understood without much paines chap. 1.18 Doct. 4. It delights much in metaphors chap. 2.15 Doct. 1. It sets out the same thing by divers similitudes Doct. 2. It affords a medicine to every spirituall dâ—sease chap. 2.16 Doct. 1. It gives many encouragements to good waies chap. 2.21 Doct 1. Scripture must be understood by scripture chap. 3.18 Doct. 1. It presseth the same thing oftentimes by divers expressions chap. 3.20 Doct. 1. Scoffers at goodnesse chap. 1.22 Doct. 5. Secresie is a great bait to wickedness chap. 1.11 Doct. 3. Seekers for Gods help may expect Gods blessing chap. 3.6 Doct. 5. Self-confidence cannot stand with trusting in God chap. 3.5 Doct. 5. It is dangerous Doct. 6. Shame is the fools preferment chap. 3.35 Doct. 3. Shamelesse persons will give very lewd counsel chap. 2.12 Doct. 6. Similitudes rightly applied are of great use chap. 1.18 Doct. 1. Simple persons hearken not to heavenly instructions chap. 1.32 Doct. 2. Simplicity is beloved of us by nature chap. 1.22 Doct. 4. Sin is truly evil and hurtfull chap. 1.16 Doct. 4. It is readily swallowed by wicked men though great Doct. 6. It brings misery upon men chap. 1.31 Doct. 1. In matters of religion it brings heavy judgements Doct. 2. It brings constant and continuall evills Doct. 3. It roots out wicked mens posterity chap. 2.22 Doct. 5. Men should leave sin for their childrens sake Doct. 6. Sinners some remain in a sinful estate chap. 1.10 Doct. 3. They want not patheticall expressions to draw others to sin chap. 1.12 Doct. 6. They are very nimble about sinful actions chap. 1.16 Doct 5. They admit of degrees Chap. 1.22 Doct. 3. Sleep to a godly man is sweet chap. 3.24 Doct. 3. Slighting means of knowledge is sleighting knowledge chap. 1.7 Doct. 7. Snares often laâ—d for innocent men chap. 1.18 Doct. 5. Solomon's works Number of his Proverbs time of uttering speakers composing manner of speech division of the book my manner of handling it Chap. 1.1 In the exposition Spirit and word must go together to guide chap. 1.23 Doct. 6. Spirituall wisdome is required to guide all our actions chap. 1.3 Doct. 3. Spirituall gifts given to beleâ—vers in abundance chap. 1.23 Doct. 4. Strength of body is a great mercy chap. 2.8 Doct. 3. The fuller the greater blessing Doct. 4. Study is needfull to know how to judge of interests chap. 1.3 Doct. 5. Strumpets are full of flattering speeches chap. 2.16 Doct. 6. T Teachers must have the affection of parents chap. 1.10 Doct. 2. They must shew great affection chap. 2.1 Doct. 1. They must perswade chap. 3.12 Doct. 2. Threatnings follow lost exhortations and reproofes chap. 1.24 Doct. 1. Transgressours deal treacherously with God chap. 2.22 Doct. 4. Triumphing in evill deeds is found in many chap. 2.14 Doct. 5. Trouble is evill in it selfe chap. 1.33 Doct. 6. It comes often unexpectedly chap. 3.25 Doct. 2. Then it is very troublesome to wicked men Doct. 3. Trust is not to be given to them that will fail God and their neerest friends chap. 2.17 Doct. 1. Truth hath a certain path chap. 2.8 Doct. 1. Good men must keep in that path Doct. 2. To that end God gives them heavenly wisdome Doct. 3. Truth is required in all our dealings chap. 3.3 Doct. 4. U Visible creatures visibly distinguished chap. 1.17 Doct. 5. Understanding and care needfull to keep men from evill chap. 2.11 Doct. 6. Ungodly men are cruel men chap. 1.12 Doct. 4. Upright men shall not want necessary wisdom chap. 2.7 Doct. 3. Uprightnesse of heart and life needfull to keep men from dangerous errors chap. 2.7 Doct. 6. It is expected of those that would be blessed chap. 2.21 Doct. 3. W Waies of sin are waies of darknesse chap. 2.13 Doct. 6. They are crooked waies chap. 2.15 Doct. 3. Waies crosse in the world chap. 2.19 Doct. 6. Wantonesse will be kept in by no bridle chap. 2.17 doct 2. It shortens mens daies chap. 2.18 Doct. 3. Wantons have no hope of comfort without repentance chap. 2.19 Doct. 5. Wicked men desire to make others as bad as themselves ch 1.10 Doct. 4. They have a notable insinuating faculty to deceive others chap. 1.10 Doct. 5. They promise themselves success of their mischievous plots chap. 1.11 Doct. 6. And impunity Doct. 7. Their spleen against such as wrong them not chap. 1.12 Doct. 2. They could wish there were no footsteps left of their iniquity Doct. 5. They care not if all men be empty so they be full chap. 1.13 Doct. 5. They dream of no want nor crosses in their ungodly courses Doct. 6. They have a great desire affection and proneness to wickedness chap. 1.16 Doct. 3. They have cunning devices to do mischief chap. 1.17 Doct. 4. As they perswade others to mischief so they act it themselves Chap. 1.18 Doct. 2. They have heads to invent and hands to execute evill Doct. 3. They have many wicked waies Chap. 1.19 Doct. 1. Many wicked men walk in them Doct. 2. They live in fear chap. 1.26 Doct. 5. That they fear will certainly come on them Doct. 6. They drive a trade of sinning chap. 1.31 Doct. 4. They bring many troubles on themselves Doct. 5. They have many devices to undo themselves Doct. 6. They continue obstinate in evill doing chap. 2.13 Doct. 5. They are restlesse in evill chap. 2.22 Doct. 2. Their lives oft cut short by wickednesse Doct. 3. They have many bad names in scripture chap. 3.34 Doct. 1. Wickednesse will break out chap. 1.1 Doct. 2. It hath many devices to come forth Doct. 5. It will brag and boast chap. 1.13 Doct. 4. Wisdome is to be gotten out of scripture chap. 1.2 Doct. 2. It is needfull to guide the understanding and the will Doct. 4. It is despised by many chap. 1.7 Doct. 7. Her call not heard by them chap. 1.24 Doct. 4. Her counsels worth hearkning to chap. 1.33 Doct. 2. It is gotten more by help from God then from men chap. 2.3 Doct. 1. It must be gotten by prayer Doct. 2. Tea and by earnest prayer Doct. 3. Gods means conscionably used will bring it chap. 2.5 Doct. 1. No expectation of it otherwise Doct. 2. It is much needfull to find out the true religion Doct. 3. What we cannot do in search of it God will supply chap. 2.6 Doct. 1. It is a free gift Doct. 2. It comes from the Lord alone Doct. 3. Gods word and Ministers must be regarded in the search of it Doct. 5. It is a great means to preserve men from dangerous errors chap. 2.7 Doct. 5. It is a great antidote against evill chap. 2.11 Doct. 4. It shews how to do good and avoid evill chap. 2.20 Doct. 4. It may be got out of corrections chap. 3.13 Doct. It is to be admired Doct. 2. It must be gotten with much paines Doct. It drives the greatest trade ch 3.14 Doct. 2. It brings more profit then worldly riches Doct. 3. It excells the best things in the world Chap. 3.15 Doct. 2. Yea all things imaginable Doct. 3. It brings many good things chap. 3.18 Doct. 1. It brings long life Doct. 2. And riches Doct. 3. And honour Doct. 4. It hath waies of its own chap. 3.17 Doct. 2. It must guide all our actions Doct. 3. It brings much true delight Doct 4. And peace Doct. 5. And no trouble in it self Doct. 6. It affords true nourishment chap. 3.18 Doct. 2. It makes a perfect cure Doct. 3. It doth good onely to such as get it fully and firmly Doct. 4. It must be reteined in the heart Doct. 5. It brings happinesse to them that retain it Doct. 6. Once gotten must never be forgotten chap. 3.21 Doct. 1. Her precepts must be dear to us Doct. 2. They must be carefully laid up by us Doct. 3. Wisdom makes the soul to live chap. 3.22 Doct. 2. It is a great grace to any man Doct. 3. Wise mens words words carry great weight with them chap. 1.6 Doct. 5. Wise men are counted happy by God Chap. 3.13 Doct. 3. They want nothing Ch. 3.17 Doct. 17. Doct. 1. wise sons of godly fathers make a sweet harmony Chap. 1.1 Doct. 7. Wisest men may learn more chap. 1.5 Doct. 1. Wives should be guided by their husbands chap. 2.17 Doct. 5. Words shew what is in men ch 1.21 Doct. 5. Words of truth are worth laying up chap. 2.1 Doct. 5. They are best in the heart Doct. 6. Wonderfull gifts are given by Gods spirit chap. 1.23 Doct. 3. World had a beginning chap. 3.19 Doct. 1. It was made by God Doct. 2. Gods wonderfull wisdom appeared in making it Doct. 3. Worldly things very precious to carnall eyes chap. 1.13 Doct. 2. Worth of things should sway our account of them chap. 7. Doct. 3. Y. Young men should get wisdome to know good counsell from bad chap. 1.15 Doct. 2. They are most in danger of allurement ch 2.11 Doct. 2. Also of bad example Doct. 2. And of bad company ch 2.12 Doct. 1. Youth is the time of most danger for going astray chap. 1.4 Doct. 5. As also for being drawn away to sinfull courses chap. 1.11 Doct. 1. Also of bad example Doct. 2. And of bad counsel Doct. 3. FINIS
worth of it else would they love it and choose it v. 29. 4. Because it will not let them sin freely but raises whirlewinds in their consciences The evill doer comes not to the light lest his deeds should be reproved Joh. 3.20 Vse 1. Wonder not if some will not be won by long and powerfull preaching They hate knowledge 2. Take heed of the height of evill They shut reprovers out of dores as naughty boyes doe School-masters Glem Strom. l. 7. This damns many They have both seen and hated both me and my Father Joh. 15.24 Wisdome is accused by bad men but justified by her children Mat. 11.19 Vers 23. Turn you at my repreof behold I will pour out my spirit unto you I will make known my words unto you Wisdome having searched into their sores and discovered their diseases to them in the former vers doth now apply plaisters to them which may heal them After a short rebuke of their folly and contempt she administers good counsell in an exhortation Having shewed them that they were out of the way now she shews them how to get in again She had blamed them before for staying so long in wicked wayes Now she bids them turn speedily And this exhortation is backed afterwards with threats and promises For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn you or return The word signifies 1. To return to a place from which one went away before Abraham returned unto his place Gen. 18.33 2. To return from anger or to be friends with one Surely his anger shall turn from me Jer. 2.35 3. To repent or return to God from whom we are all naturally gone astray And shalt return unto the Lord thy God Deut. 30.2 4. To doe the same thing again Isaac digged again Heb. returned and digged the wells of water which they had digged in the dayes of Abraham his Father Genens ch 26. v. 18. 5. To make to return or bring back Then the Lord thy God will turn thy captivity Deut. 30.3 Here it is taken in the third sense for turning from the wayes of folly to the wayes of true wisdome from Satan to God A similitude taken from travellers that are gone out of their way or from children servants souldiers or scholars that run away from their governours and undoe themselves So Hagar fled from Sarah and is bidden to returne Gen. 16.6 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At my reproof The word signifies 1. Verball reproving in words Thus she was reproved Gen. 20.16 2. Reall reproving that is correcting Oh Lord rebuke me not in thine anger that is as follows chasten me not in thy hot displeasure Psal 6.1 Here it is used in the first sense for the words of wisdome in the former versi or such like Seeing yeers have not brought you to discretion nor ye have wit enough to return from your evill wayes of your selves do it at my reproof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold She puts a note of admiration before the promise because abundance of grace especially in them who have lived long in wick ednesse is a thing worthy to be wondred at by all as it is for a Virgin to bear a Son Isa 7.14 Behold a virgin shall conceive and bear a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will poure out It signifies abundance of grace to be given as a fountain poures out plenty of water It notes great fulnesse in wisdome and great affection to others I will willingly poure it out of a full heart as water out of a fountain So abundance of folly and evill is poured out of a wicked heart The mouth of fooles poureth out folly Prov. 15.2 The mouth of the wicked poureth out evill things Prov. 15.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My spirit It signifies 1. The wind There came a great wind from the wildernesse Job 1.19 2. Vanity a thing of no substance empty like the wind What profit hath he that hath laboured for the wind Eccles 5.16 3. A corner or place or quarter of the earth where the wind may blow In four quarters were the porters 1 Chron. 9.24 4. The breath of a living creature which is kinde of wind Neither is there any breath in their mouths Psal 135.17 5. A Spirit or Angel Then a spirit passed before my face Job 4.15 6. The soul of a man The spirit of Jacob their Father revived Gen. 45.27 7. The life Thou hast granted me life Job 10.12 8. The Holy Ghost the third Person in Trinity The Spirit of God moved upon the face of the waters Gen. 1.2 9. The gifts of the Holy Ghost I will pour out my Spirit upon all flesh Joel 2.28 So it is taken here for spirituall graces All three Persons are closely mentioned in this ch The Father called the Lord vers 7. The Son called Wisdome v. 20. The holy Ghost called the Spirit in this vers Some take it for illumination onely and gifts of knowledge So it agrees well with the words that follow I will make known my words unto you If ye hearken to my reproof I will tell you more of my minde Ye shal know more of heavenly truths So that pouring out of the Spirit is emptying of the soul declaring what Wisdome thinks which is worth the knowing And I will declare it as fully as if it flowed out of a fountain Others take it for sanctifying gifts of the Spirit The former agrees best with the words following Vnto you By making my minde known unto you By my words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will make known By pouring out my spir it and declaring my whole minde unto you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My words It signifies 1. A word Hear the word of the Lord Isa 1.10 2. A thing For things are revealed by words The thing proceedeth from the Lord Gen. 24.50 Here it is taken in the first sense Vnto you Heb. I will make you to know my words The summe of all is If ye will turn from your foolish wayes to hearken to me I will fill you with true wisdome Not that men have power to repent of themselves but these exhortations of Gods Ministers set home by Gods Spirit are means to bring sinners to repentance Figures Turn A Metaphor from men out of the way that must return or never come to their journeys end Poure out A Metaphor from a fountain that poures out water abundantly My Spirit A figure of the cause for the effect The gifts of my Spirit or meaning of it Note 1. An exhortation 2. A promise to encourage them He begins with a promise here and ends with another v. 33. and fills the middle with threatnings In the exhortation note 1. An act Turn you 2. The motive to it at my reproof The promise is double 1. Of the Spirit 2. Of knowledge In the first note 1. The word of admiration Behold 2. The agent I. 3. The act will poure out 4. The object my Spirit 5. The subject unto you In the second promise note 1.
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
Grammaticall sense or translation and originall force and various significations of the words 2. The Rhetorical sense or interpretation shewing what is literally and what figuratively spoken 3. The Logicall sense holding out the coherence of one verse or word with another and the strength of arguments couched in the words 4. The Theologicall sense in some short observations out of the words not without sutable applications I shall sometimes parallel these Proverbs with other like Scriptures and sometimes with sentences of other authors and rob the Egyptians to enrich the Israelites I begin with the first part and am retiring to my text as fast as I can It is part of Solomons Preface contained in the three first chapters for as for the six next from chap. 4. to chap. 10. they are Davids words For Solomon fathers them upon him chap. 4.4 and dischargeth him not till chap. 10.1 and then challengeth the rest following or many chapters to himself and sets his stamp upon them afresh The Proverbs of Solomon Which had been needlesse if Solomon had spoken before since he brought in David spaking He sets out his Fathers goodnesse in teaching him so abundantly and his own in learning so plentifully To return to Solomons words note 1. The inscription of the Book to the 7 verse of this chapter 2. His counsell to his son to the end of the 3 chapter In the inscription note 1. The penman vers 1. 2. The profit and scope of the book in the five verses following I am now arrived at the haven and come to my Text. And first for the Grammaticall sense or translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Proverbs Vox gravida A woâ—d great with childe as Salazar cals it It contains much more under it then we ordinarily conceive it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 1. To rule Dan. 11.4 Which he ruled And that for divers reasons 1. Because Proverbs are most eminent ornaments of discourse and excell in speech as Kings in a kingdome They are of most account and like stars do illustrate our speech 2. Because other speeches are deduced from them as from undoubted principles and receive all their credit and authority from them These are like Axioms in all Arts worthy of credit in themselves and from them other sentences are derived by consequence and therefore they rule over these latter like Kings and other sentences must stand or fall by their doome 3. Because most of them are sentences coming from Kings and Princes or others eminent for wisdome as princes in the Schooles whose sentences are Chronicled when other meaner mens words lie dead and buried So Davids Solomons Bathshebas are here mentioned and all Histories are full of such 4. Because they are so certain that they have a throne in all mens mindes and no man dare contradict them but all that hear them are convinced of the truth of them Thus Christs sentences had weight in them He spake as one that had authority and not as the Scribes Mar. 1.22 His words were weighty like the words of Kings and rulers The Greek word for a Proverb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word used by the way Things commonly talked of by passengers in the way as generally beleeved Or because they were written upon pillars in the highwayes that travellers reading them might have occasion of meditation and discourse for their instruction and correction Athen. Synops l. 14. The Latin word Proverbium or Proverb is Proverbo That which is worthy to stand for a word 2. The word may import a similitude for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes to liken one thing to another Ezek. 16.44 Behold every one that useth Proverbs shall use this proverb against thee saying As is the mother so is the daughter And that 1. Because a multitude of Proverbs are similitudes wherein one thing is compared with another To this the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lay one thing by another And so Hierom on Matthew saith Parabola est rerum natura discrepantium sub aliqua similitudine facta collatio A parable is a comparison of things different in nature made under some similitude Parables compare things with things persons with persons state with state businesse with businesse 2. Because they are an Anatomy and character of good mens manners and expresse them as the seal doth a picture in wax A lively representation and likenesse of them and of their carriages in all conditions Under this word then are contained 1. Principles in Divinity commonly beleeved of all and used in common speech as Ezek. 18.2 What mean ye that ye use this Proverb concerning the land of Israel saying The fathers have eaten sowre grapes and the childrens teeth are set on edge 2. Witty sentences spoken by men of note for wisdome and learning as these Proverbs of Solomon 3. Riddles or hard sayings requiring labour for the understanding of them And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Proverb and a dark saying are used promiscuously I will incline mine ear to a Parable I will open my dark sayings upon the Harp Psal 49.4 See the like Psal 78.2 Such was Balaams proverb or parable Numb 24.15 4. Similitudes So the unjust carriage of the great Kings of Judah and Gods destroying of them is set out under the fimilitude of two Eagles and a Vine Ezek. 17.2 c. All of these kindes are to be found in this Book and so they may justly be called Proverbs Of Solomon He was the son of David by Bathsheba and appointed by God and him to be heir of the Kingdom though not the eldest son His name carries peace in it in the Original and such was his reign So was he called by God before he was born 1 Chron. 22.9 His name shall be Solomon and I will give peace and quietnesse unto Israel in his days This name was imposed on him by the Father as the Text runs 2 Sam. 12.24 But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or marginal reading attributes it to his Mother reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And she called his name Solomon God gave him another name there vers 25. the name of Jedidiah because he loved him Doubtlesse then was Solomon saved notwithstanding his errours for whom God loves he loves to the end Joh. 13.1 Solomon is observed to be the first of the writers of Scripture that set his name before his Book Moses did it not nor any other If Nehemiah be objected it is answered that he lived long after Solomon in the time of the captivity though his book be set before to continue the History of the Church and Doctrinal and Prophetical Books set after The Prophets that followed after imitated Solomon but not the Historians that went before David writes his
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 Jâ—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 timeâ— 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 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
he had thought to have done unto his brother Figures here are none Note 1. the good that comes to men of mean capacity 2. The benefit that accrues to young men In the first note 1. the effect of These Proverbs To give 2. The object Subtilty 3. The subject To the simple In the second note 1. the subject To the young man 2. A double adjunct Knowledge by others Discretion by pondering on these Proverbs read or expounded 1. Doct. The Scripture contains store of heavenly knowledge sufficient to inform simple persons In the prosecution of this point note 1. The store of heavenly mysteries in the Scripture 2. The clearnesse of them For the store see 2 Tim. 2.15 16 17. The holy Scriptures are able to make men wise unto Salvation and are profitable for doctrine reproof correction instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works Two arguments are here couched to prove it 1. The various uses of it To inform mens judgements shew them their sins bring them to amendment direct their lives afterward 2. The effect To make men more then worldly wise wise unto salvation Wise not to get wealth but heaven This requires store Gods treasure mentioned 2 Cor. 4.7 is laid up here and hence Gods Stewards fetch enough to make themselves and others rich In a treasury is much gold and silver laid up The mouth of a righteous man is a well of life Prov. 10.11 How much more Gods Word So here Subtilty is to be had to prevent errours and dangers Knowledge of things needful Discretion to guide men in safe wayes There is then store of heavenly truths in Scripture For the second the clearnesse of them It is compared to a light and a lanthorn Psal 119.105 It gives light unto the simple Psal 119.130 It makes wise the simple and inlightens the eyes Psal 19.7 8. Reason 1. Many things are as plainly set down as any man can speak as the the History of the Creation Gen. 1. Redemption in the Gospel Precepts of holinesse in the Epistles 2. Heavenly things are set out by earthly similitudes for our capacity as in many parables Matth. 13. These are spectacles to help our weak sight 3. They are fitted by God to our capacity not to his high wisdome in the manner of delivery And who can speak plainer then God or teach better 1. Vse See the difference between Gods Word and mens Though Gods Word be much deeper yet weak ones may draw water hence A Lamb may wade and an Elephant may swim in this river It was writ over Pythagoras his school doores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let no man ignorant of Geometry enter But God Iets ignorant persons and children come into his school and learn 1 Joh. 2.14 2. Vse Be encouraged notwithstanding your natural ignorance to goe to school to Gods Word to learn knowledge There is store of matter and clearnesse of delivery If this book of The Proverbs that is so deep may serve to instruct simple ones much more other plainer books of Scripture Peter Martyr in his Epistle Dedicatory before his Comment on the Epistle to the Romans speaks strangely yet truly Equidem scio multos esse qui hoc non credunt non paucos qui ea rideant nosque insanire arbitrentur sed istos rogatos velim c. I wot well there are many that will not believe it and not a few that will deride those things and think that we are mad in ascribing so much to the Scriptures But â—oh that they would be intreated to make tryal a while and to take to the reading of the Bible Male mihi sit itae enim in tanta causa jurare ausim nisi tandem capiantur sentient denique quantum divina haec ab humanis distent c. Let ill betide me for so I dare swear in so great a cause if they be not taken at length they will perceive in the end how far Gods writings differ from mens Adde Erasmus his testimony in his Preface to the Gospel of Luke Expertus sum in meipso I can speak it by experience that there is little good to be gotten by reading the Bible cursorily and carelesly but doe it duly and diligently with attention and affection and you shall finde such an efficacy as is to be found in no other book that can be named Yet was Erasmus a great scholar and knew the worth of books 2. Doct. Subtilty for preventing of dangers is best learned out of Scriptures They teach us how to countermine and goe beyond our enemies plots Psal 119.98 Serpentine wisdome is required Matth. 10.16 Serpents prevent real dangers by folding the tails about the head to safeguard the chief part and keep life They prevent verbal dangers by laying one ear on the ground and stopping the other that they may not be enchanted August in Psal 57. that is 58. with us Also when they come to wholesome water they drink not till they have cast up their poyson Epiphan Haeres 37. There are in Scripture directions how to prevent evils that follow wantonnesse Prov. 5.1 c. that follow suretiship Prov. 6.1 c. Examples also are here to be found Joseph would not be undone by his Mistresses daily solicitations Gen. 39.10 Nor would Esther endure to see the destruction of her people Esth 8.6 Here are we taught the art of prevention of all sorts of dangers of soul of body temporal spiritual eternal Vse Despise all Politicks in comparison of Scripture Let Machiavel sleep and learn of Solomon Let Aristotle goe and learn of Paul how to scape hell Else all other evils are escaped to no purpose Good men had need to get policy from hense because they have to do with politick enemies crafty men and devils who will else sorely wound them and quickly overthrow them 3. Doct. We are naturally simple and easily led into errour Man is born like a wilde Asses colt Job 11.12 Man that is in honour and understandeth not is like the beasts that perish Psal 49.20 It appears 1. by our fals into errour How easily doth every light objection draw us 2. Into dangers No warnings will keep us out 3. By our ready hearkening to bad counsel whereas good will hardly down with us 4. By the disparity of our condition Men of great birth run as wilde courses as other meaner of education It argues a great stain in nature that education cannot rub out Vse It layes us low A generation of silly creatures If others will tempt us we presently agree to undoe our selves like children of great men that make ill matches against their parents will If none will tempt us we will undoe our selves We quickly erre in judgement or practise Ill opinions or lusts will be sure to ruine us for ever if we want grace and if God keep us not better then we can keep our selves 4. Doct. The way to keep us from errours is the right
Common-wealth It is hurtfull to our selves bringing down many judgements on us It is evill privatively depriving us of much good Evill positively inflicting much sorrow Evill spiritually bringing spirituall judgements on the soul Evill corporally bringing much pain to the body Evill eternally making soul and body for ever miserable Vse 1. Hate all sin God is the object of love Evill of hatred Ye that love the Lord hate evill Psal 97.10 Amat Deum debes odisse quod odit Lovest thou God then must thou hate what he hates August 2. Beware of acting sin It is a disgrace to thee and matter of danger 5. Doct. Sinners are very nimble and industrious about sinfull actions Jezabel quickly findes a way to get away Naboth's vineyard 1 King 21.7 c. And Judas to bewray Christ Mat. 26.15 Reason 1. From an internall principle of love of sin Men are very nimble about what they love 2. From an externall principle of custome It is their trade and men are very nimble about their trade that go dully about other things They are in their element Elementum in loco suo non ponderat An element is not weighty in its own place How swift is water in the river How dull out of it Vse Marvell not at sudden villanies as robberies murders treasons Wicked men are quick at such things 6. Doct. Great sins are readily swallowed by ungodly men As murder and oppression Ahab can swallow Naboth's vineyard and life at a morsel 1 King 21. And Judas can digest the murder of Christ and thirty pieces of silver to boot Matt. 26.15 Some are so wicked they can murder Father and Mother 1 Tim. 1.9 Cain killed his owne Brother Gen. 4.8 Reason 1. They see not the evill of them 2. They foresee not the danger of them Vse Marvell not at great wickednesses while there be wicked men in the world Fire will burn down water overflow all before it Vers 17. Surely in vain the net is spread in the sight of any bird We come now to Solomon's second argument to disswade the young man from joyning with these sinners And that is taken from the injustice of their course They wrong others without provocation by them or merit of evill in them It may be the young man might object against the first argument peradventure they had just cause to take the rich mens lives as well as their goods It may be that they have committed some great evil or done them much wrong No saith Solomon they had no cause at all to proceed so cruelly against them neither for any wrong done to themselves nor others It proceeds meerly from their owne covetous and cruel disposition They have given them no more cause then the bird doth to the fowler to take away his life For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely So it is translated Surely we will return with thee Ruth 1.10 And then it is an earnest asseveration of the truth of what is said It is as sure theeves kill without a cause as that fowlers kill harmlesse birds It may be read For as it is v. 9. v. 16. And then it ushers in a second reason to disswade the young man from joyning with them v. 15. because they are unjust as well as cruel For it cannot be a reason of the Theeves curelty mentioned v. 16. for they are not curel because they have no cause but though they have no cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vain So our Translation and some others read it Some take it to be in vain in regard of the bird which will take no warning but will fly to the meat although it fall into the net So will Theeves go on till they come to the gallows notwithstanding examples of others hanged before or counsels of friends They will rob though they be hanged and for present content they will adventure suture ruine Their eyes are dazeled with the fight of gain so that they see not the danger Others take it to be in vain in regard of the fowler who is not alwayes sure to catch the birds for many times they spy the net and flie away And this some apply to the Theeves alluring the young man They often misse the precious things they aim at the owners espying their evill intentions and preventing them Therefore joyn not thou with them upon hope of uncertain gain Others apply it to the young man himself as if Solomon had said If birds have wit to see and avoyd snares thou my Son being a reasonable creature shouldst much more especially being warned by me see the danger of these evill mens counsels and not dare to joyn with them But the word should rather be translated without cause as it is v. 11. As fowlers kil birds taken in the net though they never wronged them that so they may feed on them so do these most unjustly kill them they rob as ver 11. 19. shew The one saith they lie in wait for them causelesly and the other that they take away their lives So the word is also used chap. 3.30 Strive not with a man without cause if he have done thee no harm Object not that they will not be so cruell though they be covetous for though mens riches may do them good yet they have given no cause to take away their lives No more hath the bird to the fowler But as the fowler cannot feed on the bird unlesse he kill it no more can they rob sometimes without killing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The net It is taken 1. Literally for an engine to catch birds beasts or fishes Ye have been a net spread upon Tabor Hos 4.1 2. For net-work made like a net Thou shalt make for it a grate of net-work of brasse Exod. 27.4 3. For devices to entrap men In the net which they hid is their own foot taken Psal 9.15 Here it is used in the first sense yet the third intended in the application of the similitude as appears v. 18. Is spread Laid abroad at length that it may catch the bird if it come within the verge of it In the sight Heb. in the eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The eye in which is placed the Sense of seeing The eye is not satisfied with seeing Eccl. 1.8 2. The sight which is by the eye The heavens are not clean in his sight Job 15.15 So here where the bird either doth see it or may see it if he will look about him or where birds use to haunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of any Not of every bird but of any bird So it signifies here and that without a negative particle with it A thing not observed in Grammars and Dictionaries So Job 8.12 It withereth before any other hearb For the word see on v. 13. on the word All. Bird. Heb. owner or possessour of a wing That hath a wing at command to fly withall Thus God distinguisheth birds from beasts and fishes A bird of the air shall
carry the voyce and that which hath wings shall tell the matter Eccl. 10.20 So the Owner is in the Originall called the possessour of riches v. 19. And the Ram that had two horns is called The possessour of two horns Dan. 8.6 The Hebr. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. An owner or possessor of a thing The Master of the house shall be brought unto the Judges Exod. 22.8 that is The owner or possessour of it He that dwels in it 2. A chief or honorable man The Priest shall not defile himself being a chief man among his people Lev. 21.4 3. An husband If he were married Exod. 21.3 Hebr. if he were the husband of a wife 4. An Idol called Baal He brought him up into the high places of Baal Numb 22.41 5. A Lord. Call me no more Baali that is My Lord as in the marg Hos 2.16 6. An inhabitant So it is rendred The men of Shechem Judg. 9.20 Here it is taken in the first sense for the possessour of a wing that is a bird The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. A wing Every winged sowle after his kinde Gen. 1.21 2. It is put for the swiftnesse of the wind which seems to fly it is so quick and carries ships away apace He did fly upon the wings of the wind Psal 18.10 3. For the utmost part of any thing As 1. Of a garment They shall make them fringes in the borders of their garments Numb 15.38 2. For the sails of a ship which are spread like wings and make ships as it were to fly Woe to the Land shadowing with wings Isa 18.1 That is sending forth ships with sails as appears v. 2. there 3. For the wings of an Army The stretching out of his wings shall fill the breadth of thy Land O Immanuel Isa 8.8 4. The farthest part of the earth From the four corners of the earth Isa 11.12 5. The springing of the morning light which begins far from us The Sun of righteousnesse shall arise with healing in his wings Mal. 4.2 Here it is used in the first sense for the wing of a bird Figures none except eyes for sight The cause for the effect Note 1. The manner of speaking Surely 2. The matter And in it 1. The subject the net 2. The adjuncts 1 Is spread 2 Without cause 3. The object In the sight of any bird 1. Doct. Variety of reasons are needfull todisswade from evill See how many curses are threatned against it Deuter. ch 27. 28. Reason 1. Because of our privative unbeleef We are hardly drawn to beleeve any spirituall truth and divine O fools and slow of heart to beleeve all that the Prophets have spoken Luk. 24.25 A weak house must have many props else it wil fall 2. Because of our positive unbeleef We are opposite to matters of faith and holinesse and can reason strongly against our owne salvation We had need of many bullets to beat down this sort 3. Because of mens different dispositions One affects wit another credit another profit another pleasure All these must be wrought upon accordingly A fisher must have severall baits for severall fishes worms for one flies for another paste for another One man is loving another harsh one stout another fearfull one fed with hopes another affected onely with things present Perswaders to good or from evil must proceed accordingly Decet veritatem totis viribus uti suis non ut laborantem It becomes truth to use all her forces not as if it had much adce to uphold her self Tertull. advers Marc. l. 3. 4. To confirm our selves in the truth else we shall never work well upon others Vse To perswade us to study the Scripture well if we would be able to give counsell to others to draw them to good or from evill for there is the storehouse of truth and abundance of reasons and stronger then either nature or art can afford to work upon mens judgement or affections 2. Doct. Reasons brought to confirm truth must be solid ones So Christ confutes the Sadduces by a sentence out of the Law I am the God of Abraham the God of Isaac and the God of Jacob. God is not the God of the dead but of the living Matt. 22.32 It is conceived the Sadduces believed only the five Books of Moses and therefore our Saviour out of them brings his proof that could have brought plainer out of the Prophets if he had pleased as Dan. 12.2 Many of them that sleep in the dust of the earth shall awake some to everlasting life and some to shame and everlasting contempt So he confuteth the Pharisees who maintained that a man might swear by the Temple but not by the gold of the Temple by an undeniable argument Ye fools and blinde for whether is greater the gold or the Temple that sanctifieth the gold Matt. 23.17 So Paul reproves fornicators in that they make the members of Christ the members of an harlot 1 Cor. 6.15 So he confutes communion with Idolaters because therein they have fellowship with devils 1 Cor. 10.20 Reason 1. Because nothing but truth should come from an informer else he may be a blinde guide and fall and lead others into the ditch 2. Reasons ought not onely to be true but also to bear up other truths All stones in a building should be firm but especially the foundation stones What is a lying witnesse worth or a beggerly surety The Rabbins say of a weak argument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your surety wants a surety And the Logicians cry out Incertum per incertius Ye prove an uncertainty by a greater uncertainty 3. Else we cannot satisfie our selves And how should a man think to perswade others by that which perswades not himselfe 4. Our reasons should not onely satisfie others but be so strong that they may convince them and stop their mouths A minister must be able by sound doctrine both to exhort and convince the gainsayers Tit. 1.9 Therefore their reasons had need be strong Vse Let us weigh our arguments well in our owne souls before we present them to others So men measure their corn at home before they bring it to Market that it may not fall short Else we cannot hope to perswade others to good or disswade them from evill if our arguments prevail not first with our selves 3. Doct. There is a world of injustice in the world As in Heathen Niniveh The Lion did tear in pieces enough for his whelps and strangled for his lionesses and filled his holes with prey and his dens with ravine Nah. 2.12 Woe to the bloudy City It is all full of lies and robbery the prey departeth not Nahum 3.1 So in idolatrous Israel Ahab must have Naboth's vineyard 1 King 21. It is full of lying killing stealing Hos 4.1 In Judab also professing Religion in David's old dayes It is like Absalom had some colour of complaint by reason of officers oppression No man is deputed of the King to
12.3 If open opposing will not serve to rob and kill ambushes must 5. Doct. Many snares are laid for innocent men As for David by Saul that he might be killed by the Philistins or any other way So for Daniel by the Princes of the Kingdome by enquiring into all his wayes and by new projects Dan. 6.4 5. Reason 1. Because of the malice of ungodly men against them 2. Because of their subtilty If they were not malicious they would not lay snares for good men If not subtil they could not do it to prevail Vse Judge not them evill that have many snares laid for them Nets are not laid for Kites but for Pigeons For their souls that is for their lives For they cannot come at their souls to hurt them 6. Doct. The naturall life depends upon the presence of the soul 1 King 17.22 The soul of the childe came into him again and he revived Reason 1. Because there is no life in the infant in the wombe till the soul enter into it This we call quickening in the Mother a distinct act from conceiving 2. Life continues not if the soul depart 3. It ends then Souls departure from the body brings death 4. Continuance of life in the soul after the death of the body shews that the life of the body depends upon it 5. The souls returning at the resurrection brings life to the body 6. It brings eternall life to it also The soul continuing with the body to eternity that body then can never die Vse Be most careful of your souls Then your bodies wil live also Else both perish No life without the soul The body will live if the soul live And the body will live as the soul lives happily or miserably to eternity If the soul be damned say Farewell all bodily comfort for ever What is a man profited if he shall gain the whole world and lose his owne soul Matt. 16.26 Vers 19. So are the wayes of every one that is greedy of gain which laketh away the life of the owners thereof Solomon's three arguments being handled whereby he seeks to draw the young man from bad company and ill courses now he proceeds to raise a larger conclusion to keep him not onely from robberies but from covetousnesse the root of it He tells him that not these grosse sinners onely but all that are covetous will be drawn to shed blood rather then to lose gain Here in a patheticall conclusion all that hath been said before is shut up with a vehement acclamation and applyed to more then robbers and murderers even to all covetous persons See the like collections or conclusions with enlargements Psal 128.4 Behold thus shall the man be blessed that feareth the Lord. Not onely with precedent blessings of successe and children but with consequent also of the Churches peace and lasting posterity vers 5.6 And Psal 144.15 Happy is that people that is in such a case yea happy is that people whose God in Johovah For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So. The word signifies 1. The foot or lowest part of a thing The laver and his foot Exod. 30.28 1. A place or office Pharaoh shall restore thee unto thy place Gen. 40.13 Me he restored unto mine office Gen. 41. ver 13. 3. Right or true The daughters of Zelophehad speak right Numb 27.9 4. So. And that sometimes in the reddition of a fimilitude As the heavens are higher then the earth so are my wayes higher then your wayes Isa 55.9 And sometimes without a similitude And it was so Gen. 1.7 God effected what he spake Some take it here as a reddition to the similitude vers 17. but it is rather a conclusion of Solomon's disswasion of the young man from joyning with robbers and covetous persons not in regard of the unhappy event likely to befall themselves but in respect of their cruelty to others whom they deprive of goods and life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wages It signifies 1. A way or path in which men walk Dan shall be a serpent by the way an adder in the path Gen. 49.17 2. A company of traveller a going together in the way for safety as the Turkish Caravanâ— doe A company of Iskmaelites came from Gilead with their camels c. Gen. 37.25 3. A custome or manner of doing in which men are as constant as travellers in their way It ceased to be with Sarâ—h after the manner of women Gen. 18.11 Lest thou learn his wayes Prov. 22.15 And so it is taken in this place for the constant customes of covetous men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of every one He doth not say of some of them but of every covetous person Not a barrel better herring For the word see on v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is greedy of gain Heb. that gaineth gain That makes it his greatest employment to thrive and makes truth and equity to yeeld to gain The word signifies 1. To cut or wound Cut them in the head or wound them saith the marg Amos 9.1 2. To be covetous or greedy of gain for such will cut and wound others in their bodies sometimes as robbers do So the word is used He that is greedy of gain troubleth his owne house Prov. 15.27 3. To finish a thing When the Lord hath performed his whole work Isa 10.12 for covetous or greedy men are very defirous to finish their work Here it is taken in the second sense and it is observed that in that signification it is never taken in a good sense for a lawfull desire or lawfull gain but alwayes in an ill sense for being so greedy of gain that they use unlawfull means to get it Which This word is not in the originall It may be left out and read He taketh away the life of the owners thereof That is the covetous man doth it Some would read It. That is gain or riches for many lose their lives for their wealth But it is rather to be understood of the robber or covetous man who will not onely deceive or cousen but also kill men for their money 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taketh away See on v. 3. on the word Receive The Hebrews have no compounds and therefore the word signifieth to take away as well as to take The life See on vers 18. Of the owners thereof See on v. 17. Some understand it of the theeves intimating that when they had gotten wealth they should be never the richer it would bring them to the gallows But it is rather to be interpreted of rich men whom they would cousen or rob and if they finde them too strong for them or likely to reveal them then they will kill them This agrees with all the former verses especially the eleventh The word sometimes signifieth an husband that hath right to his wife So here it signifies lawfull possessors that have right to their goods and have onely authority to dispose of them The summe of all is They take
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
So this particle adds increase Yea ten acres of vineyard shall yeeld one Bath Isa 5.10 Psal 21.3 where it should be rendred yea thou preventedst him Thou not onely gavest him what he desired v. 2. but much more vers 3. See more of this word ch 1.9 on the word For. If. See on ch 1.10 Thou cryest See on ch 1.21 Some understand this of an earnest desire of knowledge as a Childe hath of the breast when he cryes for it Others understand it better of prayer to God which also includes the former After knowledge or for knowledge as it is translated in the end of the vers for understanding And that is neerer to the Hebr. text For the word see on ch 1.2 on the word know And liftest up thy voyce Heb. givest or utterest thy voyce See on ch 1.20 For understanding See on vers 2. Figures Cryest Liftest up thy voyce Synecd generis If thou pray For a man may cry and speak loud and yet not pray Hereby is meant the particular earnestnesse of a man in prayer for wisdome The same thing is set out in two several expressions to shew the necessity of prayer for wisdome and earnestnesse that should be in it In the first expression note 1. The aggravation Yea. 2. The act if thou cryest 3. The object after knowledge In the second expression note 1. The act And liftest up 2. The subject thy voyce 3. The object for understanding As if Solomon had said Though humane instruction and a docible disposition be needfull to get wisdome yet they are not sufficient to get it God must be fought to for a blessing 1. Doct. There is more help from God to get wisdome then from men Every good and every perfect gift is from above and cometh down from the Father of lights Jam. 1.17 And sure wisdome is one I have planted Apollo watered but God gave the increase 1 Cor. 3.6 I am the Lord thy God which teacheth thee to profit Isa 48.17 Reason 1. Because God is the principall cause men but instrumentall The chief builder in making a house and the chief Pilot in guiding a ship afford most help and deserve most praise The Husband-man can cast seed into the ground but God must quicken it 2. Because some grow wiser then their Teachers therefore God gives them the overplus of wisdome Men cannot give what they had not Such a Scholar was David I have more understanding then all my Teachers Psal 119.99 And therefore David prays so often in that Psalm that God would teach him Vse Give God the praise if thou get much wisdome Look not with the Swine to the earth where the acorns lie but up to the tree where they grow 2. Doct. Prayer must be used for the getting of knowledge So did Solomon Give thy servant an understanding heart 1 Kin. 3.9 So St. James bids us If any man of you lack wisdome let him ask of God Jam 1.5 Reason 1. Because we are not able to root out the thorns and dispel the clouds of errors in our hearts which will hinder the good seed of the Word 2. We are not able to bring in the light of truth Pray then to God to doe it It grows not in Natures garden else we need not ask it nor God would not bid us ask if he meant not to give it for he is not covetous to promise much and give little Vse Add prayer to diligence Sine ope divina vacillat humanum studium Without Gods help mans study faints Valer. Max. Pray before Sermon and after for a blessing 3. Doct. Prayer for knowledge must be earnest We must cry and lift up our voyce as if our voyce were consecrated to that work onely We must ask seek and knock for it Mat. 7.7 The need is great and the benefit will be answerable Vse Add fire of vehemency to your incense of prayer for wisdome A cold Suitor speeds not in the Court of heaven Wilson Vers 4. If thou seekest her as silver and searchest for her as for hid treasures The Wise-man is now come to the top of the Ladder which doth bring us to true wisdome The lowest step was a docible heart v. 1. The next humane instruction v. 2. The next above that prayer to God v. 3. The last study and painfull endevour through Gods blessing to obtain it in this v. We must not lie in a ditch and cry God help We must not so trust to our prayers that we give over our endevours For the words If. See on chap. 1.10 Thou seekest her If thou use all diligence labour care and cost to finde wisdome as men do to finde things they have lost or have need of This word intimates 1. A losse or want of something Else men seek not for it 2. A knowledge of this want or losse Else men fit still 3. Some goodnesse indeed or in our opinion in the thing lost or wanting Men are or should be content to lose what is evill 4. Some benefit to our selves in it Else few will seek it though good in it self 5. An earnest desire to find it Else men have no heart to seek it 6. A constant enquâ—ry after it wheresoever there is any hope to finde it Else we seek in vain So it is in seeking after wisdome we must want it and know that we want it and see good in it and that to our selves and seek it earnestly and constantly if we would find it As silver The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from a word which signifies to desire because all men desire mony and it can help them to all outward desirable things if they be to be had as meat drink cloaths c. 1. It signifies silver in the oar or lump The silver is mine Hag. 2.8 2. When it is joyned with words of number it signifies silver coyned or money made of silver Four hundred shekels of silver Gen. 23.16 Here it is taken in the first sense For the seeking here spoken of is not taken from covetous men toyling to get money but from Miners digging for silver oar as the words following declare This may be taken either for mens care in digging in divers places till they find a vein of silver or for their labour in digging to the bottome when they have found it So when men want knowledge they will wander from Sea to sea and from the North even to the East they will run to and fro to seek it Amos 8.12 Many will run to and fro that knowledge may be increased Dan. 12.4 From one Book to another from one Sermon to another and they will be diligent in the use of all good means till wisdome be found out They know that surely there is a vein for the silver Job 28.1 Yet they are not satisfied with that but enquire further Where shall wisdome be found Job 28.12 It may well be that seeking for a mine may be meant by this first part of the vers Cunning men when
they see springs issuing from the bottome of mountains know by the sand or by the taste of the water where silver mines are So must men guesse by goodnesse of doctrine and life where wisdome is likelyest to be gotten Men are not content to seek in one place for a mine but if they speed not there they dig in another So must we for wisdome And searchest for her The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies searching in generall which yet is somewhat more then seeking A man may seek that looks onely in some likely places but searching is looking in every room and corner of an house They shall search thine house and the houses of thy servants and it shal be that whatsoever is pleasant in thine eyes they shall put it in their hand and take it away 1 King 20.6 This was a through search indeed so must the search of knowledge be Now there is no way to search for silver but by digging Miners dig on till they have got all the silver out of the mine So must we dig for wisdome as long as we live for the vein of it is bottomlesse As for hid treasures Not hid in the chests which theeves hunt after nor in the ground to be saved in times of war from the enemy which Souldiers search for but in Mines in the bottome of the earth which men dig deep so Such pains should we take for wisdome Figures Seek Search Metaphors from men that hunt up and down for things missing It intends to set out our continued pains which we should take to get heavenly wisdome Here are two similitudes The first taken from Miners care to find veins of silver The second from their pains in digging it out of the earth In the first note 1. The act If thou seek her 2. The manner of performing it as silver In the second note 1. The act And searchest for her 2. The manner as for hid treasures 1. Doct. Heavenly wisdome is of great price Like silver and hid treasures More to be desired then gold yea then much fine gold Psal 19.10 Yea then jewels or precious stones Job 28.16 c. Reason 1. Because as wisdome is more excellent then riches or strength so heavenly wisdome far exceeds all other wisdome yea the most curious Arts. All things that excell other in their kinde are of greatest price Best books are dearest Scholars know it Best food is dearest Citizens know it Best clothes are deerest Gentlemen know it So should the best knowledge be of best account All the earth sought to Solomon to hear his wisdome 1 King 10.24 2. It is most usefull Other wisdome tends to and ends in the comforts of this transitory life for to get houses food apparell which must perish This wisdome looks after eternity Vse 1. To prize this above all other Arts. Things of greatest price should be most prized and of highest account with us 2. To take most pains for it as men do for things that are of greatest price Scholars take great pains in the University for one Art So do Trades-men in the shop for one Trade How much more pains should we take for the chiefest wisdome 2. Doct. Heavenly wisdome is far remote and hidden from us As mines buryed deep in the earth It is hid from the eyes of all living c. Job 28.20 It is to the Jews a stumbling block and unto the Greeks foolishnesse 1 Cor. 1.23 Reason 1. Because it is beyond our invention Many witty things have been invented by men but no man so wise that could ever stumble upon the way to heaven No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him Joh. 1.18 2. It is beyond our apprehension Sense and reason without illumination cannot conceive of divine truths manifested to us in Scripture Thou hast hid these things from the wise and prudent and hast revealed them unto babes Matth. 11.25 The naturall man receiveth not the things of the Spirit of God 1 Cor. 2.14 Object The commandement is not hidden from us neither far off Answ It is neer in regard of Gods revelation though not in regard of our acceptation as the Sun shines on a blinde man that sees it not Vse Blesse God for any measure of heavenly truth made known to thee He gave both light and sight 3. Doct. We must search for the means of obtaining heavenly wisdome As they that will dig for silver must get Mattocks and Spades and finde out mines Come and see Joh. 1.46 The people follow Christ by shipping to be taught Joh. 6.24 Reason 1. Because God doth not work by miracle now as he did when he gave tongues and healing power Act. 2.3 4. 2. Because wisdome grows not every where Non omnis fert omnia tellus Severall Lands have severall Hearbs Trees living Creatures Vse Seek to live under godly Ministers where Gods Word drops like dew from Sion to make the valleys fruitfull There are the Indies where mines of golden truth are to be found And men spare for no cost to travell to the Indies nor fear no perill 4. Doct. We must use the means when we finde them So men dig when they have found a mine Cornelius is at cost to send to Joppa for Peter to instruct him as God enjoyned him Act. 10.32 33. The next Sabbath day came almost the whole City together to hear the Word of God Act. 13.44 Reason 1. Because God hath appointed them And his will is a law to us to use them although we had no need of them or thought other means better as Naaman thought his Syrian rivers better then Jordan 2 King 5.12 2. Because we have great need of them and cannot attain true wisdome without them Vse It cryes down those that cry down Gods ordinances They had need put this text out of the Bible It will be a strong witnesse against them else at the day of judgement Men will dig in Gold mines yea in Coal mines while any thing is left They can never dig the Scripture dry But men of this generation are wiser for the world then for heaven 5. D. We must take pains in the use of the means of knowledge So do men in digging for silver We must watch daily at Wisdomes gates and wait at the posts of her dores ch 8.34 Give attendance to reading 1 Tim. 4.13 Reason 1. Because worldly men take so much pains for wealth which is not to be compared to knoweldge Miners take great care study pains and are at great cost and spend much time to get gold and silver out of the earth and afterward to purge it from the drosse Merchants are at much cost and run many dangers by storms and Pirats to get gain All their heart runs after it So should ours after wisdome Omnis cupiditas in illam tendatur We should seek it with as vehement desire as covetous men seek after money Not that covetousnesse
instruction of the Chaldeans but Gods grace which made the young men wise Theodor. in Dan. 1.17 2. Take notice that our wisdome is not from our selves but from God It is not in our power to get it Be not then proud of thy wisdome as if God were a debtor to thee for using thy wisdome to his glory He hath paid thee beforehand he gave thee thy wisdome and if thou use it to his glory he will pay thee again with eternall glory Proud persons then must be dumb unlesse they make Solomon a liar who saith The Lord giveth wisdome What wisdome then soever we have we must not praise our selves for it as if we were something more then others which are voyd thereof but without advancing our selves we must confesse with St. James that every good and every perfect gift is from above and cometh down from the Father of lights Jam. 1.17 Otherwise we should well deserve to hear Who maketh thee to differ from another And what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory as if thou hadst not received it 1 Cor. 4 7. 4. Doct. All manner of heavenly knowledge is from God God who at sundry times and in divers manners spake to our Fathers by the Prophets hath in these last dayes spoken to us by his Son Heb. 1.1 2. Flesh and blood hath not revealed it unto thee but my Father which is in heaven Mat. 16.17 Reason 1. Because none can teach us to know God but God himself Who can consider of the highest cause but by influence from the highest cause Who can see the Sun but by influence from the Sun 2. We cannot know heaven but by Gods revelation As we know not what is in the Indies but by relation of such as dwell or have been there 3. We know not the way to heaven but by Gods direction Mens brains may make a ladder to climbe to Kingdomes but Jacob's ladder where God stands at the top can onely reach to heaven Vse Try your wisdome whether heavenly or no in divine things by the originall of it The conscience is troubled with the guilt of sin God sets Christs blood alone before thee Papists set merits works of supererogation Popes pardons to help clense it Gods way is the best The soul is oppressed with filth of sin God offers his Spirit to clense this soul stable Papists talk of whippings abstinence from flesh yet are many of their votaries homines quos si vel foeno pasceres lascivirent Erasmi vita Men that would be wanton if they eat nothing but hay 5. Doct. Gods Word and Ministers must be regarded in the search of wisdome To the Law and to the Testimony if they speak not according to this Word it is because there is no light in them Isa 8.20 Search the Scriptures for in them ye think ye have eternall life and they are they which testifie of me Joh. 5.39 Quench not the Spirit Despise not prophesyings 1 Thess 5.19 20. Reason 1. Because the Scriptures are the fountains of heavenly wisdome 2. They are the touch-stone of divine truths Spirits must submit to be tryed by them 1 Joh. 4.1 2. 3. The Ministers are the conduit-pipes through which God ordinarily sends forth the waters of heavenly knowledge 4. They are Goldsmiths that know best how to use the touchstone of the Word to try truths It is their study and their trade Vse 1. To shew us the vanity of those men who trust to revelations and their owne Spirits in stead of Gods and slight the Scriptures and despise the Ministers Certainly they are far from true wisdome 2. To exhort us to read the Scriptures diligently and to hearken to Gods Ministers reverently For though men must use their owne endevours to get true wisdome else praying to God for it is but mocking of God yet they cannot by any labour of their owne attain it Therefore must our ears and hearts be enclined to our Teachers v. 2. By them doth God open his mouth to give us wisdome We should then resort to the preaching of the Word not slackly or for custome sake as hypocrites superstitious persons and Idolaters do but to the end that we may receive and learn wisdome of God through his grace and goodnesse whereby we knowing him may walk in his fear It is promised as a blessing Thine eyes shall see thy Teachers Isa 30.20 6. Doct. Inward capacity and outward discovery come both from God He gave Solomon wisdome to comprelâ—end many things which others could not understand He gave Mâ—ses knowledge of the Creation of the world Reason He gave man eyes to seâ— withall else he could not have had any comfortable view of the excellency of the creatures He placed the Sun and Moon in the firmament else eyes would have done no good Much more is there need of Christs help for spirituall light and sight Quod lux est videntibus visis id Deus est intelligentibus intellectis Thalasstus in Hecatontade That which light is to them that see and to things seen the same is God to understanding men and things understood Vse Seek both of God by his revelation of the truth in his Word and illumination to conceive it in the preaching of it by his Spirit Else no sound wisdome is to be gotten nor no spiritual light nor sight Vers 7. He layeth up sound wisdome for the righteous he is a buckler to them that walk uprightly The two next reasons follow why right searchers shall obtain true wisdome The one from Gods plentifull provision The other from his protection from errors For the words He layeth up Heb. he hideth He had said before that wisdome must be sought like an hidden treasure now he shews where it is hidden not with men nor in the bowels of the earth but with God Men lay up treasure God layes up wisdome and that in Christ in whom are all the treasures hid of wisdome and knowledge Col. 2.3 And who is the wisdome of God 1 Cor. 1.24 Now God doth not hide it to deprive men of it but that as a treasure he may keep it safe and bring it out to give to his children as they need it And it shews withall that God hath abundance of wisdome enough to serve himself and all creatures because he layes it up as men do riches who have much more then they have present use of And he layes it up for the good of his as he doth goodnesse O how great is thy goodnesse which thou hast laid up for them that fear thee Psal 31.19 So it is ready and at hand for them upon all occasions So we keep things carefully that we lay up for our children As the men of China do hide matter to make China dishes in the earth to make portions for their children Sound wisdome The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. Essence or being or substance of a thing Hence may come the
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 â—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 stâ—umpets who will continually be ready to set upon thee in thy young and slippery age to undoe thee if they can This preservation is a great benefit For the words Discretion See on ch 1.4 It imports a carefull examining things in the minde before we do them that we may avoyd evill The Syriack reads a good thinking that is to think well before-hand whither thou goest and what thou dost shall keep thee from going and doing amisse Cogito
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 mâ—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 Aâ—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
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
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 egeaâ—us non ipsas nostri Chrysoâ—t Hom. 1 in Philip. For he doth not say Forsake not thou them but lâ—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 Thâ—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 iâ—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
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
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 Sauâ—â— â—lents and confesses David's innocency Thou art more rightâ—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
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
Doct. G. Gaâ—n cause of much mischiefe Chap. 1 13 Doct. 1. Much got by unlawful means Chap. 1.14 Doct. 3. It draws many Chap. 1.19 Doct. 3. Gods love more worth then all the world Chap. 1.1 Doct. 6 Gods people had need of government Chap. 1.1 Doct. 11. God gives reasons for his commands Chap. 1.9 Doct. 1. He gives rewards for obeying them Doct. 2. He is very desirous men should get heavenly wisdome Chap. 1.20 Doct. 3. He cals us to repentance many waies Chap. 1.24 Doct. 3. He paies wicked men in their own kind Chap. 1.26 Doct. 1. He will shew himselfe an enemy to ungodly men Doct. 2. He will pitty them no more then such as laugh at men in their sorrows Doct. 3. He will cast their sins in their teeth in their miseries Doct. 4. He will not give ease to them that never call on him but in trouble Chap. 1.28 Doct. 3. At sometime he will not be found of some men that seek him earnestly Doct. 6. He cleers himselfe fully from guilt of mens destruction Chap. 1.29 Doct. 2. He is content to give a reason of his judgments Chap. 1.32 Doct. 1. He must be looked upon as the fountain of all being Chap. 2.5 Doct. 4. He must be eyed as most powerful Doct. 6. He hath store of wisdome chap. 2.7 Doct. 1. He provides wisdome for others Doct. 2. He will keep his from dangerous errors Doct. 4. God will teach his how to carry themselves towards men Chap. 2.9 Doct. 2. He spares good men sometimes when he cuts off bad Chap. 2.21 Doct. 2. He oftentimes gives good men a comfortable and quiet continuance in their habitations Doct. 5. He many times makes good men thrive upon earth Doct. 6. He puts a difference here between good and bad sometimes Chap. 2.22 Doct. 1. He gives rewards though he need not Chap. 3.2 Doct. 1. And those pleasing Doct. 2. and fit ones Chap. 3.4 Doct. 2. He is the only object of safe confidence Chap. 3.5 Doct. 2. He must be rested upon heartily Doct. 3. Entirely and universally Doct. 4. He is the chief director of our waies for good Chap. 3.6 Doct. 6. He must not lose his part of our first profit Chap. 3.9 Doct. 5. Nor of the best of our goods Doct. 6. He gives reasons of his proceedings Chap. 3.12 Doct. 1. His proceedings may be seen in ours Doct. 4. All manner of wisdome is in him Chap. 3.19 Doct. 6. His great wisdome appears in parting earth and water Chap. 3.20 Doct. 3. He made the clouds to hold ascending vapours Doct. 4. He makes them send down rain Doct. 5. And that seasonably to shew his wisdome Doct. 6. He will prevent private plots against his people Chap. 3.26 Doct. 3. he hates ungodly men Chap. 3.22 Doct. 2. He intimately loves good men Doct. 3. His curse is on wicked men in all their waies Chap. 3.33 Doct. 1. His blessing is on godly men in all their doings Doct. 2. He sets light by proud scornfull men Chap. 3.34 Doct. 2. He shews great respect to humble men Doct. 3. He counts godly men wise and wicked men fooles Chap. 3.35 Doct. 1. Godly life preserves health Chap. 3.8 Doct. 1. Godly wisemen may go to bed without fear Chap. 3.24 Doct. 2. Good governours great blessings to a state Chap. 1.1 Doct. 8. Good men need not fear any trouble Chap. 1.33 Doct. 5. They should seek to know their spirituall condition Chap. 2.7 Doct. 1. They should not think highly of themselves Doct. 2. But meanly Doct. 3. They should nourish the fear of God in their soules Doct. 4. They should take heed of every sin Doct. 5. Their life is a journey Chap. 3.6 Doct. 1. They have many good actions to do Doct. 2. They must look up to God for strength Doct. 3. And that in all their actions Doct. 4. They have many good names in Scripture Chap. 3.34 Doct. 1. Good things must be done as well as evill avoided Chap. 2.20 Doct. 2. And that to them we owe nothing Chap. 3.3 Doct. 3. They cannot too often be inculcated Chap. 3.4 Doct. 1. H Happinesse is from God Chap. 3.5 Doct. 1. Haters of knowledge are found in the world Chap. 1.22 Doct. 6. Hearers should shew great respect to their teachers Chap. 2.1 Doct. 2. Hearing divine truths without understanding doth men no good Chap. 1.2 Doct. 8. Heavenly wisdome despised only by ignorant persons Chap. 1.7 Doct. 6. It is worth the looking after chap. 1.20 Doct. 1. It is to be found only in Jesus Christ Doct. 2. It is offered to the meanest Doct. 4. It hath a plain and easie way to it Doct. 5. It is of great price Chap. 2.4 Doct. 1. It is far remote and hidden from us Doct. 2. Means of obtaining it must be searched for Doct. 3. They must be used Doct. 4. And with pains taking Doct. 5. And that constantly Doct. 6. Heavenly knowledge of all sorts is from God Chap. 2.5 Doct. 4. Men are naturally void of it Chap. 2.10 Doct. 1. It cannot be attained by our own strength Doct. 2. It must come into the heart Doct. 3. It is better then all outward riches Doct. 4. Much pleasure and delight in it Doct. 5. It will raise up a drooping soul Doct. 6. Without it men are subject to many dangers Chap. 2.11 Doct. 1. Heavens and heavenly creatures preserved by God in their motion Chap. 3.19 Doct. 5. Health in our daâ—es is a great blessing Chap. 3.2 Doct. 4. Chap. 3.8 Doct. 2. Honour is given to God by our cost for his service Chap. 2.9 Doct. 2. It is the wise mans inheritance Chap. 3.35 Doct. 2. Houses of uncleannesse are gate-houses of death Chap. 2.18 Doct. 5. I Jewels and pearles are of great account amongst men chap. 3.15 Doct. 1. Ignorant persons inexcusable chap. 1.21 Doct. 4. Imitation of good men safer then of bad chap. 2.20 Doct. 5. Industry with Gods blessing brings much knowledge chap. 1.5 Doct. 6. Injustice store in the world chap. 1.17 Doct. 3. Innocent persons are the object of bad mens wrath chap. 1.2 Doct. 1. subject to many snares chap. 1.18 Doct. 5. Instruction is the means to get wisdome chap. 1.2 Doct. 7. Common should be publick chap. 1.21 Doct. 2. Inticerâ— to sin speak the best and hide the worst Chap. 1.14 Doct. 1. Inward capacity and outward discovery come both from God Chap. 2.6 Doct. 6. Irreligious persons are in Gods account the fooles of the world Chap. 1.7 Doct. 5. Judgment from God never comes without a cause Chap. 1.24 Doct. 2. K Knowledge of trivial things is little worth Chap. 1.2 Doct. 9. Knowledge of divine truths will do us much good Chap. 1.2 Doct. 10. It is ordinarily received from others Chap. 1.3 Doct. 2. Frequently comes in at the ear Chap. 1.5 Doct. 2. Sufficient for one of meaner capacity is not sufficient for one of greater Chap. 1.6 Doct. 1. It is a matter of great excellency Chap. 1.7 Doct. 4. Knowledge and fear
no greater portion All in heaven and earth is yours God hath dealt graciously with me saith Jacob and I have all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it should be translated whereas an Esau not beloved of God can say no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have much for so the words run in the Original Gen. 33.9 11. Another point may be observed from hence that 7 Doct. A wise son of a godly Father makes a sweet harmony He comforts his Father while he is alive A wise son maketh a glad father Prov. 10.1 See the like chap. 23.15 My son if thine heart be wise my heart shall rejoyce even mine or even I. Altogether Not my heart alone shall joy but my tongue also shall utter it He is no shame to his Father while he lives Prov. 27.11 My son be wise and make my heart glad that I may answer him that reproacheth me He will revive his memory with credit when he is dead No doubt but many in Solomons best dayes were ready to say This was Davids son Though he be dead yet he lives in him Let children then learn to be comforts to their Parents while they live and their life shall be long and comfortable in Gods land Exod. 20.12 Deut. 5.16 They shall also honour their parents memory when they are dead and have others to comfort and honour them according to Gods promise to the house of the Rechabites who kept their dead Fathers commands Therefore Jonadab the son of Rechab shall not want a man to stand before me for ever Jer. 35.19 King 8. Doct. If it be meant of David it shews what a great blessing to a State a good Governour is He will see that God be honoured and use his power as David did to settle the Ministery that his people may not only be quiet under him but live with him for ever in heaven where he shall be no Ruler nor they no subjects Pray then that our Governours may be such and we enjoy Gods Ordinances purely under them 9. Doct. If it be meant of Solomon it sets before us the benefit of living under wise Rulers who know how to protect their subjects against all perils and bring plenty unto a Nation as Solomon did This should make us to pray to God so to direct our Rulers that we may daily live more quietly and plentifully under them 10. Doct. Secondly it informs us that dependence on othere is a great hinderance to those that should teach others Solomon might speak freely and spare none being free from all servile dependences Hope of gain or fear of displeasure keeps back much that might be taught We learn hence then that our Teachers should not be almesmen but have a certain means be the Auditors pleased or displeased Else are they worse provided for in the Gospel then under the Law No man then could deny Tithes or Offerings Their Office is not arbitrary but necessary to the end of the world Ephes 4.11 12 13. God hath hath appointed Teachers to abide Till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulnesse of Christ And certainly all will never come to this height in this world As long therefore as this world remains they that have a certain work should have a certain maintenance Of Israel 11. Doct. Gods people have need of Government Ever since they outgrew a family they had publick Governours either foreiners as in Egypt or of their own as Moses Joshua Judges Kings For all men have not grace to guide themselves aright no not in the best Churches And such as have grace are imperfect and very subject to be partial in their own case and had therefore need of others to rule over them and judge in their affairs This reproves those that place all government promiscuously in all the people without respect of Officers and so by their creed utterly overthrow the fifth Commandement How would an Army be governed if there were no Officers in it This practice would subvert Kingdomes Common-wealths and Families for why should not children and servants help to govern there as well as private Subjects in a Common-wealth Lycurgus when one desired him to set up a popular government in the City bid him first set it up in his own house and if the other liked it there he would set it up in the City 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Sympos Salus populi supremâ—â— lex The safety of the people is the highest law carries another sense then the Levellers would give it Not that all people when they think themselves wronged may right themselves disorderly against authority for then the Christians when in former time they grew numerous needed not have been Martyrs and they in their Apologies give out that they could free themselves by multitudes but against lawful authority they knew no arms but prayers and tears They that cry All the Lords people is holy to pull down Magistrates and Ministers whom God hath set over his people are least holy themselves Witnesse Korah Dathan and Abiram and their company and Gods judgements on them The Proverb then rather shews that rulers should look more at the peoples good then their own and not that private men should revenge their own supposed wrongs against Magistrates or others Let us make this use of what hath been said so to plead our freedome in Christ that we resist not lawful authority Else we may look that others enemies or inferiours pull us down Avoid tumults see authority goe before you Else as ye bring confusion so ye may expect it Subiection to men set over you by God will bring an eternal blessing on you from God Vers 2. To know wisdome and instruction to perceive the words of understanding In the five verses following is set down the excellent use of the Book of The Proverbs and singular good that may come to us thereby Before he had by a fair title and large commendation of the Author sought to make the Reader attentive in reading it Now he seeks to make him flexible and willing to be taught and to give credit to what he should read by setting forth the excellent uses of this book 1. The general end is set down vers 2 3. shewing what it may bring to all men 2. The particular end what it may bring to young and simple ones vers 4. what to wise men vers 5 6. The general end is 1. Theological vers 2. 2. Practical v. 3. Both are called Wisdom and both are so To retire to this 2. v. And first for the words Many words here seem to be of the same signification or at least to differ but little We had therefore need to weigh the natural force and different significations of each word for variety of words is used to make us the more affected with the Book To know To convey to man the
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