for lack of knowledge The simple believeth every word or thing chap. 14.15 It is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subtilty and healed by it Prov. 9.4 Who so is simple let him turn in hither saith Wisdome The word signifies also one who wants foresight to prevent danger The Lord preserveth the simple Psal 116.6 Both may be meant here The Proverbs will bring wisdome to a simple man shewing him how to prevent errour and danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the young man Some understand it of one young in knowledge spoken of Ephes 4.14 But it may well be understood of one well in years who for want of instruction and experience though of better capacity then the former is unskilful and seldome troubled with serious thoughts It comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shake out I shook my lap and said So God shake out every man c. Neh. 5.13 It signifies one that hath as it were cast off parents and tutors and yet is not well able to guide himself for want of experience like the childish King that brings a woe to the land Eccles 10.16 It signifies an infant also as one cast out of the wombe into the world untill the childe be weaned 1 Sam. 1.22 But here more properly it intends one free from Governours yet wanting experience to govern himself and more fit to take then to give good counsel Knowledge The principles and beginnings of knowledge such as first come into young mens mindes when they are taught by others Opposed to the next word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discretion It comes from a word that signifies to conceive and agitate things in the minde and upon deliberation to be able to conclude aright what is best to be done or to be left undone Not bare thinking or devising as Psal 10.4 God is not in all his thoughts or determining as Jer. 51.11 His device is against Babylon for both these nature teacheth and it is not worth pains to learn But more acute and subtil thoughts are here intended Young men doe things rashly without consideration and therefore had need of thoughtfulnesse or advisement or discretion Sometimes it is taken in an ill sense for plotting mischief and bringing wicked devices to passe Psal 37.7 So the root of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Deut. 19.19 Ye shall doe to him as

12.3 If open opposing will not serve to rob and kill ambushes must 5. Doct. Many snares are laid for innocent men As for David by Saul that he might be killed by the Philistins or any other way So for Daniel by the Princes of the Kingdome by enquiring into all his wayes and by new projects Dan. 6.4 5. Reason 1. Because of the malice of ungodly men against them 2. Because of their subtilty If they were not malicious they would not lay snares for good men If not subtil they could not do it to prevail Vse Judge not them evill that have many snares laid for them Nets are not laid for Kites but for Pigeons For their souls that is for their lives For they cannot come at their souls to hurt them 6. Doct. The naturall life depends upon the presence of the soul 1 King 17.22 The soul of the childe came into him again and he revived Reason 1. Because there is no life in the infant in the wombe till the soul enter into it This we call quickening in the Mother a distinct act from conceiving 2. Life continues not if the soul depart 3. It ends then Souls departure from the body brings death 4. Continuance of life in the soul after the death of the body shews that the life of the body depends upon it 5. The souls returning at the resurrection brings life to the body 6. It brings eternall life to it also The soul continuing with the body to eternity that body then can never die Vse Be most careful of your souls Then your bodies wil live also Else both perish No life without the soul The body will live if the soul live And the body will live as the soul lives happily or miserably to eternity If the soul be damned say Farewell all bodily comfort for ever What is a man profited if he shall gain the whole world and lose his owne soul Matt. 16.26 Vers 19. So are the wayes of every one that is greedy of gain which laketh away the life of the owners thereof Solomon's three arguments being handled whereby he seeks to draw the young man from bad company and ill courses now he proceeds to raise a larger conclusion to keep him not onely from robberies but from covetousnesse the root of it He tells him that not these grosse sinners onely but all that are covetous will be drawn to shed blood rather then to lose gain Here in a patheticall conclusion all that hath been said before is shut up with a vehement acclamation and applyed to more then robbers and murderers even to all covetous persons See the like collections or conclusions with enlargements Psal 128.4 Behold thus shall the man be blessed that feareth the Lord. Not onely with precedent blessings of successe and children but with consequent also of the Churches peace and lasting posterity vers 5.6 And Psal 144.15 Happy is that people that is in such a case yea happy is that people whose God in Johovah For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So. The word signifies 1. The foot or lowest part of a thing The laver and his foot Exod. 30.28 1. A place or office Pharaoh shall restore thee unto thy place Gen. 40.13 Me he restored unto mine office Gen. 41. ver 13. 3. Right or true The daughters of Zelophehad speak right Numb 27.9 4. So. And that sometimes in the reddition of a fimilitude As the heavens are higher then the earth so are my wayes higher then your wayes Isa 55.9 And sometimes without a similitude And it was so Gen. 1.7 God effected what he spake Some take it here as a reddition to the similitude vers 17. but it is rather a conclusion of Solomon's disswasion of the young man from joyning with robbers and covetous persons not in regard of the unhappy event likely to befall themselves but in respect of their cruelty to others whom they deprive of goods and life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wages It signifies 1. A way or path in which men walk Dan shall be a serpent by the way an adder in the path Gen. 49.17 2. A company of traveller a going together in the way for safety as the Turkish Caravan● doe A company of Iskmaelites came from Gilead with their camels c. Gen. 37.25 3. A custome or manner of doing in which men are as constant as travellers in their way It ceased to be with Sar●h after the manner of women Gen. 18.11 Lest thou learn his wayes Prov. 22.15 And so it is taken in this place for the constant customes of covetous men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of every one He doth not say of some of them but of every covetous person Not a barrel better herring For the word see on v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is greedy of gain Heb. that gaineth gain That makes it his greatest employment to thrive and makes truth and equity to yeeld to gain The word signifies 1. To cut or wound Cut them in the head or wound them saith the marg Amos 9.1 2. To be covetous or greedy of gain for such will cut and wound others in their bodies sometimes as robbers do So the word is used He that is greedy of gain troubleth his owne house Prov. 15.27 3. To finish a thing When the Lord hath performed his whole work Isa 10.12 for covetous or greedy men are very defirous to finish their work Here it is taken in the second sense and it is observed that in that signification it is never taken in a good sense for a lawfull desire or lawfull gain but alwayes in an ill sense for being so greedy of gain that they use unlawfull means to get it Which This word is not in the originall It may be left out and read He taketh away the life of the owners thereof That is the covetous man doth it Some would read It. That is gain or riches for many lose their lives for their wealth But it is rather to be understood of the robber or covetous man who will not onely deceive or cousen but also kill men for their money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taketh away See on v. 3. on the word Receive The Hebrews have no compounds and therefore the word signifieth to take away as well as to take The life See on vers 18. Of the owners thereof See on v. 17. Some understand it of the theeves intimating that when they had gotten wealth they should be never the richer it would bring them to the gallows But it is rather to be interpreted of rich men whom they would cousen or rob and if they finde them too strong for them or likely to reveal them then they will kill them This agrees with all the former verses especially the eleventh The word sometimes signifieth an husband that hath right to his wife So here it signifies lawfull possessors that have right to their goods and have onely authority to dispose of them The summe of all is They take

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.

Son This word is often repeated because good children use readily to receive their parents counsels as judging them alwayes to come out of love 1. Doct. Men soonest hearken to counsels that come out of good will Therefore your cunning Orators before they propound the matter they would urge make a plausible preface first to catch the hearers hearts See how Abigails counsel wrought on David 1 Sam. 25.24 He blesses God for it and blesses her v. 32 33. there Paul's counsell to the Corinthians wrought in them sorrow to repentance 2 Cor. 7.8 9. Reason 1. Because all suspicion of malice which taints good counsell like a dead fly is taken away 2. All fear of disgracing us is likewise gone We conceive that these cannot dwell in a loving heart 3. Love hath a sympathizing power If it be in the heart both of the speaker and of the hearer it draws as the Loadstone doth the iron Magnes amoris amor Love is the Loadstone of love 4. Love hath a creating or begetting power It is a fruitfull tree and can beget love where none was before Vse 1. It shews us a reason why some mens counsels will not be swallowed There is too much vinegar in them little signe of love 2. Let Ministers like wise Physicians temper their bitter pills of reproof with sugared affections Many look more at the good relish of physick then at the event of it 2. Doct. A docible minde must first be got by him that will be wise The Apostles Christs best Scholars shew it by asking much Why speakest thou to them in parables Mat. 13.10 Declare unto us the parable of the tares of the field Mat. 13.36 And Nicodemus asks How can a man be born when he is old Joh. 3.4 Reason 1. Because else the work will go on very difficultly like plowing on rocks or as the Aegyptian chariots when the wheels were off God took off their chariot wheels that they drave them heavily Exod. 14.25 2. The work is as good as half done where a docible heart is Poure in knowledge and the vessell will receive it 3. Dociblenesse of heart will make a man painfull Desire of knowledge sets a capable soul and body on work 4. It will bring a greater progresse then a greater capacity in one not willing to learn can produce As in schools boyes of mean parts and great desires get more learning then others of stronger parts and lesse desires of it Vse 1. It shews us why many get no good by many good Sermons they have no heart to it It is hard rowing against the stream Why is this A price in the hand of a fool to get wisdome seeing be hath no heart to it Prov. 17.16 2. Get a docible heart else all your owne pains and your Teachers is lost 3. Doct. Good counsels not received do no good The Word must be received with meeknesse Jam. 1.21 Else it profits not The Corinthians had not been saved by the Word that Paul preached had they not received it 1 Cor. 15.1 2. Reason 1. It appears in naturall things The earth bears no corn if it receive not the seed In Civill things also Men expect no gain where they put in no stock In Medicines Physick cures not if not received 2. Because two things are required to make good counsel profitable that it be good and rightly applyed Good meat not eaten nourisheth no more then bad Vse Be carefull to receive all good counsell or look for no good from it A man that would learn to paint or build when he hears a good Workman discourse well of such works goes aside and takes a tool and draws a draught of it Do thou so in Divinity 4. Doct. Knowledge is very necessary My people are destroyed for lack of knowledge Hos 4.6 Israel doth not know my people doth not consider Isa 1.3 Solomon calls often on us to embrace it Heathens prized it above all outward things Pro scientia emenda omnia vendenda All is to be sold to buy knowledge Plato The wise Merchant sold all to buy the pearl of price and made no ill bargain Matt. 13.46 All things prove unprofitable or hurtfull to him that knows not how to distinguish good from evill as he that knows not meat from poyson may soon perish Woe unto them that call evill good and good evill Isa 5.20 Vse Pity those blinde souls that prefer all things above knowledge Their money will perish with them 5. Doct. Words of truth are worth laying up Mary kept all these things Luk. 2.19 Let thine heart retain my words Prov. 4.4 Reason 1. Because they are precious like jewels or seed hidden in the earth Because of the good that comes by them They shew the way to eternall happinesse Vse Let us bewail our losse that have lost so many jewels for lack of laying up We doe not so with gold and silver We leave them not on the benches but lay them up in chests that they may be safe and forth coming when we have need of them To receive words of truth and not hide them is to take them with the one hand and throw them away with the other 6. Doct. Mans heart is the best place wherein words of truth may be hid Thy Word have I hid in my heart Psal 119.11 His Mother kept all these sayings in her heart Luk. 2.51 For there they are safest Vse Lay not up then holy instructions in a chest of silver but in the cabinet of thy heart So wilt thou finde them when thou hast need of them Vers 2. So that thou incline thine ears unto wisdome and apply thine heart unto understanding We are now come to the second way of getting heavenly wisdome namely by learning it of them that are able to teach it For the words So that This shews a dependence on the former words Thou must be so willing to learn and remember that thou imploy both ear and heart to get knowledge Incline thine ear Heb. to make thine ear to hear or regard So that there is no colour for Popish Commenters to descant of humility as they do and how it fits men to get wisdome The word hath no such notion in it And if it were Incline yet that were token of humility but of carefull hearkening Here is nothing meant but applying the ear not to hear onely but also diligently to hearken and attend to things taught As a Musician bowes his ear to tune his Lute and the hearer afterwards not in signe of any humility but to hear the better Yet the following word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to look that way but that also signifies stretching out the heart to hear rather then bowing it down Others think it imports lifting up the ear to attend as wilde beasts quick of hearing do upon a sudden noyse It argues unwillingnesse to lose a word of Wisdomes instructions and quicknesse to hear Others as Piscator reads it If thou encline taking If out of the former

continually poring upon the former grounds that we may understand the words of Wisdome These are the means to attain true wisdome a docible mind instruction by others prayer to God and diligent study Where all these are joyned there is no doubt of good successe Use them all then and fare well one tool will never build an house Vers 5. Then shall thou understand the fear of the Lord and finde the knowledge of God The way to true wisdome hath been set down before now follow the benefits of it to allure us to take pains and observe the former directions to get it and those are set down 1. Pofitively to vers 10. 2. Privatively to the end of the chap. For the first It contains promises of good things to be gotten by searching for wisdome After the precepts and instructions followeth the promise of good successe to every one which is tractable and perswaded to observe the directions proposed Here is promised 1. Wisdome to direct us how to carry our selves toward God v. 5 6 7 8. 2. Towards men v. 9. In the first part note 1. The things promised vers 5. 2. The reasons why we may expect them 1. From Gods liberality v. 6. 2. From divine instruction v. 6. also 3. From his plentifull provision v. 7. 4. From his defence of them against errors and follies v. 7. also 5. From his direction in matters of truth v. 8. 6. From his preservation of them that are his in practicall duties of Religion v. 8. also The summe is They shall understand how to know and fear God aright because God will give them light and fight and store of it and power to avoyd errors in judgement and practise and to keep truth and piety For the things promised in this vers For the words Then When thou hast used all the former means But if thou go any other way to seek true wisdome then God hath appointed thou art sure to go without this heavenly treasure For the word see on ch 1.28 Thou shalt understand See on ch 1.6 The fear of the Lord. See on ch 1.7 And find See on ch 1.13 The knowledge See on ch 1.4 Of God The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a word that signifies power For all power is from God It is used 1. For the true God In the beginning God created the heaven and the earth Gen. 1.1 And it is the first name that is given to God in Scripture 2. It is attributed to Idole and false gods as the picture of a man is called a man So are they called gods because they seem so to men though they be utterly unworthy of that name and have no divine power in them at all All the gods of the Nations are idals Psa 96.3 They have cast their gods unto the fire for they were no gods Isa 37.19 3. It is put for the images of the true God These be thy Gods O Israel Exod. 32.8 The Galf was made for an image or representation of the true God as appears by what sollows which have brought thee up out of the Land of Aegypt Such were Jeroboam's Calves not Images of Bual but of the true God 1 King 12.28 4. For the Angels which are neerest to God in glory and power far excelling all earthly and bodily creatures in both Thou hast made him a little lower then the Angels Psa 8.5 5. For men that come neerest to God in state and power especially Magistrates and Judges I have said Ye are gods Ps 82.6 6. It is used to set out the greatnesse or excellency of a thing though unreasonable in that wherein it excells all other things of the same kinde and so comes neerer to God then they do Nineveh was an exceeding great City Hebr. a great City of God Here it is taken in the first sense for the true God for the knowledge of other gods will do us no good without the knowledge of him but hurt rather Their sorrows shall be multiplyed that hasten after another God Psa 16.4 The summe of all is That he which conscionably useth all the former means shall experimentally be acquainted with true piety and religion and soundly seasoned with an holy illumination and made judicious in Scripture truths and matters of faith so that he shall be well able to discern between light and darknesse between truth and errors in measure competent for his salvation Figures The fear of the Lord Syneed Speciei Hereby is meant true religion and piety which besides the fear of God requires many other graces but this is one of the principall and put for all the rest Finde A Metaphor from Seekers The benefits to be gotten are two 1. The fear of God 2. The knowledge of God In the first note 1. The time Then 2. The act thou shalt understand 3. The subject the fear 4. The object of the Lord. In the second note 1. The act And find 2. The subject the knowledge 3. The object of God Here the Ifs end and the sentence is compleated thus If thou do all the former things thou shalt have heavenly knowledge Then is to be taken 1. Inclusively when thou hast used all the former means thou mayst expect it 2. Exclusively Never look for it till thou have used them all 1. Doct. Men that conscionably use all means of getting true wisdome appointed by God may expect good successe from him So did Solomon speed who records his Fathers instructions from ch 4.4 to ch 9. end and his Mothers ch 31. He also used study and gave his heart to it Eccl. 1.13 He prayed for it 2 Chr. 1.10 and so got a great measure of it Meditate upon these things give thy self wholly to them that thy profiting may appear to all 1 Tim. 4.15 Reason 1. Because else Gods promise is voyd and then his truth will be questioned Men may fail of performing promises for want of wit to foresee inconveniences and power to effect what they say But God wants neither 2. The means appointed by God would be slighted Who would ever study Law or physick if after all his pains he could not attain to the profitable knowledge of them Vse Let this encourage you to study for true wisdome Here is a fair promise God will not fail us if we take pains to get wisdome Many of the people foolishly complain that they cannot know the way to true wisdome Great Scholars cannot agree upon it Sure if they sought as diligently by reading the Scriptures and Prayer and other good means as they and others labour for wealth they would find wisdome The rich young man came to Christ as defirous to learn yet preferring his wealth before true wisdome went without it When men see Merchants returne home rich and Husband-men have great crops they are encouraged to those Trades So should we be encouraged to seek wisdome by what others have got Try the means and let what you get encourage you to seek for more as men work

still and harder in their Trades when gain comes Salomon finding his Ophir trade for gold to thrive 1 King 9.28 sent thither every three yeers 1 King 10.22 So let us be encouraged by what we have got already to get more wisdome 2. Doct. There is no expectation of attaining true wisdome without a conscionable use of all good means The Kings of Israel could not obtain true wisdome nor the wicked Kings of Judah because they used not the means prescribed to them to cause the Law to be written out for them and to read therein all the dayes of their life Deut. 17.18 19 20. Reason 1. Because God will not blesse their labours that go not his way They may as well expect strength without food health without physick warmth without clothes or fire crops without plowing or sowing 2. God will crosse those that go their owne wayes to get wisdome For they ascribe to themselves a power above God and a wisdome sutable that pull down his way to set up another Vse It shews us a reason why many have not true wisdome because they seek it not in Gods way and God will not give it in theirs They have no mind to learn it hear seldome pray seldomer never study 3. Doct. Much wisdome is needfull to find out the true religion Timothy from a childe had learned the holy Scriptures which were able to make him wise to salvation 2 Tim. 3.15 The wisdome that is from above is first pure then peaceable c. Jam. 3.17 Reason 1. Because it is high above us sense nor reason cannot reach it 2. There are many shews of false religions to deceive us As voluntary humility and worshipping of Angels a shew of wisdome in will-worship c. Col. 2.18.23 All is not gold that glisters Vse Marvell not that men are so ready to imbrace false religions Popery Idolatry Herefie It is for want of true wisdome They think themselves wifer then they are Vainman would be wise though man be born like a wild Asses colt Job 11.12 The name here given to God is Jehovah which signifies being 4. Doct. We must look upon God as the fountain of all being In him we live and move and have our being Act. 17 28. Of him and through him and to him are all things Rom. 11.36 Reason 1. Because this will be glorious to God when we see him in all things 2. It will be pleasing to us as to men to read their genealogies and to children to see their parents love in their clothes victuals c. 3. It will be profitable to others and keep us from wronging others He who made them will right them Vse Let us as see God in our being so praise him while we have any being Psal 146.2 5. Doct. The knowledge of God is worth the finding Let him that gloryeth glory in this that he understandeth and knoweth me that I am the Lord Jer. 9.24 I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord Phil. 3.8 Reason 1. Because Acquaintance with good men brings much good much more with God who can do us more good then all the creatures can 2. Heaven is not to be had without it This is life eternal that they might know thee the onely true God Joh. 17.3 No admission to live in a palace without the owners acquaintance Heaven is Gods palace Vse Woe be to them that seek so much to get acquaintance on earth but never look after acquaintance with God They may seek it when it is too late When they come to die and would scrape acquaintance with God he will say I never knew you Depart from me Matt. 7.23 Therefore acquaint thy self now with him and he at peace thereby good shall come unto thee Job 22.21 6. Doct. We must look upon God as most powerfull God hath spoken once twice have I heard this that power belongeth unto God Psal 62.11 Reason Because we may have need of more then a created power which is not to be found but in God Vse When men over-power you look up to Gods power This may ease your spirits Vers 6. For the Lord giveth wisdome out of his mouth cometh knowledge and understanding Here are the two first reasons why they which conscionably use all the former means shall attain true knowledge And they are taken from Gods liberality in giving wisdome inwardly to make the soul see the truth and his outward instruction of things fit to be discerned by that wisdome wrought in the soul within God gives fight and light Both are necessary and both from God For the words For. See on ch 1.9 Some the these words to the third v. as giving a reason why we should pray to God for knowledge because he is ready to give it Others knit it to the sourth v. thus by way of qualification Though thou must use all diligence to get heavenly wisdome yet know that all thy wit and labour cannot reach it but God must give it to thee or thou wilt never have it But it is best to knit it to the vers immediately before If any man should say I despair of getting heavenly wisdome My pains cannot reach it and God will not hear my prayers Bolomon answers in the text Despair not for God is as ready to give as thou art to a●k it The Lord. See on chap. 1.7 God gives true wisdome inclusively He can do it And exclusively None else can do it Giveth Heb. will give to wit if thou pray and labour for it as before For the word see on ch 1.4 Wisdome See on ch 1.2 Out of his mouth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. That member which we call the mouth of the body They have months but they speak not Psal 115.5 2. The manifestation of ones mind by speech or words which come out of the mouth According to thy Word shall all my people be ruled Gen. 41.40 The word is in Hebr. thy mouth 3. The wound top of a well or garment or vessel which is like a mouth A great stone was upon the wells mouth Gen. 29.2 4. The edge of a sword which devours or destroys men as the mouth doth meat And they slew Hamor and Shethem his Son with the edge Heb the mouth of the sword Gen. 34.26 5. The end or corner of a place The house of Bael was full from one end to another Heb. mouth 2 King 10.21 6. A part or portion as the mouth is a part of the face By giving him a double portion Heb. mouth Deut. 21.17 Here it is taken in the second sense for the manifestation of truth by God in his Word or by his Ministers Cometh It is not in the Originall but added by the Interpreters fitly to make up the sense and therefore it is printed in smaller letters Knowledge See on ch 1.4 And understanding See on vers 2. of this chap. Some take wisdome knowledge and

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 comprel●end many things which others could not understand He gave M●ses knowledge of the Creation of the world Reason He gave man eyes to se● 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

sufficient for himself to guide the world and layes up enough to make others wise He layes it up 1. In the Creatures The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 2. In his Word Thes are written that ye might beleeve that Josus is the Christ the Son of God and that beleeving ye might have life through his mine Joh. 20.31 3. In the Sacraments They are mysteries 1 Cor. 11.23 c. 4. In Christ He is made of God unto us wisdome 1 Cor. 1.30 And of his fulnesse we all have received and grace for grace Joh. 1.16 5. In the government of the World He brings down great men disappoints their plots delivers his people Exod. 15. 6. In the government of the Church He makes his people to increase under persecution as the Israelites did in Aegypt Exod. 1.12 Sanguis Mirtyrum semen Ecclesiae The blood of the Martyrs was the seed of the Church 7. In Heaven Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2.9 Vse Despair not of getting store of knowledge if ye dig where and how God appoints We are ill keepers of wisdome Adam soon lost it Therefore God keeps it for us Otherwise it would soon be lost out of the world Witnesse barbarous times Seek therefore for true wisdome in ●ste Creatures by Observation in the Word by Auscultation in the Sacraments by Meditation in Christ by Supplication in the World by Contemplation in the Church by Consideration in Heaven by Premeditation 3. Doct. Upright men shall not want necessary wisdome God hath laid up store for 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 What man is he that feareth the Lord him shall be teach in the way that he shall choose The secret of the Lord is with them that fear him and he will shew them his covenant Or as your marg reads And his covenant to make them know it Psal 25.12 14. Reason 1. Because God is liberal and like to great Princes useth not to give one gift alone unto his Favourites They give riches and honour He gives righteousnesse and wisdome He blesseth us with all spirituall blessings Eph. 1.3 2. Because he knows that they will use it well To such children as use clothes well and other gifts Parents give more So doth God Vse It comforts Gods people They have an heart to do well but often complain that they cannot understand what is right in many particulars Be of good comfort God that hath given thee that heart will give thee convenient knowledge 4. Doct. God will keep his from dangerous errors So he kept the Antiochians by the Apostles and Councell at Jerusalem Act. 15.1 2 31. The Galatians by Paul's Epistle Gal. 1.8 c. Reason 1. Because God would not be dishonoured nor have his way nor himself be evil spoken of by them A Father had rather any should think ill of him then his children 2. He would not have them perish Men may perish by damnable errors as well as by wicked lives 2 Pet. 2.1 A Father would not have his children take such courses as should lead them to the gallows God hath more care to keep his from hell Vse Let us praise God for keeping us free from the damnable errors of the time about God his Word Resurrection into which others run greedily It is not our care but Gods that keeps us pure 5. Doct. True wisdome is a great means to keep men from errors So some read it which is a buckler meaning wisdome By them is thy servant warned Psal 19.11 What to do To take heed of errors which himself sees not vers 12. Beware lest ye be led away with the error of the wicked How shall we avoyd it By growing in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3.17 18. Reason Because wisdome takes away those things that make us go out of the way As 1. Ignorance of the right way This makes a Traveller take the wrong way for the right Ye do erre not knowing the Scriptures Matt. 22.29 Wisdome removes this and shews us the right way 2. Darknesse He that knows the way best may erre in the dark So may Gods servants in difficult things not so cleerly revealed in Scripture Here also wisdome helps them out Vse It discovers to us a way how to discover errors and avoyd them which is by getting wisdome Verum est index sui obliqui Truth discovers what is right and what it wrong Men that have true weights at home weigh things they buy and are not cousened by false weights abroad So wise men weigh opinions by the Scripture and are not deceived 6. Doct. Uprightnesse both of heart and life is needfull for them that would be kept from errors Witnesse David's preservation and Solomon's failing in religion Reason Because God takes no care of keeping such who deny him heart or life Vse Behold another means of keeping you from errors that may endanger your salvation Get upright hearts and lives and ye shall be safe Vers 8. He keepeth the paths of judgement and preserveth the way of his Saints Here are the two last benefits or reasons why such as use the right means shall attain to the knowledge of God to wit Gods direction in matters of judgement and preservation in matters of practise He not onely shews that God will give that wisdome to his servants which he hath laid up for them but also what good fruit it shall bring forth in them God provides sound wisdome for good men which is a buckler to defend them that they may walk safely in good wayes and God preserves them therein For the words He keepeth Some understand it of God in regard of himself that he alwayes doth justly in what he doth Others of God in regard of his people He keeps them in right wayes and will not suffer them to erre to perdition But the words are To keep the paths of judgement that is God layeth up wisdome in store for them and gives it them and gives withall understanding to discern errors that they may judge rightly of divine truths and not go astray from them The paths The rules of truth See on ch 1.19 Of judgement See on ch 1.3 Yet to handle it more fully the Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The Law or Word of God by which judgement is to be given The judgements of the Lord are true Ps 19.9 2. The suit or case to be tryed in judgement Moses brought their cause before the Lord Numb 27.5 3. The sentence past in judgement They gave judgement upon them 2 King 25.6 4. The crime or cause of that sentence They whose judgement was not to drink of the cup Jer. 49.12 5. The punishment inflicted by virtue

be born without saving knowledge yet if we could get it of our selves it were something Many a man born foolish for the world poor mean yet by Art improving Nature proves worldly wise rich great But we cannot get heavenly wisdome so 2. Get it of God by prayer and go out of your selves else ye will never attain it as being naturally blinde and unable to see the way to heaven Rev. 3.17 3. Doct. It is not enough that wisdome come into the head unlesse it come into the heart also So that thou incline thine ear unto wisdome and apply thine heart to understanding vers 2. of this chap. Let thine heart keep my commandements chap. 3.1 Let thine heart keep my words chap. 4.4 His mother kept all these sayings in her heart Luk. 2.51 God opened the heart of Lydia that she attended unto the things which were spoken of Paul Act. 16.14 Reason 1. Because else truths will not be regarded nor affected 2. They will not be remembred nor retained 3. Neither will they be applyed nor practised In effect neither affections memory nor life will do their part Vse Let us then receive heavenly truths into the heart with joy that we may be wise Let us set open the dores of our hearts to let in the King of glory Psal 24.9 It is not enough that truth come into thine ears by hearing or touch thy heart by understanding but it must enter into it by pleasing admission and be received in love 2 Thess 2.10 Wisdome must enter into thee as a man into his own house Ab Ezr. taking possession of all the faculties of thy soul Thou must not onely conceive aright of truth but willingly receive it There is an Emphasis in the word Entring or coming in Mans heart is a dark labyrinth It is hard for the light to come in but very usefull It is needfull for all the corners of the soul The Soul saith Macarius Hom. 5. is a great shop wherein are many rooms and ware houses There is the Trade of upright dealing in justice c. Every affection keeps shop by it self and is very unruly Much wisdome is needfull to direct every one as much light in every corner of a shop The outward light of the world may serve to direct the body but wisdome must direct the soul Salazar 4. Doct. Knowledge is better then all outward riches He doth not say riches or honour but knowledge is pleasant This dying David especially commends to living Solomon Thou Solomon my Son know thou the God of thy Father 1 Chron. 28.9 Reason It will stand by us at death when all outward comforts forsake us and must be left Vse Labour more earnestly for it then for riches or honor for which worldly men take so much care and pains 5. Doct. There is much pleasure and delight in knowledge Gods judgements are sweeter then honey and the honey-combe Psal 19.10 How sweet are thy words unto my taste yea sweeter then honey to my mouth Psal 119.103 Pleasant words are as an honey combe sweet to the soul and health to the bones Prov 16.24 Reason 1. Because it gives wonderfull satisfaction to mens expectation And such things are pleasing to men 2. It eases a mans minde in the mids of worldly cares and businesses It is as a Noah to Lamech This same shall comfort us concerning our work and toyl of our hands Gen. 5.29 3. It sweetens all worldly crosses which are very bitter to fools It brings in Christ to help bear the burthen 4. It sweetens all worldly blessings by teaching us how to use them aright I know both how to be abased and I know how to abound every where and in all things I am instructed both to be full and to be hungry both to abound and to suffer need I can do all things through Christ which strengtheneth me Phil. 4.12 13. Vse We may well wonder then why knowledge which is so sweet in it self is so bitter to many and they will take no pains to get it Surely it is not entred into their hearts They are yet carnall To good men it is sweeter then all worldly comforts Fables and Tales are pleasing to others but Gods Word and knowledge to these It is like honey to them and outward comforts like gall in comparison of it As when a man hath taken honey other things are bitter to him Exercise makes that sweet to one man which is bitter to another 6. Doct. Knowledge will raise up a drooping soul The sight of the Sun much rejoyceth dulled spirits the knowledge of Gods Word much more The Law of the Lord is perfect comforting the soul The statutes of the Lord are right rejoycing the heart Psal 19.7 8. Reason 1. Because trouble of minde comes from a double ignorance 1. We are ignorant of our nature as if we were not subject to change Not onely Rivers but Seas ebbe and flow 2. We are ignorant of the nature of things who take things to be hurtfull that are not Non sunt omnia mala quae hominibus videntur mala Nauta queritur silere ventos mundum non laedit tranquillitas Arnob. All things are not evill which seem evill to men The Mariner complains that the winds lie still yet still weather hurts not the world Homines perturbantur non rebus sed opinionibus Si mors malum esset Socrati ita videretur Epict. cap. 10. Men are troubled not with things but with opinions Had death been an evill it would have seemed so to Socrates Me occidere possunt sed ladere non possunt Ibid. cap. 78. They may kill me but they cannot hurt me 2. Knowledge gives grounds of comfort from the sugar of Gods promises of profit strength singular deliverances Vse Love this knowledge better then ever ye did What good will all the world doe you if ye have troubled spirits Knowledge onely can lay these storms Vers 11. Discretion shall preserve thee understanding shall keep thee Now for the preservation it self of those persons that receive and entertain wisdome in this vers They shall be delivered from many spirituall and corporall dangers which foolish men fall into and they themselves are subject unto by reason of the remainder of sin in them and allurements of others both men and women As if he had said God shall give thee such warinesse and understanding of the true nature of things that thou shall be carefull to keep thy self from all evils which would weaken thy whole life by means of pot-companions and st●umpets who will continually be ready to set upon thee in thy young and slippery age to undoe thee if they can This preservation is a great benefit For the words Discretion See on ch 1.4 It imports a carefull examining things in the minde before we do them that we may avoyd evill The Syriack reads a good thinking that is to think well before-hand whither thou goest and what thou dost shall keep thee from going and doing amisse Cogito

body businesse and societie of friends yea and in Soul also for the Soul hath a fellow-feeling of the bodies joy or sorrow in regard of the neer conjunction of them 2. From the contrary because sicknesses and diseases are threatned as crosses and sometimes as curses See Deut. 28.29 c. The leprosie of Naeman shall sleave unto thee and unto thy seed for evers 2 Kings 5.27 3. Because health fits us for duty to God and men sicknesse makes us unserviceable to both Use To inform us that we may lawfully pray for health because in it self it is a blessing Spirituall blessings are best worth asking yet temporall not to be despised 5. Doct. Prosperity also is a blessing in it self the Devill confesses it to be so to Iob. Thou hast blessed the work of his hands his substance is encreased in the land Job 1.10 Abraham's servant confesses it in his Master The Lord hath blessed my Master greatly and he is become great and he hath given him flocks and heards and silver and gold and men-servants and maid-servants and Camells and Asses Gen 24.35 Reason 1. Because it is a gift of God I will give thee riches and wealth and honor 2 Chron. 1.12 2. He hath given it to some of his choisest servants as to Abraham Joseph David Solomon Use Abuse it not to luxury or oppression To be naught thy self more freely or to hurt others more powerfully Remember outward prosperity is Gods gift use it then to Gods honor and bless him for it Take heed it proves not as Tertullian calls it Campus quo ambitio decurrat A field in which ambition may run his course 6. Doct. Long life health prosperity are sometimes the rewards of well doing and obedience If ye be willing and obedient ye shall eat the good of the Land Isa 1.19 O that thou hadst hearkened to my Commandments then had thy peace been as a river Isa 48.18 That is thy prosperity as was shewed in the exposition of the Text. Reason 1. Because of Gods bounty who besides Heaven often gives comforts to his here 2. Because of mans frailty who is by prosperity much encouraged to obedience and discouraged by the contrary 1. Object Godly men oftentimes live but a while and in much pain and and poverty Answ Besides what was said before on the third Doctrine I answer 1. That their obedience is but in part and the reward is answerable 2. Promises of outward things are but conditionall And God by short life or sorrows keeps them from corruption or persecution and trouble 3. God gives them a longer and better life in Heaven So God verifies his promise with advantage As if a man should promise twenty shilling a week for a year and at the first months end void the bargain and give the party a thousand pound What cause had the receiver to complain either of falshood in the promiser or of losse to himself 4. Their short life have more sun-shiny daies and true and spirituall comforts there then any wicked mans long life Summer fruit may be as ripe as winter fruit though gathered some months before Use 1. It blames those who think that the study of wisdom and piety shortens their childrens daies They say they are too wise or too good to live long Such bring up their children foolishly and impiously and so shorten their daies which they would prolong 2. It encourages us to get wisdom and obedience Ungodly men think there is no better way in the world to make them live long then to be merry and to put away sorrow by letting slip the bridle to all manner of concupiscence but let us remember that a long healthfull prosperous life is the reward of obedience and live accordingly VERSE 3. Let not mercy and truth forsake thee bind them about thy neck write them upon the Table of thine heart NOw follow particular duties to bee performed to God and Man enterlarded with many excellent promises and rewards for encouragement to obedience And first the wise man begins with two duties to men setting the Exhortation to mercy and truth in this Verse and the encouraging promise in the next For the words Let not mercy and truth These two are oft enjoyned together in Scripture and it is pitty that they being so nearly joyned in themselves should ever be separated Sometimes they are jointly attributed to God His mercy is everlasting and his truth endureth to all generations Psal 100.5 His merciful kindness is great towards us and the truth of the Lord eudureth for ever 117.2 Sometimes to man Mercy and truth preserve the King Chap. 20.28 When they are attributed to God then Gods mercy is shewed in promising or giving man any good that deserves nothing but ill of him His truh is shewed in performance of his promises When they are spoken of man then is mercy seen in giving freely to the poor who deserve nothing of us yea to enemies who deserve ill of us Truth is manifested in doing what we owe by promise or debt to men Misericordia est gratia qua ex nostro libero animo benefacimus alteri non ex debito non ex passione Veritas quâ exclusa omni fictione adaequamus facta dictis verba cordi cordebitis Gratia qua gratuita veritas qua debita exhibemus Cajeetan Mercy is favour whereby out of our own free mind we doe good to another man not out of debt not out of passion Truth is that vertue whereby shutting out all feigning we do equall our deeds to our words our words to our haart our heart to our debts Grace or mercy is whereby we give free things Truth whereby we pay or restore things due to others Some interpret the Text here of Gods mercy and truth and that two waies 1. So carry thy self that God may deal mercifully and truly with thee But this cannot be the sense For though a man may so carry himself that God will not deal mercifully with him yet he cannot carry himself so badly that God will not deal truly with him for that were a blemish to God If he be upright God will perform his promises to him if not God will execute his threatnings upon him whichsoever God doth he shewes forth his truth 2. By way of promise not of exhortation And they read it Mercy and truth shall not forsake thee And they tie it to the former words if thou forget not my Law c. then God wil deal mercifully with thee and perform all his promises to thee But 1. This crosses the ordinary sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a prohibition and that without need 2. The words following are imperative 3. In the first and second Verses ye have a prohibition and promise This method is also observed in the verses following and most likly so here in this Verse and the next The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. Mercy or favour All the paths of the Lord are mercy and truth Psal

Moses David Christ Reas 1. Because they are a part of Gods image and that he likes where ever he finds it God doth good to all he keeps his word and likes them that do so 2. Though God get no good by them in us yet his Church doth sometimes his people need mercy from men sometimes truth in performances and upright dealing in those with whom they have to doe This God counts as done to himselfe In asmuch as ye have done it unto one of the least of these my brethren ye have done it unto me Mat. 25.40 Use Let us be encouraged to deal mercifully and truly with all men If others or they with whom we deal regard it not God will we shal have great need of his favour in death and judgment if we will not see what need we have of it now Doct. 4. Mercy and truth will find favour with Men. The former examples prove it Reas 1. In regard of men they love to be dealt mercifully and truly with all themselves even they that deal not so with others and therefore they commend it in others and think well of them and wish well to them out of selfe-love as many an Adulterer likes a chast Wife And as other men so especially they that get good by our merciful and just dealing wil favour us and speak well of us 2. God will encline mens hearts to favour such as deal mercifully and truly yea oftentimes God who gives credit and fashioneth mens opinions and enclines mens hearts as he please makes strangers heathens yea enemies that use to hate all religion and goodnesse by nature and have particular quarrels with the persons of godly men makes them I say to commend godly men for their mercy and truth and sometimes to do them much good Thus Sau●● ●lents and confesses David's innocency Thou art more right●ous then I for thou hast rewarded me good whereas I have rewarded thee evill 1 Sam. 24.17 This Ezra blesses God for Blessed be the Lord God of our fathers which hath put such a thing as this into the Kings heart and bath extended mercy unto me before the King and his councellors and before all the Kings mighty Princes Ezr. 7.27.28 Vse Behold a second motive to merciful and true dealing O say they men wil not do so to us We answer they should do so and if God see it fit he wil make them to deal so with you Doct. 5. Mercy and truth teach a man how to direct his waies before God It is seen in the Centurion He loveth our Nation and hath built us a Synagogue Then Jesus went with him Luk. 7.5.6 And in Cornebus who was a devout man and one that feared God which gave much almes to the people and prayed to God alwaies Acts 10.1 2. Reas 1. Because these things are pleasing to God though done to men and therefore he teacheth such how to carry themselves wisely before himselfe also 2. Because there is a chain of graces and they love to go together Like will to like Use Lo a third motive to be merciful and true dealing wise carriage before God is to be got as a reward of it And that is a great mercy such an one as all people may wonder at and and say Surely this great Nation is a wise and understanding people Deut. 4.6 Doct. 6. Mercy and truth teach a man how to direct his waies before men also So they taught David They taught him to behave himself wisely so that He was accepted in the sight of all the people and also in the sight of Sauls servants 2 Sam. 18.5 So it taught Joseph When they heard that Josephs brethren were come it pleased Pharaoh well and his servants Gen. 45.16 His good carriage got this respect to himselfe and his So did Abrahams among the Canaanites Thou art a mighty Prince among us in the choice of our Sepulchres bury thy dead Gen. 236. Reason 1. Because they conduce much to direct us in our carriage in the world 2. The want of either makes men noted for folly in their affairs Use See a fourth argument to mercifull and true dealing They that care not for obeying God yet would with Saul be honoured before the people Mercy and truth will be a good means to bring this honour from men as giving us the serpents subtlety with the doves innocency VERSE 5. Trust in the Lord with all thine heart and lean not unto thine own understanding HEre follow certain precepts concerning our carriage to God with promises annexed to some of them In this Verse trusting in God is commended to us and self-confidence the contrary to it is forbidden For the words Trust. Put confidence in God and rest on him and repose thy self on this fatherly providence for deliverance from all evill and the fruition of all good here and hereafter Trust may be opposed to doubting and fear and so may intimate not onely relying on God but waiting with assurance of a good event especially if we wait upon the right person and that upon good grounds Some writers make a coherence here Some of them tie it to the first verse as if it had respect to the keeping of the Law thus Do not be affraid that by reason of thy weaknesse thou canst not keep Gods commandments neither think on the other side that thou canst know them by thy naturall wit or do them by thy natural strength but trust in the commander and hee will make thee able in some good measure to do what he enjoines others knit these words to the third Verse Because thou art not able to keep mercy and truth trust in God and he will make thee able others tie it to the fourth verse Shew that thou hast good understanding indeed by trusting in God and not in thine owne wisdom Others to the words following If thou trust in God and not to thine own wit thou wilt wisely and readily perform all the duties following to God and man But it is better to take the words without any coherence according to the former interpretation Believe that God will not fail thee in any necessity but thy own wit may and act accordingly Some restrain this trusting in God to matters of salvation but that is too strait for we must trust in God for earth as well as for Heaven In the Lord. Heb. on the Lord. Not in any creature Faith and confidence shoud have no meaner object then God For the word see on Chap. 1.7 With all See on Chap. 1.13 Thine heart Not in word onely but in truth not in part but wholy Not partly on Gods care and partly on thine own wit but altogether on him For Heart see on Chap. 2.2 And lean not As a man leans upon a staffe to support him from falling Presume not upon thine own wit Trust not to it Unto thine own understanding Think not thy self so wise that thou knowest all means of providing good things or freeing from evill Some

good we are corrected Doct. 6. We must not be weary of afflictions though they be great and frequent Consider him that endured such contradiction of sinners lest ye be weary and faint in your minds ye have not yet resisted unto blood striving against sin Heb. 3.4 Thou hast born and hast patience and for my names-sake hast laboured and hast not fainted Rev. 2.3 Reas 1. Because we are Gods creatures He hath supream and absolute power over us and therefore may lay on us what he will Say with the Jews We are the clay and thou our potter Isa 64.8 2. Fainting makes us unfit for all good duties either of religion or of our callings we can do nothing truly good or acceptable to God without cheerfulnesse A weary man cannot walk or work with comfort his spirits are spent already Use 1. To reprove such as are weary and faint under afflictions some bear little ones or great ones a while and then give over some utterly despair of help and conclude they are quite undone others mur mur against God others seek freedome by unlawfull meanes as Saul by a Witch All these faint under Gods hand and sin against him This is the other extream we heard before that some made light of afflictions and sleighted them now we see that others despair sink under them Non quia dura sed quia molles patimur Not because the things are hard but because we that suffer are tender Seneca Though it be profitable for us to be arflicted yet our flesh is impatient and desires nothing but pleasure and ease and so discourages us under affliction as if God intended to destroy us the Devill tells us as much and we are ready to believe him But we should not forget the exhortation which speaketh unto us as unto children My son despise not thou the chastning of the Lord nor faint when thou art rebuked of him Heb. 12.5 2. Resolve still to bear while God afflicts remember it is for correction not for confusion And that we are naturally impatient and had need of patience which as Nazianzen calls it is Nervus animae the sinew of the soul Say with Tertullian Totus mundus mihi pereat dum modo patientiam lueis faciam Let me lose all the world so I may get patience Lib. de patientia If that shrinks all failes if afflictions like waves of the sea come rouling one in the neck of another expostulate not with God but pray and wait for deliverance be such as the Apostle bids you to be Rejoycing in hope patient in tribulation continuing instant in prayer Rom. 12.12 VER 12. For whom the Lord loveth he correcteth even as a father the son in whum he delighteth BEcause as it is a hard thing to part with our substance for God so it is as hard if not harder to endure Gods correcting hand which we are alwaies ready to suspect to come out of hatred therefore Solomon takes away that thought and assures us that such corrections come from Gods love and tend to our good For the words For. See on Chap. 1.9 Whom the Lord. See on Chap. 1.7 Loveth See on Chap. 1.22 He correcteth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To reason a case by arguments and answers How forcible are right words But what doth your arguing reprove Job 6.25 Should he reason with unprofitable talk Job 15.3 2. To convince confute or reprove such as are in the wrong Do ye imagine to reprove words Job 6.26 3. To correct or scourge one for sin O Lord rebuke me not in thine anger neither chasten me in thy hot displeasure Psal 6.1 And in that sense it is taken here See more on Chap. 9.7 Even as a father See on Chap. 1.8 The son See on Chap. 1.1.8 In whom he delighteth With whom he is wel pleased The sum of the verse is as if Solomon had said Thou must not despise nor be weary of Gods correction because it comes not out of anger but from abundance of love For as a godly Father seeks by correction to amend his child or a wise Physitian to cure his patient by bitter potions so doth God use by afflictions to keep every one in order whom hee loves or to call him back if he have sinned lest he grow worse and lose the comfortable sense of Gods favour For as Parents according to the flesh use to correct their children according to their offence when they neglect their duty or do evill so doth God exercise his children with crosses that they may not be proud or live loosely but more warily and wisely for time to come Figures none Note 1. The truth nakedly set down 2. By Smilitude In the former note 1. The word of coherence For. 2. The Agent The Lord. 3. The Act. Correcteth 4. The Patient Whom he loveth In the latter note 1. The Note of similitude Even as 2. The Corrector The Father 3. The corrected set out 1. By his relation The Son Not the servant onely 2. By his Fathers affection In whom he delighteth Abraham must offer Isaac whom he loves Gen. 22.2 God offers up his Son Christ in whom he is well pleased Math. 3.17 Though God chastise his children sorely yet he takes pleasure in them 1. Doct. God gives reasons of his proceedings that need not give any at all So in the preface to the commandemens Exod. 20.1 c. Ye must obey for I am Jehovah that gave you your being I am your God in convenant with you and I shewed my love to you in bringing you out of Aegypt In the second Commandment God reasons from his jealousie to idolaters and his kindnesse to true worshippers and their posterity long after them For I the Lord thy God am a jealous God visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me And she wing mercy unto thousands of them that love me and keep my Commandments In the third Commandement hee argues from his judgements on such as abuse his name For the Lord will not hold him guiltlesse that taketh his name in vain In the fourth from his liberall allowance of six daies to us for our own occasions who may well therefore afford him one in seven Six daies maist thou labour do all thy work For so indeed it should be translated being a permission not a command for labour in our callings belongs to the eighth Commandement And from his own example who after six daies worke rested one day For in six daies the Lord made Heaven and Earth the Sea and all that in them is and rested the seventh day Wherefore the Lord blessed the seventh day and hallowed it In the fifth Commandment from the good that comes by honouring Parents A long and comfortable life which all men desire That thy daies may be long in the land which the Lord thy God giveth thee There are no reasons given for the rest because mans reason can

he hath found her For the words Happy Or O the happiness of the man c. He begins his commendation of wisdome with an exclamation admiration of the good it brings to men which Gods people wonder at though others be blind Iee it not he had spoken great things of the benefits of wisdome before ver 2. as bringing along comfortable and peaceable life but here he speake in higher language it will bring happinesse which is an affluence or rather confluence of all good things and that for eternity A man that hath some good things may want other to content him If a man had all things that are good for him but for a time fear of losse will afflict him while he hath them and his grief will be the greater when they are lost by reason of his former experience of the sweetnesse of them A wise man is happy here spe in hope he shall be happy hereafter re in deed He doth not say blessed is the wise man but speaks by a circumlocution blessed is the man that findeth wisdome and the man that getteth understanding So he compares the wise man to a man not left rich by his parents but grown rich by Gods blessing on his labours Men count them happy that are grown rich by their own industry God counts them happy that labour for wisdome and do obtain it Is the man Heb. Adam For the word see on Verse 4. It is taken from the Earth to put man in mind of his base Originall That findeth Though the word sometimes signifie to find a thing by accident without looking after it yet here it rather signifies getting it by labour as was noted before and appears by the end of the verse And Solomons scope is to perswade men to labour for it because of the worth of it in it selfe and the good it brings to us For the word see on Chap. 1.13.2.5 Wisdom True and heavenly wisdom not humane acts and sciences they canot make a man happy One may have much insight in them and yet go to Hell For the word see on Chap. 1.2 By wisdom here may be meant Jesus Christ the wisdom of the father as Chap. 8. And the man The same word in the Originall that was before That getteth The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to draw out a thing that lay hid before as desires out of the heart by effecting them Further not his wicked device Heb. Draw not out Psal 140.8 Or corn out of a Granary That our Granaries may be full affording all manner of store Psal 144.13 or drawing forth good will in the heart to plentiful reliefe with the hand If thou draw out thy soul to the hungry Isa 58.10 Some understand it here of increasing knowledge and drawing out some further truths out of those grounds we know by reason or consequence Others of drawing it forth into words to instruct others Others of drawing it forth into deeds by practise But it is rather to be understood of bringing it forth by study out of Gods word and workes wherein it is hid as water in a well or a treasure in the earth Understanding See on Chap. 2.3 Figures Two Metaphors One from finding a thing by enquiry the other from getting a thing by labour Both shew that travail and paines are to be used to get wisdom It will quit cost nay bring great advantage Note 1. The Adjunct Happy Happinesseis a thing that all men desire but most men misse 2. The Subject set out 1. In Generall Is the man 2. In particular by two similitudes 1. From seekers And therein note 1. The Act. That findeth 2. The Object Wisdom 2. From traders And therein see 1. The Act. And the man that getteth 2. The Object Understanding 1. Doct. Wisdom may be gotten out of Gods corrections It is good for me that I have been afflicted that I might learn thy statutes Psal 119.71 Blessed is the man whom thou chastenest O Lord and teachest him out of thy law Psal 94.12 Reason 1. Because it teacheth us many things concerning God And therefore it is called by Patianus in Paraen ad poenit Re pertorium divinorum inventarium cognitionis Dei It is an Index of divine things and an inventary of the knowledge of God 1. It is a repertory or index of a Book whereby the good things in the book are readily found Else men may seek long enough and turn over the whole book and yet misse what they seek So affliction brings to us many things of God of which in prosperity we take no notice An Almanack also is a kind of repertory whereby men on the Earth see the Eclipses and course of the Sun and Moon in Heaven So wee in affliction see many things of God 2. It is an Inventary Lawyers require an Inventary of mens goods wherein all particulars must be written that they may the better judge of their estates Afflictions make us look out what good things there are in God for us to make use of in time of need And 1. They shew us Gods wisdom and omniscience that can find out our secret fins and chastise us for them This Judah confesseth God hath found out the iniquity of thy servants Gen. 44.16 2. They shew us Gods holinesse that cannot endure iniquity but will chastise his dearest children for sin 3. Afflictions shew us Gods justice that will punish men for sin 4. His power that can punish the greatest sinners 5. His mercy that brings many to repentance by afflictions that they may be saved So the prodigal son was brought home to his sathers house Luk. 15.1 6. His truth that so maketh good all his threatnings by his judgements 2. Affliction teacheth us some good things concerning our selves As 1. That we are sinfull We think our selves very good in our prosperity for want of examination Affliction is a glasse that makes us see the uglinesse of our sins and to loath and leave those sinfull courses on which we formerly doated 2. That we are foolish and like unwise children that will not leave doing evill till we bee whipt They make us say with David My wounds stink and are corrupt because of my foolishnesse Psal 38.4 And so afflictions compell us to goe to God in prayer to teach u● what he would have us to doe and to enable us to do accordingly 3. Afflictions teach us some good things as in regard of others As 1. That they must not be condemned for wicked men because they are afflicted for then must we go to Hel for company 2. That they shall be pittied and relieved in their sorrows as we would be in ours Use 1. It teacheth us to bear afflictions patiently looking more at the good that comes by them then the paine that comes from them No chastening for the present seemeth joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them which are exercised thereby Heb. 12.11 So sick

4.14 A gift in season is best and double worth to that which is long deferred Qui citò dat his dat Give quickly and thou givest twice Gratia tarda ingrata est Ingratum est beneficium quod diu inter manus dantis haefit Seneca Slow favour is no favour It is an unpleasing benefit that sticks long between the hands of the giver As we have opportunity let us do good to all men Gal. 6.10 3. We must do it comfortably according to their wants to give a dying man one meal or a naked man one hose will not keep him alive 4. We must do it liberally according to our ability Plentifull fountains give plenty of water To whomsoever much is given of him shall be much required Luke 12.48 Use It condemnes unwilling givers For such 1. Put off all till death like hogs good for nothing till they die 2. They give sparingly and with long intreaty if at all Often drawing makes the Well fuller and sweeter Standing still makes it stink So in giving almes Basil Opportunity lost may be irrecoverable Thou maist be as poor as Job to morrow and have nothing to give God gives the creatures their meat in due feason Psal 145.15 Job did not withhold the poor from their desire nor cause the eyes of the widdow to fail Job 31.16 His almes was alwaies ready when they needed it They need not wait long for it Go thou and do likewise So maist thou expect that God in mercy will not make thee wait long but will soon answer thy prayers VER 29. Devise not evill against thy neighbour seeing he dwelleth securely by thee THE wise man having perswaded before to the payment of debts and speedy giving to the door now he disswades from evill offices as from mischievous plots in this verse from contentious suits ver 30. From envy ver 31. Then gives reasons both why these good offices should be done and why the bad ones should be avoided and that to the end of the Chapter The words run so as if a man were allowed to plot mischief against a stranger or enemy because it forbids it onely against a neighbour But this is set out as a grievous sin with its aggravations yet the other not permitted He doth not tolerate small sins but set out greater to make them the more odious As if he had said Though thou must not devise evill against any man yet especially not against such as live near thee and expect no ill from thee Deceive not their expectation Fore the words Devise not Plot not evill against him in thy mind The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to plow or fit the ground for the seed They that plow iniquity Job 4.8 And secondarily to imagine and plot mischief in the mind by thinking and studying that so it may be ready for execution when occasion is offered Sometimes but rarely it is used for devising good things Mercy and truth shall be to them that devise good Ch. 14.22 It signifies also to be silent O Lord keep not silence Ps 35.22 Here it is taken in the second sense for plotting and devising Bain tells us that one of the Hebrew writers interprets this word of suspition of evill in a neighbour But himself likes it not The Doway Bible reads it Practise not But I find not the word any where so used Evill See on Chap. 1.33 Against thy neighbour Devise nothing that may tend to his hurt For the word see on ver 28. Seeing One cause why thou shouldst not hurt him is because he suspects no harme from thee and therefore cannot prevent it This particle I is translated thus elsewhere Seeing he judgeth those that are high Iob 21.22 He dwelleth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To sit He that sitteth in the Heavens Psal 2.4 2. To abide or remain Hee that abideth of old Psal 55.19 3. To dwell He that dwelleth in the secret place of the most high Psal 91.1 So here Securely Fearing no hurt from thee but rather expecting a good as from a neighbour See on Verse 23. on the word safely By thee Near thy dwelling Figures none Note 1. A prohibition 2. The reason thereof In the prohibition note 1. The Act forbidden Devise not 2. The Object of the thing Evill 3. The Object of the person Against thy neighbour In the reason note 1. The subject Seeing he dwelleth by thee 2. The Adjunct Securely 1. Doct. Plotting to hurt others is a great sin It is made a note of a wicked man He deviseth mischief upon his bed Ps 36.4 Hee deviseth wicked devices to destroy the poor Isa 32.7 Reason 1. Because it is an abuse and ill imployment of the most noble faculty of the soul as of reason and affections which should be used to do good to others and not to hurt men But are often used to plot evill against men contrary to Gods command 2. It is a concatenation of divers sins as of malice craft voluntary iniquity and wilfull contempt of Gods Commandment Use To condemn those who think there is no sin where there is no hurt done to others but place all sin in outward actions This was the Pharisees religion Math. 5. yet Christ shews there that though a man or woman have not hurt yet anger and lust are sins If we ought to study how to do men good though not desired then is it a sin to devise evill against them though not executed 2. Doct. It is a greater sin to devise evill against a neighbour Let none of you imagine evill in your hearts against his neighbour Zech. 8.17 He must go to Heaven that doth not evill to his neighbour Psal 15.3 Reason 1. Because of cohabitation If he like thee so well that he chuse to live by thee do not thou devise evill against him Continuall converse should keep thee from doing it 2. Because thou maiest get good by him more then by strangers that are farther off when thou shouldst need their help Aliquid boni propter vicinum bonum Some good comes by a good neighbour An heathen man being to sell or let his house put in this commodity among the rest that it stood among good neighbours Use Banish all ill causelesse thoughts against thy neighbours good out of thy heart This is the way to live with comfort 3. Doct. It is yet a greater sin to devise evill against such as take us for their friends expecting no hurt but good from us It was not an enemy that reproached me But it was thou a man mine equall mine guide and mine acquaintance Psal 55.12.13 If I have rewarded evill to him that was at peace with me Psal 7.3 4. Reason 1. Because such suspect no evill from us and therefore may more easily be ruined by us Natures Law will teach us not to imagine evill against them that trust to us and suspect it not The Italian Proverb is God keep me from them I trust and I will keep my self from them

pacified Davids rash anger by Abigails wise counsell Use Take heed of living in bad families and get into such as have godly Governours There is a blessing in it as in the cluster on the Vine Isa 65.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gods are within also said the Philosoper of his poor cottage Much more may the servants of the true God say in whose houses God himself dwells and in whose houses are Churches of God Philem. ver 2. Their cottages are better to dwell in then royall Palaces Dwell then in such with comfort and expect Gods blessing VER 34. Surely he scorneth the scorners but he giveth grace unto the lowly GODS severity against all kind of sinners was declared before Now he shews that God hath a speciall quarrell against scorners and mockers at Gods word and admonitions his promises and threatnings his service and servants Wicked men deride those that trust to Gods promises or fear his threats therefore God scornes them Here are many names for wicked men Froward wicked scorners fooles Many for good men righteous just lowly wise Many evills threatned to the one abomination curse scorn shame Many good things promised to the other as knowledge of Gods secrets his blessing favour glory For the words Surely The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. If. If it be afore Exod. 1.16 2. It notes a question Am I a Sea Job 7.12 3. It signifies when When he went in unto his brothers wise Gen. 38.9 4. Though Though thou detain me Iudg. 13.6 5. Seth or Seeing But fith ye say Jer. 23.38 6. Surely Surely your turning of things upside down c. Isa 29.16 So here And then it may come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth the last letter being lost And so our Saviour saith in a like word made Greek Amen Amen Verily verily Ioh. 1.51 He scorneth the scorners See on Chap. 16. upon the word Interpretation God lightly esteems of those that set light of his Ordinances and scoffe at religion And sometimes he shews them that they are deluded by punishing them openly and giving them over to bescorned by others as he poureth contempt upon Princes Iob 12.21 But. See on Chap. 2.22 He giveth See on Chap. 1.4 Grace Respect from himself and men as on the contrary he scornes proud persons and makes men contemn them also For the word see on Chap. 1.19 Unto the lowly These are fitly opposed to scorners who are proud Proud and haughty scorner is his name c. Chap. 21.24 Some read to the poor For such are often lowly when rich men prove proud scorners Our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Psal 123.4 But the former reading is better for poor men are not alwaies lowly nor rich men proud scorners Figures none Note 1. Gods opposition to the scorners 2. His favour to the lowly In the first observe 1. The word of assurance Surely 2. The person He. God scornes them 3. The Act. Scorneth 4. The Object The scorners In the second note 1. The word of opposition But. 2. The Act. Giveth 3. The Object of the thing Grace 4. The object of the person Unto the lowly Doct. 1. Wicked men are called by divers bad names in scripture and good men by divers good It appears in the last verses of this Chapter where ungodly men are called froward wicked scorners fooles names of disgrace and good men are called righteous just lowly wise names of credit So in other places ungodly men are called Goats Math. 25.33 Dogs Swine 2 Pet. 2.22 Foxes Cant. 2.15 Good men are called Gods peculiar treasure Psal 135.8 His jewels Mal. 3.17 His Sheep Math. 25.33 His sons Gen. 6.2 Reas 1. Because God thinks no one name bad enough to set out his dislike of wicked men nor good enough to set out his delight in good men 2. Because there are many vices in evill men and many vertues wrought by God in good men yet one is predominant we say one man is cholerick though he have other humors because that prevailes So among wicked some are froward to men others are impious towards God others scorners of piety others foolish in their waies Among good men some are more righteous and just some more lowly or wise then others and some of these names may fit one good man and some another Use Seeing God declares his hatred of sinners and love of Godly men by so many severall names let us learn to shew our dislike of the one and love of the other by severall waies In our eyes let a vile person be contemned but let us honour them that fear the Lord. Psal 15.4 It becomes a Citizen of the heavenly Jerusalem to be affected like God If Ahashuerosh honour Mordecas he expects the people should do it too and therefore shews him in state to the people with a proclamation Thus shall it be done to the man whom the King will honour Es● 6.9 If he will disgrace Haman his servants at the first word cover his face As the word went out of the Kings mouth they covered Haman 's face Est. 7.8 So should we honour those whom God honours and lightly esteem of others Doct. 2. God sets light by proud scornfull men If thou scornest thou alone shalt bear it Chap. 9.12 He that sitteth in the seat of the scornfull God will make him like the chaffe which the wind driveth away Psal 1.1 4. Reas 1. Because God hath more reason to scorn them then they to scorn others There is more difference between God and the wisest richest strongest man in the world then is between him and the foolishest poorest weakest creature in the world 2. Because nothing is more just then lex talionis the law of requital It was the Magistrats rule in the Law Life for life eye for eye tooth for tooth c. Exod. 21.22 23. Adonibezeck acknowledges it As I have done so God hath requitted me Judg. 1.7 So with the froward thou wilt shew thy selfe froward Psal 18.26 And by proportion God will scorn scorners This is a glasse to shew scorners how ill it becomes them Use Take heed of scorning If men dare not set you as light as you set them God will If your height make you despise others God will either bring you low in this world or take you out of it and send you to hell to shew that he sets as light by you as you do by others Doct. 3. God shews great respect to humble men He giveth grace unto the humble Jam. 4.6.1 Pet. 5.5 Reas 1. He gives to such grace and favour in his own sight I will look to him that is poor and of a contrite spirit Isa 66.2 Nihil est tam Deo gratum quàm seipsum in postremis numerare Chrysost Nothing is so pleasing to God as for a man to reckon himselfe among the meanest 2. Because he makes them to find favour with men Mansuetude reddit

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

shewes mercy to men shall find mercy with God And he that deales truly with men shall have understanding how to manage his affairs wisely in the world or to joyn them together Hee that deals mercifully and truly shall be loved of God and esteemed wise among men These are two spurs to the former two duties For the word So. Heb. And. See on Chap. 2.9 and on ver 22. there on the word But. Shalt thou find Heb. Find thou The imperative for the future The commanding phrase for the promising So Keep my Commandments and live Chap. 4.4 That is And thou shalt live For where God promises mercy there he commands a blessing Psal 133.3 And all creatures must help to bring it Thus the Poets speak also Si faetura gregem suppleverit aureus esto Virgil. If thy flock bring forth abundantly be thou a golden or rich man That is thou shalt be so So on the contrary the future or promising tense is put for the Imperative or commanding Thou shalt have no other Gods That is Have not For Gods command ties us as much as mans promise ties him For Find See on Chap. 1.13 Some read it And find favour As if wisdom did admonish men to seek for favour by those vertues Favour See on Chap. 1.9 on the word Grace Thou shalt find comfort kindnesse liking good acceptation As men by their comely personage or wise carriage or good offices find savour with Princes And good understanding Thou shalt be esteemed a wise man The Nations shall say surely this great Nation is a wise and understanding people Deut. 4.6 For Good See on Chap. 2.9 For understanding See on Chap. 13. on the word Wisdom In the sight Heb. In the eyes See on Chap. 11.17 Of God See Chap. 2.5 And man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signifies 1. A man in generall Man that is born of a woman Iob. 14.1 2. It was the name of the first man that ever was Adam knew his wife Gen. 4.1 Here it is taken in the first sense yet collectively man for men as often else where The last words admit of a threefold sense Some understand them thus Thou shalt know how to carry thy self well in all offices to bee done to God or man But that is onely toward God and man In the sight of them is more As in the first Commandement Thou shalt have no other Gods in my sight It is a greater fault for a woman to lie with an adulterer in her husbands sight then else where Others thus God and man will favour thee and acknowledge that thou hast carried thy selfe wisely Others thus Thou shalt have good successe For that the word will also bear God will be so gracious to thee and men so friendly that thou shalt thrive wonderfully and men shall take notice and bear witnesse of it The second way is best and most agreeable to the common use of the original word The sum is if thou exercise mercy and truth toward men God and men will favour thee and approve and bear witnesse of thy great understanding Figures A metaphor in Find Thou shalt obtain it as men get things they find Another metaphor in the eyes or sight of God For God hath no eyes yet wil he take notice of it as men do of what they see In the eyes of men that is in their sight for men take notice of those things that come within the reach of their eyes The meaning is they wil look upon thee with delight a metonymie of the cause for the effect Note 1. The things promised which are two 1. So shalt thou find favour 2. And good understanding 2. The large extent of them in the sight of God and man Some things please men that offend God other things please God that offend men thy waies shal please both This is a great but a rare blessing Doct. 1. Good things cannot be too often inculcated This is familiar with Solomon in this book of the Proverbs to urge the same things though with some variety of words My son hear the instruction of thy father Chap. 1.8 My son if thou wilt receive my words and hide my commandements with thee Chap. 2.1 My son forget not my Law but let thine heart keep my commandments Chap. 1.3 This course is approved by Saint Paul To write the same things to you to me indeed is not grievous but for you it is safe Phil. 3.1 Reas 1. Because of the dulnesse of our apprehension matters of truth and holinesse may be spoken often before we understand them 2. Because of the deadnesse of our affections that have no love to either naturally 3. Because we are more forgetfull of good things then of other Use It condemnes the nicenesse of men that cannot endure to hear old fundamental truths often pressed but are so pleased with new things that they run into old errors a Minister must bring forth old things for matter new for manner Every Scribe which is instructed unto the Kingdome of Heaven is like unto a man that is an house-holder which bringeth forth out of his treasure things new and old Mat. 13.52 Brethren I write no new commandament unto you but an old commandment which ye had from the beginning the old commandment is the word which ye have heard from the beginning Again a new commandement I write unto you which thing is true in him and in you because the darknesse is past and the true light now shineth 1 John 2.7.8 Doct. 2. God gives fit rewards For good carriage to men he gives favour with men For Nebuchadnezzars service in taking Tirus God gives him the land of Aegypt Son of man Nebuchadnezar King of Babylon caused his army to serve a great service against Tyrus Every head was made bald and every shoulder was peeled yet he had no wages nor his Army for Tyrus for the service that he had served against it Therefore thus saith the Lord God behold I wil give the land of Aegypt unto Nebuchadnezar King of Babylon and he shal take her multitude and take her spoile and take her prey and it shal be the wages of his army I have given him the land of Aegypt for his labour wherewith he served against it because they wrought for me saith the Lord God Ezek. 29.18 19.20 Those that honour God with their encrease God wil give to them a greater increase Honour the Lord with thy substance and with the first fruits of all thine increase so shal thy barnes be filled with plenty and thy presses shal burst out with new wine verse 9 10. of 〈◊〉 Chap. Reas 1. To allure men the more to do good offices suitable wages makes a servant diligent 2. To shew Gods great approbation of them by the likenesse of the rewards to the duties Use Observe the proportion of your rewards to your duties see Gods mercy and wisdome in it and give him glory Doct. 3. Mercy and truth find favour with God So did Joseph