IT is the custome of Preachers, and writers to say something by way of Preface, when they be­gin a book. The Text it self gives occasion to speak of the worth of the work, and of the Wri­ter. But I shall by way of Preface speak first of all Solomon's works comparing one with another. Second­ly, of this particular work. Three works there are of Solo­mons in Scripture, arguments of that large wisdome, which God gave him resembling his people: the one like the sand on the sea shore, 1 King. 4.29. the other like the dust of the earth, 2 Chron. 1.9. That he begged, that he had. 2 Chron. 1.10, 11, 12. Give me now wisdome and knowledge, that I may goe out and come in before this people. For who can judge this thy people, [Page 2]that is so great? And God said to Solomon, Because this was in thine heart, and thou hast not asked riches, wealth or honour, nor the life of thine enemies, neither yet hast asked long life, but hast asked wisdome and knowledge for thy self, that thou maist judge my people, ever whom I have made thee King: wisdome and knowledge is granted unto thee, and I will give thee riches, and wealth, and honour, such as none of the Kings have had, that have been before thee, neither shall there any after thee have the like. The Proverbs set out true Wisdome; Ecclesiastes, worldly Vanity; Canticles, heavenly Love. The first teacheth us how to live in the world. The second, how to wean us from the world. The third, how to rejoyce in the love of Christ. And Solomon varies the title sutably to the occasion. In the beginning of the Proverbs, he writes himself King of Israel, that he might teach all his people. In Ecclesiastes he cals himself King in Jerusalem, Eccl. 1.1. that the people that had seen his vanity there, might not imitate it. In the Canticles he takes no kingly title at all, Cant. 1.1. No more, but bare Solomon. Proprium nomen sufficit, nescit se esse regem. He is content with his own name, taking no notice that he was a King. He had no title to Christs love as a King. Every good subject of his had as much title to it as he. For this work of the Proverbs, I shall treat of seven generall heads.

1. Of the number of Solomons Proverbs. 2. Of the time of uttering them. 3. Of the speakers of these Proverbs. 4. Of composing them. 5. Of the manner of speech in them. 6. Of the division of the book. 7. Of my manner of hand­ling it.

For the first, The number of Solomons Proverbs. They are said to be three thousand, 1 King. 4.32.

Quest. What is become of all the rest, for we have not one thousand of them left?

Answ. Either they were not written by himself or others, for it is not said he writ them, but he spake them: or else they were lost in processe of time being not so much regarded as the rest, as not appointed by God for canonicall Scrip­ture to abide for the information of his people to the end of the world. So all his Songs being one thousand and five, are lost, except the Canticles the best of them: and all his Philosophicall discourses of the nature of all kinde of bodily creatures, mentioned 1 King. 4.32, 33.

For the second thing, The time of uttering them. I con­ceive that Solomon did ordinarily utter them at his table, and especially at feasts for the good of such as did eat with him, or attended on him. It was the custome of the Philosophers, and other wise men among the Heathen to speak of profitable things at their meals, especially at supper, for they seldome had set dinners. And the Jewes feasts were ordinarily at sup­per, when the businesse of the day was over, Luk. 14.16. Rev. 19.9, 17. Hence it was said, that they who supt with Plato, were better the next day, both for their temperate fare and good discourses. Of this practise writ Atheneus, Plutarch, Gellius, Macrobius, and others. Insita natura scientiae cupiditas efficit, ut etiam inter epulas aliquid aut docerent aut discerent libenter, aut didiciss: se ostenderent, Athen. l. 1. The desire of knowledge bred in men by na­ture caused them even in their feasts, either to teach or learn something willingly, or to shew that they had learned. Indocti ex ea consuetu­dine eruditionis aliquid accipiunt, & sicut mutae literae ex commixtione vocalium in valde concinna, & dearticulata crumpunt verba: ita ru­des isti ex convictu sapientum sapere incipiunt. Plutarch in lib. Sym­posiac. Ʋnlearned men out of that custome get some erudition, and as consonants mixed with vowels break forth into very fit, and articulate words, so these rude ones begin to be wise by feeding with wise men. And Homer the wisest of their Poets, when he would bring in the Heathen Gods discoursing about any weighty matter, brings them in speaking at a feast, Athen. l. 5.

And this custome of the Heathen in Philosophy was imita­ted by Gods people in Divinity. As may appear by divers al­lusions in this Book. So Solomon speaking of a feast, saith, The morsell which thou hast eaten thou shalt vomit up, and lose thy sweet words, Prov. 23.8. & 25.11. A word fitly spoken is like apples [...] gold in pictures of silver. As in the end of feasts they brought i [...] yellow apples in wrought silver dishes (for so the word signi­fies) to conclude the feast, which began with egges, and ended with apples (ab ovo ad mala) so when their bellies were full, then they began to feed their souls with some spirituall food. So some read that in Cant. 8.2. I will bring thee into my mothers house, there thou shalt instruct me, I will cause thee to drink of spiced wine, of the juice of my pomegranats. Solomons houshold provision plentifull, and daily is set down, 1 King. 4.7, &c. And his wis­dome [Page 4]annexed to that discourse, vers. 29, &c. shewed in spea­king Proverbs, very likely at his table. The Queen of Sheba observes the order of his table, and blesses his servants, that attended, not for their delicate fare, but for hearing Solomons wise sentences there dropt out, 1 King. 10.5, 8. To this cu­stome Solomon alludes (or rather David, as we shall hear hereaf­ter) when he brings in Wisdome making a feast, and giving good counsell withall, chap. 9.1, &c. Men are willing to learn of good house-keepers, that invite them, and of such as are familiar and use to eat and drink with them. There­fore Christ the true Solomon fed the people miraculously, that they might the more willingly hearken to his Doctrine. And he taught often at the table, and largely at his last sup­per, Joh. 13. A thing much neglected now adaies, but very profitable, if men would intermingle pious discourses with their meat, and so feed souls and bodies together, themselves and others at the same table.

For the third thing, The speakers of these Proverbs. Some conceive them to be all spoken by Solomon, but they are deceived. The contrary appears evidently. For after that Solomon had delivered his own thoughts in the three first Chapters, at the 4. verse of the 4 Chapter he brings in his father David speaking. At the beginning of the 10 Chapter, he speaks again himself. In the 30 Chapter Agurs Prophesie is inserted and his mother Bathsheba's instruction in the last Chapter. And some think that the first six verses of this chapter were written by such as put the Proverbs together, as a Preface to the rest, as some conceive the first Psalme to be made by Ezra, who (as they imagine) put the Psalmes in order. It being more fit in their understanding, for another man to commend the work, [...]en for Solomon himself. As it is certain, the end of Deute­ronomy was not written by Moses, nor the second of Samuel by Samuel, being written after his death, as the other was after the death of Moses. Yet these may be Solomons words in the first six verses of this Chapter for all that objection, and the style seems to speak as much. He might commend the work, not out of oftentation, but out of desire to draw others to read it for their spirituall good. So Jeremy commends his Prophesie by his pedegree, and by those famous Kings under [Page 5]whom he prophesied. The words of Jeremiah the son of Hilkiah of the Priests that were in Anathoth in the land of Benjamin, to whom the Word of the Lord came in the daies of Josiah the son of Amon King of Judah in the thirteenth year of his reign, &c. In Job there are many speeches of others, and in Isaiah, is Heze­kiahs Song, yet the books bear the name of Job and Isaiah. So we call the Psalmes Davids, yet many of them were made by others, but the most by him. So may these be called Solomons Proverbs, because the most are his, and the rest collected out of his writings though first spoken by others. Neither is there any necessity that those six verses should be written after So­lomons death, as the end of Deuteronomy and second of Samuel were after Moses and Samuels death.

For the fourth point, of composing them together. Some think they were all written together by Solomons own hand, and so delivered by him at first in one entire piece, as now they are; and that Agur and Lemuel were names of Solomon, or else imaginary persons brought in conferring with So­lomon, as the Heathen had such in their written Books of dis­courses at feasts. But that cannot be, for Agurs name alone is not set down, but his parentage also, which is a note of a true story, and that that Chapter is his. Lemuel indeed is ta­ken for Solomon himself by all or most Commenters, but the words are his mothers instructions. Salazar to maintain this opinion is forced to say, that the two last Chapters were written before chap. 25. that it might have some face of a conference: others think, that though most of these Pro­verbs were uttered by Solomon, and left in scattered papers, yet they were put together by others. Quinchi thinks by the Pro­phet Isaiah. Others by Hezekiahs men. But the likeliest is, that Solomon left all the twenty four first Chapters written in that order that now they are. And that learned men appoint­ed by Hezekiah, writ the last out of Solomons remaining papers, and among the rest Agurs Prophesie, and Lemuels Mothers instructions. And that because in the beginning of the 25. Chapter the Holy Ghost makes a transition from what was written before, (very likely, entirely by the Author) and what was copied out after by Hezekiahs men. The same thing learned men conceive of Davids Psalmes, that the 72 [Page 6]first were left by David himself in that order they now stand, because of the conclusion of the 72 Psalme, The prayers of David the son of Jesse are ended. And that the rest after, though many of them be of Davids penning, yet were set in that or­der by Ezra, or some other.

For the fifth thing, The manner of speech used in them. Sometime Solomon speaks in his own words, sometime in his father Davids, as chap. 4.4, &c. and sometime in Agurs, as chap. 30. and sometime in his Mothers, as chap. 31. that so he might affect men the more with this variety, and shew whence he had his first knowledge, and what pains both his parents took with him. A fit Precedent for other parents.

For the sixth head, The division of the Book. There is in it, 1 Solomons Preface to his Proverbs in the three first chap­ters. 2 Davids Catechisme for his son Solomon, with a short Preface of Solomons to it, from the beginning of the fourth chapter to the end of the ninth. 3 Solomons own Proverbs not only uttered, but written by himself, as appears by the ti­tle of the tenth chapter, which reach to the end of chap. 24. 4 Such Proverbs of Solomon as were collected by Hezekiahs men long after Solomons death, from thence to the end of chap. 29. 5 Agurs Prophesie, chap. 30. 6 Solomons Mothers instructions, chap. 31. In the Preface and Davids Catechisme, the coherence may give light sometimes, where the sentences hang well toge­ther. But in the other parts the opposition in each verse, gives most light in many places, for there is seldome any coherence of verses one with another, but distinct Proverbs uttered at divers times, and upon divers occasions.

For the seventh and last thing propounded, My method in handling them shall be,

1. To give you the 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 [Page 7]parallel these Proverbs with other like Scriptures, and sometimes with sentences of other authors, and rob the Egypti­ans to enrich the Israelites. I begin with the first part, and am retiring to my text, as fast as I can. It is part of Solomons Preface contained in the three first chapters, for as for the six next from chap. 4. to chap. 10. they are Davids words. For Solomon fathers them upon him, chap. 4.4. and dischargeth him not till chap. 10.1. and then challengeth the rest follow­ing or many chapters to himself, and sets his stamp upon them afresh. The Proverbs of Solomon. Which had been needlesse, if Solomon had spoken before, since he brought in David spaking. He sets out his Fathers goodnesse in teaching him so abundantly, and his own in learning so plenti­fully.

To return to Solomons words, note, 1. The inscription of the Book to the 7 verse of this chapter. 2. His counsell to his son to the end of the 3 chapter. In the inscription note 1. The penman, vers. 1. 2. The profit and scope of the book in the five verses following.

I am now arrived at the haven, and come to my Text. And first for the Grammaticall sense or translation of the words.

[...]. The Proverbs. Vox gravida. A wo [...]d great with childe. as Salazar cals it. It contains much more under it, then we ordinarily conceive: it comes from [...] which signifies, 1. To rule, Dan. 11.4. Which he ruled. And that for divers reasons.

1. Because Proverbs are most eminent ornaments of discourse, and excell in speech, as Kings in a kingdome. They are of most account, and like stars do illustrate our speech.

2. Because other speeches are deduced from them, as from undoubted principles, and receive all their credit, and autho­rity from them. These are like Axioms in all Arts, worthy of credit in themselves, and from them other sentences are de­rived by consequence, and therefore they rule over these lat­ter, like Kings, and other sentences must stand, or fall by their doome.

3. Because most of them are sentences coming from Kings [Page 8]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 [Page]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 name indeed before some particular Psalmes, but not before the Book of Psalmes.

The Son. The Hebrew word [...] a son comes of [...] to build. A son is a better monument of a father, especially a wise and good son, then a stately Palace left behinde him. [Page 10]In this language speaks Sarah, Gen. 10.2. to Abraham per­swading him to goe in unto her maid, It may be, that I may obtain children by her, Heb. [...]. be builded up by her; as in the margin of your Bibles. So the Greek word [...] is thought to come of [...] to plant, A better memorial, then a curi­ous Garden.

Of David. His name is also taken from love, for God loved him, He was preferred to the Kingdome, when Saul was rejected. Solomon mentions his Father, as some other Sacred Writers doe,

1. To preserve his Fathers memory, like a good child, that would not have his Father forgotten so long as his own memory remains, even to the worlds end.

2. To shew, how well he was bred, and whence he had his instruction at the first.

3. To shew, that his Father was a Prophet, as well as him­self, and instructed him from his youth in holy mysteries. It is Quinchis Observation in his Preface before the twelve small Prophets. It is the Tradition of the Elders, saith he, that every Prophet that sets his own name, and his Fathers in the beginning of his Prophecy, was certainly a Prophet, and the Son of a Prophet. He that sets only his own name, was a Prophet, but not the Son of a Prophet. He that sets to his name, and the name of his City, was a Prophet of that City. He that sets to his name, and not the name of his City, was a Prophet of Jerusalem.

4. And lastly, for his own honour, though not to be proud of it. For it might well be an honour to Solomon to have the title given afterwards to Jesus Christ, Matth. 1.1. The Son of David. I mention this last, because though it may become me to name it for Solomons credit, yet I believe it was the least reason of the rest in his eyes, who preferred Gods honour, and his fathers before his own.

King. It may be understood either of David, or of Solomon, for both of them were Kings of Israel.

Of Israel. Jacobs name, but here signifying his posterity. He got it by wrestling with God, and it signifies a Prince with God, Gen. 32.28. And he said, thy name shall be called no mate. Jacob, but Israel: for as a Prince hast thou power with God, and with men, and hast prevailed.

For the Rhetorical sense, or interpretation. All is lite­ral, but the first word, and the last. We have no proper English word to expresse the first, and therefore we call them by a Latin name, Proverbs. And under that name by a figure of the part for the whole is comprehended, not speeches com­monly vented only, but also similitudes, riddles, and wise mens sayings. So the soul is put for the whole man, Exod. 1.5. where seventy souls are said to come out of Jacobs loyns. We may call them by a Periphrasis, Excellent sentences, as by the Greeks they are called [...], Things worthy to be taken no­tice of. For the last word, Israel, Jacobs name. It is put for the Israelites his posterity by a figure of the cause for the effect. So Judah for the Jews that came of him. Though thou Israel play the harlot, yet let not Judah offend, Hos. 4.15.

Now for the Logical sense, or arguments. Here is 1. the effects, a Book of Proverbs. The Proverbs. 2. The efficients; Solomon set it out, who is described, 1. By an adjunct of his name, Of Solomon. 2. Of his pedegree, The Son of David. He was Davids son. 3. Of his Office, King of Israel. He was no mean man, but as the son of a famous King, so was he him­self King of Israel. I must be brief in the Doctrinal Obser­vations, and leave you to chew them, and gather more, for my great work is Exposition, that ye may understand Scrip­ture aright, and be kept from errours. I beseech you bear with prolixity in Exposition. It may be with me, as I finde it with most Commenters, who are like Horses, free at the beginning, and out of breath, before they end. And if you bear with me, I will bear with you then, and God will bear with us all. The same words will come again and again, which I shall refer to the former places to avoid Tautologies, and that will be the mother of brevity. I come now to the The­ological sense or observations. The 1. Doctrine shall be ge­neral. 1. This book of the Proverbes is of excellent use.

1. Because it consists of Proverbs, ruling sentences, full of wisdome and gravity, more excellent then other sentences, and more currant among men, looked upon as Princes on earth, or as the two great lights, the Sun and Moon among the Stars in heaven. More excellent then other Proverbs, which are meerly humane, whereas these are of divine authority, as being [Page 12]parts of Canonical Scripture. Solomon was wise, but a greater then Solomon is here. Gods Spirit directed him. More ex­cellent then many other parts of Scripture, for not the pith only, but the husk also is excellent. Sense, and expression are both admirable. High matter and style. I will speak of excellent things. Heb. Princely, or leading things, chap. 8.6. And also because they are all Proverbs. So are not ordinary writings, nor other books of Scripture. This book containeth no­thing, but illustrious sentences. They need not be marked with a star, or finger, or N. B. Nota bene, Mark well, in the margin, as in other books: and as Seneca was fain to set marks in books, on things he liked, Epist. 6. for all here are remarkable. And after the nine first chapters ye need not stu­dy for light by reading many verses together to finde the sense of one: but each contains its own light within it self, like a Lanthorn. They are like an heap of Corn, where­in are many grains, but no one mixed with another, each hath its weight in it self. They are brief sentences fit for learners, for mans memory is short, forgetful, and confoun­ded with prolixity. They make the deeper impression for their brevity. They contain matters of piety, morali­ty, civility, houshold affairs, and are usefull for all men. They contain also many parables, and similitudes, which are very fit to teach, (Christ taught often by them) to per­swade and delight. Take away metaphors out of Scrip­tures, and ye take away a great part of the choycest house­hold stuffe out of the house. God therein playes with us infants, and as it were stutters to us, and cures our eyes with clay. He sets out things, that men are desirous to understand, and are too high for them, by things more obvious, and de­lightful. If this will not work with men, nothing will. So much Christ himself testifies, If I have told you earthly things, and ye beleeve not: how shall ye beleeve, if I tell you of heavenly things? Joh. 3.12. Etiam sine probationibus ipsius monetis autoritas adest, quo modo jurisconsultorum valent responsa, etiams [...]ratio non red­datur. Advocatum ista non quaerunt, affectus ipsos tangunt, & na­turd vim suam exercente proficiunt. Even without any proofs mony hath authority in it self: as Lawyers answers, though no reason be given. These seek no advocate, they touch the affections themselves, [Page 13]and prevail by their own nature exercising its strength. Senec. Epist. 94. And in the same Epistle, Quis negaverit brevissimis quibusdam praeceptis, feriri efficaciter etiam imperitissimos? Haeo cum ictu quo­dam audimus: n.c. ulli licet dubitare, aut interrogare, adeo etiam sine ratione ipsa veritas ducit. Who can deny, that some very short precepts strike effectually upon the most ignorant? These things we hear with a certain stroke: neither may any man doubt, or ask; so far even without reason doth the truth it self lead. And in his 33. Epistle, Stoicorum tot us contextus virilis est: inaequalitatem scias esse, ubi quae eminent notabilia sunt. Non est admirationi una arbor, ubi in eandem altitudimen tota sylva surrexit. The whole context of the Stoicks is manly: know, that there is inequality, when some things more eminent are observable. One tree is not admired, when the whole Wood is grown to one height. And in the same place, Quocun (que) emiseris oculum, id tibi occurret, quod eminere posset, nisi inter paria legeretur. Turn your eye, which way you will, that will come to your view, that would be eminent, if it were not read among equal sayings. Lastly, they contain many lively pictures of mens manners, and carriages set out lively, and to the eye. Ye may see the sluggard folding his arms, the drunkard reeling, as the Lacedemonians shewed their drunken servants to their children, that they might abhor drunken­nesse; the labourers working; the good houswise spinning, and imploying her maids, and providing for all her house­hold; the King chasing away wicked counsellours with his eyes, so that they dare not appear in his presence. Pictures are very delightful to us, and affect more then letters. We hang them therefore in our sight. Sight of shadows works often more then words of substance. As musical sounds sometimes make men weep, sometimes rejoyce, being suta­ble to what is within; so doe Parables. Omnis imitatie est si­milis effectrix. Every imitation brings forth the like. Plato. Dial. 2. de leg. They breed good manners, as well as resemble them. Arist. Politic. l. 8. c. 5. Imagines & parabolas necessarias existimo, ut imbe­cillitatis nostrae adminicula sint, & ut discentem, & audientem in rem praesentem adducant. I judge Images and Parables to be necessary in speech, that they may be helps to our infirmitie, and that they may bring the learner, and the reader into the thing as present. Sence. E­pist. 59. Praeclarae adinferendam rebus lucem repertae sunt similitudi­nes. Similitudes are found to be very excellent to bring light to things. Quintil. Inst. l. 1.

2. Because they are Solomons Proverbs, to whom God gave more wisdome then to any other meer man since the fall, li­ving either in his time, before, or after it. For he was wiser then all men; then Ethan the Ezrahite, and Heman, and Chal­col, and Darda the sons of Mahol, and his fame was in all Nations round about, 1 King. 4.31. When God gives more excellent gists to some then to others, he conveys more excellent things to us by them, then by others. Greater talents are put to greater use. Paul laboured more then all the Apostles in preaching and writing, and spreading the Word far and neer. I laboured more aboundantly then they all, 1 Cor. 15.10. From Jerusalem and round about to Illyricum, I have fully preached the Gospel of Christ, Rom. 15.19. For God had bestow­ed better breeding, and greater gifts on him then on others. I was brought up (saith he) in this City at the feet of Gamaliel, and taught according to the perfect manner of the Law of the Fathers, Act. 22.3. He was caught up into Paradise, and heard unspeakable words, which it is not lawfull for a man to utter, 2 Cor. 12.4. He writ more highly, then the other writers of the Epistles, (as John the beloved Apostle excelled among the Gospel writers) to shew what learning could doe improved by grace, though now too much contemned. Augustine wished for three things, To have seen Christ in the flesh, Paul in the Pulpit, and Rome in her glory. So doubtlesse more excellent things are commu­nicated to and by Solomon, then some other holy writers; for pipes filled with water, or Wine, run out according­ly. Solomon was also the son of David. His Father was a powerful King, a wise Prophet, and an holy man, who bred his son accordingly. Had he been meanly bred, as Amos among the herdmen of Tekoa, Amos 1.1.7.14, 15. yet being so wise he had deserved audience, much more coming of such a Father. He was also a King, not a subject, nor a Tyrant, but a wise, and a good King. Kings speeches though mean are Chronicled, and greedily received, as from those that in regard of their Office have Gods Image stampt upon them, and are called Gods, Psal. 82.5, 6. In that respect they are worthy of audience. Neither was he King of a small Nation, but of Israel a great people, which he guided with much wisdome, and made very prosperous, and therefore may well guide us [Page 15]by his counsels. He was King of all Israel, of all the twelve Tribes, before the Kingdome was lessened by division, as af­terwards. It was much more populous in his time, then in after dayes. He was also King of Gods people, and of his only people upon earth, a great, wise, and understanding Nation, Deut. 4.6. and best able to judge of these Proverbs of all the people in the world. Having Gods Law to guide them, they could best discern the solidity of Solomons Proverbs. And fit it was that they should have a very wise King. Therefore we may the better learn of him. As this addes to Solomons honour to be King over the wisest people in the world, so to our esteem of the Book written by the wisest man, a great King, and son of a great King, and King of the wisest people.

The first use is for Ministers to study these Proverbs well, that they may be able to crack the shell, and give the kernel to the people. So great is the fulnesse of these sentences, that though many have written, and preached on this book al­ready, yet they have left matter enough for others. As in the silver and other rich mines men are dayly digging, and yet still meet successively with more matter of like price, that which the word [...] alludes unto, Joh. 5.39. So the trea­sures of divine wisdome in this Book cannot be drawn dry. Study it well, that ye may not wrong the writer, as one wri­ting on Job said, that if Job were now alive, he would be more weary of his Comment then he was of all his troubles; and so he left writing, as despairing of ever finding out Jobs true meaning. He that will profit by these Proverbs, must bring the words to the speakers intention, and not force them to serve his own. You must not make a Sermon first, and then chuse a Text here: but first chuse a Text, and then ga­ther points naturally out of it, the words being well cleared first, because oft they are more obscure then in some other books.

The second use is for the people, that they should read this book often, and hear it expounded willingly. Many despise Books, because written by mean men. This is by a famous King. King James his Basilicon Doron took much for the Au­thors sake. Here the Sun stands still for your instruction, as he did in Gibeon. Woe to them, who hear not Solomon Preach­ing [Page 16]within their gates, when the Queen of Sheba went so far to her great cost to hear him. And woe to those great Po­liticians, that leave Solomon to follow Matchiavil. How great a favour is it to confer daily with so great a King? How great a fin is it to leave him to confer with humane works, as if a young man should leave a choise Lady to wooe a nasty begger woman? Here is a golden, there a leaden pen. If Solomons Crown, or Sword, or Scepter were to be seen, how would people flock after it? His Books are his best reliques. No danger of superstition in conversing with these. Here is Solomons Crown, and Jewels, and treasure. Attend then to the reading of them, or hearing of them expounded to the ends mentioned in the five verses following, and if thou attain to them, thou wilt not lose thy labour.

For particular observations. The Proverbs. 2. Doct. All Scripture should be read with diligence, but some places more carefully, then other. As the Proverbs, Ecclesiastes, Canticles, Isaiah, Johns Gospel, Paul to the Romans, the Revela­tion, as written in an higher strain then others, and contain­ing high mysteries. Ʋse. Be sure to be awake, and watch­ful in perusing these of all others; yet be negligent in none. Carry thy eyes about thee in these Books especially.

Of Solomon. Peaceable. A good name imposed by his Pa­rents. 3. Doct. It is was the use of good men to doe so, and it is very laudable. They had more Prophetical infight in this businesse, and were more guided by Gods Spirit then we. Hence Isaac had his name from laughter, Jacob from supplant­ing, Noah from rest; Zedekiah the King, and Jehozadac the high Priest before the captivity had Gods justice set forth in their names. But after the captivity, the great mens names set out Gods mercy, as Ezra an helper, Nehemiah bring­ing comfort from God, Jehoshua the High Priest taught them by his name, that God would save them. We have not that gift, yet may impose good names, that may put our children in minde of good things, unlesse they forget their own names. So the Saxons in this Island gave their children good names, though now through the alteration of the language men understand not their own names. Edmund sig­nifies a mouth of troth, as Verstegan would have it, or blessed [Page 17]peace, as Camden renders it: Like our Solomons name. Edward keeper of his oath, Frances free. We say stil, Frank and free. Hugh, Joy, or comfort. Humfry Home peace. Ralph helping by counsel. Richard a liberal minde. Robert famous in counsel. Roger a pre­server of quietnesse. Rouland the rest of the Country. It were well if men would give good names to children now, that might be monitours of good to them, when their parents shall be dead.

More particularly. 4. Doct. Solomons name, Peaceable, shews, what the disposition of a King, or Magistrate should be. He should with Mordecai, seek the wealth, and peace of his people. Esth. 10.3. Apes iracundissimae, at (que) pro captu corporis pugnacissimae aculeos cruentos effusos in vulnere relinquunt, sed solus rex earum acu­leo semper caret: natura enim telum ei detraxit, & iram ejus iner­mem reliquit. The Bees the most angry creatures and quarelsome for their bignesse, leave cruel stings shot out in the wound, but their King only alwayes wants a sting: for nature hath taken away his weapon and left his anger without a dart. Senec. de Clem. l. 1. It were good for the world if Kings had no stings. Trajan was so merciful, that he was angry, that a Traitor was executed without his knowledge, and commanded it should be no more, saying, He is a mad man, that had rather pluck out his sore eyes, then cure them. He had more desire to root out wickednesse, then wicked men. If mens nails be sharp they pull them not off, but pare them. Musitians break not strings out of tune, but put them in tune. Yet sometimes though to the pain of the body, a mem­ber desperately ill must be cut off, lest it gangrene all the rest. Ne pars sincera trahatur.

The Son. Ye heard before the word comes from building. 5. Doct. Men defire to leave memorials behinde them. The best is a good childe like the Father, as Solomon was like Da­vid. Had Absalom had a son then alive, he would never have built him a pillar to keep his name in remembrance, 2 Sam. 18.18. Our children may honour God, when we are dead. An ancient Minister of good note in this Nation, be­ing unmarryed himself, reasoning with a marryed Gentle­woman about the best estate of the two, pleaded his great freedome he had from family cares, and for his studies. She cals a childe of hers, and catechizes him before the Minister. Now Sir (said she) you had need serve God well, while you [Page 18]live, for he shall get no glory by you in this world, when you are dead. This childe may honour God, when I am gone, and others that may come from him, to the worlds end. This may teach Parents,

1. To be thankful to God for children. If cattel be a bles­sing, Deut. 28.4. what are children then? The barren leave no remembrances behinde them. When an old tree dies, it is a comfort to see a young one come up in the roome.

2. Endevour to make your children Gods children. If God give Samuel to Hannah, Hannah will give him back to God again, 1 Sam. 1.11.

Of David. Beloved, of God. This was better then his King­dome. 6. Doct. Gods love is more worth then all the world. Because he can doe more for us then all the world can, both here and hereafter. This is the Saints triumph. Ʋnto him that loved us be glory and Dominion for ever and ever, Rev. 1.5, 6. And Pauls glory in particular. I live by the faith of the Son of God, who loved me. David might be so called, because his parents loved him, but much more, because God loved him.

Try then whether ye be Davids, and Jedidiahs, beloved of God; ye need 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. [Page 19] 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 [Page 20]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 suprem [...] 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.

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. [Page 22]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, [Page 23]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. Ʋse. 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 [Page 24]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. Ʋse. Lose not your la­bour then to seek heavenly wisdome in humane writings with neglect of the Scriptures, as your great Politicians and Mora­lists doe. Men seek it in many arts, businesses, studies, inven­tions, but in vain: here it is to be found, and abundantly more then elsewhere. Experience confirms it in David, who by reading the Scripture, became wiser then his enemies, teachers, elders, Psal. 119.98, 99, 100. Sapientia sapida scientia. Wisdome is a sappy knowledge. And sure the marrow of wisdome full of spi­ritual delight is to be found in the Scriptures. It may better be learned here, then out of Lipsius his Bee-hive, or Matchiavills Spiders web.

3. Doct. Divine truths are far more excellent then other. Therefore are they called wisdome here by way of excellency. Men may be spoyl'd by vain Philosophy following mens Traditions, and worldly rudiments, and not the doctrine of Jesus Christ, Gol. 2.8. Philosophy may be profitable, but vain in comparison of Di­vinity. Nothing but Christ will down with a Paul, I deter­mined not to know any thing among you, save Jesus Christ, and him [Page 25]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. Ʋse. 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. Ʋse. Let us bewail our natural misery, that neither know, nor care, how to doe well. It is a great grief to Gods people, that they know not how to doe right in some cases. It is a great unhappinesse, that befals many wise men, that they have no will to doe the good they know. But both together how great a mystery? Yet all naturally subject to it.

5. Doct. Divine truths must be enquired into as well as divine precepts. Hence comes that charge, Buy the truth, and sell it not, Prov. 23.23. Knowledge of the truth is a great pri­viledge. Ye shall know the truth, and the truth shall make you free, J [...]h. 8.32.

Reason. 1. Because the sun and eye of the soul is reason and understanding. The Suns light is pleasing to the bodily eye, so is the discovery of truth to the soul.

2. There is no content in any place, or calling without the knowledge of the mysteries thereunto belonging. Ʋse. 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 [Page 26]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. Ʋse. 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. Ʋse. 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 [Page 27]disease, [...]. Neither is it good to hide ignorance, as Heraclitus saith, but to bring it forth, that it may be healed. Plut. de audiend. Vid. eundem advers. Epicur. de latend. Some are willing­ly ignorant, 2 Pet. 3.3. Sunt qui volunt intelligere, & non valent: sunt & qui nolunt intelligere, ideo non intelligunt. Aug. in Psal. 35. Some would understand, and cannot: and some will not understand and therefore doe not. Homo aliquando mente nimium perversa time [...] intelligere, ne cogatur, quod intellexerit, facere. Idem de verb. A­post. Serm. 13. Sometimes a man out of a minde too perverse fears to understand, lest he be forced to doe what he understands. Be not fastened to the world, as Sea-weeds to rocks. Long more for instruction, then Ʋlysses 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. Ʋse. Beware of the grosse igno­rance of these dayes, notwithstanding so much preaching more then formerly. Say ye not, ye are Protestants, and hear Sermons: that will not save you. He must not be saved by his Book that cannot read, nor he by Gods Book, that un­derstands it not. Eternal life is not to hear, but to know. This is life eternal, that they might know thee the only true God, and Je­sus Christ whom thou hast sent, Joh. 17.3.

9. Doct. Knowledge of trivial things is little worth. It is like Fishermen by the Sea-side gathering fine shels, and letting Oysters alone, or fools playing with feathers. Hereby much precious time and labour is lost. Ʋse. It should be our wis­dome to passe by such things, as being known will doe us little good, that we may have time for better things. A good choyce of matter, and books is a great help. A bad choyce a great hinderance.

10. Doct. Knowledge of divine truth will doe us much [Page 28]good. It will bring us acquainted with God more fully then the creatures can, Psal. 19. comp. vers. 1. with vers. 7. It will shew us the way to heaven, Joh. 17.3. Ʋse. Go to the Fountain Gods Word. Thirst for those living waters as the Hart, Psal. 42.1. C [...]y out with David, Oh how doe I love thy Law! it is my medi­tation all the day Psal. 119.97.

The former verse directed us to Theorical, this to practi­cal wisdome. For the words, To receive. From others by instruction. The word [...] signifies,

1. To receive, or take away from others by force, as 2 Sam. 12.30. He took their Kings Crown from off his head.

2. To receive what is purposely given, Thou shalt not take a gift, Deut. 16.19.

3. To take a thing not given, As though they would have fetch­ed wheat. Heb. Taken wheat, 2 Sam. 4.6.

4. To receive instruction, or to learn of another, as Job 22 22. Receive I pray thee the Law from his mouth.

5. To allure, or take with fair speech, Let her not take thee with her eyelids, Prov. 6.25. So there is a taking of souls, Pr [...]v. 11.30. He that winneth (Heb. taketh) souls, is wise. And the Apostles were made fishers to take men, Matth. 4.19. Here the word is taken in the fouth sense for learning, and receiving knowledge out of these Proverhs, which doe minister, and offer it plentifully to us, and are it were dead teachers of living men. Much is got by conferring with the dead in their Books.

The Instruction. Expounded before in the second verse to be not a particular head of knowledge, but the way of attaining it, or receiving from our teachers.

Of Wisdome. Not [...] as before, Theorical wisdome, but [...], Prudence, or providence. It comes from a root, that signifies good forecast, wifely to foresee all conveniences, and inconveniences, that we may order our actions aright. So it is used, 1 Sam. 18.30. David behaved himself more wisely then all the servants of Saul. Hence it signifies to prosper. For prosperity ordinarily follows wife managing of businesse, as [Page 29]ruine follows foolish carriage of affairs. Keep therefore the words of this Covenant, and doe them, that ye may prosper in all that ye doe, Deut. 29.9. The first signification is here intended. Such instruction as may teach a man how to carry himself wisely, that he may prosper.

[...] Justice. That is, giving every one his right. Not to be restrained to Magistrates alone, but to be applyed to the people also, for all may doe right or wrong to others, though they be no Magistrates.

Judgement. The word [...] is used,

1. For discerning right from wrong. The aged doe not al­wayes understand judgement, Job 32.9.

2. For the law, manner or rule of it. The judgements of the Lord are true, Psal 19.9.

3. For punishment or execution of judgement. God would bring forth his people out of Egypt by great judgements, Exod. 7.4. Here it is used in the first fignification to teach men how to discern right from wrong: Neither is this peculiar to Magistrates, but common to others also, for though all have not an authorative judiciary power either in Church or Com­mon-wealth, yet all have a power so far as concerns their own actions, to judge before, and after, what is fit to be done to others, and what not.

And equity. Heb. [...]. Straight wayes, that goe on foreright, and even like plains when men goe not up hill, and down hill in their actions, but proceed in an even course. It comes from a word that signifies to be right, and equal. It is translated taking the straight way; 1 Sam. 6.12. It signifies al­so a thing right in Gods, or mans eyes, which they approve as just and equal, Doing that which is right, and good in the sight of the Lord, Deut. 6.18. Because that which is right pleaseth God, and should please men also, although it be to their losse. Heb. Equilies, that is, all kinde of equity, or equity in all our actions, not in some only: or it may be the word wants a singular in Hebrew. Wisdome then is required for the guiding of all these three, justice, judgement, and equity. Some think these three words to contain three several ver­tues, but cannot well distinguish them. All three are found, chap. 2.9. Some understand by Justice the matter of our acti­ons, [Page 30]that it be lawful; by Judgement the manner of them, that it be right; by Equity, moderation, that we use not the ex­tremity of the law, nor doe all that we may. Others under­stand by Justice right actions, by Judgement discerning good from evill, by Equity integrity of minde in working and dis­cerning. Set out by the clean creatures in the law. The first by chewing the cud, ruminating on Gods Word to know what is just. The second by dividing of the hoof, distinguishing between good and evill. The third by the fishes, that live in the clear water above the mud. So a right minde carries us above the sinful wayes of the world. Others by Justice mean that which is just, and right by Gods Law or mans, by Judge­ment that which is due by contracts or bargains, by Equity that which nature dictates to be equal. Quod tibi fieri non vis, alteri ne feceris. That which thou wouldst not have done to thee, doe not to another. Others take them all to be Synonymas, fignifying the same thing, and trebled to work more upon mens affections, especially there being some difference in the notion, though the things be the same. Justice looking to the object, what is Gods right, what mans, what our own. Judgement look­ing to the workman, who must discern the difference, that each may have his right. Equity looking to the manner of doing it, not going too far, nor falling short in any of them. This last I think to be right, because the former doe either interfere one with another, or doe not so well agree with the nature of the words, and use of them in Scripture, where they are often put promiscuously.

Figures I finde none, the words being all literally to be un­derstood.

Here is first another general end of these Proverbs to teach us practical wisdome.

2. An explanation of it by particulars.

In the general note 1. an act. To receive. 2. The instrumen­tal cause. The instruction. 3. The object. Of wisdome, or pru­dence.

The particulars are three, 1. Justice. 2. Judgement. 3. Equity.

1. Doct. Matters of practice must not be perceived only, but also received. There is a piercing of truth into the [Page 31]understanding, and a receiving of it into the judgement. The na­tural man cannot receive the things of God, because he cannot perceive them, 1 Cor. 2.14. So in matters of practice, there must first be a knowledge of them in the understanding, and then a recei­ving them in the will, and affections, before they can be brought into action. The seed on good ground are they, which in an honest, and good heart having heard the Word keep it, and bring forth fruit with patience, Luk. 8.15.

Reason. 1. Because they doe a man no good, if they only swim in his brain. What good doth a Physitians, Lawyers, Sea­mans knowledge without a will to practise it for his own good, and others?

2. They attain not to their end else, but are like fruit falling before it be ripe, or a ship cast away.

3. As the proper Element of truth is the judgement, so the will and affections of holinesse, and righteousnesse. Ele­ments out of their place doe hurt. A man knows, that there is a God; if he would be this God himself like Alex­ander, and challenge divine worship, he might ruine himself and others. So a man knows what is to be done, and believes it, yet if he have a minde to doe otherwise, much mischief may follow. Air in the earth breeds earthquakes. Fire out of the chimney burns houses: Earth falling in mines kils men. Water overflowing drowns cattell. Ʋse. It reproves such, as have good heads, but not good hearts, illumination without sanctification, whose knowledge appears in their tongues, not in their lives, and serves to guide others, but not themselves. If ye know these things, happy are ye, if ye doe them, Joh. 13.17. ye are not happy for knowing, but unhappy for not doing, and shall be beaten with many stripes, Luk. 12.47. Brag not of your knowledge then, that have no will to doe good with it. A cunning Papist, and Protestant may reason the case of religion, yet both goe to hell, the one for idola­try, the other for want of piety. A Moralist, and an Epi­cure may both dispute of the chiefest good, yet both meet in hell, the one for lack of faith in Christ, the other for a vicious life. Subdue your will then, or look to perish by your wit.

2. Doct. Knowledge is ordinarily received from others. [Page 32] Theophilus had his knowledge from instructors, Luk. 1.4. Apol­los from Aquila and Priscilla, Act. 18.26. Abrahams family from their M [...]ster, Gen. 18.19. Solomon from David his Father, Prov. 4.4. and some from his mother, Prov. 31.1. Therefore are parents set up in their family to teach children, Schoolma­sters for boys, Masters of families for youth, Ministers for men.

Ʋse 1. It cals on us to praise God for teaching us by men like our selves, for putting heavenly treasure in earthly vessels for us, 2 Cor. 4.7. The treasure must not be contemn­ed for the vessels, but regarded for their own worthinesse.

2. It shews us that teaching is not enough without learn­ing. What good will the running of the Fountain doe, where is no mouth to drink? What good will an alms doe not taken? Giving is but offering if not received; and who ever thrived by offers?

3. Let parents especially be careful to teach their children piety, and justice, who brought them into the world igno­rant. Else it will be an eternal grief to breed a childe for hell, and not seek to save him.

4. Let children learn, and as willingly receive instructi­on from parents, as they doe inheritances. This they may do, and not be tempted to desire to be rid of their parents, yea they may be saved with their parents.

3. Doct. A spiritual wisdome is required to guide all our actions. A wise man shews out of a good conversation his works with meeknesse of wisdome, Jam. 3.13. See the like there, vers. 17. Wisdome is profitable to direct, Eccles. 10.10. With the well advised is wisdome, Prov. 13.10. Through wisdome is an house builded, and by understanding it is established, Prov. 24.3.

Reason. 1. Because it is hard to know, what is to be done upon all occurrents.

2. If we want this spiritual wisdome, our passions will quickly blinde us, and lead us on to our own and others ruine.

3. Because of variety of means, some fit, some unfit, and some fitter then other. A wise choyse of instruments, and matter wonderly furthers a building, or any other work.

4. Divers ends present themselves, and if the right end be not chosen all means are in vain, though never so good in [Page 33]themselves. Though they could effect other things as good, yet not that. As meat may feed, yet not keep us warm, and fire may hear, but not cool. Ʋse. Let us bewail the want of this spiritual wisdome both in good men and bad. Our actions doe not smell of it. By our indiscretion we oft give occasion to be ill spoken of, and make our Religion to be reproached.

2. Think it not enough to know things to be beleeved, but learn out of Gods precepts, how to carry thy self in all things. That is it which must win others to love thee, and serve God, 1 Pet. 2.12.3.1.

4. Doct. Every ones right must be preserved. Render unto Caesar the things which are Caesars, Matth. 22.21. Render to all their dues, Rom. 13.7.

Reason. 1. There are distinct rights. God hath his right, Superiours have their right, equals have theirs, inferiours have theirs, we have ours, and beasts have theirs.

2. This right is by the law of Nature, or Scripture, or laws, and customes of Nations.

3. This right must be preserved. And that 1. because the division is originally from God. 2. The preservation is commanded by God in all the Commandements. 3. Much mischief comes to our selves, and others by violating it. It breeds confusion in the greater world among the elements, and in the lesser world among our selves. If it were in heaven, neither God, nor Angels, nor Saints should have their right. On earth much wrong would be found in family, State, and Church. Ʋse. It condemns those who take away others right unjustly, by fraud, or violence. So are they un­thankful to God, discontented with their own condition, in­jurious to others.

5. Doct. Men must study to know, how to judge of inter­ests. This is the study of Divines, of Lawyers, of private persons. It concerns every man, that he may not doe, or suffer wrong. Ʋse. Study this point. It is very comfortable for soul, body, credit, and estate. Labour to know every ones right with a will to preserve it in thy calling, and then all will be happy, if every one doe it: Wars and contentions will be prevented, and a quiet state recovered, Psal. 85.10, 11. Glory [Page 34]will dwell in that land, where mercy, truth, and righteousnesse meet, and abide together.

6. Doct. Extremity of justice 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. Gods 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. Ʋse. 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.

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, [Page 36]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 [Page 37]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 [Page 38]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. Ʋse. 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. Ʋse. 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, nos (que) 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 [...]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 deni (que) 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 [Page 39]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. Ʋse. 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 [Page 40]a great stain in nature, that education cannot rub out. Ʋse. 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 un­derstanding of Scripture. From thence subtilty is gotten to prevent them. All errours, and lusts come either out of want of a perfect rule, or misapplying that rule that is perfect, or willingnesse to erre, or doe ill. Ours come not from the first. The Scripture is a perfect rule, Psal. 19.7. and able to make us perfect, 2 Tim. 3.16, 17. God neither wants skill, nor will to give a perfect rule, as men doe. There was enough re­vealed in the Old Testament to guide men of that age. There­fore God forbids any to adde to it, or take from it, Deut. 4.1, 2. or to goe aside to the right hand, or to the lest, Deut. 5.32. which they might have done had they not been strictly tyed to a perfect rule. It was impossible for them to erre then for want of a per­fect rule, much more for us now, when it is more fully ex­plained, and the charge of not adding nor diminishing backed with terrible threats of plagues to be inflicted, and the losse of eter­nal life, Rev. 22.18, 19. To erre by mispplying the rule is ordinary. Ʋnlearned and unstable men wrest the Scriptures to their own destruction, 2 Pet. 3.16. So was Pauls preaching mis-interpre­ted to countenance lying and evill doing, Rom. 3.5, 6, 7, 8. To erre willingly is shameful. As for a man that hath a true measure and weight, willingly to shorten his neighbour of his due. Ʋse. It shews us, where the fault must be laid of errours, and lusts in our dayes; Not on God, for his rule is perfect, though many now disgrace it blasphemously, which have guided many thousands to heaven. The fault then must be in mans misapplying it, or willingnesse to wander out of Gods wayes.

2. Ʋse. Study to apply the rule well, and rest satisfied with it. Leave it once, and never goe right.

5. Doct. Most danger of going astray is in the time of youth. Young men are most subject to walk in the wayes of their hearts, and sight of their eyes, Eccl. 11.9. Remember not the sins of my youth, Psal. 25.7. As this was David's confession, so Paul seeks to keep Timothy from such errors. Fly youthfull lusts, 2 Tim. 2.2 [...].

Reason. 1. Because they are out of the conduct of Parents and Masters, that could guide them well. Like young birds newly fledge, forsaken by the Dams, and easily taken. Mens disposition is not known till then; Dum Aetas, Metus, Magister prohibent; Age, Fear, Master keeps them in awe. Terence.

2. They want experience to guide themselves. When the bridle is out of the Horse mouth, then he runs wilde. Ʋse. Young men hearken to me. The Devil layes close fiege to you, and beleaguers you round about. Ye are not free from God, though from Governours. Ye are strong to do evil, and have scarce learned to do good. Oh! be watch­full, lest like young prodigals ye run so far out, that ye never can recover all your life long. Yea, worse. They die beg­gere, ye will die damned wretches. Their debts are all paid by death, your greatest debt is to be paid after death, and ne­ver discharged to eternity.

6. Doct. Bare knowledge is not enough, but discretion must be laboured for also. A good man will guide his affairs with discre­tion, Psal. 112.3. Discretion shall preserve thee, Prov. 2.11. For knowledge is imperfect, and will need further augmentation by deliberation. And knowing men do things rashly often­times, being disturbed with passion. Ʋse. Add to your know­ledge discretion. Seek to learn both out of this and other Books of Scripture, and ye will not study in vain.

The benefit that all men may get by these Proverbs, was set out before, vers. 2, 3. For simple men, and young men, vers. 4. Now for wisemen, whose gain is set out, vers. 5. [Page 42]and their profit, vers. 6. For the first. Lest any man should think, because these Proverbs bring benefit to simple men, and young ones, therefore they are good for none but children, and fooles, and may be contemned by wise men, as too low for them; he shews that they are good for wise men also, to encrease their knowledge. Though one main end of wri­ting this Book were to instruct young ones, as appears by of­ten repeating My Son, My Son, yet here is excellent matter, worthy also for wise men to learn.

For the words. A wise man, or, That the wise man may hear. And so it may go on to set out the true end of writing this Book, whereas your Translation carries the event onely, which may seem to some to come rather by the Readers care, then the Writers aim. So that is justly added by the Transla­tors, Psal. 9.20. That the Nations may know themselves to be but men. So we say, Know you are men; that is, Know that you are men. Or, if ye read it as it is in the Translation, it shews the readinesse of wise men to make use of this Book for increase of knowledge. Having invited simple ones, he makes no doubt but wise men will hear and learn. A wise man is one that hath already attained to a good measure of heavenly knowledge, yet is willing to get more by this Book.

Will hear. The word [...], signifies,

1. To hear, as in hearing a report. I have heard, that there is corn in Aegypt, Gen. 42.2.

2. To mark what is said, or attend to it. The Lord hath heard, that I was hated, Gen. 29.33.

3. To understand what is spoken. They knew not, that Jo­seph understood them, Gen. 42.23. Heb. heard them.

4. To grant what is asked. As for Ishmael, I have heard thee, Gen. 17.20.

5. To beleeve a thing reported, to be true. They hearkened not unto Moses, Exod. 6.9.

6. To obey what is commanded. Abraham obeyed my voyce, Gen. 26.5. So speaking is put for commanding, Est. 1.10. Here the word is used in the second sense, for marking and giving his minde to it. He wil give heed to these Proverbs. To such, a blessing is promised, Rev. 1.3. It signifies attending with ears of minde and body. Wise men are willing to know more. [Page 43]Fools desire it not. They know not the worth of lear­ning.

And will increase. Heb. Adde; to wit, to that which he had before, and make it more, as an heap is increased by addition of stones or money. Hence Joseph had his name, Gen. 30.24. And she called his name Joseph, and said, The Lord shall adde to me another Son. It may be understood of ad­ding to others, as well as to himself; that not onely he will know more then he did before, but also be so full, that he will run over to teach others.

Learning, [...]. Received from others by hearing them, as the word imports, and as it were taken out of their know­ledge, yet without losse to them, as one Candle takes light from another. Homo, qui erranti comitèr monstrat viam, quasi de suo lumine lumen accendat, facit, Nihilo minùs ipsi lucet, cum illi accenderit. Ennius apud Cicer. offic. l. 1. He that gently shews a wandring man his way, doth as if he lighted another mans candle at his. His shines neverthelesse when the others is kindled.

A man of understanding. He that understands these Proverbs well, or hath a better capacity then others, will gather very profitable Conclusions out of them. Such were the men of Issachar, which had understanding of the times to know what Israel ought to do, 1 Chr. 12.32.

Shall attain to. The word [...], signifies,

1. To get any thing by price or labour, or prayer, or any way of right. Thence Cain had his name, I have gotten a man of the Lord, Gen. 4.1. And Gen. 25.10. The field which Abra­ham purchased, Heb. got.

2. To possesse a thing when a man hath gotten it. The Lord possessed me in the beginning of his way, Prov. 8.22. Here it is taken in the first sense. He shall get by labour and industry in learning from others, and so have a right to it, and use of it, as a labourer at night hath to that which was another mans in the morning.

Wise counsess, [...]. We want a word to expresse it, and are forced to use a Periphrasis, or circumlocution to set it out in two words, which is but one in the Originall. The derivations are two, but from the same root [...], to govern a ship. Some derive it from the Governor that sits at [Page 44]the Stern, called [...], who must guide the ship wisely, or else all must be lost that is in it. Sapientiâ suam Gubernator torquet nabem, haud valentiâ. Titin. apud Nonium. The Governor guides his ship by wisdome, not by strength. He is called the Ship­master, Jon. 1.6. As the Mariner long rouls up and down thoughts in his minde, what to do in a storm; so this wise man to guide his actions, that he may choose the best upon deliberation. The word imports any accurate way of doing any thing, as Sea-men accurately guide ships between rocks and quicksands, especially in storms. Others derive it from [...], a rope. As Sea-men clime up and down the ropes per­petually, yet fall not into the Sea: so wise men easily dispatch their affairs without damage, though dreadfull to others, as the former employment is to such as are fearfull or un­skilfull. Or, it may be of preferment to places of command, to guide others, as a Pilot guides a ship by the sterne, and tackling, and rudder. In this last word may be a Metaphor taken from Ship-men, the rest are literall. In this vers. is first the augmentation of wisdome by reading these Proverbs. Secondly, the height of what is to be gotten.

In the first note,

• 1. The agent, or cause, A wise man.
• 2. The action, or transitory effect, as building, will hear.
• 3. The thing made by action, as the house, and will increase.

Set out by the object, learning.

In the second note,

• 1. The agent, A man of understanding.
• 2. The effect, shall attain unto.
• 3. The object, wise counsels.

1. Dect. No man so wife, but he may learn more. And that both in Theoricall and Practicall knowledge, how to think, and how to do better. We are all children, while we are here, and know but in part, 1 Cor. 13.11. Christ himself increased in wisdome, Luk. 2.52. Before the Law they had but a few Revelations and Traditions. Under it, they had the truth in obscure shadows and sacrifices. After it, the dark­nesse of the understanding remained, though more light ap­peared. Adam in innocency might know more by reasoning and occurrents. Angels learn from Gods dealing with his [Page 45]Church. Ʋnto the principalities and powers in heavenly places, is made known by the Church the manifeld wisdome of God, Eph. 3.10. Which things the Angels desire to look into, 1 Pet. 1.12.

Reason, 1. Want of light. The Sun of knowledge shines not so cleer here as in heaven, clouds of ignorance come be­ween▪ There are few clouds in Aegypt, whence comes want of rain, and they are forced to water their gardens with their feet, Deut. 11.10. Seldome a cloud seen in Japan. But there are many clouds in the wisest mens brains, to keep them from understanding many truths.

2. Want of sight. We see here by the spectacles of Gods works. Invisible things of God are seen from the creation of the world, Rom. 1.20. We see by the perspectives of Ordinan­ces, and must so do till the day of judgement, Eph. 4.11, &c. We cannot see so cleerly here, as we shall in heaven.

1. Ʋse. Be not content with that measure of knowledge ye have, but labour still for more. As men in trading fin­ding the world come on them give not over, but go on to get more riches. Youth must learn, middle age increase lear­ning, old age attain to wise counsels. Bodies grow old, Souls do not. Solon was wont to say, [...]: I grow old alwayes learning many things. Platon. Dialog. de Philosophia, & de Fortitud. & de Repub. l. 7. & in Cicer. de Senect. Marcus Antoninus the Emperor went often to the house of Sextius the Philosopher, saying, [...]: It is good even for an old man to learn. Salvius Julianus a most famous Lawyer was wont to say, Ets [...] alterum pedem in sepulchro haberem, adhuc addiscere vellem: Al­though I had one foot in the grave, yet I would learn still. Pandect. l. 4. Nulla dies fine linea, said Apelles: No day without a line. And Augustine acknowledges himself both a Writer, and a Learner. Ego ex eorum numero me esse profiteor, qui scribunt pro­ficiendo, & scribendo proficiunt: I professe my self to be of the num­ber of them who write by profiting, and profit by writing. August. Epist. 7. Sapiens quamdiu vivit, tamdiu addit: A wise man adds as long as he lives. Ambrose.

Ʋse 2. It shews us what little hope we have of children and young men, that think they know enough already, when old men and wise men may learn. Multi potuissent ad [Page 46]sapientiam pervenire, nisi se putassent jam pervenisse: Many might have proved learned men, but that they thought they were so already. Senec. de Tranq. c. 1. [...], Opinion is the let of profiting. Diogenes Laertius l. 3. de Bionis vita. Ego senex à juvene, & Episcopus tot annorum a collega nec dum anniculo para­tus sum doceri. August. apud Gratian. c. 24. q. 3. I an old man, and a Bishop of so many yeers standing, am ready to be taught by a young man, and a Colleague scarce of one yeers standing.

2. Doct. Much knowledge comes in at the ear. We have heard him our selves, and know that this is indeed the Christ, Joh. 4.42. How shall they beleeve in him, of whom they have not heard? Rom. 10.14. Hearing and Seeing are by Aristotle called the learned senses, because by these dores learning en­ters into the soul. Yea, and life also. Hear, and your soul shall live, Isa. 55.3. David Chytreus, when he lay a dying, lift up himself to hear the discourses of his friends that sat by him; and said, that he should die with better cheer, if he might die learning something. Ʋnto you that hear shall more be given, Mar. 4.24. The ears are the Conduit-pipes of wisdome to convey it to us. Argento, auroque non fiunt homines meliores, sed ditiores virtute ex sapientum dictis: Men are not made better by gold, and silver, but richer in virtue by wise mens sayings. Socrates apud Xenoph. l. 4. The Heathen man Cicero could say, Cujus aures clausae sunt veritati, hujus salus desperanda est: He whose ears are shut against the truth, there is little hope of his safety. A man may learn that from another in an hour, which the other hath been stu­dying many hours, & it may be himself could not find it out in many days. Therefore Christ bids not his Disciples read, or tels them onely where the Prophets speak of him, but expounds those places to them, Luk. 24.27. So doth Philip to the Eunuch, Act. 8.35. This is the very end of preaching, and conference, that men might be taught by the ear.

1. Ʋse. Blesse God for your ears. It is a great question, which is the greater losse of Seeing or Hearing. I suppose of Hearing, for a man that wants it, cannot reap any good by Sermons, Conferences, Discourses, nor converse comforta­bly with others, nor have others to read to him. But a man may have all these benefits, that wants his fight, and may have [Page 47]others to read to him also. A blinde man hath all these helps. A deaf man hath onely Gods works to see, and good books to read to help him to knowledge and comfort. The for­mer may be helped by others, the latter must do all out of her owne head.

2. Ʋse. Content not your selves with studying the Scriptures, but acknowledging the weaknesse of your brain, learn of others also, even of men that are meaner then your selves, whose pains or tryals may acquaint them with some particulars that ye need, yet know not. Semper mos est sa­pientum, ut dictis majorum auscultent, aliquan do minorum: It is alwayes the custome of wise men to hearken to the sayings of their betters, sometimes of their inferiour. Beda in text. Not onely the Queen of Sheba could learn of Solomon, Paul of Gamaliel, and Nicodemus of Christ, but also Moses of Jethro.

3. Doct. The Scripture brings in increase of knowledge. Aquila and Priscilla expounded unto Apollos the way of God more per­fectly, Act. 18.26. Give thy self wholly to them, that thy profiting may appear to all, 1 Tim. 4.15.

Reason, 1. Because it is the highest Book in the world. A Book of Gods owne making, who is most wise. When thou hast learned all thou canst out of mens Books, thou mayst learn more out of Gods.

2. All heavenly wisdome in other books comes from thence, as water in rivers from the fountain. Ʋse. It taxes those that finde more delight in reading other good books, then the Scripture it self. It shews a double weaknesse, one in judgement, the other in affection. Rivers are profitable, but fountains more.

4. Doct. Scripture learning is the best learning. Paul coun­ted all things losse for the excellency of the knowledge of Christ, Phil. 3.8. He buryed his other learning in his preaching. I deter­mined not to know any thing among you, save Jesus Christ and him cru­cified, 1 Cor. 2.2.

Reason, 1. It is the most profound knowledge. Above low Geometry, above high Astronomy. Above Philosophy, for it reaches above all creatures, and aspires to the know­ledge of God.

2. It is most profitable. Other Arts shew how to live here for a while, this how to live in heaven for ever, through Christ. Ʋse. It reproves our curious spirits, who count Scripture learning nothing worth. Rhetorick and Politicks are great with them. Not many so wise are saved, 1 Cor. 1.20. What profit in wisdome that will not keep from eternall mi­sery?

5. Doct. Naturall parts well used help much in Religion. Paul's learning was a great help to him, and Solomon's high reach.

Reason, 1. They may learn the things of God more ea­sily, which others hammer long about, as dull ones in Schools.

2. They may get more in lesse time. Such a trade men generally look upon as will make men speedily rich. Ʋse. If your children be pregnant, put enough into them. I re­member I have seen a grave Doctor and a good Minister in this Nation, much pleased with Nurses that would talk to the children, using this expression, It puts much spirit and live­lynesse into them, which the parents may afterwards turn to good. Men can be content to fill Houses, Tables, Barns, Treasuries, Why not Children? Much ill may be kept out, much good put in, if ready ones be instructed betimes, and con­stantly.

6. Doct. It is a wonder what may be attained by industry, and Gods blessing upon it. See the great successe of Paul's preaching at Ephesus. Curious Books burnt, to the value of fifty thousand peeces of silver: So mightily grew the Word of God, and prevailed, Act. 19.19, 20. The Churches were mul­tiplyed when the storm of persecution was blown over, Act. 9.31. Ministers preaching much, and peoples hearing, in­creased the graces, and number of Saints. As in worldly things, men grow rich by Husbandry, or Merchandise. Ʋse. It reproves the sluggishnesse of Christians, who think a little knowledge and grace enough. Such may justly fear, their grace is not true. Pictures are idle, and grow not, li­ving creatures feed, and grow.

7. Doct. Much difference between a wise mans course, and a fools. The one orders his affairs well, the other carelesly. [Page 49]Their courses are often opposed in Scripture. The wise in heart will receive commandements, but a prating fool shall fall, Prov. 10.8. The way of a fool is right in his owne eyes, but he that hearkeneth unto counsell, is wise. A fools wrath is presently known, but a prudent man covereth shame, Prov. 12.15, 16. Every prudent man dealeth with knowledge, but a fool layeth open his folly, Pr. 15.16. The simple beleeveth every word, but the prudent man loo­keth well to his going. A wise man feareth, and departeth from evill, but the fool rageth, and is confident, Prov. 14.15, 16.

Reason. Because they work from different principles. A wise man follows the dictates of reason, a fool of will and affections. Ʋse. Choose the wise mans course, which is far the better. He steers the ship of his life among all the waves of worldly troubles, and floods of worldly passions, to the heaven of happinesse. The World is like a Sea, up and down, rough and calm. So is mans heart and soul. Basil. in princip. Proverb. A wise man like a skilfull Pilot looks on the Sun by day, and stars by night, his eyes are still toward heaven. So he rids himself out of most intricate affairs, as Solomon did by wise discerning the right Mother, 1 King. 3. And others oftentimes, as the Pilot guides the ship safe to shore, when the rest sleep. Labour then for these wise counsels.

The gain or increase of wise men in reading these Pro­verbs, was set out, vers. 5. The profit that comes by it, is set out here. It is sufficient for simple ones to learn so much subtilty out of the plainest of these Proverbs, whereby they may keep themselves from being deceived; but wise men will learn to understand the darkest of them, whereby they may get much more knowledge. For the words.

To understand. See on vers. 2. Not to read a similitude carelesly or cursorily, but observing what is meant by it. Some read it, To make to understand, or teach; and the word will bear it, and it suites well with what went before. The man was wise before, and as he may get more wisdome to [Page 50]direct his owne wayes, vers. 5. so also to teach others; in this vers. So Eccl. 12.9, 10.

A Proverb. See on vers. 1. Any Proverbial sentence, though difficult and obscure to others. He that understands this Book, by reading it will be able to understand other Pro­verbs propounded by others, and to propound some him­self.

And the interpretation. How do the understanding of a Proverb, and the interpretation [...]er? He that understands it, can interpret it. Answ. The first may be meant of un­derstanding the words, or literall sense. The second of the mysticall. Or, And may be taken for Even, and so the latter be an exposition of the former. To understand a Proverb; that is, to know the interpretation of it. So to understand a dream is to be able to interpret it, Gen. 41.15. So And is used, Gods wrath slew the fattest of them, and (that is, even) smote down the chosen men of Israel, Psal. 78.31. As the choise of the flock are the fattest cattle.

The interpretation, [...]. So [...], an Interpreter. One that can tell the minde of God, Job 33.23. So here, to in­terpret a similitude, and shew what is included, more then appears at first fight. Not onely to understand easie Proverbs, but to know the meaning of hard ones. But especially to understand the hardest of these Proverbs by the easiest, yet it may be understood of other Proverbs also. To understand the sense of mysteries or eloquent speeches, such as Embassadors use; for so the word is translated, 2 Chr. 32.31. or such as Scoffers use; for so the word is used for scorning, Job 16.20. Or it may be read, And the sweetnesse thereof; for men finde much sweetnesse in Proverbs, when they know the meaning of them. Otherwise they are more harsh then other senten­ces. From [...], to be sweet. Whence the learned Rivet derives [...] and mel hony. See Trap.

The words, [...]. 1. signifies a word. The word of the Lord, Hos. 1.1.

2. A thing; for that expresseth a mans meaning when it is done. It came to passe after these things, 1 King. 17.17. Here it is used in the first sense. He speaks not of their actions, but sayings. Neither doth it signifie single words, but words [Page 51]knit together in sentences. So the Ten commandements are called Ten words in the Originall, Exod. 34.28. For several words without respect to others, do little good.

Of the wise. Of other wise men. Not onely ordinary Proverbs that are in all mens mouths, but the learnedest sen­tences that come from wisest men, and are approved for the authority of them, that spake them; like Achitophels counsels esteemed as oracles, 2 Sam. 16.23.

And their dark sayings. Questions that can hardly be an­swered. Such as the Queen of Sheba put to Solomon, 1 King. 10.1. Or, hard expressions, which often contain high my­steries in them, not easie to be perceived, till they be expoun­ded, as Sampson's Riddle, and Sphinx hers to Oedipus of the creature that went first on four legs, then on two legs, lastly on three legs. And such are some speeches above the com­mon reach. Such also were the Aegyptian Hieroglyphicks, as a staffe with an eye on it, to set out Gods providence, loo­king over all the world, and ruling it. This is well added, to prevent an objection. For it might be said, It needs no great skill to understand wise mens sayings, for some of them are plain. Answ. But (saith the Wise man) by rea­ding these Proverbs ye shall understand the hardest of them also.

Figures none, except a figure of the part for the whole. A Proverb, that is, all kinde of Proverbs, even the darkest and hardest. As an Horse, for any Horse, Psal. 33.17.

Note. 1. The act. To understand.

2. The fourfold object:

• 1. A Proverb.
• 2. The Interpretation.
• 3. The words of the wise.

4. Their dark sayings. He shall gather from hence ability to understand not ordinary sayings onely, but the most difficult that can come from wise men.

1. Doct. That measure of knowledge is not sufficient for a man of greater capacity, that may suffice one of meaner. Solomon that had so much knowledge, yet thought he needed more, Eccl. 1.16, 17. Paul knew Christ well, yet desires to know more of him, Phil. 3.8, 10.

Reason, 1. nI regard of God, an account of talents is to be given to him. Greater account of greater talents, Matt. 5.15, 20.

2. In regard of himself. A great capacity carries a great defire of filling it, else it were in vain.

3. In regard of others. There is a great expectation from men of great parts. The eyes of all them that were in the Syna­gogue were fastned on Christ, Luk. 4.20.

4. In regard of the things, which being known in part, allure us to know more. Ignoti nulla cupido: No desire of what is not known. One profitable voyage eggs the Merchant to another.

1. Ʋse. It reproves such as have wit to know much, but use it not. Remain Dunses, that might be Doctors, Heb. 5.12. More things are to be known, and what we know, may be better known. Both afford more delight. Maxima pors eorum quae scimus, est minima pars eorum quae ignoramus. Aug. The greatest part of the things we know, is the least part of the things we know not.

2. Ʋse. Put your capacity upon the tenters. The Clothier gets by it, and makes more of the same cloth. Else ye shal not enter into your Masters joy, Matt. 25.21. but be shut out with the foolish Virgins, Mat. 25.10.

3. Ʋse. Ye that be Ministers must stretch for it in point of knowledge. If ye have not greater capacity then ordinary men, why take ye that calling? If ye have, use it. It is enough for others to be full, ye must run over. It is enough for others to save themselves from a crooked generation, Act. 2.40. Ye must save your selves and others, 1 Tim. 4.16. That know­ledge will not serve a Lawyer, or Physician, that may serve a private Gentleman for his own state or health. He en­guges for no more. And I hope I shall need to say no more in this Argument.

2. Doct. Reading Scripture without understanding, doth a man no good. This is the drift of Philip's Question to the Eunuch, Ʋnderstandest thou what thou readest? Act. 8.30. Else it will do thee no good. The Jews could not profit by rea­ding the Law, because the veil was not taken off their hearts, 2 Cor. 3.1, 4.

Reason 1. Because the words of Scripture are no charm, which works, whether men understand it, or not.

2. Doing is required, which is more then understanding. If ye know these things, happy are ye if ye do them, Joh. 13.17.

Ʋse 1. It condemns the practise of the Papists, who read the Scriptures in a strange language. They are sure before­hand the people cannot understand them, nor get any good by them.

2. It condemns the negligence of some, who think they do enough, if they cause their children to read sometimes a Chapter, but take no care that either they or their chil­dren understand it. If they should set bread before them, and not let it be broken, or cut, they might starve.

3. Doct. A man may get knowledge enough out of Scri­pture to teach others. The 32 Psalm was written to teach o­thers, as appears by the title, Davids Maschil, or Instructer. Hence comes that solemne charge for parents to instruct their children diligently at home and abroad, at up-fitting and down-lying, Deut. 6.7. See the like charge, Psal. 78.5, 6. The Scripture is a fountain of knowledge, we may drink our selves, and bottle up for others. A Sea wherein are fishes innumerable to feed us and others, Psal. 104.25. And ships, that traffick for all mens good, vers. 26. there. A rich Store-house of all knowledge, and a wealthy Treasury. Jo­seph's Store-houses and Solomon's Treasuries had enough for multitudes.

1. Ʋse. Let us blesse God for the store that is in his Word. Who would not praise him for plenty of mony and provi­sions, that might serve for him, his, and many more; or for a Fountain or Mine in his garden?

2. Ʋse. Let us draw daily out of this Treasury. Though there be store of knowledge, yet few are so wise to draw enough for themselves. Most think a little enough. But if thou hast enough for thy selfe, draw for others. Men give not over their Trades when they have got enough to keep themselves, and theirs, but desire to have to give, Eph. 4.28.

4. Doct. Hardest things in Scripture may be understood by labour. Many things are interpreted ready to our hands. [Page 54]An Angel interprets the Vision to Daniel, Dan. 7.16. So are the Stars and Candlesticks, Revel. 1.20. Isaiah's prophesie of Christ, Act. 8.35. The summe of the Gospel, Act. 10.36.

Reason, 1. Because it is Gods aim in writing it, that it should be understood. For he writ it for the people. I have written to him the great things of my Law, Hos. 8.12. Not to the Priests, but to the people of Ephraim. And if they to whom it is written cannot by labour and pains understand it, the pen of the writer was in vain, Jer. 8.8.

2. God hath left means in his Word to understand the hardest places, as searching the originall, coherence, parallel places; and plainer ones to give light to the obscurer.

Ʋse, 1. It incourageth us to seek to understand the hardest things in Scripture, and not to be content with the easiest. So do all good Scholars in their Arts, and all that intend to thrive in their Trades.

2. It shews what a shame it is, if we understand not plain places, that might by labour understand difficult ones. Sure we shall never thrive by our Trade of Christianity.

5. Doct. Wise mens words carry great weight with them. The words of the wise are as goads, and as nails fastened by the Masters of the Assemblies, Eccl. 12.11. Bow down thine ear, and hear the words of the wise, Prov. 22.17. The lips of the wise disperse knowledge, Prov. 15.7. The ground is, because every thing works by an internall principle, whether it be Naturall, Artificiall, or Reasonable. A fool cannot speak wisely, un­lesse over-ruled he speak not of himself, Joh. 11.51. A wise man will not speak foolishly unlesse unadvised. Ʋse. It di­rects us how to choose our society. Choose those by whom ye may get most. Worldly men do so in the Exchange, Mar­kets, and other times. He that walketh with wise men shall be wise, Prov. 13.20.

6. Doct. There are difficulties to be found in Scripture that need exposition. In Paul's Epistles there are some things hard to be understood, 2 Pet. 3.16. Not onely high matters and ex­pressions, but also Parables, wherein is one thing spoken, another thing meant. And that to exercise mens wits. They had need of good heads to finde out the meaning. The [Page 55]Disciples ask and are shewed the meaning of the Parable of the Tares, Matth. 13.36, 37. Wise men speak darkly some­times, ut occultentur sententiae eorum desidiosis, aperiantur studiosis; that their sentences may be hidden from sluggards, and opened to stu­dious persons. All Gods oracles are dark to naturall men. As the Resurrection to the Sadduces. Ye erre not knowing the Scriptures, nor the power of God, Ma [...] 22.29. Regeneration to Nicodemus. How can a man be born when he is old? Can he enter the second time into his Mothers wombe, and be born? Joh. 3.4. Living water to the woman of Samaria. Sir, thou hast nothing to draw with, and the well is deep; from whence then hast thou that living water? Joh. 4.11. The Gospel is hid to them that perish, 2 Cor. 4.3. And in part unto godly men too. Now we see through a glasse darkly, now I know in part, 1 Cor. 13.12. The perfect knowledge of them is reserved for them, till they come to the heavenly University. But yet some things are harder then the rest. Ʋse. Think no time nor pains too much to understand Scripture. A Merchant spends store of both to get pearls.

In the former verses he had shewed the uses, ends, and be­nefits of this Book, and how much good the Reader may get by it, and commended it from the excellency of the Work, and eminency of the Writer, to allure us to read it. Now in this vers. he sets before us what this wis­dome is, and who are capable of it, and begins the first Pro­verb with the fear of God. After the inscription, Solomon's counsel to his Son:

1. In generall, in this vers.

2. In particular directions, to the end of the third Chapter.

For the words. The fear of the Lord. Fear of God [ [...]] is used three wayes in Scripture.

1. For a fear of sinning against God, for fear of plagues here, and in hell. This ariseth out of the consideration of [Page 56]Gods infinite power. It is called servile or slavish fear, for slaves would offend, if they durst. So would wicked men sin against God with an high hand, if his judgements did not scare them. Thus the Israelites feared God, lest he should plague them, as he had done the Aegyptians, Exod. 14.31. And by this fear some of the Aegyptians saved their cattle in their houses, when other mens perished in the fields, Exod. 9.20.

2. For a fear [...] reverence, whereby a man sets up God in the highest place of his heart, being willing to please him out of love, and more unwilling to offend him then any o­ther. This is called Fil [...]l fear, and proceeds out of our love to God, as childrens reverence to their Father doth. So the word is used, Mal. 3.16. Then they that feared the Lord, spake often one to another.

3. For the true Religion, called by the Greeks [...] and [...], and by the Latines, pietas; in English, piety or godlinesse. For it is a prime part of Gods worship, that he be feared. It keeps the affections, thoughts, words, and deeds in order. One of the Priests of Samaria, taught the people how they should fear the Lord, 2 King. 17.28. that is, how they should wor­ship him. That which is called their fear towards God, Isa. 29.13. is styled their worshipping of him, Mat. 15.9. In this place it is taken in the second sense.

[...], the Lord. That hath his being of himself, gives be­ing to all others, and to his promises. It comes from [...], To be; and hath a touch of all the Tenses. Je of the Future, Ho of the Present, and Vah of the Preter-tense. He that is, was, and is to come, Prov. 1.8. The eternal God.

[...], the beginning. It signifies,

1. A beginning in time, as the foundation is the beginning of the house. The beginning of his Kingdom was Babel, Gen. 10 10. And therefore it signifies the first-fruits, because first gathered, though not alwayes best. The first of the first fruits of thy Land, thou shalt bring into the House of the Lord thy God, Exod. 13.19.

2. First in dignity. The chief of the things which should have been utterly destroyed, 1 Sam. 15.21. Here it is taken in the se­cond sense. The true fear of God is the chief point of wisdom.

[...], of knowledge. See on vers. 2. Some interpret the passage thus: The servile fear of Gods judgements makes men first look after knowledge, that never cared for it be­fore, as the needle makes way for the thread. August. Others thus: The chief part of knowledge is that filial and aweful fear of God, that makes men carefull to please him, which tempers the servile fear with love, as wine and water do well together for weak brains: Vinum nisi aqua mixtum non bibit debile caput: A weak head drinks not wine unlesse mixt with water. Beda. But I take Solomon's meaning to be, that all heathen wisdome is but folly; but the choycest wisdome is the knowledge of the true worship of God, that so he might make man to study the Scriptures where it is to be found. All their former knowledge was but folly to this. The true Religion is better then all of it.

But. This word is not in the Original, but added, to shew an opposition to the former part of the vers. which being not in direct words, must be supplyed thus out of each part. The chiefest wisdome is the knowledge of the true worship of God, and therefore good men love it; but fooles do not account it so, and therefore despise it.

[...], Fools. Object. You set out this wisdome highly, but no body regards it. Answ. None but fools despise it, who have no wit to judge aright of it. No matter what account they make of it, unlesse they were wi­ser. Hence comes our English word Evill. Fools here are evill men, and irreligious, as throughout the Proverbs, and Psal. 14.1. The fool hath said in his heart, There is no God, they are corrupt, &c. Either Idolaters that professe a false Reli­gion, or such as in shew onely professe the true. Such as want the chief part of wisdome, though otherwise politick enough. He spake in the singular number, vers. 5. A wise man, &c. Here in the plural, Fools despise wisdome, &c. There are more fools then wise men in the world. Men are natu­rally foolish.

Despise. The word [...] signifies,

1. To set light by a thing, or contemne it, or make little account of it. The daughters of Zion have despised thee, 2 Ki. 19.21.

2. To scorne or highly disdain. Haman thought scorn to [Page 58]lay hands on Mordecai alone, Est. 3.6. Here it is taken in the first sense, for all irreligious men are not scorners, Psal. 1.1. but all despise true wisdome.

Wisdome. See on vers. 2. It is excellent, yet fools make no account of it.

And instruction. See on v. 2. They neither know the excellen­cy of wisdom, nor the way of true safety in the true Religion, nor will learn it of others.

Figures none, unlesse a Metaphor in Fools taken for irreli­gious men, that want the best wisdome.

In the words note,

• 1. A commendation of Religion.
• 2. A description of fools. In the first note,
  • 1. The subject, The fear of the Lord.
  • 2. The adjunct, the beginning of wisdom. In the second note,
  • 1. The agent, Fools.
  • 2. The effect, Despise.
  • 3. A double object, wisdome and instruction.

The former proposition is famous, as being often used in Scripture, ch. 9.10. Job 28.28. Psal. 111.10.

1. Doct. Religiousnesse, or a reverent fear of God is the best wisdome. Keep therefore, and do them, for this is your wis­dome, and your understanding in the sight of the Nations, which shall hear all these statutes, and say, Surely this great Nation is a wise and understanding people, Deut. 4.6. This is the wisdome from above, Jam. 3.17.

Reason 1. Because it brings a man to acquaintance with God. Others acquaint us with trees, beasts, men, this with God. We are naturally strangers from God, and have most need of acquaintance with him. False Religions fet up crea­tures openly, and worship them. They changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things, Rom. 1.23. Naturall men not truely religious, though bred in the Church, make their owne will, or honors, or wealth, or pleasures, God. Men truely religious know God aright.

2. It teacheth us how to converse with God rightly by true worship and obedience. How can a man bred among clowns, know how to converse with a King at Court?

3. How to come to live with God for ever, which no Art else can teach. A trade is most esteemed that is most gainfull.

Ʋse 1. To shew us the vanity of all false Religions, in which men cannot reverence the true God in their hearts aright, because they conceive amisse of him. In vain they worship, and worship they know not what. A great Politician was wont to say, The best policy is to be an honest man. So the best wisdome is to be truely religious, and to fear God. Heathen Sages, as Seneca and Socrates, were wise in their gene­rations, and had many excellent gifts, but they missed of the main; like Alchymists, who misse of their end, yet find many excellent things by the way. These Merchants found goodly pearls, but the pearl of price they failed of, Matth. 13.45, 46.

2. Ʋse. To acquaint our selves with the Scriptures, where this true wisdome, how to fear and reverence God rightly, is taught, and no where else. We are sure those were writ by no private spirit, but came from the holy Ghost, 2 Pet. 1.21. Private spirits and inward principles may be crosse one to another, and who shall judge then what is right? The Scri­pture. Hereby we know the spirit of truth, and the spirit of er­ror, 1 Joh. 4.2. If they quote Scripture, they confesse the Scripture to be above them, as Marnixius justly derides the Papists, who would prove by Scripture that the Church was above the Scripture. If not, then it is so, because they say so; and all the world will laugh at such a proof.

3. Ʋse. To perswade Magistrates to set up, and to uphold true Religion, and to encourage such as truely fear God, by continuing Ministers, and discouraging such as oppose it. Such as quote Gallio's speech to shut Magistrates out of all matters of Religion, may as well quote Rabshake's speech for a warrant to fight against Gods people. Am I now come up without the Lord against this place to destroy it? The Lord said to me, Go up against this Land to destroy it, 2 King. 18.25. For that is recorded in Scripture also. It is a poor proof that comes out of the mouth of an Heathen man.

4. Ʋse. Let all that would be truely wise, get the fear of God into their hearts.

2. Doct. All being is from God. Therefore is he called Jehovah, hecause he gives being to all creatures. Who else made the world, and all creatures at first? Gen. 1. Of him, and through him, and to him are all things, Rom. 11.36. In him we live, and move, and have our being, Act. 17.28.

Reason 1. Because nothing can make it self, being must be before Working.

2. None had a being before the world but God, therefore he must give being to all.

3. There was nothing to make any thing of, and no crea­ture can work without matter. It argues an infinite power.

4. No creature can put life into any thing. Therefore all living things must be from God, and what can dead things doe?

Ʋse 1. To praise God for our being, as long as it lasts here, and in heaven, where our being will last to eternity. While I live, I will praise the Lord (saith the Psalmist) I will fing praises unto my God, while I have any being, Psal. 146.2. All creatures attribute blessing, honor, glory, and power to God for ever and ever, Rev. 5.13.

2. To use all our gifts and parts in Gods service; for as we have those parts from him, so likewise our very being, without which we could have had no parts, nor comfort.

3. Doct. Things of greatest worth should be of greatest ac­count with us. Covet earnestly the best gifts, 1 Cor. 12.31. Above all these things put on charity, which is the bond of perfectnesse, Col. 3.14. These things speak and exhort, Tit. 2.15. For the affecti­ons should ever follow the judgement well informed. Ʋse. It blames those that make most account of meanest things, and lose gold for counters, eternall life for transitory pleasures. Such are worse then beasts, who will not neglect grasse and water for any thing.

4. D. Knowledge is a matter of great excellency. It is part of Gods image in man. Col. 3.10. Husbands must dwell with their Wives according to knowledge, 1 Pet. 3.7. As light is in the world. What is all the world worth without the Sun? What were all Aegypts pleasures and treasures worth in the three dayes darknesse? So is knowledge the comfort of the soul.

Ʋse. Labour for it more then for riches. Spiritual things are more worth then temporall.

5. Doct. Irreligious persons are in Gods account the fools of the world. For they want Gods fear, as naturall fools want wisdome. The foolish shall not stand in thy sight, thou hatest all workers of iniquity, Psal. 5.5. And Gods enemies are called foolish people, Psal. 74.18.

Reason 1. Because they have not wisdome enough to scape hell.

2. Nor to attain to eternall happinesse.

Ʋse 1. Envy not the policies and sleights of great men, and States-men, that have no religion in them. The world may chronicle them for wise men, but they are fools in Gods book. Tamar tells Amnon, though a Kings Son, Thou shalt be as one of the fooles in Israel, 2 Sam. 13.13.

2. Be not proud of wit, or learning. If you have no true Religion, your wit is good for nothing but to carry you to hell. When one commended highly Julian the Cardinall to Sigismund, he answered, Tamen Romanus est, Yet he is a Ro­mane. So may ye say of the greatest irreligious Politician, Yet he is a fool. Loe, they have rejected the Word of the Lord, and what wisdome is in them? Jer. 8.9.

6. Doct. None despise heavenly wisdome, but such as know not the value of is. Such as know not what they doe, Luk. 23.34. Had they known it, they would not have crucified the Lord of glory, 1 Cor. 2.8. The preaching of the Crosse is foo­lishnesse to men, yet Gods wisdome most seen in it, 1 Cor. 1.18, 23. Because the excellency of it is so great, that it would allure men to look after it, had they spirituall eyes to see it. It is so in other Arts also. Scientia non habet inimicum, nisi igno­rantem. Knowledge hath no enemy but an ignorant man. Who is, Asinus ad lyram, as unfit for learning, as an Asse to play upon an harp. Ʋse. Think never the worse of heavenly wis­dome, because so many sleight it. The fault is not in the thing, but in their shallow brains. Who would sleight a jewel, because a fool presers his bable before it? Such are carnal men, like Esau. A Messe of pottage is better then Canaan to them. Such fools were the rich man, Luk. 12. Nabal, 1 Sam. 25.

7. D. Wisdom it self, though excellent, is despised by many. Fools hate knowledge, vers. 22, 29. And no marvell, for both God and Christ are despised by such. He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me, Luk. 10.16. His wisdome is counted folly, 1 Cor. 1.25. Ʋse. Let not us think much to be despised; Wisdome, Christ, and God are despised, who have deserved much better of the Sons of men.

8. Doct. They that sleight the means of knowledge, sleight knowledge it self. See v. 22, 23, 29, 30. We account so in out­ward things. We ask sick men refusing physick, if they make no account of their lives? We tell idle persons, they care not for riches. Ʋse. It lies sore on the consciences of many, who would be loth to think, they should answer for neglect of knowledge at the day of Judgement, yet they must. Else why sit ye at home, and lose so many good Sermons? your absence is a reall sleighting of wisdome.

In the rest of this Chapter, and the two Chapters fol­lowing, Solomon's words, consisting of many exhortations and promises, do not well admit of any division, but by the Chapters. In the rest of this Chapter, there is,

1. A commendation of domesticall instruction, v. 8, 9.

2. A disswasion from hearkening to bad counsels, from v. 10, to v. 20.

3. Wisdomes exhortation to men, to follow her dire­ctions, from vers. 20. to the end of the Chapter. In the first ye have,

1. An exhortation in this vers.

2. A promise in the next. For the exhortation, and first for the words.

My Son. See on v. 1. Hear. See on v. 5. Here it is taken for giving ear and heart to parents instructions, beleeving or obeying them, according to the nature of them. Instruction. The means to get learning. See on vers. 2.

Of thy Father, [...], a Father, from [...], to wish well; for parents naturally bear good will to their children. Amor descendit, non ascendit. Love descends, but ascends not. They are part of them, and their care is great for them. The word is not alwayes used for naturall Parents, but sometimes for Mosters, or elder persons, or men in authority, as Children for inferiors in the fist Commandement, and elsewhere. So­lomon was a Father, as a Ruler, Teacher, naturall Father. And it may be, that these Proverbs were written for instru­ction to his owne children, and so to be communicated by other parents to their children, as King James writ his Basi­licon Doron for his Son. Yet Solomon chooseth the name of a Father, rather then of a King or Master, to perswade them to be the more willing to receive instruction from him, for Parents look to their childrens good, when Masters and Kings, having not that naturall band, look to their owne ends. Because Solomon took upon him principally to teach young men, therefore he takes to him the name of a Father, shewing withall that he desires nothing more then their spi­rituall good.

And forsake not. Hearing and not forsaking, must be ap­plyed to the instruction of both Parents, by the rule given in the last vers. For as a Childe must not refuse to hear his Father at first, so he must not be drawn away from the truth or good learned by his Father afterwards. And as he must not be drawn from his Mothers counsels afterwards, so he must not slight them at the first. Hearing is to be given to the Father, because Children are more ready to hearken to their Mothers, though the Fathers be for the most part best able to advise. And not forsaking looks to the Mothers Law, because Children taken from the Mothers care, and imployed by the Father, are ready to slight her, and to forget what she taught them in their childehood. [...] imports, not being drawn away by our owne corruption, or other mens perswasion from what we have learned of our godly Mothers. Others read, pluck not up, but that comes of [...], and comes short of the other, intending a mans owne seduction by himself, and not so well forbidding seduction by others also. Entisement is set down more plainly, vers. 10.

The Law. The teaching, [...], of [...], to shoot, or rain, or teach. Precepts are dropt into young children, by pious Mothers by little and little, and as it were suckt in with their milk, and fastned by often repeating. Such tea­ching becomes Mothers and children. It is translated Law rather then teaching, because it bindes more, and children think themselves lesse bound to Mothers then Fathers, be­cause Mothers are more tender over them, and familiar with them. Equals also may teach, but not command.

Of thy Mother. It is taken here for the naturall Mother, for Solomon begins with houshold instruction. Leave not the course of godlinesse wherein she bred thee. Figures none.

• Note 1. The Childes duty to his Father.
• 2. To his Mother.

In the first note,

• 1. The agent, My Son.
• 2. The act, hear.
• 3. The object, the instruction.
• 4. The subject, of thy Father.

In the second note,

• 1. The act, and forsake not.
• 2. The object, the Law.
• 3. The subject, of thy Mother.

He had begun with Religion and duty to God, vers. 7. next he requires duty to Parents in this vers.

1. Doct. Next after the care of Religion, is the care of our duty to Parents. Therefore God hath placed the fifth Com­mandement in the beginning of the second Table. Philo thinks it was written in the border of both Tables, Aben Ezra placeth it in the first Table, but behinde. Tindall con­ceives it was written in the first Table, after the fourth Commandement; so that the first Table should contain all duties to Superiours, God, and Magistrates, and Parents, &c. and the second all duties to Equals. Diis & parentibus nun­quam satis fit: Aristotle. God and Parents cannot be suffici­ently requited. The Heathen punished injuries to God and Parents alike. Valer. l. 1. Qui dubitat, utrum oporteat Deos revereri, aut parentes, non indiget ratione, sed pari paena. Aristot. [Page 65]Topic. l. 8. He that doubts whether God or Parents be to be reverenced, needs not be confuted by reason, but by the same punishment. All fatherhood is from God. Men are fathers of some, God of all in some sense or other. Resi­sting them is in some sense resisting God, as resisting a Con­stable is resisting the King or supreme Magistrate. Parents are chosen in the fist Commandement to expresseall Supe­riors, rather then Magistrates or Ministers; these are com­prehended under Parents. The safety or ruine of Church and Common-wealth depends upon them, for families are seminaries of both. Divine right and naturall, give Parents power over Children.

1. Ʋse. To inform us of what great weight this duty is, both in the Text and Decalogue set next after our duty to God.

2. To reprove disobedient Children. This sin is next to impiety against God, and before sins committed against e­quals. Many have confessed at the Gallows, that God justly brought them thither for disobedience to religious Parents. And some have been troubled for their disobedience after their Parents death.

Object. Our Parents are testy.

Answ. Yet they must be born withall. Multa ex quo fuerunt commoda, ejus incommoda aequum est ferre. Terent. We must bear with them by whom we get much. Love thy Parent if he be kinde, otherwise bear with him. Ames parentem, si aequus est, aliter feras. Mimus. Servants must obey froward Masters, 1. Pet. 2.18. Much more Children froward Parents.

2. Doct. The beginning of Christian knowledge and piety ariseth for the most part from domesticall instruction. Hence Solomon had his. His Father taught him, ch. 4.4. and his Mo­ther, ch. 31. Timothy's saith came by derivation from his Grand­mother, and Mother, 2 Tim. 1.5. He knew the holy Scriptures from a childe, 2 Tim. 3.15.

Reason 1. There are prayers and good examples used in godly families, which are means of knowledge and grace, as well as the publick Ordinances. Men that fare well at home are fat, as well as they that feast abroad.

2. There be pull-backs from evill by discipline and cor­rection, [Page 66]which bridle our corrupt nature from evil, as godly exercises are spurs to good.

1. Ʋse. It teacheth us to live in good families, where god­linesse prevails. Yea, and Children should be willing to leave irreligious Parents houses, to live with godly Masters.

2. Parents should choose good Masters for their Children, and not altogether look at trading. Place them where they may learn how to live in heaven as well as here.

3. Blesse God if he give you godly Parents or Masters. It is a great mercy. Men do so for rich Masters, where they may live plentifully; or skilfull ones, where they may learn how to get an estate; how much more for such as teach us true wisdome?

4. Make hay while the Sun shines. Make a good use of do­mesticall instructions. God hath not given you good Parents or Masters for nothing. Ye may learn to be wise your selves, and teach yours to be so, when God honors you with fami­lies of your owne.

3. Doct. Parents are bound to instruct their Children in piety. To bring them up in the nurture and admonition of the Lord, Eph. 6.4. As Captains train up their raw Souldiers, and exercise them in Arms. Train up a childe in the way he should goe, Prov. 22.6. So did Abraham breed his Children, Gen. 18.19. And David, Prov. 4.3, 4. Teach them thy Sons, and thy Sons Sons, Deut. 4.9. The like is required, Deut. 6.7. & 11.19.

Reason 1. Because men are much drawn by authority to give credit to what is spoken. Men look more, quis dicat, who sayes; then quid dicatur, what is said. Children will be­leeve their Parents sooner then Brethren or Servants, be­cause they exercise the first authority over them. Afterwards, when they grow wiser, they will hear reason from an equal or inferiour. Hence it is that Children and ignorant per­sons follow authority, but wise men follow reason. The Samaritans beleeve at first for the Womans words, afterwards for Christs owne sayings, Joh. 4.39, [...]2. So Augustine at first beleeved the Scriptures for the Churches authority, after­wards for their owne. Divine authority is above all Rea­son. But among humane authority Parents is the first.

2. It is most prevalent, because Children see their Parents love from their youth. Parents therefore must not lose that opportunity of improving their Childrens good opinion of them.

3. Young yeers are fittest for instruction, and those they spend under their Parents. They are then easie to be ruled, and of quick capacity, not taken off with vices and cares. They are like young trees, easie to bow.

4. The good taught then may abide with them all their life long. Quo semel est imbuta recens, servabit odorem, Testa diu, Horat. The vessel keeps the savour of what it was first seasoned withall, a long time. When he is old he will not depart from what he learned young, Prov. 22.6. It is harder to infuse truth or piety, when error or fin hath taken possession first. It is a dou­ble labour, first to empty the glass of filthy liquor, then to put in clean: first to pluck up the weeds, then to sow good seed.

Ʋse 1. Woe be to those Parents that neither teach their Children themselves, nor yet put them to school; only they labour to get money for them, which their ungrateful heirs spend to their owne destruction in finfull wayes. Deus disci­plinam parentes jubet thesaurizare filiis, non pecuniam: Perennia praecepit, non peritura conferre. Salv. contra avarit. God bids pa­rents to treasure up instruction for their children, not money: He commanded to bestow on them lasting things, not perishing.

2. It reproveth such as marry before they know the grounds of Religion, and so may have children before they know how to breed them. I have heard, that Horne Bishop of Winchester, in Qu. Elizabeths dayes, upheld a Minister that was complained of for refusing to marry a young Gentle­woman for ignorance of the grounds of Religion, saying that he would have suspended him if he had done it, though he had a license from his owne Officers; adding withall, What, should we have families of Infidels? For how can they instruct their Children, that are so ignorant of the first principles of Religion themselves?

3. It calls upon Parents to breed their Children wel. How can they hearken to their instruction, if they have it not? Themselves would condemne Parents that should starve their childrens bodies; what are they then if they starve their souls?

4. Doct. Children are bound to give credit to, and obey their Parents good counsels. Come ye children, hearken unto me, Psal. 34.11. The Children of Eli hearkened not unto the voyce of their Father, because (or therefore, as Ps. 116.10. with 2 Cor. 4.13) the Lord would slay them, 1 Sam. 2.25.

Reason 1. Because they are the first teachers ordinarily, and therefore our ears should be open to them. The Parliament hears and rewards the first Messengers of good news.

2. They are the fittest teachers, for they seek the good of their children out of naturall love. Provide for them while they live, give them an inheritance when they die, desire their salvation. They will commend good things to their children out of love, Luk. 11.13. Whereas Masters may do it out of respect to their owne peculiar profit. They require them not to lie or steal it may be, but let them be profane or irreligious.

3. Parents can more commodiously instruct them, being still at hand to observe their courses, and to resolve their doubts at any time.

4. They have experience, and know what is good for their children, who know not what is good for themselves; and whom should they hearken to rather, then to their own Parents?

Object. Parents may be Idolaters, and perswaders to be Pa­pists. It is the Popish argument to be of their Fathers Re­ligion.

Answ. If they be such as Solomon was, wise and godly, they will not perswade us to Idolatry. If they be Idolaters, we must not hearken to them.

Object. Parents may be wicked, and give ill counsell.

Answ. Yet it may be they may give good counsel to their children sometimes. Parents that have been bad in their youth, may give good counsell to their children in their age, for their own quiet. Etiam pudicam vult meretrix filiam: A whore would have a chaste daughter. And we are bidden to follow their precepts, not their examples, nor counsels nei­ther, if they be naught.

1. Ʋse. It shews the greatnesse of the sin of Children, that will not be taught nor ruled by godly Parents.

2. Let Children hearken to such willingly, that they may obtain the Rechabiles blessing, Not to want a man of their posterity to stand before God for ever, Jer. 35.19. Children can hearken to their Parents worldly counsels, and remember them, when they are dead and gone. Much more account should they make of their spirituall advices.

5. Doct. Children must never be drawn from their Pa­rents good instructions. They must not forsake them if they live to be old, Prov. 22.6. Abraham's Children and houshold after him, must keep the way of the Lord taught by him, Gen. 18.19.

Reason 1. Because Parents good instructions are a trea­sure, and men are very carefull of their treasures. Not onely to get, but to keep them till old age, against a time of need.

2. There is much danger of losing this treasure. Thine owne corruptions, Satans temptations, bad counsels, exam­ples, like theeves, seek to rob thee of it.

Ʋse 1. Take heed of seducers, and all that would mislead thee. Too many now have forgot their pious education, both by errors, and loosenesse of life, whose Parents would scarce owne them, if they were alive.

2. Ye that are children, lay up your Parents godly coun­sels, not in your brains onely, but in your hearts. Ye may have need of them in age and death.

6. Doct. Mothers must take pains to teach their children piety. Else how should they obey their Mother? ch. 30.17. So did Solomon's Mother, ch. 31.1. Mothers of good and bad Kings are named in Kings and Chronicles, as having a share in their childrens goodnesse or badnesse, by their edu­cation. Our first dayes are spent for the most part under our Mothers care, while our Fathers are busied in their cal­ling, about matters of the Church or Common-wealth. She therefore should take advantage thereof, to teach us goodnesse.

Ʋse. It condemns many fond Mothers, that are careful to provide all things needfull for their children, save onely good education and instruction. They lose an opportunity of doing much good to their souls. Children are more [Page 70]ready to hear Mothers then Fathers, because they converse more with them, and they are lesse stubborne, then when they are bigger, and come to their Fathers care. We say, they speak the Mother-tongue.

7. Doct. Children must not slight their Mothers coun­sels. If they do, their eyes shall be pickt out by ravens and eagles, Prov. 30.17. Solomon records his Mothers instruction, Pro. 31.1. as well as his Fathers, ch. 4.4. The fifth Comman­dement requires honor to Mothers, as well as to Fathers, Exod. 20.12. A foolish man despiseth his Mother, Prov. 15.20.

Reason 1. Because Mothers bear great affection to their children, and therefore ought to be heard.

2. They endure most pain in breeding and bearing them, and take most pains in nursing and tending them, in tender yeers, when they are least able to help themselves.

3. Instruction is attributed to the Father, which is ac­companyed with correction; but a milde law, such as good Subjects live comfortably under, or gentle teaching to the Mother. She teacheth more mildely.

Ʋse. To blame children that will hearken to their Fa­thers for fear of correction, but account their Mothers in­structions as words of weak and doting women, because they cannot or will not correct them. Though they be not so wise as men ordinarily, yet love will teach them to give good counsel; and women sometimes are wiser and better then their husbands, who may be won by the conversation of their wives, 1 Pet. 3.1. And many are beholding to their Mothers for their best instructions, who as sometimes they are better, so oftentimes have more leasure then their husbands.

8. Doct. Mothers instructions agreeable to Gods Word, should be as a Law to children. The same words are repea­ted, Prov. 6.20. Forsake not the law of thy Mother. Diso­beyers of Mothers must be punished as Law-breakers. She may instruct well in precepts of life, though it may be not so fully in matters of saith. Now Laws concerning life are needfull also.

Ʋse. Let good children look upon their Mothers instru­ctions, as Laws not to be broken all their life long.

The reason to perswade Children to obey their Parents, and to encourage them, follows. And Solomon being to teach children, or simple ones like to children, takes there­fore his argument from Garlands and Chains, that make a fair shew in the eyes of such persons, as suiting to their ca­pacity and affections, to whom he speaks. They are de­lighted in them, and they please the vulgar much. Thus the Spirit of God accommodates himself to Childrens tem­per. They love shining things.

For the words.

For. The word carries not alwayes a cause with it, but a reason or motive for the most part, and often by way of promise. So it is used, chap. 23.17, 18. Fear the Lord, for surely there is an end, or reward. For so the word sometimes signifies, and the sense requires it there. Know thou the God of thy Father, &c. for the Lord searcheth all hearts, 1 Chron. 28.9.

They. The instruction of thy Father, and law of thy Mo­ther, vers. 8. Mothers may help to preferre their children as well as Fathers.

Shall be. It is not in the Originall, and therefore is writ­ten in lesser letters, yet needfully added, for children must not look for such preferment or respect while they are young, but when learned and of yeers. Harvest follows Seed­time presently.

An ornament of grace. As, the note of similitude is wan­ting. They shall be as an ornament of grace. See the like, Job 7.7. My life is wind; that is, my life is as wind. Heb. An addition of favour, or joyning of grace. Hence Levi had his name. Now at this time my husband will be joyned unto me; there­fore was his name called Levi, Gen. 29.34. But it must be an addition of ornament, not for nothing, nor for infamy, but for honor, or at least for acceptation. To make thee amia­ble or honorable before others, and comely in their eyes, [Page 72]as Noah found grace in the eyes of the Lord, Gen. 6.8. As use­money brings an increase, and Conquerors had garlands given them.

Ʋnto thy head, [...], to, or for thy head, as this particle is rendred. Psal. 84. A Psalme for the Sons of Korah. This shews, that he means a garland or crown, such as Kings and Priests used to wear upon their heads, the highest mem­ber, and most looked at in token of honour, Zach. 3.5. & 6.11. The word [...], signifies,

1. The head, which is the beginning or highest part of the body. Job 19.9. He hath taken the crown from my head.

2. The highest part of any thing which stands above the rest, as the head above the other members. The top of the ladder reaebed to heaven, Gen. 28.12.

3. A Commander in war or peace, who is above the rest, and guides them by reason, as the head doth the members. Numb. 14.4. Let us make a Captain.

4. The beginning of a thing. In the beginning of the middle­watch, Judg. 7.19.

5. The chief part of any thing, as the head is in the bo­dy. Take thou also unto thee principall spices, Exod. 30.23.

6. The summe of things, which is the head of number. When thou hast taken the summe of the children of Israel, Ex. 30.12. Here it is taken in the first sense, for the head of the body.

And chains. Wise men were wont to wear chains, in signe of honour due to them for their wisdome. Pha­raoh put a gold chain about Josephs neck therefore, Gen. 41.39, 42. Hence the Giants and Anakims had their names, from [...] Men samous for strength, and either did, or were ac­counted worthy to wear gold chains, as men of note used to doe. Or it may be Anak their Father wore a chain, and they might have their name from him. The Ishmaelites used to wear golden ear-rings in token of honor, Judg. 8.24. And he saith chains in the plural number, for the more gold chains men wear, the greater is their honor.

About thy neck, Heb. for thy neck, as before, or throat, which is within the neck, Heb. throats; that is, both sides of the neck or throat, or because it consists of many roundels, like rings, one below another.

The summe of all is:

If for love to thy Father & Mother, and duty due to them, thou wilt not hearken to their pious instructions, yet let this motive prevail with thee, taken from that reward of approbation and honor, which good children attain unto, that hearken to their Parents counsels. That will make thee excellently adorned, like a man that hath a crown on his head, and chains on his neck.

Figures: Two Metaphors. One taken from a Garland, or Crown on the head; the other from a Chain on the neck, signifying popular approbation and preferment. Thou shalt be a man approved and honored.

Note 1. The coherence, by way of motive. For.

2. The sentence.

In it, 1. The cause, they shall be.

2. The effect, set out by two similitudes; one from a crown on the head, an ornament of grace on thy head. The other from a chain on the neck, and chains about thy neck. Both signes of approbation and honour.

1. Doct. Though God might alwayes command, yet he often useth motives to perswade. So in the preface to the Ten Commandements, and in the second, third, fourth, and fifth Commandements, many motives are used from Gods power, goodnesse, and promises. See the like Deut. 11. all over.

Reason 1. Because God dealeth with reasonable men, and so presseth reasons. Every thing is to be wrought upon in its owne way, in ordinary course.

2. Because their owne reason will condemne them, if they hearken not to God; but if God gave no reason (as he need not) then must he condemne men out of meer authority, which (though just) would seem harsh.

3. Because of Gods in finite goodnesse. He useth all means for the good of men.

1. Ʋse. To shew the justice of the condemnation of wic­ked men; they fin against the light of reason.

2. To perswade us to hearken to God, who deals with us in so low a way, that might have stood upon high terms, and given no reason for his command. Princes use to say, Sic [Page 74]volo, sic jubeo, stat pro ratione voluntas: So I will, so I command, and for a Law my will shall stand. Si regnas, jube: If thou be a King, command. Senec. Med.

2. Doct. Though we owe God more then we can do for him, yet he woes us by rewards. By temporall rewards, Deut. 28.1, &c. Delight thy self also in the Lord, and he shall give thee the desires of thine heart. Commit thy way unto the Lord, and trust in him, and he shall bring it to passe, Psal. 37.45. Psal. 128. all over. If ye be willing and obedient, ye shall eat the good of the land, Isa. 1.19. Veluti pueris dant crustula blandi Doctores, elementa velint ut discere prima. Horat. Sat. 1. As kind Teachers give little cakes to boyes to make them willing to learn their A. B. C. Eternall rewards are promised, Matth. 10.41, 42. A crown of righteousnesse, 2 Tim. 4.8. A crown of life, Revel. 2.10. A throne to sit on, Rev. 3.21. The Spirit of God here accommodates himself to Childrens temper, who love rewards. So should men be taken with Gods pro­mises.

Reason 1. To shew Gods freenesse, who though he might require more duty out of debt then we can perform, yet is pleased to reward our imperfect services; as if a Creditor should give a thousand pound to one that owes him an hundred pound, and paid but five pounds of it; or a Master give to a Servant that failed in many things (though he were honest) treble his wages.

2. To work upon our self-love. He knows that we look at our selves naturally, and he is willing to make use of this disposition of ours to encourage us to his service.

1. Ʋse. This shews how great a sin it is not to hearken to Gods voyce. If he required all out of debt, and gave no re­ward, it were injustice to deny him. How much more when he offers so liberally? In so doing we justly deprive our selves of the good promised, and perish eternally.

2. Ʋse. Let us willingly hearken to God, who deals with us upon so fair terms, as a City besieged yeelds gladly in extremity upon fair quarter, much more upon great advan­tage and rewards offered. Moses had respect to the recompense of reward, Heb. 11.26.

3. Doct. Hearkning to Parents instruction, is a means to [Page 75]bring us to publick approbation. So it fared with Solomon himself. He got approbation by attending to his Parents precepts, and adviseth his Son to seek it by attending to his.

Reason 1. Because the people observe the carriage of other mens children, as well as of their owne; and if they finde them respective of their Parents good counsels, they expect much from them, but little from disobedient ones. Obe­dient children are comely in other mens eyes befide their Parents.

2. Because wisdome is gotten by hearkening to Parents counsels, and that makes men acceptable to others. Keeping Parents precepts is grace unto the neck, ch. 3.21, 22. Wis­dome made David esteemed as an Angel of God, 2 Sam. 14.20. A mans wisdome maketh his face to shine, Eccl. 8.1. God who turns mens hearts whithersoever he will, Prov. 21.1. makes wise men to be had in high esteem, even of fools, as if they were crowns and chains.

Ʋse. Let not children think themselves too wise, and de­spise their Parents counsel, lest others set light by them. Whereas, if they hearken to it, men will willingly cast their eyes upon them, and have an high account of them; as Joseph pleasing his Father, had a parti-coloured coat, that others might see his Fathers great affection to him.

5. Doct. Hearkening to Parents instruction is a great means of preferment. As in Joseph, who was the best, and best beloved Son of his Father. In well ordered Cities all men may not wear crowns or chains, but Nobles, and Ma­gistrates, and men preferred for wisdome. Pharaoh put a gold chain about Josephs neck, Gen. 41.42. Belshazzar caused a chain of gold to be put about Daniels neck, Dan. 5.29. And this wisdome comes often by Parents instructions. Men will not preferre such to rule others, as would not be ruled by their Parents. Wise men are Noble-men, they have God to their Father.

Ʋse. Behold the reward of hearkening to Parents instru­ctions, and be encouraged so to doe. Great honor follows it many times in this world, but sure a crown of glory in heaven.

The Wise man proceeds in a very fit method; for ha­ving exhorted young men to hearken to their Parents, now in the ten verses following, he warns them to take heed of seducers, whereof for want of experience, and pronenesse to evill, they are in great danger. Such seek to extinguish the good counsels of Parents at home, by drawing them abroad to wickednesse. For mans naturall corruption is ready to break forth, especially being solicited by others. There­fore he warns young men to take heed of wicked mens company, counsels, and wayes: Young men are more apt to hear other mens bad counsels, then their Parents good; by reason of ill disposition more powerfull in them then na­turall affection. Therefore he bids them cleave fast to the one, resist the other.

For the words.

[...], My Son. For this word see on vers. 1. & vers. 8. Herein Solomon aimed principally at the good of his owne children, yet gives this counsell to every young man that shall hear or read these Proverbs, calling him his Son, as if he spake to him in particular, out of a paternall affe­ction.

[...], If. If such a thing shall happen. If you meet with seducers, as it may be ye may. Or when, as it is transla­ted, Amos 7.2. When they had made an end of eating the grasse of the land. For there is no question but young men will meet with enticers one time or other. Or seeing, as it should be translated, Est. 6.13. Seeing Mordecai is of the seed of the Jews. For it is sure he was so.

[...], sinners. Object. All men are finners born, and good men sin every day. There is no man that sinneth not, 1 King. 8.46.

Answ. By finners here are meant grosse sinners, as Luk. 7.37, 39. such as live in a course of sin without repentance. Such are forward to draw others to be like them, but godly men seek to draw others to piety. So the word is used, [Page 77]Psal. 1.1. Nor standeth in the way of sinners. And Joh. 9.31. God heareth not sinners. Such as make a trade of sin, 1 Joh. 3.9. & 1 Sam. 15.18. The word signifies to misse the mark. Every one could sting stones at an hairs breadth, and n [...]t misse, Judg. 20.16. And secondarily, to misse the mark that God sets before us in his Word. Not to act according to his Law. But here it signifies not such as in some one act differ from the Law of God, but in the course of their lives, and that willingly, wittingly, and grossely, and so misse the mark of eternall glory, Phil. 3.14.

[...], Entice thee. Seek to perswade thee with fair words and rich promises to take part with them in their wicked­nesse, to the hurt of others. Malus bonum vult malum esse, ut sit sui similis. Plaut. A bad man would have a good man bad, that he might be like him. The word is used sometimes in a good sense, to perswade men to good, and for their good. So some translate Gen. 9.27. God shall perswade Japhet. And from this word Japhet had his name. But it is taken most commonly in a bad sense, as here. Hence [...], a simple man, easily drawn away, vers. 4. And hence comes Fatuus a fool in Latin.

[...], Consent thou not. A prohibition or charge, not to hearken to enticing sinners. The word signifies to bear good will. Such as parents bear to their children. Thence comes [...], a Father. See on vers. 8. And because men are willing to hearken to such as they bear good will to, it signifies also to consent. Sometime to good coun­sell, as vers. 30. Sometime to bad, as here. Say, I will not do what ye perswade me to. Give a short answer, give not the least ear or liking to their flattering perswasions. Be not ready to hearken to them with thine ear, much lesse with thine heart, least of all to admit them into thine hand, or act them. Keep thine ears from hearkening to them at first, as David kept h [...]s tongue, Psal. 39.1. and Job his eyes, Job 31.1. Be so far from acting with them, that thou give no consent to them, nor keep no company with them, Prov. 4.14. Be not won with their fair words, and large offers, but rather resist their solicitations. A Meiosis, as in the third Commandement, not holding him guiltlesse that taketh [Page 78]Gods Name in vain, is holding him very guilty, and pu­nishing him very severely.

The summe of all is, as Solomon should have said; Ye young men, whom I love as children, I know that wicked men will speak you fair, and make you large promises, to perswade you not to hearken to my good counsels here, or such as your godly Parents shal give you, and to draw you to their wicked wayes; but trust not to their promises, nor hearken ye to their counsels, for in stead of making you rich and happy, they will make you miserable. Figures none.

Note 1. A generall prescription in this vers.

2. Particular directions, to vers. 20.

In the first note,

• 1. The party spoken to, My Son.
• 2. The dehortation. And in it,
  • 1. The danger.
  • 2. The way of preventing it. In the danger,
• 1. The agent, if sinners.
• 2. The effect, entice.
• 3. The object, thee.

The remedy is, consent thou not.

For the coherence: He had perswaded the young man be­fore to open his ear to his Parents good counsels, now he perswades him to stop it against the bad counsels of finners.

1. Doct. Parents good counsels should keep out the bad counsels of finners out of childrens hearts. Compare ch. 2. v. 1. with v. 12. & v. 16. there, and ye shall see that hiding Parents commandments within us, is a means to keep us from being hurt by the bad words of evill men or women. See the like, ch. 4.4, 14, 20, 24. & 5.1, 3, 7, 8, 9. & 6.20, 24. & 7.1, 5.

Reason 1. Because their parents should be deerer to them, then any other whatsoever. And men are most ready to hear­ken to them, that are deerest to them. Men are more ready to take notice who speaks, then what is spoken. They who slight others speeches will regard friends words.

Ʋse. Let children, when they are tempted to fin by others, recall their Parents good counsels to the contrary. It wil be a great preservative. Arms laid up in peace are produced in war for good.

2. Doct. Such as undertake to teach others, must shew forth Parents affections. So doth Solomon here, and vers. 8. ch. 2.5. & 3.1. & 4.1. And David, chap. 5.1. & 6.1. & 7.1.

Reason 1. It is a winning way. Love wins more then authority. Therefore Paul useth it to win the revolted Ga­latians, Gal. 4.19. My little children, of whom I travell in birth again, untill Christ beformed in you. See the like in Paul's dea­ling with Philemon, Philem. v. 7, 8, 9, 19. He intreats that might command, and promises payment to him that was more indebted to him, yea owed him his owne soul. St. John often useth this loving title, My little children, 1 Joh. 2.1, 12, 13. & 3.18.

2. It is a stopping way to prevent objections. If it be ob­jected, we disgrace others, and bear them malice naturally, therefore they will not hear our counsels; we may answer, Parents bear no malice to their children, and are therefore worthy to be heard. If it be said, we seek our owne, and not others good, the same answer will serve, Parents do not so, but seek their childrens good, and their counsels are for that cause not to be rejected.

1. Ʋse. For Teachers. Let Ministers season their reprooss with fatherly insinuations of affection, as Physicians give sugar after bitter pills. So let Fathers, Masters, Friends, teach with parentall love, if they would do any good.

2. Ʋse. Let young men regard such Teachers as shew such affection. Assuredly they speak for their good, what ever their corruption suggests to the contrary.

3. Doct. Though all men be finners, yet some remain in a sinfull estate, and so carry away the name from others. These are of two sorts:

1. All in their naturall condition. While we were yet sin­ners, Rom. 5.8. In the flesh, ch. 8.8. In darknesse, 1 Thess. 5.4.

2. Grosse sinners, as the Sodomites, Gen. 13.13. The men of Sodom were wicked, and sinners before the Lord exceedingly. The sinners in Zion are afraid, Isa. 33.14.

Ʋse. Get out of such a condition, both of naturall and customary sin, or rather keep out of the latter. Preservatives are better then healing physick.

4. Doct. Wicked men desire to make others as bad as them­selves. So Harlots doe, Prov. 7.13, 14. The strumpet kisses the young man, and inveagles him with fair words. So do drunkards. Come ye, say they, I will fetch wine, and we will fill cur selves with strong drink, and to morrow shall be as this day, and much more abundant, Isa. 56.12.

Reason 1. Because some sins cannot be committed with­out company with any content, as wantonnesse and drun­kennesse. Nemo facilè peccat. No man will easily sin alone. August Conf. l. 2. Infected persons are said to have a desire to insect others.

2. That they may continue in sin the more boldly, when they have partners in sin to side with them.

Ʋse. When men tempt you to evill, look what they are. Ye will find them wicked men themselves, and such as gallop toward hell, and would lead you thither with them. This thought will dead their temptations.

5. Doct. Wicked men have a notable infinuating faculty to deceive others. See the Harlots perswasions, Prov. 7.13, &c. and the Drunkards, Isa. 56.12. Both cited in the former doctrine. So after the text, Theeves seek to draw in others from hope of gain, and impunity.

Reason 1. They have oft-times ripe wits, and stretch all the veins of their understanding to deceive.

2. They study how to be n [...]mble, and eloquent in decei­ving. They make choise of most alluring baits, as Fishers and Fowlers use to do. Fistula dulce canit, voluerem dum decipit auceps: The pipe sings merrily, while the Fowler deceives the bird. Flatterers like fisher-men, and fowlers willingly set that before the eyes of fishes and birds, which they think pleaseth them best. They know, that otherwise they lose their labour. Petronius. The Ser­pent tempts Eve by fruit pleasant to the eyes, Gen. 3.6. Syrens sing sweetly to deceive. The Dragon bites the Elephants ear, and then sucks his bloud. So wicked men hurt us by our ears. Trap in v. 11.

Ʋse. Labour to understand the drifts of tempters and de­ceivers, that ye may not be carried away with their fair words and promises. Answer as Speusippus Plato's Nephew answered a flatterer that praised him, Give over deceiving both [Page 81]of us, draw not me from the knowledge of my self, and cease to heap cunning maliciousnesse on your self. Nihil proficis, cum te in­telligam: I understand you so well that you cannot prevail. Elenard in Chron. Malum hominem blandè loquentem agnosce tuum laqueum esse: Take notice that a wicked man speaking fawningly is a snare to thee. Seneca. So the strumpets words bring the young man into a snare, ch. 7.23. Christ was offered all the King­domes of the world by Satan, I yet hearkened not to him; neither do thou to Papists, nor grosse sinners, who offer offices or marriages to seduce. They are justly fooled, who trust them.

6. Doct. Enticers will set upon such as have good educa­tion. Solomon was set upon by his wives, 1 King. 11.4. His Son Rehoboam by his young counsellors, 1 King. 12.8. And no marvell, for the Devil durst set upon Christ him­selfe.

Reason 1. They trust to their own skill to deceive, as if none were metall proof against it.

2. They judge others corrupt like themselves, though better bred. And they guesse shrewdly, for instruction can­not quite drive out naturall corruption; Tindar will take fire.

Ʋse. Ye that have godly parents, expect seducers. They will soon set upon you, to deprive you of your Parents good counsels. Churches and Families have such. Praemoniti, praemuniti; forewarned, forearmed. Be not taken unawares.

7. Doct. Enticers cannot hurt us, if we consent not. Sa­tan hurt not Christ, Matth. 4. Nor had hurt Adam and Eve, had not they consented.

Reason. Because thoughts of what is evill, are not evill thoughts, till some delight or consent come. Ascending thoughts, to wit, from our corruption, are sins; thoughts sent in, to wit, by Satan, are no sins, if they infect us not. Andrews on the tenth Commandement. Christ could not but think what it was that Satan tempted him to, yet sinned not.

Ʋse. Deny consent, and no temptation can hurt thee; thou shalt be free from actuall finning.

8. Doct. We must be firmly resolved against all solicita­tions to evill. So Christ was, Matt. 4. and had Scripture ready.

Reason. Because they will else grow too hard for us. Trees are easiest pulled up at first.

Ʋse. Resist temptation at first, and then Satan will fly from you, Jam. 47 and sin with him. Euticers are faeces Reipublicae, the dregs of the Common-wealth. Cicero. The sooner swept away, the better. Majorem praedam in viduabus blandimenta eli­ciunt, quàm tormenta. Many proved unchaste by allurements, yet many Widows and Maids endured the fire. August. de Verb. Dom. in Matth. Hom. 19 fin. Avunculus tuus quaerit animam tuam, qui jam perdidit suam. Promisit magna, sed ego majora; offert plura, sed ego plurima. Dimittes ergo pro terr [...]nis coelestia, pro temporalibus aeterna? Bern. Epist. 2. ad Fulconem. Thy Ʋncle seeks thy soul, who hath already lost his owne. He promises great things, but I greater: he offers very many things, but I far more. Wilt thou then let go hea­venly things for earthly, eternall for temporary?

The Wise-man contents not himself to give general war­ning to the young man, but comes to particulars. In which you may note:

1. The Robbers speech, to vers. 15.

2. The Wise-mans antidote, from thence to vers. 20. In the first he sets down the particular allurements that wicked men use to draw others to evill. And that in the tempters owne words, to affect the young man the more. Robbers know that young men are much discouraged with fear of danger, and difficulty of the work, and therefore they la­bour first to dispossesse them of these prejudices, before they acquaint them with the gain to allurethem. And the Wise­man to make them the more carefull to avoyd evill counsels, sets before them no mean sinners, but Theeves and Robbers, who use to draw others to them, that they may be the stronger to work wickednesse. Not that such things are usually propounded by wicked men at first, but they will come to them at last, if they see young men willing to leave their Parents good counsel, to follow bad. He sets this example [Page 83]before them, because it is easie to conceive what wayes theeves use to draw others to them, which young men having pro­digally wasted their owne estates, are ready to hearken to, that without labour they may live plentisully, as they did before. In this robbers speech note:

1. The plot they would draw them to act in, with some close arguments to drive fear and shame out of them, to vers. 13.

2. Gain set before them to allure them, to vers. 15. So the Husband-man first ploughs up weeds, then sows seeds. In the first note,

1. An argument from the safety of the attempt, v. 11.

2. From the easinesse of the accomplishing it, v. 12.

For the first. Solomon propounds not the thing as Theeves would do to Novices, for such grosse language at first would make Novices afraid to joyn with them, but rather shews whereunto their plots tend, and what they should say, if they would speak plain. Yet he interweaves their arguments of safety, and facility. For the words.

[...], If. See on vers. 10.

[...], they say. If they declare their meaning unto thee in words. So the word is taken, Job 3.2. And Job spake and said. It is also taken for commanding or speaking impari­ously, Est. 1.10. The King commanded Mehuman, &c. For speaking proverbially. As it is said to this day, In the Mount of the Lord it shall be seen, Gen. 23.14. For thinking, or speaking in heart. The foole hath said in his heart, Psal. 53.1.

Come with us. The Hebr. word [...], or rather [...] (for [...] is never read in the Preterperfect tense, and therefore it is likely [...] comes of [...]) signifies,

1. Going about something, although a man walk not. And his Sons went and feasted, Job 1.4.

2. Going on in a continued way, or walking. Laban went to shear his sheep, Gen. 31.19.

3. The passage of ships, and other livelesse things. There go the ships, Psal. 104.26.

4. Passing out of the world, or dying. Thou shalt goe to thy Fathers, Gen. 15.15. And he passeth, Job 14.20.

5. Constancy in a condition. I go childlesse, Gen. 15.2.

6. It imports a course of life good or bad. Blessed is the man that walketh not in the counsell of the ungodly, Psal. 1.1.

Here it is taken in the second sense. Come with us, or go with us to rob others, and live by stealing. They shew their forwardnesse to sin, not being content to sin themselves, but soliciting others also. Thou shalt not go alone, nor be the first, but we will lead thee, who are accustomed to such courses. So they seek to drive away the young mans s [...]ame [...]astnesse.

[...] Let us lay wait. They call upon him to joyn with them. The argument is taken from secresie, to put away shame, or from safety. We will lie in ambuseado, as Soul­diers do in Woods unseen to catch enemies, and wilde beasts watching for prey. No man can there hurt us, prevent us, or reveal us, to bring us to punishment. We will not openly set upon them, but work craftily for their hurt, and our se­curity. Young men are shamefast, as not used to such wic­kednesse; therefore secresie is promised. They are fearful to fight in open wars, therefore craft is added. We may be killed our selves if we set openly on them, but we will pre­vent that danger by ambushments.

[...], for blood. The word signifies,

1. The blood of living creatures. Ye shall not eat any thing with the blood, Levit. 19.26.

2. Things like blood in colour. The Moon shall be turned into blood, Joel 2.31.

3. Murder, or blood shedding, because the life is in the blood, and departs when the blood is shed. The earth also shall disclose her blood, and shall no more cover her slain, Isa. 26.21. So it is taken here. And Deut. 17.8. Psal. 5.6. Let us kill them to get their goods, Mat. 21.38. And to make them sure that they may not reveal us.

[...], let us lurk privily. The same thing in other words, to shew their earnestnesse in perswading, and confi­dence that their plot must take. If we cannot meet with him conveniently in the high way, we will wait in secret till we can, Psal. 10.8. & 56.6.

[...], for the innocent. It signifies primarily one cleer from [Page 85]sin, or guilt, or pure, not filthy or defiled with iniquity. But here is meant one that carries himself fairly, goes qui­etly about his owne businesse, not seeking the hurt of any, nor fearing hurt from any, and so self-wary, and the more easily oppressed. But this innocent man must be rich, to v. 13. Else nothing is gotten by killing him.

[...], without cause. It signifies,

1. Without pay or reward, or for nought. Doth Job fear God for nought? Job 1.9.

2. Without successe, or in vain. I have not said in vain, Ezek. 6.10.

3. Without cause, or wrongfully. Thou movedst me against him to destroy him without cause, Job 2.3. And so here, we will kill them, though they have given us no cause to hurt them. The young man might object, They have not wronged us, why should we kill them? No matter for that (say the Seducers) we shall get wealth by it, v. 13. They sin out of covetousnesse, rather then out of malice. It cannot signifie in vain here, or without reward, for that became not the seducers to speak, nor would not encouaage, but ra­ther discourage the young man.

Figures none, unlesse a Prosopopeia, wherein Solomon speaks to them, as if the theeves themselves were present, and spake these words to the young man. And shedding of blood for slaying. A figure of the cause for the effect.

Note 1. A preface, If they say.

2. The counsel it self, in three exhortations. In the first note,

1. The act, come.

2. The company, with us. In the second note,

1. The act, let us wait.

2. The object, for blood. In the third,

1. The act, let us lurk privily.

2. The object, for the innocent.

3. The answer to a tacite objection, without a cause.

Although they have given us no cause, yet let not that discourage thee. We shall get wealth, let that encourage thee. For this cannot be an argument, Let us kill them, because they have done us no wrong. Therefore it is a pre­vention [Page 86]of an objection. For the coherence. Solomon not onely warns young men in generall to take heed of sedu­cers, but also acquaints them with their particular perswa­sions before-hand.

1. Doct. Young men are in great danger of being drawn away to sinfull courses. They have great need of clensing their way Psal. 119.9. See how the young man is encountred with the wily allurements of the strumpet, chap. 7.7, &c.

Reason 1. Because they have not that grounded experience that others have, nor are so able to look through shews into substances.

2. Because they are wilfull and headstrong, and will fol­low their owne lusts, notwithstanding good mens perswa­sions. Solomon doth not give leave to the young man to walk in the wayes of his heart, and in the sight of his eyes, Eccles. 11.9. but by an iconicall concession foretells their inclina­tion, and therefore God may justly give them over to be se­duced, 2 Thess. 2.10, 11, 12.

Ʋse. Young men look about you. Young birds are catcht with chaffe. Take heed, lest for despising your Parents good counsel, God give you over to hearken to bad.

2. Doct. Wickednesse will not be kept in in the heart, but will break out. The fool hath said in his heart, there is no God. And his deeds shew it: They are corrupt, they have done abominable works, Psal. 14.1. So the transgression of the wicked in his heart appears in that the words of his mouth are iniquity and deceit, Psal. 36.1, 3.

Reason 1. Because fin is like fire, if any fuell come to it, it will break forth.

2. The devil blows the bellows by temptations.

Ʋse. Take heed of the company of wicked men. Though they carry themselves never so civilly for a time, yet their wickednesse will break out. Tum tua res agitur, paries cum proximus ardet: Look to thy self when thy neighbours house is on fire. Men flee from insected houses. So should we from sinners.

3. Doct. Secresie is a great bait to wickednesse. The good man is not at home, he is gone a long journey. A shrewd argu­ment for adultery. Joseph's greatest temptation was when [Page 87] there was none of the men of the house within, Gen. 39.11.

Reason 1. Because shame is a bridle to keep men from open wickednesse. Many are kept in by it, whom no counsel will keep from evill wayes.

2. Because fear of punishment is a bit that keeps others from fin. Things openly done will be questioned. [...]. Aster. Conc. de Filio prodigo. There are two strong keepers of youth, fear, and shame. Duo sunt custodes domestici nobis a Deo dati, pudor, & timor. August. God hath given us two keepers at home, shame, and fear. Timor Do­mini est janitor animae: The fear of the Lord is the dorekeeper of the soul. Bern.

Ʋse. Take heed of secret solicitations to secret evile. The fear of God must keep thee from these, as it did Jo­seph. Gen. 39.9. Set God alwayes before thee, Psal. 16.8. Walk before him, Gen. 17.1. Be not worse then eye servants, who will not offend in their Masters sight. Take the Heathen mans counsell. Suppose Socrates, or some grave man before thee, when thou art tempted to any secret wickednesse. Yea, suppose God before thee. Quaecun (que) capessi, testes factorum stare arbitrabere. Pros. Silius. Bell Pun. l. 15. What [...]re thou goe about, think God a witnesse of thy actions. In omnibus, quae agis, Deum prasentem cogites. Bern. Med. c. 6. Think God present in all thou dost.

4. Doct. Covetousnesse makes men cruel. They say not, Let us lay wait for wealth, but for blood, yet wealth was their aim. We will kill rather then want. Ahab's cove­tousnesse brought Naboth to his end, 1 King. 21.4, 13. And Judas his desire of gain made him betray Christ, Matth. 26.15, 16.

Reason. Many do not kill men out of malice, but 1. that they may injoy their prey without resistance. 2. That they may not be discovered, and so punished. Mortui non mordent. The dead bite not. They would finde them out if they should live.

Ʋse. Take heed of covetousnesse. Though thou intendest only to cousen men of their goods at the first, yet thou mayst be brought to kill Naboth for his vineyard.

5. Doct. Wicked men have many secret devices to bring [Page 88]their wicked purposes to passe. Esau resolves to kill his Brother Jacob after his Fathers buriall, Gen. 27.41. Jezabel can undoe Naboth by calling a Fast, 1 King. 21.9. For it is their study day and night, Psal. 36.4. Prov. 4.16.

Ʋse. It teacheth not to marvel that wicked mens plots pre­vail sometimes against better men then themselves. We should rather wonder they do not alwayes prevail, they are so rest­lesse, and have so many wayes to the Wood.

6. Doct. Wicked men promise themselves successe of their mischievous plots. They think they lurk so, as they cannot be prevented. Esau made no doubt of slaying Jacob, Gen. 27.41. Saul made sure reckoning to catch David in Keilab, 1 Sam. 23.7. They think their Mine too deep for men to countermine, and look not to God that can go beyond them.

Ʋse. To shew us how deeply sin is rooted in sinfull souls, so that they dare promise themselves good successe, not onely in lawfull, but also in sinfull affairs.

7. Doct. Wicked men promise themselves impunity. They lie so close, that they will have no witnesses to accuse them. And then they say, The Lord shall not see, Psal. 94.7. And they say, How doth God know, and is there knowledge in the most High, Psal. 73.11. They encourage themselves in an evill matter, they commune of laying snares privily; they say, Who shall see them? Psal. 64.5. Woe unto them that seek deep to hide their counsell from the Lord, and their works are in the dark, and they say, Who seeth us? and, Who knows us? Isa. 29.15. Security is the cause of it. They perswade themselves that God and men are blinde. As the Ostrich hides his head, and then thinks all the body safe. Struthiocameli stoliditas mira, in tanta reliqui corporis altitudine, cum collum frutice occultaverit, latere se existi­mantis. Plin. l. 10. c. 1. Great is the foolishnesse of the Ostrich, who though his body be very high, yet when he hides his neck un­der a shrub, thinks he lies hid.

Ʋse. Let Magistrates put them out of that conceit by doing justice on Malefactors. Impunitas maxima est peccandi illecebra: Impunity i [...] the greatest bait to sin. Sparing some is cruelty to others. Henry the Eighth his fool, when the King denyed a pardon to a Gentleman that had killed two men before, [Page 89]told him, that the Gentleman had killed but one, the King had killed the other, for if he had hanged him for the first, the second had been alive. Bonis no [...]et, quisquis malis pepercerit. P. Syrus. He that spares the bad, hurts the good.

8. Doct. Rich men, though innocent, are in danger. As Naboth, 1 King. 21. The inheritance made the heir in danger of his life, Mat. 21.38. Their riches breed them snares, Can­tabit vacuus coram latrone viator: An empty traveller may sing be­fore a theef.

Ʋse. To condemne the immoderate desire of riches. Our throats may be cut for them.

The former argument to perswade our Novice to joyne in thest, and murther, and unlawfull surprize of other mens goods and lives, was taken from the safety of the action. No danger. No man should see, to prevent it before, or to accuse after. This argument in this verse is from the easi­nesse of it. The Novice might object, The work is diffi­cult, the successe doubtfull. They answer, No. It may be done without any trouble, with much ease, and little re­sistance. We shall as easily overcome them, as dead men are put into the grave, or a sop swallowed by a Dog.

For the words:

[...], Let us swallow them up, or we will or shall swal­low them. Joyn thou with us in the doing of it. They desire not onely consent and approbation of the work, but also assistance and help to effect it. Let us swallow them up as wilde beasts devour their prey, at a morsel; or as the greater fishes devour the lesser, whole, and make no bones of them. Hereby is intimated,

1. The greedy desire of wicked men, to destroy others for their goods, as beasts or fishes are greedy for their food, without which they cannot live.

2. The easinesse they conceive of effecting it. They can destroy them as easily as a Whale swallows a fish (as they [Page 90]thinke) that hath power to resist or escape.

3 The suddennesse of the danger. The party shall be de­stroyed before he know himself in danger, as a fish is sud­denly swallowed.

4. The secresie of it. None can tell what is become of that which is swallowed up. No signe of blood shall be lest, nor any member, to avoyd all suspicion of murder.

5. The irrecoverablenesse of the losse. Things swallowed up are past recovery, unlesse by miracle, as Jonas came out of the Whales belly. There will be then no fear of re­venge at all from them. By them he means the innocent parties, and such as never did them any wrong, mentioned vers. 11.

[...], alive. This argues cruelty, to eat and devour living creatures, that are sensible of their pain and losse. Dead carkasses feel not when they are devoured. This cruelty is expressed lively, Psal. 124.3. Then they had swallowed us up quick, when their wrath was kindled against us. The word sig­nifies,

1. Life. God breathed into mans nostrills the breath of life, Cen. 2.7.

2. Living, or alive. I will walk before the Lord in the land of the living, Psal. 116.9.

3. Lively, or strong. The Hebrew women are lively, Exod. 1.19.

4. Men. Eve was the Mother of all living, Gen. 3.20. Not of beasts, but of men.

5. Beasts, for they live also. At the hand of every beast will I require it, Gen. 9.5.

6. Moving things, that have no sense. A well of living wa­tirs, Cant. 4.15.

Here it is taken in the second sense, for living or alive.

[...], as the grave. The word is sometime translated Hell. The wicked shall be turned into hell, Psal. 9.17. which is a receptacle for souls of wicked men after death. Sometimes it is rendred the grave. I will go down into the grave, unto my Son, Gen. 37.35. That is, the receptacle of dead bodies. And sure Jacob meant not to go to hell, but into the grave, or state of the dead, for it is likely he thought his Son was not [Page 91]buried, but devoured by wilde beasts, as he was told. It is taken directly for the Grave, Prov. 30.16. So it is taken here for the Grave. We will not stay till they be dead. We will be their grave, and hide them safe enough. It is not an allusion to Dathan and Abiram swallowed alive by the earth, as some would have it, for theeves would not willingly mention such a judgement. But the grave swal­lows dead men that they are no more heard of, so will we swallow living men. And it may be an allusion to any that are swallowed up quick, as multitudes have been upon breaches made by earthquakes, and hanging hills overwhel­ming Towns, as lately in the Valtoline. The name comes from [...], to crave or ask. For the grave is never satisfied, but alwayes craving for more carkasses. It never saith, It is enough, Prov. 30.16.

[...]. And whole. We will not hurt, nor maim them, nor cut off some members, but swallow them all up at once. The word sometimes fignifies upright, or undefiled. Blessed are the undefiled, or entire in the way, Psal. 119.1. So some read here. But that cannot be. For,

1. That is all one with innocent, vers. 11. And,

2. It suits not well with the words following, for most men go down into the pit defiled.

[...], As they that go down into. That descend into the earth by buriall; or otherwise, by casualty, as some falne into Marle-pits, and perished there, or into Cole-pits, as Psal. 140.10. It is true literally, for pits and graves are in the bowels of the earth, and men are put down into them; or metaphorically, because the estate of dead men is a lower condition, then of those that live on the earth. A living dog is better then a dead lion, Eccl. 9.4.

[...], The pit. The word sometime signifies a pool digged to receive rain-waters in those dry Countreys, where water is wanting. A pit wherein there is plenty of water, shall be clean, Lev. 11.36.

2. It signifies a pitfall digged to catch birds or beasts in. He made a pit, Psal. 7.15.

3. A hole or dungeon, whereinto offenders are cast. Ʋnto the first-born of the captive that was in the dungeon, Exod. [Page 92]12.29. Yet good men have been cast into such places, as Jeremy into a dungeon, and Joseph into a pit.

4. A grave wherein dead men are cast. Thou hast kept me alive, that I should not go down into the pit, Psal. 30.3. Some un­derstand it the second way, of men cast alive into some deep gulf, whence there is no recovery. Some in the fourth sense of the grave. Either sense will serve, for the thing is the same. An utter irrecoverable destruction is intended. They shall be like men cast into a grave, or a deep pit, never to be seen any more. Mercer and some others understand it of ta­king away their estates, not in part, but altogether, in the midst of their prosperity. Which agrees (they say) with the verses following, that speak of great riches to be gotten. But how doth it agree with blood-shed mentioned vers. 11. & v. 16? But our former interpretation suits well with both. To kill them that they may have their goods. Figures. Swallow. A Metaphor from great fishes swallowing the lesse. In the text note,

• 1. The actors, Let us.
• 2. The act, swallow up.
• 3. The object, them.
• 4. The manner:
  • 1. Alive.
  • 2. As the grave.
  • 3. Whole.
  • 4. As they that go down into the pit. Note from the coherence.

1. Doct. Innocent persons are the object of bad mens wrath. Nocent Cain kills innocent Abel. 1 Joh. 3.12. Be­cause his own works were evill, and his Brothers righteous. Ish­mael persecutes Isaac. He that was born after the flesh persecuted him that was born after the Spirit, Gal. 4.29. Joab kills two men better then himself, 1 King. 2.32. Pii ab improbis tanquam exprobrautes aspiciuntur. Severus Sulpitius. The wicked look upon the godly, as upbraiding them for their wicked courses.

Reason 1. Contraries seek to expell one another, especially the worst seek to drive out the best, as darknesse to expell light, and cold to drive away heat. Wicked men are con­trary to innocent persons in judgement, will, affections, [Page 93]words, actions, use of creatures. They are both men, and the Logick rule holds in them: Species to ti maximè sunt con­sentaneae, sibi dissentaneae. Particular kindes agree very much in the generall, and disagree as much among themselves And therefore two contrary Kingdomes of Christ and Satan cannot agree.

2. Envy sets evill men on work to contemne inferiours, quarrel with equals, hate superiors. Satan envyes God, wicked men envy good mens present state, future happi­nesse.

3. Shame sets them on work. Other mens good works shame their bad ones, in all times, places, companies. Hoc tantùm me malè habet, quòd justus ubi (que) audit: This onely trou­bles me, that every one speaks well of him, and counts him a just man. Spoken of Aristides by one that knew not his face, yet requested him to write his name in a shell, to passe his vote for his banishment.

Ʋse. Let us not marvel at insurrections against, and op­pressions of good men. If it be objected, that they give no cause, it is easily answered, Their goodnesse or wealth is the occasion. Nec Milvo, nec Accipitri rete tenditur: Men lay not nets for Kites or Hawks. Terent. But for birds that are harmlesse, and good to eat. Da veniam corvis, vexat censura columbas: Men let Ravens go free, and vex Pigeons with their censures. They often let go the offender, and punish the innocent.

2. Doct. Wicked mens spleen is often against them that do them no wrong. What wrong did David to Shimei or Saul? Mephibosheth to Ziba? Spleen overflows in such, as poi­son in a Toad, that spits venome on him that treads not on it; and fiercenesse in a Wolfe, which sets on him that passeth by, and thinks no harm.

Ʋse. It shews a difference between wicked men and good. Ill men seek the hurt of friends, good men forgive ene­mies. As dogs bite them that strike them not, but sheep bite not them that strike them.

3. Doct. Evill men intend to go through with their plots. So did Jezabel in the businesse of Naboth, without any thought of the danger of innocent blood. So Judas betrayed [Page 94]Christ, without any thought of Christs kindnesse in prefer­ring him to the Apostleship.

Reason 1. Their intention is frustrate else, as a Gardi­ners, if the tree bear no fruit; or a Builders, if the house be not finished.

2. All their labour is lost also, if their plots take no effect.

Ʋse. It shews us the corruption of our nature, that is not content to be evill, think evill, plot evill, but is never quiet, till it act it. Joseph's Brethren were never quiet till he was gone. They regarded not their Fathers grief that would ensue.

4. Doct. Ungodly men are cruell men. Their very mercies are cruell, Prov. 12.10. A good man regards a beasts life, they care not for a mans, but kill women and children, like Hazael, 2 King. 8.12, 13. They can dash the mother in pieces upon her children, Hos. 10.14.

Reason 1. Because we are naturally so degenerate, that we are compared by God, who best knows us, to the cruellest wilde beasts. To Wolves, to Lions, and Bears, Isa. 11.6, 7.

2. Because ungodly men have no fear of God to restrain their wicked disposition. Therefore Abraham feared the loffe of his life in Gerar, because he thought the fear of God was not in that place, Gen. 20.11. Therefore Joseph's Brethren nee­ded to fear no hurt from him, because he feared God, Gen. 42.18.

3. Because they are afraid to be revealed. [...]. Mauritius de Phoca. Fearfull men are murderers.

Ʋse. Marvell not then at insurrections, treasons, poyso­nings, cruel murdees. There will be such as long as there be wicked men left in the world.

5. Doct. Wicked men could wish, that there were no foot­steps left of their iniquity. Such is the way of the adulterous wo­man, she eateth, and wipeth her mouth, and saith, I have done no wickednesse, Prov. 30.20.

Reason 1. Out of shame. They know others will con­demne their wicked courses, though they flatter themselves, Psal. 36.2.

2. Out of fear, left they should be called to account, as [Page 95]many wicked men have been strangely, and long after mur­ders and wantonnesses committed.

Ʋse. Let us be ashamed of those courses that wicked men themselves are ashamed of, and will one day wish that themselves, and their sins were at the bottome of the mountains.

6. Doct. Sinners want not patheticall expressions to draw others to sin. They have hony words, and sugared baits. See the fawning speeches of the Adulteresse, Prov. 7.14 &c. and of the Drunkard, Isa. 56.12. For sin seen in its owne colours would be hated. Ill stuffe will not off without a good glosse.

Ʋse Do evill men want no pathetical expressions to move to sin? Let us then bewail our barrennesse to perswade to good. If sinners have their Come, vers. 11. should not Saints have their Come to the house of the Lord? Isa. 2.3. Should we not incite, intice, whet, and provoke one another? Heb. 10.24. sharpen, and extimulate? Prov. 27.17. rouse, and stir up each other to love, and good works? 2 Pet. 1.13. God forbid. Yea, let us labour to go beyond them, our cause is far better.

The Wise man having shewed in the two former verses, how Theeves use to dispossesse Novices of fear of danger, and difficulty; now the train being laid, they blow up the Mine, and set upon them with an argument of profit, which they think is very prevalent with young men, and few have strength to resist it. Men will hear no reason against their profit. When we have killed the owner, we will enter into his possessions, and take away all he hath, Matth. 21.38.

For the words.

[...]. We shall finde. The word signifies,

1. Finding without seeking. By accident, as we call it. I am found of them that sought me not, Isa. 65.1. So did Saul finde Christ, Act. 9.

2. Finding by seeking, or enquiry. Seek ye the Lord while he may be found, Isa. 55.6. So Christ promiseth that seekers shall finde, Mat. 7.7. Here it is taken in the second sense. We shall finde what we seek for, plenty of riches. We shall not need to work hard for it, as they did. It will come easily, as with one that findes eggs in a birds nest, Isa. 10.14. It is laid up already for us, we need onely to look it out, and take it. None will resist us when the owner is gone. Finding here is obtaining by search. When we come into his house, we shall finde store of riches. They will offer themselves to us. What other men wrought hard for, we shall get with little labour.

[...], All. Not all that is in the world, but of all sorts some. The word imports variety with plenty. We shall have abundance of riches of all sorts. So the word is used, Gen. 41.57. All Countreys came into Aegypt to Joseph, for to buy corn. That is, some out of all or most Countreys. So Mat. 4. Christs healing all sicknesse, is well translated all manner of sicknesse.

[...] substance Riches. Property of gold and filver. Wealth. So it is translated, chap. 3.9. & 13.11. Honor the Lord with thy substanee. Wealth gotten by vanity shall be diminished.

[...]. Precious. The word fignifies,

1. Honor. The honor of his excellent majesty, Est. 1.4.

2. Precious, or rare. The Word of the Lord was precious in those dayes, 1 Sam. 3.1.

3. Precious in value, or of great price. With the precious stones, 2 Sam. 12.30. So it is taken here. We will leave mean things for poor theeves, and seise upon the best for our selves. We will not take trifles, things of no value, but the choycest things.

[...] We shall fill. When it is spoken of a vessel or place, it signifies filling. Replenish (or fill) the earth, Gen. 1.28. When of a time, or word, it signifies sulfilling. My dayes are fulfilled, Gen. 29.21. Here it it taken in the first sense. We shall get store, not enough for necessity onely, but also to af­ford pleasure and delight.

[...] Our houses. The word comes from [...], to build. Houses grow no [...], they must be built b [...] mens labour. We [Page 97]shall have enough to fill our houses with utensils, and or­naments, and to keep us and all ours with ease, and without that labour and pains that other men take. We will empty their houses to fill ours with what we have taken out of them, and not leave stealing, till our houses now empty be filled with good things. Every room shall have his stuffe and furniture. It is put sometime for a nest, the birds house. The sparrow hath found an house, Psa. 84.3. Some­time for the houshold, family, nation, or posterity; as the house of Jacob, and of Judah. Ordinarily it is put for mans dwelling place. Surely I will not come into the tabernacle of my house, Psal. 132.3. Hence comes the Chaldee word [...], to lodge, or passe the night. The King passed the night fasting, Dan. 6.18. For men go abroad about businesse all day, but lodge at home all night.

[...], Spoil. Properly it signifies, spolia, exuvias, cloths taken off a mans body, or the skin off from a beast. Put off thy shooes from off thy feet, Exod. 3.5. Figuratively, it signifies all things usefull, taken from others by violence, (as beasts take their prey) as houshold-stuffe, goods, &c. We will not work for our living, but as enemies and wilde beasts will live by prey. Benjamin shall raven as a Wolfe, in the morning he shall devour the prey, and at night he shall divide the speyl, Gen. 49.27. And behold the servants of David and Joab came from pursuing a troop, and brought in a great spoyl with them, 2 Sam. 3.22. The precious things mentioned before, might be silver, gold, jewels. The spoyl here may be other things taken out of the house, as housholdstuffe, garments, cattle. Every word hath an emphasis. We will take not shadows, but substance; not ordinary, but precious; not a little, but enough to fill our houses; not with some, but with all sorts to superfluity. And all this got not by hard labour, but with ease, as things found. As conquerors, when they take Cities, sack them, and carry away the spoyl to enrich themselves, Isa. 8.4.

It is as if they should have said, Thou art a young man, needest many things for thy pleasure. Joyn with us, and thou shalt want nothing. Thou knowest not how to labour, nor shalt not need. We shall have abundance of all things with ease, and without fear of losse of life, or credit, and [Page 98]without any fear of danger. If an easie and free life do not move thee, yet think upon the greatnesse of the prey, and that will certainly allure thee. This is the last and greatest argument, the conclusion follows, vers. 14. Cast in thy lot a­mong us, &c.

Figures none. For Parts: Note two promises that wicked men make to themselves:

• 1. Of great things.
• 2. Of abundance. In the first note,

• 1. The subject, We.
• 2. The adjunct. And in it,
  • 1. The act, shall find.
  • 2. The object. And therein,
    • 1. The subject, substance.
    • 2. The adjuncts,
      • 1. Of quality, precious.
      • 2. Of quantity, all.

In the second promise note,

• 1. The subject, W [...].
• 2. The adjunct. And in it,
  • 1. The act, shall fill.
  • 2. The containing subject, our houses.
  • 3. The object, with spoyl.

1. Doct. Gain is the cause of abundance of mischief in the world. Herein the text it produceth the losse of mens whole estates and lives. So are the wayes of every one, that is greedy of gain, which taketh away the life of the owners thereof, Chap. 1. Ziba's covetousnesse lost Mephibosheth half his estate, 2 Sam. 19.29. Gehazi's brought the leprofie on him, and his po­sterity, 2 King. 5.27. Judas his brought Christ to his death, and himself to hanging and hell, Mat. 27.5. Act. 1.25. Simon Magus his brought himself to perish with his mony, Act. 8.20. Gain upholds idolatry, Isa. 41.6, 7. as making Images up­held the Tradesmen of Ephesus, Act: 19.25. It upholds Sab­bath-breaking, Neh. 13.15. As also perjury, and murder of parents, at least in heart. Filius onte diem patrios inquirit in annos: The Son thinks the Father lives too long to keep him out of his inheritance. It is the cause of other murders also, as of heire, Mat. 21.38. of adulteries, for whores are hired, [Page 99]Deut. 23.18. The Popes get much by Stews at Rome. So theft and cousenage in the text are fruits of covetousnesse. False witnesses are set on work by covetous persons, as a­gainst Naboth, 1 King. 21.13. Desire of other mens goods proceeds from that root, 1 King. 21.1. So doth idolatry. Matth. 6.24. Ye cannot serve God and Mammon.

Ʋse. Take heed you set not up the Idol of gain in your hearts. A man that rides a journey must not overload his horse, nor he that runs a race overload himself. Gain will make good men sordid. Dulce lucrum è re qualibet: Gain is good out of a dunghill. The Emperour Vespasian imposed a tri­bute upon Urine. Sueton. in Vespas. c. 23. And Michael Pa­phlago the Greek Emperor, upon the Air. Cuiac. observ. 10. c. 7. Gain made Balaam forwarder then his Asse to curse Gods people. Those that count all good fish that comes to the net, in the end will catch the devill and all.

2. Doct. Worldly things are very precious to carnall eyes. They are counted the onely good. Who will shew us any good? Psal. 4.6. Nebuchadnezzar knows no other heaven but Baby­lon. Dan. 4.30. Is not this great Babylon that I have built for the house of the Kingdome, and for the honor of my Majesty? Agrippae and Barnice came with great po [...], Act. 25.23.

Reason 1. Because there is some proportion between worldly eyes, and carnall objects. Men are naturally cove­tous.

2. They know no better things. They are blinde in spi­rituall and heavenly matters. He that never saw the Sun, would think the Moon a glorious creature.

Ʋse. It teacheth us not to marvel that young men are car­ried a way with worldly objects, when old men, if carnall, are taken with them. They have little, and need much to satisfie their lusts. No wonder then if they be catcht.

3. Doct. Plenty is desired by ill men, not caring how they come by it. The love of money is the root of all evill, which while some coveted after, they have erred from the faith, and pier­ced themselves through with many sorrows, 1 Tim 6.10. Therefore must rich men weep and howle for the wiseries that come on them, for their ill-gotten goods, Jam. 5.1, &c. The wayes wicked men use for gain prove it. They will swear, lie, put off had and [Page 100]light ware, use false lights and measures, weights and wit­nesses, and cheating devices to deceive others.

Ʋse. Let us shew that we are not such wicked men, by being content with a moderate state, and not using ill means to get more. Else we shall consult shame to our houses, by cutting off many people, and sinning against our souls, Hab. 2.10. He that brings home a pack of plaguy clothes, hath no such great booty of it.

4. Doct. Wickednesse will brag and boast. The devil of­fers all the Kingdomes of the world to Christ, Matth. 4.8, 9. Why boastest thou thy selfe in mischief, O mighty man? Psal. 52.1.

Reason 1. Wicked men hereby shew forth the pride of their hearts, that are not content to be evill, unlesse they boast and triumph over others.

2. That they may draw others to them, for great words and fair promises prevail much with wicked men.

Ʋse. Suspect bragging persons, that they intend to draw you to some evill. Good men are modest. Bad men divide the Bears skin before the Bear be dead. They oft fall short of what they brag of, and lose life and all, when they promise themselves and others great riches, as in the Powder-treason, and in the invincible Navy in 88. and later Insurrections.

5. Doct. Wicked men care not, if all men be empty, so themselves be full. Theeves will take away clothes and all, as from him that went down from Jerusalem to Jericho, Luk. 10.30. They crush the poor, Amos 4.1. They swallow up the needy, and make the poor of the land to fail, Amos 8.4.

Reason 1. Because they have no love in them, but self-love. Like the unrighteous Judge, that regarded no man, Luk. 18.2.

2. As they know not what belongs to humanity, so much lesse to communion of Saints. It is no Article of their Creed.

Ʋse. It teacheth us to look for little kindnesse from un­godly men. They are strangers to their owne blood. Friends can look for little from them, and godly men for lesse.

[...] Doct. Wicked men dream of no want nor crosses in their [Page 101]ungodly courses. Satans first temptation put such thoughts into Eves heart. Ye shall not die, Gen. 3.4. Soul thou hast much goods laid up for many yeers, take thine ease, eat, drink, and be merry, Luk. 12.19.

Reason 1. Because they have no sound forecast, but look onely at the present, as a foolish Merchant, having had one good Voyage, adventures all next time, and loses all.

2. Because they are bewitched with lust and prosperity. Their eye is in their heart, not in their head. They beleeve they shall not want, though they wasse, because they would have it so.

Ʋse. Build not on worldly prosperity. Least of all in bad wayes, Psal. 62.10.

Ye have heard the Theeves arguments and allurements be­fore, now follows the conclusion: Cast in thy lot, &c.

For the words.

Cast in, Heb. make to foll, [...]. There are divers wayes of casting lots, which seem to be hinted in Scripture. The first was by the casting of a dart or arrow into the air, and the parties or things being divided, that on which, or neer which it fell, was taken. So [...] is used Josh. 18.10. Jo­shua cast lots for them. And [...], to cast or shoot, Joel 3.3. to shew the casting of it up, as [...] Ezek. 24.6. Let no lot fall upon it. To shew the falling of it down, which did determine the controversie. So Jonathan was taken, 1 Sam. 14.42.

A second way was by a rod, which the Tithing-man had in his hand to strike the tenth sheep, as it came out of the fold, for the Lord, to avoyd partiality, Lev. 27.32.

A third way was by putting names or stones into a mans lap, or a pot, and he that drew out the right had the prize, as in our Lotteries. The lot is cast into the lap, Prov. 16.33. As there is used [...], to cast in; so [...], to come out. In the place where his lot falleth, Numb. 33.54. Heb. cometh out. And [...], to come up. On which the Lords lot fell, Heb. came up. Lev. 16.9.

A fourth was by setting a stick or an arrow on end, to see which way it would fall, as the King of Babylon did to know which way he should go, to Jerusalem, or to Rabbah; though others think it was the first way, by shooting an arrow up­right, as if he would ask God, and be resolved by the fall of the arrow which way he should go, Ezek. 21.21. Much like our casting Crosse and Pile.

These different wayes are reckoned up by some learned Writers, let the Reader judge of them as he please.

Thy lot. The word [...] is taken,

1. For the thing cast up, or in, or set to determine the controversie. The lot is cast into the lap, Prov. 16.33. The pa­per or stone is put in.

2. For the thing obtained by lot, be it land, office, wealth, &c. As, the lot of Judah, Josh. 15.1.

3. For an estate got by labour, or from Parents, or otherwise, because things were anciently divided by lot. Thou maintainest my lot, Psal. 16.5. And so it is taken here. For the young man tempted had not his means by lot, but by gift or labour.

Among us, Heb. in the midst of us. Thou shalt be put to no worse then we are, nor fare no worse. There may be much ods in setting one before or behinde, in war or robbery, the safest place is in the midst.

Some interpret the words thus: Bring in thy goods to us, to make a joynt stock. We will be Partners. But Theeves need no stock to set up withall. Others thus: Thou shalt take that share of the prey that falls to thee. We will east lots to avoyd partiality. But that crosses the common purse in the end of the verse. It is rather to be taken for joyning with them in their trade, which was as their lot, and brought in living, as others lived on their inheritances, which at first were divided by lot. So lot is taken for a joynt trade or course of service or living. His lot was to burn incense, Luk. 1.9. He had obtained a part of this ministery, Act. 1.17. Joyn with us. We will have one way of living, & that an easie one too, and live well upon it.

Let us all have, Heb. there shall be 'to all us. It rather should be translated, We will all have one purse. We have a common [Page 103]stock already. If thou wilt live as we do, thou shalt have as good a share of it as any of us, and never want, while we be worth an half-penny. So that it is their offer of a share in the common stock with them.

One purse. Some derive [...], a purse, of [...], to number, or gather tribute. For Tribute-money and other monies are first told, and then put into the bag to be kept. Hence come our English word Chest, such as we put money into. When he saith one purse, he doth not mean but one, to restrain it, as Mal. 2.10. Have we not all one Father? But a common purse, in which he should have as good a share as they. They would communicate out of it alike to all. Our expences shall all come out of one purse. We will live in common, we will never quarrel about division of shares, but fetch thence what we want. One purse here is the same purse. And by a figure of the subject for the adjunct, the meaning is, The same money shall maintain us all. It is an answer to a tacite ob­jection which the Novice might make. Ye are more then I, and acquainted with the trade, and ye will expose me to the danger, as much and more then your selves, and give me but a small pittance of the gain, as the Captains in war ex­pose their souldiers to most perill, but take the greatest part of the spoyls to themselves. No, say they, thou shalt venture no farther then we, and live as plentifully as we upon the common stock. All this while they say nothing of punish­ment, or losse, which must be borne equally in partnership, because they feared it not, nor would not speak any thing, that might discourage the Novice, but all that might encou­rage him. As if they had said: Forbear not our company, because thou art young, and not used to fighting. Though raw souldiers use to have but a small share in the spoyls, thou shalt fare as well as we, that are thy leaders.

Figures. Lot for a Share in in their course of life. The cause for the effect. Purse for money. The subject for the adjunct.

In the words note,

• 1. An invitation.
• 2. A promise. In the first note,
  • 1. An act, Cast in.
  • [Page 104]2. The object, thy lot.
  • 3. The adjunct, among us.

In the second note,

• 1. The subject, we will have.
• 2. The adjuncts, 1 of number, 2 of gain, one purse.

1. Doct. There is a communion of wicked men, as well as of Saints. When thou sawest a theef, then thou consentedst with him, and hast been partaker with the adulterers, Psal. 50.18. They assemble themselves by troops in the Harlots houses, Jer. 5.7. Company of Robbers and Pirates trade as well as Merchants and Citizens.

Reason 1. Because of likenesse of nature and qualities. They are the seed of the Serpent. Bad men combine with bad, as good with good. So wise men converse with the wise, fools with fools, old men with old men, young with young. Birds of a Father fly together.

2. Hope of gain unites them together. The more Part­ners drive a trade, the more hope of large income. A cipher alone is nothing. A figure alone is little, but figures and ciphers together make great summes.

3. Their common hatred of good men, and such as fear God. With this vice ungodly men are tainted. The seed of the Serpent bears enmity to the seed of the woman, Gen. 3.15. The rule is, Quae in aliquo tertio conveniunt, inter se conveniunt: Those things which agree in some third thing, agree among themselves. Husbands and Wives love their Children, and love one ano­ther also. So wicked men hating Gods people, love one another the more.

4. Safety and impunity in wicked wayes. They can the better bear out one another in evil courses, because they are many. Vis unita fortior: Force knit together is the stronger. Therefore hand joyns in hand, that the wicked may be unpunished, Prov. 11.21.

Ʋse. Take heed with whom ye joyn in a league, or in so­ciety, for all friendship is not good. There be brethren in evill, and they get a curse, Gen. 49.5, &c.

2. Doct. Evill doers are very ready to receive, yea to in­vite others into their society. So did the Pharisees com­passe Sea and Land to make one Proselyte, Mat. 23.15. So do Po­pish Idolaters, Drunkards, Adulterers.

Reason 1. That they may have encouragement in sin. Solamen miscris socios habuisse dolores. It is a comfort to men in misery to have companions in their grief. So it is a comfort to sinners to have partners in their sins. If their sins be objected, Why? others (say they) are as bad as we. A yoke is easier borne by two, then by one.

2. That they may have help to act sin. Some sins are not committed with pleasure without partners, as drunkennesse and adultery. Others not with ease or safety, as theft and murder.

Ʋse. It teaches us to bewail the wickednesse of our na­ture, that are not onely naught our selves, but also content to spoyl others at an easie rate. Merchants will look for a joynt stock, before they admit of partners. Sinners admit, nay invite men to come in for nothing.

3. Doct. Much gain is gotten by unlawfull means. Many men by covetousnesse set their nest on high, Hab. 2.9. Riches are called Mammon of unrighteousnesse, Luk. 16.9. Because most commonly gotten by ill means.

Reason 1. Because of Gods forbearance, who suffers mens wits to work strangely, and though by unlawfull means, yet to raise a great estate. Sometimes bastards prosper more then legitimate children, as Jephthah did, Judg. 11.1. So ill means thrive sometimes more then good.

2. Out of Gods indulgence, who is pleased to give to bad men, who make no conscience of bad means, a large portion, as intending them no more. Men of the world have their portion in this life, Psal. 17.14. The rich man in his life time received his good things, Luk. 16.25. So Abraham dealt with the Sons of the Concubines, Gen. 25.6. And the Father with his prodigall Son, Luk. 15.12, 13.

Ʋse. Take heed how ye get riches. Trades-men use once a yeer to cast up their Books. Would they would then con­sider how they get the overplus. Theeves may be rich. Little comfort in ill got goods. Children will spend it as fast. De malè quaesitis non gaudet tertius haeres: Ill gotten goods joy not the third heir.

4. Doct. There is sometimes not onely just, but also libe­rall dealing in robbers among themselves. Have they not sped? [Page 106]Have they not divided the prey, to every man a damoselor two? Judg. 5.30. Though they be false to others, they will be honest among themselves.

Reason 1. To allure others to their society. Who might object, We must venture life and blood, What shall we get? Answ. As much as we. I, but how will you be true to me, that are false to others? They answer, We are not so among our selves. We will be just and free to thee. Thou shalt fare as well as the best of us.

2. To cover their sin. Their smooth dealing among themselves is a fair Visard to cover their harsh dealing with others.

Ʋse. To blame those that would be thought to be honest men, and yet will cheat their neighbors, friends, and kin­dred. Better dealing then this is to be found among theeves, and robbers.

5. Doct. They that draw others to sin, speak the best, and hide the worst. Jeremiah's enemies tell others of hope to pre­vail against him by slander and reproaches, but never tell how God will protect his Prophet, Jerem. 18.18. David's enemies encourage one another to rejoyce in his ruine, never telling that God would raise him up again, Psal. 41.8.

Reason 1. Because this would spoyl all the plot, Bad purposes prevail not, where the issue is foretold.

2. Because else they should bewray their owne folly, that will do things themselves, and perswade others to do them, the inconvenience whereof their owne hearts know, and their owne tongues witnesse.

Ʋse. Take heed of those counsels guilded all over with fair pretences. They that mean well will tell inconveniences as well as conveniences. So doth Christ promise salvation to all beleevers, Joh. 3.16. Yet requires taking up the crosse, and following him with self-denial, Matt. 16.24. Beleeve not them that talk much of wealth, and nothing of hell. Paena non separet, quos crimen conjunxit. Ʋna poena implicet, quos unus amor in crimine ligat. Bern. Medit. c. 3. Let not the punishment di­vide those, whom the fault hath joyned together. Let one punishment fold them up together, whom one love knits together in a fault.

Ye have the Robbers reasons to allure the young man to their course, now follow Solomon's reasons to disswade him from joyning with them. Herein note,

• 1. A dehortation in this vers.
• 2. The reasons, to vers. 20.

For the first, and first for the words:

My Son. See on vers. 1. & v. 8.

Walk not. A counsel just opposed to theirs. They say, Walk with us, v. 11. (for it is the same word in the Original) he saith, Walk not with them. Walking argues a continued action. It is not taking a step or two. So in the literal sig­nification, Laban went to shear his sheep, Gen. 31.19. Ye shall go after the Ark, Josh. 3.3. So in the figurative sense it signi­fies going on in a wicked way. Blessed is the man that walketh not in the counsel of the ungodly, Psal. 1.1. Walking then is con­tinuing. Have not converse with them. Go not in the way of evill men, Prov. 4.14. Accustome not thy self to do as they do. Sometimes it signifies the course of livelesse things, as of a ship. There go the ships, Psal. 104.26. Here it is taken for joyning with them in their wicked courses.

In the way. As the former word signifies a continuance, so this word [...], signifies a distinct course from others, as the way to one Town differs from the way to another. So in a literal sense. We went up the way to Bashan, Deut. 3.1. And in a figurative sense, for a distinct course of life, good or bad. The Lord knoweth the way of the righteous, but the way of the wicked shall perish, Psal. 1.6. Some take it here, for not joyning with theeves and robbers in their unlawfull courses. Others, for not joyning with them in company or friendship, for fear of infection, though they be employed about lawfull things. Not to delight in their company, un­lesse nature, or our callings binde us, or hope of doing them good. Much lesse have one stock, or common table with them, as they would have thee do. Here it is taken in the [Page 108]first sense, as appeareth by the next vers. Walk not in their evill wayes with them, for they go to shed blood. It comes from [...], to tread, because wayes that men commonly walk in, are more trodden then other parts of the earth. A foot-path, or high-way is easily discerned.

With them. With those robbers, that seek to draw thee to ill courses of life.

[...], Refrain, Set not a foot in their wicked wayes. Be so far from continuing in them, that thou do not so much as enter int them. Ch. 4.14. Enter not into the path of the wic­ked. Or, it may be the same with the former, and the thing doubled, to make the disswasion the more vehement. It may be understood literally, Go not with them to rob, no not once. But rather metaphorically. Do not so much as try their courses. Forbid thy foot to enter. Suffer it by no means to do so.

[...]. Thy foot. It may be taken literally, not to go in the way with them to rob. Or metaphorically, not to use their affections (which are as the feet to carry the soul to any thing desired) to spoyl and rapine. So vers. 16. Their feet run to evil. See the like, ch. 5.5. & 6.18.

[...], From their path. From going in it. It is used sometimes of a path in Woods, where snares are laid to catch wilde beasts. Shel. Jarchi. So Job 18.19. A trap is laid for him in the way. If thou enter into their way, thou wilt be taken either into a course of theevery, or danger, or both. Therefore follow not their steps. It may be [...] may here sig­nifie a high-way, and [...] a foot-path. Neither go in their high-ways, nor by-ways, for robberies are committed in both.

The summe of all is, as if he should have said, O my Son! sinners will entice thee with these or such like words and promises, and lay such snares for thy unexperienced youth; but remember that thou art my Son, and not theirs, and therefore hast more reason to hearken to me, who speak to thee out of a fatherly affection. Hearken not therefore to their counsels, flatteries, or promises. Shew thy self so strange to them, that thou wilt not so much as enter into their way, much walk in it.

For figures. The vers. is wholly metaphoricall, taken [Page 109]from travellers, that walk in one way to one Mart or Coun­trey for gain, as Merchants used to do in those Countreys, Gen. 37.28. So theeves rob together.

For the division of the words, note,

• 1. The person spoken to, My Son.
• 2. A double exhortation:

1. Not to walk with them, or use their trade. And therein,

• 1. The act forbidden, Walk not thou.
• 2. The object, in the way.
• 3. The adjunct, with them.

The second exhortation is to keep out of their way. And therein observe,

• 1. The act, refrain.
• 2. The object, thy foot.
• 3. The subject, from their path.

1. Doct. Children should rather hearken to their Parents good counsell, then to others bad. They must attend to their Fathers wisdome, that they may not be seduced by the strange woman, ch. 5.1, 3. To their Mothers, rather then to wan­ton womens, Prov. 31.1, 3.

Reason 1. In regard of the efficient. We are more inga­ged to Parents, then to any other, for life, education, pains, and means.

2. Of the matter. The counsels are good that come from godly Parents, but bad, that come from bad men or women. I give you good doctrine, Prov. 4.2. So saith Solomon to his Son. But the strumpet solicits the young man to wantonnesse. Let us take our fill of love, ch. 7.18.

3. In regard of the form, or manner. Parents good coun­sels are given in love, and come out of naturall affection; bad mens counsels do not so.

4. Of the end, The former are for our good. The latter for our destruction.

Ʋse 1. Behold another glasse to see the wickednesse of our nature. We are readier to hearken to others, then to our Parents, to bad men, then to good Parents; to bad counsels from them, then to good from Parents. We violate the bands of nature, and grace. If we fall into misery by bad [Page 110]counsels, how can we look our Parents in the face, or look for comfort and relief from them whose good counsels we have slighted?

2. Doct. Young men had need to labour for knowledge to discern between good counsell and bad. If he wil clense his way, he must take heed thereto according to Gods Word, Psal. 119.9. Rehoboam lost his Kingdome for lack of such know­ledge. He forsook the counsel of grave men, to follow the advice of young giddy heads, 1 King. 12.8. The Rechabites flourished by preferring good counsel before bad, Jer. 35.18, 19.

Reason 1. Because they shall be often put to it. Where God hath a Church, the Devil hath a Chappel. If Parents give good counsel, youths of our age, and such as live by sin, will give bad. Young men stand between both as Hercules in his dream, between Virtue and Vice, solicited by both. They had need therefore weigh whose reasons be best, as a woman ha­ving many Suitors, had need be careful which she takes.

2. There are fair pretences for all sins. Gluttony is called the free use of the Creature; Drunkennesse, Good fellowship; Prodigality is called Liberality; Covetousnesse, Thrift; Lust is intituled Love; Pride goes for Handsomnesse. It needs a good Touch-stone to distinguish between Gold and Copper, well guilt over. No lesse skill is needfull to distin­guish between true and apparent good.

Ʋse. Ye young men, think it not enough to seek for know­ledge when ye grow elder, the Devil will set upon you when ye are young. If you know not good from evill, your cor­rupt nature will certainly lead you into evill. Take two directions:

1. Weigh things by the light of Reason left in you. That wil acquaint you with many things in morality, and tell you, that theft, adultery, murder are naught, else have ye no assurance of your owne goods, wives, lives.

2. Look higher to the light of Scripture. That will in­form you in many higher things; yea, thoughts themselves. In a dark shop men will not be content with a candle, but bring things forth to the day-light. Those things are sincere that can bear the light of the Sun. There is need of knowledge and judgement to approve things, or to discern things that differ, or [Page 111] that are excellent, that men may be sincere, Gr. [...], Phil. 1.10. judged by the Sun. So men try wares. And so the Eagle tryes her young ones, if they look upon the Sun, else she throws them down for bastards.

3. Doct. Allurements to sin are no excuse for sin. Eve cannot justly lay her fault on the Serpent, nor Adam on Eve, Gen. 3. God will take it off, and lay the curse on them. Saul's provocation by the people would not bear him out for his sin against God. He must lose his Kingdome, 1 Sam. 15.15, 26. The young man, though solicited by the Harlot, Pro. 7.14, 21. yet hath a dart strike through his heart, v. 23. there.

Reason 1. Because allurers have no power to compel. They may and ought to be refused. The will may be enclined, by convincing or cousening the understanding, but cannot be compelled by Angel or Devil. Debilis est adversarius diabolus; nisi volentem non vincit: The devil is a weak adversary, he over­comes none but such as are willing to be overcome. God can alter it, but not compell it.

It is a signe of folly in us to be allured by fair pretences to that that would undoe us. He goeth after her as a fool to the cor­rection of the stocks, Prov. 7.22.

Ʋse. It condemns their folly, who lay their faults upon others, and look to be pityed, because allured. As if a bird should say, I saw the corn, but not the pit-fall; or a fish complain, that it saw the bait, but not the hook. Take heed before ye fin. It is too late to complain after. Bought wit is deer.

4. Doct. Company excuses no man in his sins. This knew David, and therefore would not come in company with ungodly per­sons, Psal. 26.4, 5. And vers. 9. there he prays, Gather not my soul with sinners. A good Gentlewoman troubled in consci­ence when she was to die, cryed out, O Lord, let me not go to hell, where the wicked are, for Lord thou knowest I never loved their com­pany here. God objects it as a vice: thou hast been partaker with adulterers, Psal. 50.18.

Reason 1. Company cannot alter the nature of things. It cannot make good, evill; nor evill, good.

2. There is choyce of company, else were it a sore tempta­tion to evil, if all were bad, because man is a sociable creature.

Ʋse. It blames those that lay the fault of their own naughti­nesse upon their company. I had never been drunk or wanton, but that I fell into drunken or wanton company. This is no excuse, yea although we have store of company in our sinfull wayes. Thou shalt not follow a multitude to do evill, Exod. 23.2. Neither will company of great or wise men excuse us, for God hath not chosen many such, 1 Cor. 1.26. Nor of teachers. They may perish as workers of iniquity, Matt. 7.22, 23. Nor of good men. It was no excuse to Barnabas his dissimulation, that he had Peter's company, Gal. 2.11, 12, 13. Company may draw our corrupt nature to sin, but cannot excuse us for sin. Take heed then of bad company. Keep not company with bad men, no more then may be for thy good, or theirs, or then Gods Law binds thee. Eagle, Hawke, and Raven, ravening fowles might not be eaten in the time of the Law. It signified no incorporating into wicked mens society. Their example will corrupt. Horses treading in the steps of Wolves, catch much harm, and abate of their swiftnesse. Plin. Hist. l. 28. c. 10. Claudum facit vicinus claudus: A lame neighbour may make a man lame. Dum spectant oculi laesos, laeduntur & ipsi: Sore eyes make other mens eyes sore. Ovid. Plato's friends did imitate his swelling or crookednesse. Aristotle's stamme­ring was imitated. Alexander's shrill voyce. Plutarch. Malus ipse fies, si malis convixeris. Aristot. Moral. 9. Thou wilt be made evill, if thou converse with evill men. Touch pitch, and be defiled. Sumuntur à conversantibus mores, & ut quaedam in contactu corporis vitia transeunt, ita animus mala sua proximis tradit. Seneca de ira. l. 3. c. 8. Manners are taken from those with whom we con­verse; and as some diseases of the body are communicated by the touch, so doth the minde deliver her evill qualities to her neighbours. Drun­kards make more in love with wine, Wantons with women, covetous men with money. As on the contrary, good com­pany brings others to good, as a good soyl and air brings health. And wilde beasts are tamed, being fed by men, and conversing with them. If ye will sin with them, ye must suffer with them. Non minùs ardebit, qui cum multis ardebit. August. He burns no lesse, that burns with company.

5. Doct. Continuance or walking in sin is dangerous. It brought destruction on Priests and people, 2 Chr. 36.14, &c. and Hos. 11.2.

Reason 1. It is a signe of an hard heart to continue in sin. The mouth of the conscience is stopt.

2. It makes the heart more hard still. Custome will make a man not start at greatest sins. Consuetudo peccandi tollit sensum peccati: A custome of sinning takes away the feeling of sin. They can­not cease from sin, 2 Pet. 2.14.

Ʋse. Break off fin by repentance, Dan. 4.27. Time past was too much for finfull wayes, 1 Pet. 4.3.

6. Doct. The very entrance into finfull wayes is full of danger, like a downfall. No stay till ye come to the bot­tome. Prov. 4.14. The young man is there advised to passe away, and not to come nigh it, as men go far off from infected houses, Prov. 5.8. Ye will hardly ever get out again. Like suretiship set out by a man entring into the wide end of a horne, and sticking in the narrow end.

Ʋse. Keep out of evill wayes, or get out quickly. Non diù tutus, qui periculo proximus. Cypr. He is not long safe that is neer danger. Nolo vicino Serpente dormire. Fieri potest, ut me morde­at; fieripotest, ut non me mordeat: I will not sleep neer a Serpent; per­haps she may bite me, perhaps she may not bite me.

The Dehortation was in the former vers. the Reasons follow. That it might appear that he had more weighty rea­sons to disswade them, then the Theeves had to perswade. Wherein note,

• 1. The arguments, v. 16, 17, 18.
• 2. A generall conclusion out of them, vers. 19.

The arguments are very strong, not onely in their owne weight, but quoad hominem, fit to convince them, as being all taken out of their owne confessions.

1. From the cruelty of their intentions, vers. 16. out of vers. 11.

2. From the causelesnesse, out of vers. 11. also. For they sought innocent blood without cause.

3. From the craftinesse of their plots, vers. 18. out of v. 11. From laying wait, and lurking privily.

The conclusion follows, vers. 19. that not onely Robbers, [Page 114]but also Cheaters, and all other sorts of covetous persons will fall to shedding of blood in the end.

For the words.

For. See on v. 9. This the word of coherence, and ushers in a reason of the former dehortation. They may give thee good words, and colour over their bloody intentions, as if they meant onely to enrich themselves out of other mens estates, and not to meddle with their persons. But these are but fig­leaves. They will not stick at blood, rather then lose their booty. Therefore joyn not with them, for they are not onely covetous, but cruel also.

Their feet. See on v. 15.

[...], Run. The word running intends not onely aiming at it, as at a goal, or prize, but also making haste to attain it, 1 Cor. 9.24. It signifies out of a readinesse of minde, and great desire of the prey, to make haste to obtain it. The same words (all but one) are used, Isa. 59.7. Here feet run, but Psal. 68.31. hands are said to run, or soon to be stretched out to God, to shew the great hasse of those Nations to im­brace Religion. Their mischievous intention is here ampli­fied by the haste they make to effect it, and by their violent prosecution of it. They hasten with both feet.

[...], To evill. It is taken sometime for evill of sin. I have done this evill in thy sight, Psal. 51.4. Sometime for evil of trou­ble. And that,

1. To themselves. Woe be to him that coveteth an evill covetous­nesse to his house, Hab. 2.9.

2. To others. If it please my Father to do thee evill, 1 Sam. 20.3. So it is intended here of evill to others, as appears by the words before, vers. 11. Let us lay wait for blood. And by the words immediately following to the same purpose. It may be meant either of rapine, or of murder. Both are evill.

[...], And make baste. This shews the meaning of the former word running. Their feet are swift to shed blood, Rom. 3.15. The word signifies,

1. To doe a thing quickly, or speedily. Their sor­rows shall be multiplyed that hasten after another God, Psalme 16.4.

2. To give a dowry to one. He shall surely endow her to be his wife, Exod. 21.16.

3. To do a thing rashly, as things done in haste lightly are. The counsel of the froward is carried headlong, Job 5.13. Here it is taken in the first sense, to set forth speed in accomplish­ing their evil designes.

[...], To shed. Not to let out some part of the blood for good, but to pour it out abundantly, till one be dead; for the life is in the blood, Gen. 9.4.

Blood. See on vers. 11. Some understand it of their owne blood. They rob, till they come to the gallows. And some­times falling out about dividing their prey, they kill one another. Stobaeus tit. 10. de Avar. quotes Aristotle, saying, that eight theeves falling out about the division of the prey, four of them first killed the other four. Then two of them which were left, killed the other two. Lastly, of the two yet left, one killed the other. There was no end of slaughter, til one only was left. But here it is meant of others blood, as appears by v. 11. & v. 18.

This is the first reason, and a strong and powerfull one to disswade the young man from joyning with them, or so much as entring into their way, because they minde nothing that is honest, but breath out bloodshed, and horrible sins against nature, which may make them and their courses justly odious to all men. Few beasts will kill others of the same kinde. Much lesse should men that have reason. This is a very great wickednesse. Therefore thou must not look so much at the riches and spoyls they promise thee, as at the grosse evill they provoke thee to, which even nature it self abhors.

Thus ye see the strength of Solomon's first reason to disswade the young man from joyning with evill men in their sinfull wayes.

Figures. To shed blood. To commit murder. A figure of the cause for the effect.

• Note 1. The coherence, For.
• 2. The sentence. And in it,
  • 1. A generall accusation.
  • 2. A particular. In the generall,
    • 1. The agent, their feet.
    • [Page 116]2. The act, run.
    • 3. The object, to evill.

In the particular,

• 1. The act, they make haste.
• 2. The object, to shed blood.

1. Doct. Good counsels must be backt with reasons. God must be praised by righteous men, because it becomes them, and God deserves it, Psal. 33.1, &c. We must not fret at evill men, because they shall be cut off, Psal. 37.1. So Prov. 1.8, 9. & 3.1, 2.

Reason 1. To draw mens affections; for it is not enough to inform the judgement. The will and affections are more corrupt then it. The Heathen woman could say, Video meliora, probo (que), deteriora sequor: I see and like the best, but follow the worst. It is not the least work of a Teacher, to move the affections. There may be light, but no life without this. What had the Sun been good for, if God had made no living creature to behold it? Vela damus, quamvis remige puppis eat. Ovid. Tide, and oars, and sails are needfull on the water. So are Doctrines, Reasons, and Uses in a Sermon.

2. To dead objections, and oppositions, as mud-wals dead bullets. The devil will have something to object against all Theorical and Practical truths. We must have some solid rea­sons to weigh down his seeming arguments.

Ʋse. It shews the need, and justifies the practise of Mini­sters, in not onely laying down, but also backing truths with reasons, that they may work both on head and heart.

2. Doct. There is no member of the body so vile or mean, but may be an instrument of sin and mischief. Ye have yeelded your members servants to uncleannesse, and to iniquity unto iniquity, Rom. 6.19. So many use their throat, tongues, lips, mouth, feet, Rom. 3.13, 14, 15. As birds use their beaks and talons; wilde beasts, their teeth, claws, and tails; tame beasts, their horns and hoofs to do hurt. And men have eyes for adultery. As David, 2 Sam. 11.2. and ungodly men, Having eyes full of adultery, 2 Pet. 2.14. Others have eyes for covetousnesse, as I saw a goodly Babylonish garment, &c. Then I coveted them. And Ahab had eyes to covet Naboth's vineyard, 1 King. 21.1. Men [Page 117]have ears ready to hear wanton songs, slanders, &c. Tongues for swearing, lying, flattering, back-biting, called the third tongue in Chaldee, because it hurts the speaker, hearer, and person spoken of. Hands to strike, kill, steal. Feet to carry the whole body to mischief.

Ʋse 1. It teacheth us to bewail the spreading of cor­ruption in us. It cannot be enclosed in the soul, but runs over every member of the body. No Physician can tell all the diseases of the eye, much lesse the sins of it.

2. It shews us our great account, that besides secret sins, have so many to answer for in every member.

3. It calls upon us for suspicion of, and watchfulnesse over every member. Not of the Eye, or Ear alone, but of all.

3. Doct. Wicked men have a great affection, desire, and pronenesse to wickednesse. As men have to those things they run after, who yet hate those things from which they fly. Wickednesse is sweet in his mouth, he hides it under his tongue. He spares it, and forsakes it not, but keeps it still within his mouth, Job 20.12, 13. Why boastest thou thy self in mischief, O mighty man? Psal. 51.1. And sure men greatly affect what they boast of.

Reason 1. Because it is pleasing to their corrupt nature. The Iron follows the Loadstone by a naturall sympathy. So do wicked men pursue sinfull courses.

2. Custome makes it dear to them. Men are pleased with customes without a reason.

Ʋse. Hence may we discern the vilenesse of our nature. It were a stain to it to be drawn to sin, but to love that which is evill, and delight in it, and run to it, without solicitation, argues a desperately corrupted nature.

4. Doct. Sin is truly evill and hurtfull. I have done this evil in thy sight, Psal. 51.4. Evill shall hunt the violent man, to overthrow him, Psal. 140.11. Sin is evill by name, and evil by nature. For it is [...], a breach of Gods Law, or an unlawfull act, 1 Joh. 3.4. It may be said of sin as Abigail speaks of her Hus­band, Nabal (or fool) Is his name, and folly is with him, 1 Sam. 25.25. So evill is the name of sin, and evill is in it. It is the brood of that evill one. It is evill before God whom it [Page 118]dishonors, and who cries out against it. Before men, who make laws against it. Hurtfull to others, as all fins against the second Table, being hurtfull to mens lives, wives, chil­dren, states, liberty, credit. Sin will pull down Church and 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.

Ʋse 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?

Ʋse. 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.

Ʋse. Marvell not at great wickednesses, while there be wicked men in the world. Fire will burn down, water overflow all before it.

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 [Page 120]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, [Page 122]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.

Ʋse. 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.

Ʋse. 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 hear thee, 2 Sam. 15.3. And in Israel, in Samuel's old dayes. His Sons turned aside after lucre, and took bribes, and perverted judgement, 1 Sam. 8.3. Samuel could say, Whose oxe have I taken? or whose asse have I taken, &c. 1 Sam. 12.3. But his Sons could not say so.

Reason 1. Because men have different humours, and af­fections; some spleenful, some fearfull, some covetous, some ambitious.

2. They have divers degrees. Some are great, and think they may do what they will with mean ones. Some low, and do wrong for need. They are poor, and steal, Prov. 30.3. Some of a middle rank, who envy superiours, slight inferiours, and wrong both.

Ʋse. Let us be just in the midst of an unjust generation, as Noah was, Gen. 6.9. and as Paul would have the Philippians to be, Phil. 3.15. and as the middle region of the air is cold, be­ing between the upper region hot, as being neerer the Sun; and the lower hot by reflexion.

The net is spread. Fowlers have nets, and spread them to take innocent birds, that they may be sure they may not escape.

4. Doct. Wicked men have cunning devices to doe mis­chief. As Absalom, to get away the hearts of his Fathers Subjects by flattery, 1 Sam. 15.3. And Ishmael by tears to call them to Gedaliah, whom he had slain before, and so to kill them, Jer. 41.2, 6, 7.

Reason 1. To expedite the businesse the sooner, that they may quickly effect their desires. They long to be rid of their mischievous designes, as a woman with-childe of her bur­den. Behold, he travaileth with iniquity, Psal. 7.14. As the Mathematician that made an Engine to convey a Ship into the Sea with one hand, which others could not do with much help, was a cunning man. So have wicked men curious fetches to hurt others.

2. To remove all impediments, which requires much skill.

Ʋse. Take heed of ungodly mens plots. Use the Doves innocency, but with the Serpents subtilty, Matth. 10.16.

5. Doct. God hath put some visible distinction between visible creatures. Birds are distinguished from Beasts by wings. He made birds to fly in the air, fishes to swim in the sea, beasts to go on the earth, Gen. 1.

Reason. To shew Gods wisdome, that hath set a several mark on all creatures, in their several kindes.

Ʋse. Let us in beholding the variety of the creatures, give God the glory of his wisdome, Rom. 1.20, 21.

6. Doct. Creatures have a lawfull power over their mem­bers. A bird is Master of a wing.

Reason. God gives them this power.

Ʋse. Honor God then with your members. Yeeld your mem­bers servants to righteousnesse unto holinesse, Rom. 6.19.

Here the Wise-man proceeds to a third argument, to dis­swade the young man from joyning with these robbers. The first was from their cruelty, v. 16. The second, from their injustice, v. 17. The third in this vers. from their craft and indirect dealing, to bring their wicked ends to passe.

For the words.

And, or So. For thus this word is translated, Pro. 25.23. The North-wind driveth away rain, so doth an angry countenance at back biting tongue. It sets forth a reddition to a similitude. So it may do here. As the Fowlers without provocation, lay wait to kill the harmlesse birds, that they may devoure them, so robbers without provocation lurk privily to kill men, that they may deprive them of their riches.

They lay wait. See on v. 11.

For their own. It may be translated their, or their own. And therefore the word owne is in a little letter, as not necessarily included in the Originall word. They that take it for their owne, understand it thus. These robbers, that are so so­licitous to draw thee into their society think to undoe others, but indeed undoe themselves in the end. They come to the gallows. They doe as it were hold a pistoll with a dark lantern in their hand, and when they think to kill others, shoot themselves to death. Quae rapinâ sublata funt, raptorem rapiunt. Ab Ezr. Things unjustly snatcht away, snatch away the snateher. Some hold on the comparison, and read it their, not their owne, and understand it of the birds, which the fowlers are not content to take, but kill them also. And they make the reddition, v. 19. But the best way is to read it their, and apply it to the rich men whom the theeves would rob. And so it is a part of the application. As Fowlers lay wait to kill birds, so theeves to kill men. The reasons to inforce this interpretation, are these.

1. They that are to be killed are those whose blood they laid wait for, v. 11. which was not their owne, but such as [Page 127]they would rob. And swallow up alive, v. 12. And finde riches in their houses, v. 13.

2. Because the other interpretation agrees not with the similitude, v. 17. for fowlers run no danger themselves in catching or killing birds. No law layes hold on their lives. So it should be a dissimilitude rather then a similitude. Though fowlers get no harm by killing birds, yet thou shalt perish with murdering theeves, if thou joyn with them. But this agrees not with the words.

3. Because it agrees not with v. 19. They seek the life of the owners of those riches, and not their owne lives. To conclude, the dehortation is not taken from the hurt that might befall the young man, if he joyn with them, but that might betide others by his joyning with them in their crafty wayes, which will not onely be the losse of their estates, but of their lives also sometimes, which the young man, not used to blood and fraud, would startle at in likely­hood, though the seducers used to it could shed blood with­out remorse.

Bloud. See on v. 11. They lurk privily. See on v. 11.

For their owne. Rather for their. That is, for to kill those whom they rob. See before in this vers.

[...], Their lives. Heb. Their souls. The word sig­nifies,

1. The breath. His breath kindleth coals, Job 41.21.

2. The life, which cannot be without breathing. But flesh with the life thereof, shall ye not eat, Gen. 9.4.

3. The soul, the cause and fountain of life. Man became a living soul, Gen. 2.7.

4. A living body. Let the earth bring forth the living creature, Gen. 1.24.

5. A man. The souls, that came out of the loynes of Jacob, Exod. 1.5. That is, the men.

6. The body of a man. He was laid in iron, Psal. 105.18. Heb. His soul came into iron. As in the marg. of your Bibles. Yet it was the body of Joseph onely, for his soul could not be bound in iron.

7. A dead car [...]ase that had once a soul in it. Whoso toucheth any thing, that is unclean by the dead, Lev. 22.4. Heb. by a soul.

8. The heart, minde, or desire of a man. Ye know the heart of a stranger, Exod. 23.9. Heb. the sul.

9. For God himself, as the soul of man was taken for the man himself, in the fift signification. The Lord God hath sworn by himself, Amos 6.8. Heb. by his soul.

Here it is taken in the second sense, for the life, because as the breath is the signe of life, so the presence of the soul is the cause of life, and the absence of it the cause of death. Faulkeners if they catch birds in the net, kill them. If not, they shoot them. So do robbers with men. They kill them with the sword, or with the gun. Thus the Adulteresse seeks a mans life, ch. 6.26. & 7.22, 23.

Figures. Blood for life, and soul for life. The cause for the effect. The same thing is doubled in divers words, to shew the certainty of it, that this is indeed the intention of rob­bers, what ever they pretend to the young man. So Pharaoh's dream was doubled, to shew, that the thing was established by God, and God would shortly bring it to passe, Gen. 41.32. And Kimchi on those words, Isa. 1.2. I have nourished and brought up children, saith, The doubling of the word is to confirm the thing in divers words, though the matter be all one, [...] And such is the custome of the Scripture in many places.

For the division:

Note 1. The efficient, They, the robbers.

2. The act, lay wait, lork privily.

3. The object, for their blood, for their lives. To mur­der such as they rob. It agrees with the former vers. thus. As fowlers lie hid themselves, and lay their nets, where birds come, to catch and kill them, though they never hurt them; so these robbers lie hid privily to entrap them that hurt them not, and to kill them for their goods.

1. Doct. Similitudes rightly applyed are of great use. They are much used in the Scriptures of the Old and New Testament. As by Moses, Deut. 32.11, 12. Where Gods care of his is set out by the Eagles tender care of her young ones. By the Prophets, Isa. 49.15, 16. which sets it out by the Mothers respect to her young children. By Christ, Matt. 13. who take similies from Sea, Land, Trade, Husbandry, to [Page 129]teach all sorts of men piety. By the Apostles, Jude v. 12, 13. where the like are taken from Bodies of men, Heaven, Earth, Sea.

Reason 1. Because they help the understanding much. For earthly things are better known to us then heavenly. They are glasses, in which we may see better things. The eyes con­vey much knowledge to the soul.

2. Similitudes help the memory, for things seen are tokens of things unseen, as a thread on the finger of an errand. The act of memory lodges one thing in one corner of the room, another in another.

3. They help the will. When we see the willingnesse of beasts to provide for their young, it puts Parents in minde of their duty.

4. They help the conscience. A similitude helped David to see his sin quickly, 2 Sam. 12.1, &c. He could soon con­demne him that killed his neighbours Ewe-lamb, that would hardly else have condemned himself for killing his neighbor, and abusing his Wife.

5. They help the affections. The attractive ones are hel­ped by similies taken from things liked; the abstractive by similies taken from things disliked.

6. They help to amend our lives. The Ant can teach the Sluggard to labour.

Ʋse 1. Treasure up store of similitudes. All places afford plenty of them. Sea, land, shop, house, streets, fields, are not barren. What can you doe that may not teach you some good lesson for your souls?

2. Be sure to apply them right, else they may doe much harm. As that parable, Mat. 18.23. where the Lords revo­king his pardon, vers. 34. is applyed to falling away from grace, contrary to Christs interpretation, vers. 35. God wil not forgive you, unlesse you forgive others. Simile non currit quatuor pedibus: No similitude runs on four legs. If it agree in some things, it must differ in others, else it were not the like, but the same. And what application can be better, then that which leads to the scope of the propounder? Theologia sym­bolica, non est argumentativa. Similitudes making nothing true, but illustrate things that were true before. The absurdest [Page 130]thing in the world might be proved by some similitude. As that Parents need take no more care for their children, then the Ostriches do for their eggs, Job 39.13, &c. But what childe will allow of such a proof? Therefore apply simili­tudes carefully, lest ye run into error.

Before, v. 11. they say, Let us lay wait, &c. Here Solomon affirms that they do so.

2. Doct. A wicked man, as he perswades others to evil, so he acts it himself. So Judah counselled to, and joyned in the selling of Joseph, Gen. 37.26, &c. Judas did the like in brin­ging Christ to his end, Matt. 26.14, 15.

Reason 1. To shew their reall approbation of the work. For it is pleasing to their corrupt nature. They give bad counsel out of love to evill, as their deeds declare.

2. To encourage others to mischief. For deeds draw more then words, examples then precepts.

Ʋse. To blame many, who give good counsel to others to be just, yet prove unjust themselves; and to be patient, yet are impatient themselves. Like Pharisees, they lay heavy bur­dens on mens shoulders, but they themselves will not move them with one of their fingers, Mat. 23.4.

Fowlers have cunning pates to invent traps, and strong hands to lay them.

3. Doct. As wicked men have heads to invent, so have they hands to execute mischief. So Ishmael contrived and executed Gedalia's death, and others, Jer. 41.1, &c. So did Joab, Atner's and Amasa's death, 2 Sam. 3.27. & 20.9, 10.

Reason 1. Because mens hands are naturally corrupt, as well as their heads.

2. Because else their plots will come to nothing, if their hands be not nimble to execute, as well as their heads to in­vent.

Ʋse. It reproves such as have good heads, and know well what they should doe, but finde many rubs in the way, when they should go about any good duty. These are sluggards, and cry, A lion in the way, Prov. 6.13.

New words come to be expounded in every verse.

4. Doct. Much pains is needfull to understand Scripture aright. Continuall pains, Continue in them, 1 Tim. 4.16. [Page 131]Searching pains. Search the Scriptures, Joh. ch. 5. vers. 39.

Reason 1. Because of the manner of writing Some things are plain, but other things are figurative; as, I am the true vine, and my Father is the husband-man, Joh. 15.1. Some direct, but others ironical; as, Rejoyce, O young man in thy youth, &c. Eccl. 11.9. Some like Islands and Promontories, as marks of good example to guide; some like rocks, and quick-sands, as stories of bad example, to avoyd.

2. Because Ministers which have more gifts then others, yet labour hard to understand Scripture.

Ʋse. Let us take pains to know the meaning of Gods Word, as Miners do, that dig for gold, silver, or jewels; or men that draw water out of deep wells, even out of the wells of salvation, Isa. 12.3.

If open opposing will not serve to rob and kill, ambushes must.

5. Doct. Many snares are laid for innocent men. As for David by Saul, that he might be killed by the Philistins, or any other way. So for Daniel, by the Princes of the King­dome by enquiring into all his wayes, and by new projects, Dan. 6.4, 5.

Reason 1. Because of the malice of ungodly men against them.

2. Because of their subtilty. If they were not malicious, they would not lay snares for good men. If not subtil, they could not do it, to prevail.

Ʋse. 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.

Ʋse. 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.

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. [Page 133]Gen. 40.13. Me he restored unto mine office. Gen. 41. ver. 13.

3. Right or true. The daughters of Zelophehad speak right, Numb. 27.9.

4. So. And that sometimes in the reddition of a fimilitude. As the heavens are higher then the earth, so are my wayes higher then your wayes, Isa. 55.9. And sometimes without a simi­litude. And it was so, Gen. 1.7. God effected what he spake. Some take it here as a reddition to the similitude, vers. 17. but it is rather a conclusion of Solomon's disswasion of the young man from joyning with robbers and covetous per­sons, not in regard of the unhappy event likely to befall themselves, but in respect of their cruelty to others, whom they deprive of goods and life.

[...], The wages. It signifies,

1. A way or path in which men walk. Dan shall be a serpent by the way an adder in the path, Gen. 49.17.

2. A company of traveller a going together in the way for safety, as the Turkish Caravan [...] doe. A company of Iskmaelites came from Gilead with their camels, &c. Gen. 37.25.

3. A custome or manner of doing, in which men are as constant as travellers in their way. It ceased to be with Sar [...]h after the manner of women, Gen. 18.11. Lest thou learn his wayes, Prov. 22.15. And so it is taken in this place for the constant customes of covetous men.

[...], Of every one. He doth not say, of some of them, but of every covetous person. Not a barrel better herring. For the word, see on v. 13.

[...]. That is greedy of gain, Heb. that gaineth gain. That makes it his greatest employment to thrive, and makes truth and equity to yeeld to gain. The word signifies,

1. To cut, or wound. Cut them in the head, or wound them, saith the marg, Amos 9.1.

2. To be covetous, or greedy of gain; for such will cut and wound others in their bodies sometimes, as robbers do. So the word is used. He that is greedy of gain troubleth his owne house, Prov. 15.27.

3. To finish a thing. When the Lord hath performed his whole work, Isa. 10.12. for covetous or greedy men are very defirous to finish their work.

Here it is taken in the second sense, and it is observed, that in that signification it is never taken in a good sense, for a lawfull desire, or lawfull gain, but alwayes in an ill sense, for being so greedy of gain, that they use unlawfull means to get it.

Which. This word is not in the originall. It may be left out, and read, He taketh away the life of the owners thereof. That is, the covetous man doth it. Some would read, It. That is, gain, or riches, for many lose their lives for their wealth. But it is rather to be understood of the robber, or covetous man, who will not onely deceive or cousen, but also kill men for their money.

[...], Taketh away. See on v. 3. on the word Receive. The Hebrews have no compounds, and therefore the word signifieth to take away, as well as to take.

The life. See on vers. 18.

Of the owners thereof. See on v. 17. Some understand it of the theeves, intimating, that when they had gotten wealth, they should be never the richer, it would bring them to the gallows. But it is rather to be interpreted of rich men, whom they would cousen or rob; and if they finde them too strong for them, or likely to reveal them, then they will kill them. This agrees with all the former verses, especially the eleventh. The word sometimes signifieth an husband that hath right to his wife: So here it signifies lawfull possessors, that have right to their goods, and have onely authority to dispose of them.

The summe of all is: They take away that which be­longs to others (which they have nothing to do withall) and the owners lives withall.

Figures. 1. Wayes for Customes. A Metaphor.

2. A figure of the cause for the effect. Soule for Life. Mark,

• 1. The note of coherence, So.
• 2. The matter. And therein,
  • 1. The cause.
  • 2. The effect.

In the cause note,

• 1. The subject, He that is greedy of gain.
• 2. The adjunct of number, Every one.

The effect is set out,

• 1. In generall, The wayes.
• 2. In particular. And therein,
  • 1. The action, He taketh away.
  • 2. The object, The life.
  • 3. The subject, Of the owners.
  • 4. The adjunct, Thereof. Of that gain, or those riches:

He saith not, So is the way. But, so are the wayes.

1. Doct. There are many wicked wayes in the world. Three are mentioned, Psal. 1.1. The counsell of the ungodly, the way of sinners, the seat of the scornfull. Many, Hos. 4.2. Swearing, lying, killing, stealing, adultery.

Reason. 1. From particulars. There are wayes of error concerning God, his Word, Christ, the Sacraments. Wayes of impiety, as swearing, blasphemy. Wayes of injustice, as fraud, robbery, false sentences, false witnesses. Ways of uncharitablenesse, not giving, not lending to the poor, not setting them on work, or giving them lesse then their work is worth. Wayes of gluttony, drunkennesse, and unclean­nesse.

2. Because there are divers corrupt principles within, and devices, which break out in evill wayes.

Ʋse. Let us be circumspect and carefull to keep the right way, having so many by wayes before us. As a bird that hath many snares, or a fish that hath many baits laid for it, had need be wary. If the devill cannot draw a man to Atheisme, he will draw him to Idolatry; if not to Profanenesse, then to Superstition; if not to Pride, then to base Flattery; if not to Covetousnesse, then to Prodigality.

Of every one, &c.

2. Doct. As there are many evill wayes, so there are many that walk in them. These evill wayes are not like the high­wayes in the dayes of Jael, unoccupyed, Judg. 5.6. All flesh had corrupted their way, Gen. 6.12. Many there be which go in the way of destruction, Mat. 7.13.

Reason 1. From particular evill wayes. Many walk in the way of Idolatry. All the world wondered after the beast, Rev. 12.3. In the way of covetousnesse. All seek their owne, Phil. [Page 136]2.21. Of wantonnesse. Every one neighed after his neighbours wife, Jer. 5.8. Of deceitfulnesse. With a double heart do they speak, Psal. 12.2.

2. Because there is no way so bad, but it is pleasing to any wicked men; and what men delight in, that they pursue.

Ʋse. It confutes the Papists, that make Universality a note of the true Church. It may be a note of their malig­nant Church, for many follow evill wayes. Major pars me­liorem vincit. Seneca. The greatest part overcomes the better. Nunquam cum rebus humanis tam faelicitèr actum est, ut meliora pluribus placerent. Senec. de vita beata. Mens affairs were never in so happy a condition, that the best things pleased most men.

3. Do. Many in the world are greedy of gain. For from the least of them, even unto the greatest of them, every one of them is given unto covetousnesse, Jer. 6.13. her Prophets have taken the treasure and precious things. Her Princes in the midst thereof are like wolves ravening the prey to shed blood, and so destroy souls, to get dishonest gain. The people of the land have used oppression, &c. Ezek. 22.25, 27, &c.

Reason 1. Because it is the means of a comfortable life. Rich men can command plenty of the best food, apparell, dwellings, Eccl. 2.4, &c.

2. It raises men to honour, and makes others to attend and observe them like demi-gods.

Ʋse. To teach us to labour to be free of this common dis­ease, as men fly from infected Cities. Let us not follow the swinge of the world.

4. There is a propriety of goods in this world. It ap­pears in the parable of the Vineyard. Is it not lawfull for me to do what I will with my owne? Mat. 20.15. And in the para­ble of the talents, The Master delivers unto the servants his goods, Matt. 25.14. And because Parabolicall divinity proves not, look into Act. 5.4. While it remained, was it not thine owne? Render therefore to all their dues, Rom. 13.7.

Reason 1. The Law of nature confirms it. Beasts that live promiscuously have common pastures. It is not fit for men so to doe, that may marry, and have chil­dren.

2. The Law of Nations. The Barbarians have distinct dwellings, and cattle.

3. The Law of trading by exchange, or money, confirms it, Gen. 23.16.

4. The Law of God, else were there no eight Comman­dement. No man could be guilty of theft, if there were no propriety of goods.

Ʋse. It affords us comfort in what we enjoy by Gods law and mans. Propriety is a great comfort. Luther was wont to say, There was much divinity in Pronounes. Men love some children better then others, because they are theirs. It is the great comfort of godly men, that God is theirs. My work is with my God, Isa. 49.4.

5. Doct. Wicked men seek to break this propriety of goods. Ahab would have Naboth's vineyard, 1 King. 21.

Reason 1. Because they envy any good that others enjoy.

2. They would live easily and plentifully.

Ʋse. It blames those that take other mens goods where they come, without any order from God or man.

6. Doct. Deceitfull and covetous persons will kill others rather then lose their prey. Ahab will kill Naboth for his vineyard, 1 King. 21.

Reason 1. Because of inbred covetousnesse.

2. Because of inbred cruelty.

Ʋse. Take heed of giving way to deceit or covetousnesse, lest ye end in blood. Love of gain will draw blood. Some expound all Solomon's counsell by way of hurt to the evill doers, thus. My Son, go not in, nay enter not into their wayes, for though they devise mischief for others, they wil bring evill on themselves, and as fowlers oft-times lay nets to no purpose for birds, so will they for others. Their craft will tend to their owne destruction. They are greedy of gain, and when they have gotten it, it will procure their ruine. But it rather aims at the hurt of others, thus, My Son, take heed of their courses, for they are cruell, and seek the hurt and death of others, and that unjustly, without any wrong done them, and by crafty and subtil means. So will all covetous persons seek the life of others, that they may get from them with ease, what they have gotten with much labor.

For the first interpretation it is objected, that the net is said to be laid in the fight of any bird, and therefore the meaning is, in vain, not without cause. That is, the bird sees the danger, and escapes.

Answ. The meaning may be, nets are laid, where birds are. As in the first Commandement, Thou shalt have no other gods before my face; that is, before me.

2. Object. There is no antecedent to tell whose lives are meant.

Answ. The antecedent follows sometimes in Scripture language. As Psal. 87.1. His foundation is in the holy moun­tains. Whose? A. v. 2. The Lords. So here, For their lives; that is, For the lives of the owners of those riches, which they would take away, v. 19.

For the second interpretation, the words are the same with v. 11. There they are cleerly spoken of the lives of others, not of the robbers. So v. 16. They lust to shed other mens blood, not their owne. And the owners, v. 19. are those whose blood and life is sought, v. 18. The former intimates no successe, this fignifies a bad event. The former to them­selves, this to others. There being more difficulty in the former interpretation, lesse in the latter, let the indifferent Reader judge which is the better.

Solomon like a good Physician, having first shewed the dan­ger of the disease, to make willing to take physick; and like a good Chirurgeon, having used corrasives, now gives curing medicines, and lenitive plaisters. Or, having before given antitodes to keep men from ill courses, now he gives cordials to encourage them to good. Having forewarned the young man to take heed of bad company, now he brings in Wis­dome inviting him to her school. So the Psalmist first dis­swades them from ungodly wayes, and then invites men to delight in the Law of the Lord, Psal. 1.1, 2. First depart from evill, then do good, Psal. 34.14. This is the way to dwel for ever­ [...]are, Psal. 37.27. He had shewed the arguments of sinners [Page 139]before to seduce men, and answered them; now, that his ad­monition might have the more weight, be by a Prosopopeia brings in Wisdome her self to the confusion of foolishnesse and ignorance, soliciting him to good wayes. If the young man should say, that he desires nothing more then to avoyd the society of sinners, and follow the dictates of wisdome, but he is discouraged by the difficulty of attaining it. No, saith Solomon, it is easie to attain, it is not hidden any where, nor far off to be sought after, but offers it self to all, rich and poor, &c.

For the words of Wisdome note,

• 1. A preface, v. 20, 21.
• 2. The speech it self, to the end of the Chapter.

In the preface note,

1. The beginning of Wisdomes proclamation. In the fields and villages, v. 20.

2. The progresse of it in more publick places, as in wal­led Towns and Cities, v. 21.

For the words of this vers.

Wisdome, Heb. Wisdomes. For the word it self, see on v. 2. But why Wisdomes, in the plurall? Some think the reason to be, because it includes all true wisdome in it, and all be­fide this holy wisdome is but folly. And because it gives us divers and many documents for the good of our souls. It contains many things to direct us in faith and life. So se­ven Spirits are mentioned, Rev. 1.4. to set forth the mani­fold graces of Gods Spirit. Or, it is called Wisdomes, be­cause it is the most excellent wisdome, divine, heavenly wis­dome, which teacheth us how to attain eternall life. So Behemoth is put for a great beast, Job 40.15. Thus this word may be used here for principall wisdome. As also chap. 9.1. Wisdomes hath builded her a house. And Psal. 49.3. My mouth shall speak of wisdomes. Some would read, wisdome of wisdomes. So some read for Behemoth, the beast of beasts, Job 40.15. And, Remember to remember to keep boly the Sabbath day, in the fourth Commandement. And, The Song of Songs, Cant. 1.1. that is, the best Song, as appears by Gods choyce, who pre­served that when all the rest were lost. Hereby is meant the highest wisdome, called by St. James, the wisdome from above, [Page 140]Jam. 3.17. Wisdome is brought in here as some great Lady or Princesse, the word is feminine, calling on young men as her growing Subjects, to hearken to her godly counsels. And the word is plurall, as God is called [...], and [...] in the plurall number, to set out his state and ma­jesty, to may Wisdome. Others take it to be meant of Christ, the eternall wisdome of God the Father. And so it is com­monly interpreted, ch. 8.1. And may be here. For he did cry before he was born, even in the dayes of Noah, 1 Pet. 3.19, 20. And he is called Wisdome here, because he is the eter­nall wisdome of God, and also to fit the title to the matter. As God is called the Father of mercies in promises, to com­fort afflicted ones; and the just God in threatnings, to scare sinners; and the Lord in commandements, to move to obe­dience: so here, Christ may be called Wisdome, to counsel simple ones.

[...], Cryeth. The word signifies a strong cry, such an one as Souldiers use to send forth in the beginning of a bat­tle, or after a victory. Thus men cry out in finging for joy, or weeping for sorrow; in prayer, or praise; in teaching, or admonishing others, as here. She speaks not low, but loud, that all men may hear, and to shew forth her earnestnesse. It may be meant either of this proclamation of Wisdome here, and in other places of Scripture left on record to be publi­shed all the world over; or of Christ speaking by his Mi­nisters in all ages, and inviting men to look after saving wis­dome.

[...], Without. Some take this to be all one with the words following, to shew, that Wisdome speaks, and that boldly to, in all places. But more particularly the word signifies sometimes the streets of a City, which are with­out in respect of the houses. Jeremy must have a piece of bread out of the Bakers street, Jer. 37.21. Sometimes, the Countrey villages and fields, which are out of the walled Townes, and lie open to all comers. The suburbs of the City shall reach from the wall of the City, and outward, a thousand cu­bits round about, Numb. 35.4. So here, for all other places are mentioned after. Countrey-men as well as Citizens may hear Wisdomes voyce.

She uttereth, Heb. she giveth. That is, she giveth out, or putteth forth her voyce. The Hebrews want compounds. For the word, See on v. 4. Wisdome, as she speaks loud, that all may hear, so she speaks freely, plainly, and distinctly, that all, even the meanest, may understand.

Her voyce. The word [...], sometimes fignifieth a voyce, or sound in generall, though not articulate. That there be no more thunderings, Heb. voyces of God, Exod. 9.28. Sometimes it signifies words distinctly spoken. In all that Sarah hath said unto thee, hearken unto her voyce, Gen. 21.12. So is it used here.

[...], In the streets. The Hebrew word hath its origi­nall from [...], to be broad, as [...] in Gr. because streets of Towns and Cities are wide, for men, horses, and carts to passe by one another. She cryes not in a corner, or within dores onely, or in fields or villages alone, but in the streets of Towns and Cities, where houses are neerer then in the Countrey, that so all men may hear, City and Countrey ring of her instruction.

Figures. Wisdome, either a Prosopopeia, if it be meant of Wisdome it self: or a Metonymie of the subject for the ad­junct, if spoken of Christ, the fountain of wisdome. Voyce Heb. Sound. A Synecdoche of the generall for the speciall. A sound for a voyce, which is the best sound. More is to be gotten by mens words then by lowing of oxen, or bleating of sheep. The beginning of Wisdomes speech in villages is in the beginning of this vers. The progresse of it,

• 1. In Streets, Cities, and Towns, in the end of this vers.
• 2. In other places there, vers. 21.

In the beginning of the speech note,

• 1. The Cryer, Wisdome.
• 2. The act, cryeth.
• 3. The subject place, without.

In the Country Villages, and unwalled Towns. In her progresse in the streets, note,

• 1. The act, she uttereth.
• 2. The object, her voyce.
• 3. The subject place, in the streets.

1. Doct. Heavenly wisdome is worth the looking after. As things publickly cryed and proclaimed are worth taking no­tice of. Hence the search of it is so much pressed, and the worth of it so much set out in this Book, chap. 2.2. & 4.5, &c. The hear, heart, voyce must be used, as men do to get silver, and hid treasures. This wisdome must be gotten, and not forgotten, and kept as the principall thing.

Reason 1. In regard of the excellency of it. It excells all humane arts and sciences, more then gold doth iron.

2. In regard of the lasting of it. All objects of humane science perish, but the object of heavenly Wisdome lasts for ever in another world.

Ʋse. Choose these studies then. Discamus ea in terris, qua nobiscum maneant in caelis. Hieron. Let us on earth learn those things which may remain with us in heaven. It is a fools part to look after bables, and neglect serious things. Wherefore is there a price in the hand of a fool to get wisdome, seeing he hath no heart to it? Prov. 17.16.

2. Doct. This heavenly wisdome is to be found onely in Jesus Christ. In whom are hid all the treasures of wisdome and knowledge, Col. 2.3. The onely begotten, which is in the bosome of the Father, he hath declared him, Joh. 1.18. Neither knoweth any man the Father, save the Son, and he to whom the Son will reveal him, Matt. 11.27.

Reason 1. Because as the Son of God he knew the Fathers will from eternity.

2. Because God spake by him even before his incarnation, as in the delivering of the Law. Christs voyce then shook the earth, Heb. 12.26. Therefore he is called [...], the Word, or Speech, Joh. 1.1.

3. Because God hath given him the Spirit beyond measure, Joh. 3.34. He hath more wisdome and holinesse then any man or Angel. He is the most lively image of God, Heb. 1.3. And a principall part of Gods image is knowledge, Col. 3.10.

4. All wisdome that others have in heavenly things is from him. Christ of God is made unto us wisdome, 1 Cor. 1.30. No Philosophy can teach is. They had good Morall pre­cepts, but wilde ones in Divinity.

Ʋse. Go to the right shop for heavenly knowledge. To Christs school. Search not on earth, for it is vain. Neither man, earth, nor sea can afford it. Neither gold, silver, nor precious stones can purchase it, Job 28.12. Seek it then from the Lord Jesus Christ, who is the wisdome of God, 1 Cor. 1.24.

3. Doct. God is very desirous men should get heavenly wisdome. Therefore he cryes loudly, earnestly, affectio­nately, Ʋnderstand, O ye bruitish among the people, when will ye be wise? Psal. 94.8. God hath written to the people the great things of his Law, and will be angry if they be counted as a strange thing, Hos. 8.12.

Reason 1. Because as he gives light naturall in creatures, and arts, so supernaturall in Scripture revelations.

2. He gives sight of such things ordinarily by reason, ex­traordinarily by illumination, and common graces.

Ʋse. To admire why men are poor in this heavenly knowledge, seeing God is so willing men should have it. Who would starve where a Prince keeps open Court to en­tertain all comers?

4. Doc [...] This heavenly knowledge is offered to the mea­nest. It is preached in villages. The poor have the Gosp [...]l prea­ched to them, Mat. 11.5. God hath hid these things from the wise and prudent, and hath revealed them unto babes, Mat. 11.25. Bring in hither the poor and the maimed, and the halt, and the blinde, Luk. 14.21.

Reason 1. To shew that God respects no persons, Act. 10.34. A thing that brings much hurt in the world.

2. To binde them the more to God, as a begger-woman without bloud, or portion, married to a King, is the more engaged to him.

Ʋse. To perswade mean ones to get this heavenly wisdome. They cannot get Arts perhaps for want of means of breeding. This is offered freely. Ho, every one that thirsteth, come ye to the waters, and he that hath no money: Come ye, buy, and eat; yea, come buy wine and milk without money, and without price, Isa. 55.1.

5. Doct. The way to this heavenly knowledge is plain, and easie. It is cryed about the streets. It is taught in all lan­guages. [Page 144] Knowledge is easie to him that understandeth, Pro. 14.6. That is, that gives his minde to understand it. Parthians, Medes, &c. We do hear them speak in our tongues the wonder­full works of God, Act. 2.9, 11. It is taught by earthly simili­tudes, as in parables abundantly, Matth. 13.

Ʋse. Seek earnestly for it then. The way is easie, and the end profitable.

6. Doct. Means of salvation are offered to great Towns. To Chorazin and Bethsaida, Mat. 11.21. To Capernaum, Mat. 11.23. To Corinth, Act. 18.1, 4.

Reason 1. Because much good may be done there, as much fish may be catcht in the Sea.

2. God may have much work to do there. Therefore Paul must preach boldly at Corinth, because God hath much people there, Act. 18.9, 10.

Ʋse. Blesse God for the means here. The Gospel is more plentifully preached, then in other places. Walk worthy of it.

The text is a part of the preface of Wisdomes speech. Her beginning in the Countrey villages was set out in the begin­ning of the former vers. And her progresse to the streets of walled Town in the end thereof. Now follows her further progresse in this vers. And that,

• 1. To Market-Towns.
• 2. To Shire-Towns, or places of Judgement.
• 3. To Cities, or chief places in a Kingdome or Nation.

For the words.

Wisdome like some great Queen cryes out, calling her Subjects from bad courses to good. [...], It is a most fruitfull word, having abundance of significations in the Scriptures.

1. It signifies to cry, or make a noyse. Isa. 58.1. Cry aloud, spare not, lift up thy voyce like a trumpet. From the Hebrew word [...], comes our English word, Cry.

2. To proclaim or publish a thing. I will proclaim the Name of the Lord before thee, Exod. 33.19.

3. To exclaim, or cry out. I lifted up my voyce and cryed, Gen. 39.15.

4. To read. He read all the words of the Law, Josh. 8.34.

5. To impose a name. She called his name Reuben, Ge. 29.32.

6. To call one by his name. The Lord called Samuel, 1 Sam. 3.4.

7. To call upon, or pray to God. Call upon me in the day of trouble, Psal. 50.15.

8. To call one to him. As they called them, so they went from them, Hos. 11.2.

9. To invite to a feast. To morrow I am invited to her with the King, Est. 5.12.

10. To call into judgement, or call to account. And the Lord God called unto Adam, Gen. 3.9.

11. To meet with one. Joseph went up to meet Israel his Fa­ther, Gen. 46.29.

12. To happen, or come to passe unexpectedly. As I hap­pened by chance upon Mount Gilboa, 2 Sam. 1.6. Here it is taken in the second sense, for proclaiming or publishing, as appears by the speech following.

In the chief place, Heb. the head. For the word, see on v. 9. Here it is taken for the chief place of meeting. Some would take it for an higher place, wherein the Preacher stands above others, that he may be heard. But that agrees not well with the rest, which all mention the place of the hearers, ra­ther then of the speaker.

Of concourse, Hebr. of tumults, or of such as make a noyse, [...], In Market-Towns and Fairs, where great con­course of people is, and abundance of noyse and businesse. It is called a place of tumults and tumultuous persons, be­cause men speak not there by order, as in other meetings, but all will be heard. The word is feminine, because women are frequent in Markets: But principally, to hold on the Metaphor, and to make the hearers like the speaker, for [...], wisdomes, was plural and feminine, v. 20 as [...], concourses, is here.

In the opening of the gates.

• 1. Enquire what is meant by the gates.
• 2. What by the openings of the gates.

For the first, [...], of the gates. The word signifies,

1. The gate of a Town or City, where men goe in and out for trading, and therefore much people may quickly be gathered there to hear. And Hamor and Shechem his Son came unto the gate of their City, and communed with the men of their City, Gen. 34.20.

2. The Town or City that hath gates, and lies not open to the fury of the enemies. I will fan them with is fan in the gates of the land, Jer. 15.7. That is, in the Cities, or walled. Towns.

3. The palce of Judicature, that used in those dayes to be neer the gates, that all comers in and out might be witnes­ses of the just proceedings there. Thou shalt bring forth that man, or that woman unto thy gates, Deut. 17.5. That is, to be judged, as appears by the production of witnesses and exe­cution of justice there mentioned. So it is taken here, for places of justice, where many meet to see justice done, and that both Citizens and Countrey people, goers in, and comers out, and therefore should be ready to hear good coun­sel there. Seats of Instruction may be where seats of Justice are.

For the second, [...], the openings. It signifies,

1. The opening of a gate, or dore. Keep the dores of thy mouth from her that lyeth in thy besome, Mic. 7.5. Reveal, not thy secret thoughts to her. The entrance of thy words giveth light, Psal. 119.30. That is, the opening of them.

2. A dore of an house or tent. Abraham sate in the tent dore, Gen. 18.1. Here it is taken in the first sense, for justice is done, when gates are open, that all may hear; and not when the gates are shut, and the people kept out. As soon, or when the gates are open, especially for judgement, Wisdome speaks, as some would have it; but the place it self is rather meant, as in the rest of the vers.

She uttereth her words, Heb. she saith her sayings. She utte­tereth what she hath to say, [...]. What her words are, appeares afterwards; words of Reproof, and of In­struction.

[...], In the City. The word comes from [...], to awake, or stir up, because a City is a building awaked, as it were, or stirred up out of the dust, as a man out of sleep. It is put,

1. For the City it self. The men of the City, even the men of Sodome, Gen. 19.4.

2. For the inhabitants of the City. The Lords voyce cryeth unto the City, Mic. 6.9. Here it is taken in the first sense, for a City, or chief place in a Kingdome or Nation. Some take it all to be meant of the same place. Wisdome cryes with­out in the skirts of the City, within in the Streets, Market­places, Courts, and any other place in the City where people meet. But I cannot restrain it to Cities alone, but rather take it to be an elegant gradation of heavenly Wisdome re­vealing it self by severall degrees, first in the Villages, then in greater Towns, after that in Market-Towns, then in Shire-Towns, and places of Judgement; and lastly, in Cities, the chief places in Kingdomes and Nations.

Figures. She. A Prosopopeia, bringing in Wisdome her self as some great Queen speaking to affect the more. Mens owne words affect far more then other mens relations of them. So Judg. 9.8. the Trees are brought in speaking. Or the adjunct for the subject. Wisdome for wise men, godly Prophets, Apostles, Ministers, or Christ himself, as vers. 20. Head, for chief place. A metaphor, for streets have no heads. Tumults, or tumultuous persons, for concourse; the effect for the cause; concourse breeds tumults. Gates, for the places of Judicature; the subject place for the adjunct busi­nesse done there.

Parts. Note 1. The agent, She, Wisdome.

2. A double act, cryeth, uttereth her words.

3. A threefold place, in the chief place of concourse, in the openings of the gates, in the City.

Saying, is added in other letters to usher in the speech.

1. Doct. Common reproofs should be publick. Wisdome reproves in the chief places of concourse.

Reason 1. That grosse sinners may be ashamed. Private re­proofs will hardly work shame in them. Rebuke them sharply, that they may be sound in the faith, Tit. 1.13.

2. That others may fear, even the stoutest of sinners. 1 Tim. 5.20. Them that sin, rebuke before all, that others also may fear. It is good to strike the Dog before the Lion.

Ʋse 1. To reprove faint hearted Ministers, who are more afraid to reprove then others are to sin. Wisdome reproves here openly, vers. 22. So did Elias reprove King Ahab, and John Baptist King Hered. And the Prophets reproved sinfull people. So God commands, Shew my people their transgres­sions, and the house of Jacob their sins, Isa. 58.1. If Ministers reprove but faintly, and by the by, sinners are so sound on sleep that they will not be awaked. Have no fellowship with the unfruitfull works of darknesse, but reprove them rather, Eph. 5.11.

2. To reprove open sinners, that cannot endure open re­proof. They would be content that we should damne them­selves and us by silence. When I say unto the wicked, O wicked man, thou shalt surely die, if thou doest not speak to warn the wicked from his way, that wicked man shall die in his iniquity; but his blood will I require at thine hand, Ezek. 33.8.

2. Doct. Common instructions should be publick. So are Wisdomes, v. 23. Jesus went about all Galilee, teaching in their Synagogues, Mat. 4.23. I ever taught in the Synagogue, and in the Temple, whither the Jews alwayes resort, and in secret have I said nothing, Joh. 18.20.

Reason. 1. To shew that we are not ashamed of the Gospel, but professe it openly, Rom. 1.16.

2. That we are not afraid to suffer for it, if we be called thereunto. This was Paul's resolution, I count not my selfe dear unto my self, so that I may finish my course with joy, and the Mini­stery which I have received of the Lord Jesus, to testifie the Gospel of the grace of God, Act. 20.24.

Ʋse. It condemns the enemies of the Gospel, that can bear any thing better then a powerfull preacher. These are Bats and Owls, that cannot endure the light.

3. Doct. No place is unfit to do good in. Wisdome cryes in City and Countrey. Christ went about doing good, Act. 10.38. He taught at Jacob's Well, Joh. 4.6. Among the Samaritans, Joh. 4.40.

Reason 1. Because God is in every place, and looks for some good from us there.

2. Because we are allowed to do evill in no place.

Ʋse. It shews the folly of ignorant people, who think they may do what they will, except they be in a Church.

4. Doct. Ignorant persons are inexcusable. For Wisdome cryes to them in all places. He that knew not, and did commit things worthy of stripes, shall be beaten with few stripes, Luk. 12.48. Christ will take vengeance on them that know not God, 2 Thess. 1.8.

Reason 1. Because Wisdomes voyce is every where to be heard. In Villages, Towns, &c. Yea, in places of greatest concourse to make men inexcusable. As proclamations are made in great Cities to binde a whole Kingdome or Nation, because all come there to Market, or may hear of them by such as come there, so that no man can pretend igno­rance.

2. Because no man is so ignorant, but acts sometimes against knowledge.

Ʋse. It takes away the foolish plea of the people, that under means of knowledge excuse all their sins by igno­rance. Christ will say to them at the day of Judgement, Out of thine owne mouth will I judge thee, O thou wicked servant; Luk. 19.22. Thou heardest my word, but wouldst be ig­norant, therefore thou art justly condemned.

5. Doct. Men may be known by their words. Wisdome utters her words, words befitting her, savouring of wis­dome. A good tree must bring forth good fruit, and a good man speak good words, Matt. 12.33, &c. A treasure of wise thoughts is in a wise mans heart, and he is willing to vent it, Mat. 12.35.

Ʋse. Be wary of your words if you would be well estee­med. For by thy words thou shalt be justified, and by thy words thou shalt be condemned, Mat. 12.37.

6. Doct. All opportunities must be taken to do good. Preach the Word, be instant in season, out of season, 2 Tim. 4.2. Ester takes occasion at a banquet to set on foot her Petition for the good of Gods Church, Est. 5.7, &c.

Ʋse. Lose no opportunity of doing good.

Here begin the words of Wisdome, and last to the end of the Chapter. In which there is,

• 1. A reproof or expostulation, in this vers.
• 2. An exhortation to repentance, v. 23.
• 3. A promise to enforce it, Ibid.
• 4. A variety of threatnings, from v. 24. to v. 33.
• 5. The conclusion, v. 33.

For the first, the reproof. Wisdome begins with a great deal of earnestnesse, as willing to perswade. She out of a Motherly affection bewails mens continued errors, and kindly invites them to reformation. See the like, Psal. 4.2. O ye Sons of men, how long will ye turn my glory into shame? How long will ye love vanity, and seek after leasing?

For the words.

How long. Ye have continued too long in these wicked courses. It is high time to think of returning to God.

Ye simple ones. Wisdome doth not tell others of their sim­plicity, who may tell them of it again, but falls directly upon them, and calls them simple ones to their faces. Wis­dome cannot flatter. She chides those that keep childish man­ners, when they be men. The word signifies such as are easily drawn to beleeve any thing that comes into their heads, or that others suggest to them, though never so er­roneous. The simple beleeveth every word, Prov. 14.15. See for the word on v. 4.

Will ye love. Will ye be carried away with worldly vani­ties, as men in love? It is a weaknesse to be simple, one to be in love with ones own simplicity is a madnesse. Mala sua amare malorum ultimum est: For a man to love his owne evils is the worst of all evils. Sen.

Simplicity. The same word as before. See on v. 4.

And the scorners. See on v. 6. upon the word Interpretation, where we shewed that the word signifies to interpret, to speak cloquently, and to scoffe at one in scorn.

[...], Delight in. Count it a thing very pleasing to them to scoffe at goodnesse. So the word is used, Gen. 2.9. Every tree that is pleasant to the sight. It is a sport to a fool to doe mischief, Prov. 10.23. or desire it for themselves, as Josh 7.21. Then I coveted them, Heb. Then I desired them for my self. As if they thought it portion or religion enough for themselves to be able to scoffe at others. The word may signifie either way here, or include both; for the things we desire, when we want them, we delight in when we have them. Yet delight being a fuller affection then desire, it is well translated De­light in.

Their scorning, Heb. scorning for themselves. The former is usually expressed by the affix. And the latter sometimes is a Pleonasmus, so that scorning for themselves is no more then scor­ning. As Gen. 12.1. Get thee out of thy Countrey, is no more then Go out of thy Countrey. Or it may be read, Delight them­selves in scorning▪ But it cannot be read, Desire themselves in scorning. And the charge is then more full. Men may desire some things that they dislike when they come to passe. But delighting in a thing, argues full content and pleasure.

And fools. So [...] is translated. A foolish man despiseth his Mother, Prov. 15.20. Elsewhere it signifieth a star, called Orion. Which maketh Arcturus, Orion, &c. Job 9.9. Because as fools are very inconstant, scarce an hour together in one minde, so that star brings uncertain weather. Here it is taken in the first sense. Fools are such as have an habit of folly or wicked­nesse in them, because they seek not after knowledge, as being above their capacity or beleef. Such as know not tre [...] wisdome, though learned otherwise. Men that are not righ­teous, that is, right wise, as the Saxons writ it. So Cicero, one of the wisest of the Heathen, is reported to cry out at his death. O me nunquam sapieutem! Alas! I was never wise.

[...], Hate. The word signifies,

1. To hate so as to seek ones destruction. Esau hated Jacob, Gen. 27.41.

2. To contemne, as men despise things hated. If the later husband hate her, Deut. 24.3.

3. To love one lesse then another. When the Lord saw that [Page 152]Leah was hated, Gen. 29.31. that is, loved lesse then Rachel, vers. 30.

Here it is taken in the first sense, for hating knowledge. For threce sorts of sinners are here reproved in three several degrees, like steps of a ladder, where men step from the one to the other, and each step argues greater wickednesse then the former. It is bad to love simplicity, worse to scoffe at piety, worst of all to hate knowledge.

[...], Knowledge. See on v. 2. & 4. Figure none. Note

• 1. The charge of simple ones.
• 2. Of scorners.
• 3. Of fools.

In the first note,

• 1. The persons accused, ye simple ones.
• 2. The act, will ye love.
• 3. The adjunct of time, how long. Which also is under­stood in the other parts.
• 4. The object, simplicity. A thing unworthy of any love.

In the second note,

• 1. The persons indited, and the scorners.
• 2. The act, delight in.
• 3. The object, their scorning. To wit, of goodnesse, which should be honoured.

In the third note,

• 1. The persons complained of, and fools.
• 2. The act, hate.
• 3. The object, knowledge, which deserveth love.

Wisdome had long forborne them, before she did thus sharply reprove them.

1. Doct. Reproof must not be sharp at first. Such was Pe­ter's reproof, 1 Pet. 4.3. The time past of our life may suffice us to have wrought the will of the Gentiles. The servant of the Lord must not strive, but be gentle unto all, apt to teach, patient, 2 Tim. 2.24.

Reason 1. To try if gentle means will prevail. So Phyfi­cians give gentle purges first. Of some have compassion, making a difference, Jude v. 22.

2. To shew our love to the persons reproved, that our words may work the more with them for their good.

Ʋse. It blames them that are all vinegar, and cannot min­gle kind words with reproofs, that put no difference between weak, and obstinate sinners. Non sanat qui vulnerat, non monet qui mordet: He heals not that wounds, he admonishes not that bites.

2. Doct. Sharp reproofs must follow, if gentle ones will do no good. So here Wisdome calls them simple ones, scor­ners, fools. The Pharises are sharply reproved by Christ, Woe unto you Scribes, and Pharises, hypocrites, Matth. 23.13. Elymas by Paul, O full of all subtilty, and all mischief, thou childe of the devill, thou enemy of all righteousnesse, &c. Act. 13.10.

Reason 1. Because of their long continuance in sin. A hand hardened by labour must be strook hard, before it can feel. Custome in fin hardens.

2. Because they stop their ears against goodnesse. He that is in danger of death, and will not open his mouth to take physick, must have it poured down his throat by violence.

Ʋse. It blames those that have no vinegar at all in their reproofs, that mildely reprove greatest and longest finners. Eli broke his neck for dealing so mildely with his Sons, that were so wicked.

Here are three sorts of finners mentioned one above ano­ther.

3. Doct. There be degrees of finners, some worse then others, though all in their naturall estate be in the way to Hell. There are ungodly, sinners, scorners, Psal. 1.1. There are empty clouds, withered trees, raging waves, wandring stars, Jude v. 12, 13.

Reason 1. Because corruption spreads more in some then in others, by their giving more way to it, as poyson spreads in the body where the joynts are not bound.

2. Some are more restrained then others by outward ob­jects of fear and shame. A fierce horse may be kept in by a bridle.

3. Some are more violently tempted then others, and therefore sin more, as an horse spurred will run fast.

Ʋse. It reproves those that are Pharisees in religion, that thank God they are not like other men, Luk. 18.11. These have but Sodoms justification, they are not so bad as Jerusalem, Ezek. 16.51.

4. Doct. We are by nature so simple that we love simpli­city. Man is born like a wilde Asses colt, Job 11.12. The Laodicean Angel flatters himself in his ignorance, Rev. 3.17. being spiritually poor, he thinks himself very rich.

Reason 1. Because our simplicity is our owne, and men love their owne children.

2. Because naturally we know no better. The Moon is a fine light to him that never saw the Sun. Mantua was a brave City to the shepherds that never saw Rome. Virgil. Eclog 1.

3. Because we look in a deceitfull glasse, that makes things look more beautifull then they are. And so simplicity seems lovely to us.

Ʋse. Let us bewail our naturall condition, that not only are simple, but love simplicity. To be sick is ordinary, to love sicknesse is unusuall, yet we love simplicity.

5. Doct. Some are so bad that they scorn and scoffe at all goodnesse. So Sanballat and Tobiah scoffe at the Jews buil­dings, Neh. 4.2, 3. Peter prophesies of scoffers in the last days, that should scoffe at the very coming of Jesus Christ to judge­ment, 2 Pet. 3.3, 4. Such scoffe,

1. At good men, because the good lives of them condemne their bad ones. This moved one to give his vote to banish Aristides, Hoc tantùm me malè habet, quòd justus ubi (que) audit. This onely troubles me, that every man counts him a just man.

2. They scoffe at good Ministers, because they reprove their sins, and so perplex their consciences.

Ʋse. Let us expect sco [...]. Others had triall of cruell mockings, Heb. 11.36. Isaac the heir of Abraham, and Son of the pro­mife, could not scape. Ishmael's mocking Isaac is called perse­cution, Gal. 4.29. No, nor Christ himself the Son of God. They laughed him to scorn, Mart. 9.24. Scorners have a chair, Psal. 1.1. but it is but a chair of pestilence, as the Vulgar Translation reads it.

6. Doct. Some grow worse yet, so that they hate know­ledge it self. Every one that doth evill hateth the light, Joh. 3.20. They say anto God, Depart from is, for we desire not the knowledge of thy wayes, Job 21.14.

Reason 1. Rati [...]ne acquisition is laboriose. Men are idle, and Ioth to take panss for knowledge.

2. Ratione propriae impletion is venenosae. They are full of bad liquor, and have no room for good.

3. Because they know not the 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.

Ʋse 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.

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 [Page 156]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 [Page 157]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.

Ʋnto 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.

Ʋnto 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. 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 [Page 159]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.

Ʋse. 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.

Ʋse. 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 [Page 160]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.

Ʋse. 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.

Ʋse. 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.

Ʋse. 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.

Ʋse. 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.

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 [Page 162]knowledge, Wisdome threatens great mischiefs to them, and shews the cause to be their rejecting wholsome counsels, dili­gently given to them. Here is a threesold threatning, and all very sore.

1. Wisdomes derision of them in their miseries, vers. 24, 25, 26.

2. Her denying audience and help to them in their extre­mity, vers. 27, 28.

3. Self-destruction, without hope of repair, vers. 29, 30, 31, 32.

In the first threatning note,

• 1. Their obstinacy in finfull wayes, vers. 24, 25.
• 2. Their heavy punishment, v. 26.

In the first she opposeth their unkindnesse to her kind­nesse, in four particulars. Two in vers. 24. The other two in vers. 25.

In the first opposition note, 1. Her call, and 2. their relusing to come in.

In the second, Her stretching out her hand, and their dis­regarding it.

In the third, Her giving good counsell, and their despi­sing it.

In the fourth, Her reproving them for their-evill wayes, and their rejecting it. She had been every way kind to them, and they were every way ungratefull unto her.

For the words.

[...], Because. This word doth not give a reason of what went before, but of what follows after, to wit, of the de­struction of ungodly men, spoken of v. 26. It is a word used onely in retribution of good or evill. Because thou hast done this thing, &c. in blessing I wil blesse thee, &c. Gen. 22.16, 17. Because thou hast defiled my Sanctuary, &c. I will also diminish thee, &c. Ezek. 5.11. The cause of the judgement is set down first, that Wisdomes kindnesse to them, their unkindnesse to her, and the justice of their destruction might the more sully appear, and so God get glory. So David gives glory to God, Against thee, thee onely have Isinned, and done this evill in thy sight; that thou mightest be justified when thou speekest, and be vleer when thou judgest, Psal. 51.4.

I have called. See on vers. 21. There it siguified crying, here it notes out-calling or inviting to come to Wisdome, that they might be instructed by her, and obey her pre­cepts.

And ye refused. Ye refused to come to me, that ye might hear, learn, and obey.

[...], I have stretched out. The word imports,

1. Holding out, or stretching out a thing at full length. I will redeem you with a stretched out arm, Exod. 6.6.

2. To decline, or go downward. My dayes are like a sha­dow that declineth, Psal. 102.11. For shadows grow longer in the declining of the day, and then suddenly vanish away. The day goeth away, for the shadows of the evening are stretched out, Jer. 6.4. Here it is taken in the first sense, for stretching out.

[...], My hand. The word signifies,

1. That member of the body so called. Thine hand upon thine head, Jer. 2.37.

2. Strength, or power. When he seeth that their power is gone, Heb. their hand, Deut. 32.36.

3. Counsell and advice. Is not the hand of Joah with thee in all this? 2 Sam. 13.19.

4. A stroke or plague. Withdraw thine hand far from me, Job 13.21.

5. A place. Thou shalt have a place also without the camp, Deut. 23.12.

6. Power over a thing, or poffession of it. Behold he is in thine hand, Job 2.6.

7. Action, which for the most part is done with the hand. He that hath clean hands, Psal. 24.4.

8. An instrument, for the hand is the instrument of many actions. From men which are thy hand, O Lord; or with thy hand, Psal. 17.14.

9. Bounty. Besides that which Solomon gave her of his royall bounty, 1 King. 10.13. Heb. hand. For men give with the hand.

10. Labour. Which is done by the hand. If a stranger wax rich by thee, Heb. if the hand of a stranger get; that is, if he thrive by his labour.

The word is taken here literally, but the phrase is figura­tive. Stretching out is literall, and hand is literall, yet stret­ching, out the hand is figurative. So in the Sacrament of the the Lords Supper, This is my body, Mat. 26.26. This is lite­rall, and my body is literall, yet this is my body is a figurative speech. The figure is not in the words severally, but in the joyning of them together in a sentence. Stretching out the hand imports,

1. To strike, or punish, for men stretch out the hand to give the greater blow. I will also stretch out my hand upon Ju­dah, Zeph. 1.4.

2. To call one to us. I stretch out my hands unto thee, Psal. 143.6. As we call on God to come to help us in our mi­series, so Wisdome calls simple ones here to come to her for help and instruction. As if she had said, Ye were as deaf men, or men far off, that could not hear my voyce; there­fore I gave you a figne to come to me. The meaning is, I left no outward means of calling you uneffected.

And no man reguarded, Heb. and there was no regarder. Not, that none at all did hearken to Wisdomes voyce, but the generality did not. So Joh. 3.32. No man receiveth his testi­mony. They that attended to it were as none in comparison of the multitude who slighted it, or none of you regar­ded it.

Figures. Stretching out the hand, for beckening one to us. A figure of the figne or adjunct, for the thing signified, or subject.

Note two charges in this vers.

In the first note,

• 1. The call.
• 2. The refusall. In the call note,
  • 1. The illative particle, Because.
  • 2. The person calling, I.
  • 3. The act, have called.

In the resusall note,

• 1. The persons resusing, and ye.
• 2. The act, refused.

In the second charge note,

• 1. The invitation.
• 2. The rejection.

In the invitation note,

• 1. The party inviting, I.
• 2. The act, have stretched out my hand.

In the rejection note,

• 1. The party rejecting. And no man. Every one, or most men rejected Wisdomes invitation.
• 2. The act, regarded. They gave no heed to it.

1. Doct. Threatnings follow lost exhortations and re­proofs. Because Wisdomes words are not regarded in this vers. therefore she threatens, vers. 26. This method is ob­served, Deut. 8.11. with vers. 19. Destruction is there threat­ned to those that forget Gods words. See the like, Deut. 11.26. where a blessing and a curse is set before the people, ac­cording as they prove obedient or disobedient.

Reason 1. Because God is willing to use many means of ture before he destroy finners. The axe is laid to the root of the trees, before they be cut down, Mat. 3.10. This is Gods me­thod, to exhort, disswade, threaten, before he destroy.

2. He will not fight before he proclaim war, nor come as an enemy cowardly before warning given, or behinde a mans back. He threatens Nineveh before he would destroy it, Jonah 3. Cur minatur Deus, antequam puniat? Sc. ne puniat. Chrysost. Minatur, ne caedat: He threatens that he may not strike. August.

Ʋse. It is good to know Gods method or manner of pro­ceeding in his Court, as well as mens in their Courts. Men know not else how to prepare for tryal, or prevent danger, Threatning is the last help, if men slight that, the threatned judgement will follow. Else God were not true, neither would his threats be at all regarded.

2. Doct. Gods judgements never come without a cause. They never did so, as appears,

1. In Gods letting man lose his image, who had so shame­fully abused it. So rebellious Citizens lose their privi­ledges.

2. In laying the curse on man and his posterity. The ground is cursed for Adam's fin, Gen. 3.17. So traitors and their posterity are tainted in blood, and their lands con­fiscated.

3. In the destruction of the old world by the flood. The cause was, because the earth was filled with violence, Gen. 6.13.

4. In the destruction of Sodome by fire and brimstone from heaven, because their sin was very grievous, Gen. 18.20.

5. In Jerusalems destruction by the Romans, for killing the Prophets, Luk. 13.34, 35.

6. In the ruine of the seven Churches of Asia, Rev. 2. & 3. Neither will Gods judgements ever fall on any without just cause. The fall of Babylon will be very just. Rev. 18.24. For in her was found the blood of Prophets, and of Saints, and of all that were slain upon the earth. So will the destruction of Antichrist and Popery be most just, for deceiving many, Rev. 19.20. The end of the world, and losse of all worldly comforts, Luk. 17.26, 27. Hell it self will justly fall upon unmerciful men, that relieve not the poor, Mat. 25.41, 42.

Ʋse. Let us give God the glory of his justice in all his judgements. So doth the Psalmist sing, Righteous art thou, O Lord, and upright are thy judgements, Psal. 119.137. So the Em­peror Mauritius confessed in the same words, when he saw his children murdered before his face, and was himself after them to be slain by Phocas. Many can do it in generall, and for judgements on others, that are loth to do it in their owne case in particular. But Gods people stick not to shame them­selves, to honour God. O Lord, righteousnesse belongeth unto thee, but unto us confusion of faces, Dan. 9.7. The Lord is righteous, for I have rebelled against his commandement, Lam. 1.18.

3. Doct. God calls us to repentance many wayes.

I. By verball wayes; as,

1. By admonitions, shewing us, we are out of the way. Ye have not obeyed my voyce. Why have ye done this? Judg. 2.2.

2. By reproofs, chiding them for their fin [...]. He makes them worse then Oxen and Asses, and calls them a sinful na­tion, with other opprobrious names, Isa. 1.3, 4.

3. By dehortations, calling them from their finfull wayes. Wash you, make you clean, put away the evill of your do­ings from before mine eyes, cease to do evill, Isa. 1.16.

4. By disswafions, urging them by reasons to forsake [Page 167]their sins. I have no pleasure in the death of him that dyeth, saith the Lord God: wherefore turne your selves, and live ye, Ezek. 18.31.

5. By threats terrifying them. I will not drive them out from before you, but they shall be as thorns in your sides, Judg. 2. v. 3.

6. By promises alluring them. I should soon have sub­dued their enemies, and turned my hand against their adversaries, Psal. 81.14.

II. By spirituall wayes. As,

1. By checks of conscience. Their conscience bearing wit­nesse, and their thoughts accusing one another, Rom. 2.15.

2. By monitions of his Spirit. Behold, I stand at the dore, and knock: if any man hear my voyce, and open the dore, I will come in to him, and will sup with him, and he with me, Rev. 3.20.

III. By reall wayes. As,

1. By examples. I [...]btained mercy for a pattern to them which should hereafter beleeve, 1 Tim. 1.16.

2. By judgements on others. Aholah is delivered into the hand of her enemies, that Abolibah might be warned, Eze. 23.9, 10, 11. So Gods judgements on the rebellious Israelites in the Wildernesse are examples to us, upon whom the ends of the world are come, 1 Cor. 10.11. Belshazzar must be slain, be­cause he knew what befell his Father, yet repented not, Dan. 5.22.

3. By judgements on themselves. I have diminished thine ordinary [...]ood, and have delivered thee unto the will of them that hate thee, Ezek. 16.27.

4. By mercies. I drew them with cords of a man, with bands of love, and I was to them, as they that take off the yoke on their jaws, and I laid meat unto them, Hos. 11.4.

Ʋse. Let us bewail the desperatenesse of our natural con­dition, whom none of those calls will draw to God.

4. Doct. Many refuse Wisdomes call. Three grounds to one are naught, Matt. 13.4, &c. The invitation to the hea­venly Kings Sons wedding is slighted by those that were invited. But they made light of it, and went their wayes, one to his farm, another to his merchandise, Matth. 22.5.

Reason 1. Because some are in love with their owne in­ventions. [Page 168] This evill people, which refuse to hear my words, which walk in the imagination of their heart, Jer. 13.10.

2. Because others are in love with worldly pleasures, pro­fits, or preferments.

Ʋse. Let us not follow the multitude in refusing Gods call. Say not, I will not be fingular. Why should I regard it more then they? I shall scape as well as my neighbours. Consi­der who calls. God, who is great and good, can and will prefer thee. He may say more truly then Balak, Did I not earnestly send unto thee to call thee? Wherefore camest thou not un­to me? Am I not able indeed to promote thee to honour? Numb. 22.37. Consider to what he calls. To holinesse, which is most commendable; to happinesse, which is most profi­table. Follow holinesse, without which no man shall see the Lord, Heb. 12.14.

5. Doct. We are by nature far out of Gods way. A call will not be heard, nor a beck regarded. They are all gone aside, Psal. 14.3. They are all gone out of the way, Rom. 3.12. The Ephesians were once without God in the world, Eph. 2.12. Yea, the Fathers of the Patriarchs were Idolaters, Josh. 24.2.

Reason 1. Because we are gone clean out of hearing. We regard not Gods Word.

2. We are gone clean out of fight, which is further out of the way, for men cannot hear so far as they can see. We re­gard not Gods works.

3. We are gone far in the wayes of the world. The fur­ther in a by-way, the further out of the high-way.

4. We are gone far in the wayes of Satan. The further men go in a contrary way, the further are they out of the right way.

Ʋse. Let us blesse God the more for bringing us into the right way, when we look upon other mens dangerous errors. Such were some of you, 1 Cor. 6.11. Yea, all of us: We our selves, also were sometimes foolish, disobedient, &c. Tit. 3.3. Such we should have been still, if God had not wonderfully re­claimed us. Insult not then over others, but pity them, and pray for them, and thank God heartily for reducing you.

6. Doct. The generality of men regard not the fignes, [Page 169]whereby God calls them to repentance. They regard not outward means, as rain and fruitfull seasons, Act. 14.17. Jer. 5.24. nor the sending of Christ to save them. He was in the world, and the world knew him not, Joh. 1.10. Not onely stran­gers, but Jews refused him. He came to his owne, and his owne received him not, Joh. 1.11. Neither do the most receive the Gospel preached. The wise Athenians mock at it, Act. 17.32.

Ʋse. It informs us of the unsafenesse of following the generality. Most men go in the broad way, and will lead their followers to hell. Wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat, Mat. 17.13.

Wisdome proceeds in setting down the cause of the great judgement threatned, v. 26. which was obstinacy and per­versenesse in them, illustrated by her kinde dealing with them, and their ingratitude towards her, and contempt. This was set out in two particulars in the former vers. Her call, and their refusing to come; her beckening, and their disre­garding. In this vers. it is amplified by two more. She not onely calls and beckens, but also gives good counsel, which they set at nought. And when that was slighted, she chid and reproved them, as she had just cause, but they would none of that neither.

For the words.

[...], But, Heb. And. Yet it is often translated But, and carries with it an oppofition to what went before, with an aggra­vation. As ch. 10.14. Wise men lay up knowledge, but the mouth of the foolish is neer destruction. See the like, ch. 12.12. and in most verses of that Chapter. So here, though ye re­fused to come to me when I called you, and would not hearken when I made fignes to you, yet I neglected nothing fit for me to doe. I might have let you go on and perish. But [Page 170]I was mo [...]e carefull of you, then ye were of your selves. I came to you, and gave you good counsel, which ye despi­sed. Yet, I went further and reproved you, but ye would not regard it neither. See more on ch. 2.22.

[...] Ye have set at nought. The word signifies,

1. To reject a thing, as esteeming it not worth the looking after, or receiving. Poverty and shame shall be to him that refuseth instruction, ch. 13.18.

2. To go back from a thing spoken, as if it were not wor­thy to be performed. I the Lord have spoken it, it shall come to passe, and I will do it; I will not go back, &c. Ezek. 24.14.

3. To make one naked, and liable to shame, fit to be con­temned. Aaron had made the people naked unto their shame among their enemies, Exod. 32.25.

4. To revenge and destroy men, as esteemed not fit to live any longer. Praise ye the Lord for the avenging of Israel, Judg. 5.2.

5. To make to cease, or to be idle Wherefore do ye Moses and Aaron let the people from their works? Exod. 5.4.

Here it is taken in the first sense for rejecting a thing as vile. The Latins call it despicere, to look down upon a thing as beneath us, lying on the ground, and not worthy of a look from us; as on the contrary, suspicere, to reverence, is to look up at a thing, as above us, and worthy of reve­rence from us. We set a thing at nought, when out of con­tempt we never look after it. Others presse the word fur­ther, to the deriding of good counsel, but I doubt whether the word will carry so much or no. And there be other words for that, as [...], vers. 22. [...], vers. 26. Yet this implyes more than bare refusing; ye counted it of no value at all.

All. See on ch. 1.13.

My counsell. Some take it for advice, how to do well; and reproof, for disswasion from evill. But Counsel here is to be taken for all the wholesome precepts and admonitions given by Wisdome, whether to do good, or avoyd evill. And reproof is chiding men for not hearkening to counsell. I would by my counsell have kept you from much evill, and done you much good. I shewed you how to escape hell, and attain heaven. But ye regarded not my counsel at all, though [Page 171]given for your good. It is a fault to refuse good counsell given by any, though by a simple man; but a greater fault to refuse Wisdomes counsell, which alwayes gives good counsel. It is a fault to refuse any of Wisdomes counsels, a greater to refuse all.

And would none of, Heb. would not have. That is, ye rejected it, or ye resolved not to obey it. Meiosis. Some stretch it further, to refusing to hear. But the word properly signi­fies, to rest in a thing as well pleased with it, and being wil­ling to follow it. And here is intimated the not liking of Wisdomes reproof, and resolving not to be amended by it. And this is more then slighting it, or counting it a thing un­profitable.

My reproof. Neither counselling nor chiding would mend you. For the word see on v. 23.

The summe is. Ye despised all my wholesome counsels which I gave you for your good, and continued in bad wayes that tend to destruction, that you might spend your time unprofitably, and take no pains to get wisdome, and therefore ye must needs perish.

Figures none. In the third charge note,

• 1. The note of oppofition, But.
• 2. The parties accused, Ye. Ye simple ones, scorners and sools, v. 22. for all these were guilty.
• 3. The act, have set at nought.
• 4. The object, counsell. Aggravated,
  • 1. From the giver, my. Wisdomes counsell.
  • 2. From the extent, all. Not some onely. This is a great slighting of Wisdome, as if she spake foolishly always, and were not worthy to be heard at any time.

In the fourth charge note,

• 1. The note of conjunction, which shews it to be a new charge, And.
• 2. The act, would none of. Ye utterly refused it.
• 3. The object, my reproof.

1. Doct. Good counsell is profitable to men in it selfe. Else would not Wisdome have blamed men for slighting it. Therefore Christ gives it to the Angel of Laodicea. I counsell thee to buy of me gold tryed in the fire, &c. Rev. 3.18. David [Page 172]praises God for it, though given him by a woman: Bles­sed be the Lord God of Israel, which sent thee to meet me this day; And blessed be thy advice, and blessed be thou, 1 Sam. 25.32, 33. It is profitable,

1. To inform our ignorance. For no man knows al­wayes what is best for himself. A stander by may see more then a Souldier, and give good warning.

2. To cure our heedlesnesse. Many of the faults of Gods servants come from hence, and may by others good counsell be prevented.

3. To repair our falls; for we lie in sin sometimes till we be admonished by others. Nathan tells David of his sin before he thought of repenting, 2 Sam. 12.

4. To comfort our souls. As it is an ease to let out our sorrows, like corrupt matter, into our friends bosome, so to receive oyl of consolation from them.

Ʋse 1. It should make us willing to give good counsell. This they may give that have no silver nor gold, and it is worth giving. And then may we say as Peter in another case, Silver and gold have I none, but that which I have (good counsel, which is better) give I unto thee, Act. 3.6.

2. It should make us willing to take good counsell. We would take good money of any, why not good counsell, which is far better, though given by mean men?

3. It shews us the excellency of the Ministery, whose main end is to give good counsell to miserable men, yea the best counsel. We love them that will shew us the way to live with comfort here, much more should they highly be estee­med, that teach us the way how to live for ever. How beau­tifull are the feet of them that preach the Gospel of peace, and bring glad tydings of good things? Rom. 10.15. It is also one of Christs titles, he is called, Counsellour, Isa. 9.6.

2. Doct. Though good counsell be very profitable, yet are some so bad, that they will not take it. So Elie's Sons hearkened not to the voyce of their Father, 1 Sam. 2.25. So Rehoboam forsook the counsell of the old men, 1 King. 12.8.

Reason 1. Because of love of sin. Men love not them that speak against their friends.

2. Because of custome in fin. This stops mens ears to good counsels.

3. For pride of heart. They think it a disparagement to be guided by others, as if they were not wise enough to guide themselves.

4. For prejudice. Either they that counsel them are infe­riour, and so thought not wise enough, nor good enough to advise; or such against whom they have taken displea­sure, and so think they speak out of ill will; or else they are aged, and would have them grave before their time (as in Terence, Volunt nos illicò nasci senes; They would have us old men, as soon as we are born.) Or lastly, they are Ministers, and would bring all under their girdle.

Ʋse. Let us like good counsell the better, because many despise it. The greater part are seldome good husbands for the world, much lesse for heaven. Wicked mens despising Gods law, made David love it the more. They have made voyd thy law, therefore I love thy commandements above gold; yea, above fine gold, Psal. 119.126, 127.

3. Doct. It is a dangerous condition not to hearken to good counsell. Elie's Sons not hearkening to the good coun­sell of their Father, was a signe the Lord would stay them, 1 Sam. 2.25. So saith the Prophet to Amaziah, I know that God hath determined to destroy thee, because thou h [...]st not hear­ [...]ened to my counsel, 2 Chr. 25.16.

Reason 1. Because it layes a man open to spirituall evils, a [...] to hardnesse of heart. My people would not hearken to my [...]yce, so I gave them up unto their owne hearts lust; and they wal­ked in their owne counsels. Psal. 81, 11, 12.

2. It [...]ayce a man open to temporall evils. So saith Jere­my to Zedekiah, If thou wilt not go forth to the King of Babylons Princes, th [...]n shall this City be given into the hands of the Chaldeans, and they shall burn it with fire, and thou shall not escape out of their h [...], Jer. 38.18.

3. It brings death here, as it did to good Josiah. He was warned to avoyd the danger, but would not, 2 Chron. 35.21, &c.

4. It brings eternall death, 2 Thess. 1.8. They that obey [...] the Gospel, must perish for ever.

Ʋse. It reproves those that not only are naught of them­selves, but also so bad that they are past all good counsell. They lay themselves open to many rocks and quicksands. Their condition is very bad, and well-nigh desperate.

4. Doct. Reproof, although it seem rough, is very pro­fitable. David desires it as an excellent oyl, Psal. 141.5. Paul requires it for a good end, Rebuke them sharply, that they may be sound in the faith, Tit. 1.13.

Reason 1. Because it is a glasse to shew us our sins, when we cannot see them our selves, nor admonition will not make us look into our selves. If a Fathers telling wil not serve, he must chide.

2. It is a bridle to keep us from sin for time to come, when no warning will serve. For it carries anger with it in the reprover, and shame in the reproved.

Ʋse. Let us not be offended at reprovers, but love them. Reproofs may work, when promises, exhortations, admo­nitions will not.

5. Doct. Though reproof be very profitable, yet many regard it not. Ʋzziah was wroth, when reproved by the Priest, 2 Chr. 26.19. The Jews regarded not Isaiah's reproof, Isa. 1.4, 5. Asa was wroth with the reproving Seer, and puts him into prison, 2 Chr. 15.10. They hate him that rebu­keth in the gate, Amos 5.10. Ahab cryes out to Elijah, Hast thou found me, O mine enemy? 1 King. 21.20. Nulli grata reprehensio. Reproof is a bitter pill, it goes down with few men.

Reason 1. Because it is a kind of disgrace unto them, and an accusation of folly. Had they done well, they needed not to have been reproved.

2. It crosses their decrest sins, and men cannot abide to be crossed in what they love.

Ʋse. Let us shew our selves wise men, by looking rather, what is profitable for us, then what is pleasing to us▪ Intem­perate persons feed on ill meats, and die; sober men for­bear, and live. So must we in spirituall things. Look on reproofs as profitable, look off the bitternesse of them, and be amended by them.

6. Doct. It is a dangerous condition to reject all reproofs. Poverty and shame shall be to him, that refuseth instruction, but he that [Page 175]regardeth reproof shall be honoured, ch. 13.18. If the ear that heareth the reproof of life, abideth among the wise, Prov. 15.31. then he that rejecteth it, must dwell among fools.

Reason 1. Because then Gods Word hath delivered them over to Gods sword, which is very sharp. If Gods Word be sharper then any two edged sword, Heb. 4.12. (which yet can kill a man) how sharp is Gods sword then?

2. Such a man may take David's oath safely, As the Lord liveth, there is but a step between me and death, 1 Sam. 20.3. Nothing but some heavy judgement between him, and hell. Little else likely to recover him. He is like a man at Sea, some three inches from death.

Ʋse. It blames them that think they are safe, because no reproof will stir their conscience. This is their misery, not their liberty. No Canon will make a dead man afraid, yet a living man is far better. No danger will fright a mad man; yet a man in his wits is in a far better con­dition. Hearken then to reproof, that ye may live in safety.

The causes of their miseries were expressed before, the grievousnesse thereof is expressed in these words, and those that follow. They should be comfortlesse, helplesse, and ruined. God would shew himself righteously unmercifull to them. They had despised calls, becks, counsels, reproofs, and God would despise them in their miseries.

For the words.

[...], I. The Pronoune is added in the Originall, for Emphasis sake, which else needed not, as being included in the verb. I, even I will laugh. Not onely men your enemies, but (which is far more grievous) I the wisdome of God will deride you.

[...], Also. It imports a proportionable revenge. Ye scorned good counsel, and I will laugh at your calamity. This particle doubled, imports,

1. A distribution. Neither by Prophets nor by dreams, 1 Sam. 28.15.

2. A conjunction of two things together. Both the Pro­phet and the Priest, Jer. 14.18.

3. A comparison of things in a way of likenesse or equa­lity. As Babylon hath caused the slain of Israel to fall; so at Babylon shall fall the slain of all the earth, Jer. 51.49.

4. An augmentation or increase of a thing. Neither here­tofore nor since thou hast spoken unto thy servant, Exod. 4.10.

[...], Will laugh. The word signifies,

1. Slighting of a thing. He scorneth the multitude of the City, Job 39.7.

2. Smiling upon one in good will. If I laughed on them, they beleeved it not, Job 29.24.

3. Jesting or being in sport. Whether he rage, or laugh, Prov. 29.9.

4. Dariding or laughing to scorn. He that sitteth in the heavens shall laugh; the Lord shall have them in derision, Psal. 2.4. So it is taken here. Some by Gods laughing understand the pleasure that God taketh in the execution of his justice upon wicked men. But it rather intimates Gods strange carriage toward them, then any content in God. The an­ger of Wisdome comes from upbraiding unto threatning. Some take it for not pitying them in their misery, as men pity not those whom they laugh at. For God hath no face to laugh. Ridere Dei est nolle hu [...]anarum afflictionum misereri. Greg. Moral. l. 9. c. 15. Gods laughing is not pitying mens afflictions. A similitude from Men. It is a misery to be in trouble, but a double misery to be laughed at by them who only can help. Others take it for deriding or slighting their counsels or pro­jects for delivery, and leaving them helpless. Others take it for bringing them into so miserable a condition, that they should be a derision, and made a laughing stock to all men. But this is somewhat far fetcht. It is taken here for forsaking them utterly, and having no more compassion on them, then men have on one going to execution, when they laugh at him, and make sport at his torments.

At, Heb. In. But sometimes it notes the object or cause of a thing. That they die not in their uncleannesse, Lev. 15.31. [Page 177]it, for their uncleannesse. So here God will laugh, not onely in the time of, but at their calamity. Your trouble shall be my joy.

Your. Your calamity, who refuse all good counsell.

Calamity, [...]. The word literally signifies a cloud, or mist, as in a dark day. There went up a mist from the earth, Gen. 2.6. Figuratively, it signifies calamity and affliction, which is uncomfortable and troublesome, like a foggy misty day. The calamity of Moab is neer to come, and his affliction hasteth Jast, Jer. 48.16. So here it fignifies affliction so sore that it darkens men like a cloud, and affords them no light of comfort, or hope of delivery.

[...], I will mock. The meaning is, that as he that mocks another casts his former courses in his teeth with contempt, so God in their miseries will cause them to think of all their evill wayes with shame. This is a further addition to their misery.

When, Heb. [...], in the coming of.

[...], Your fear. The word signifies,

1. Fearing, or the act of fear. The fear of the Lord fell upon all the Kingdomes, 2 Chr. 17.10.

2. The person feared. Jacob sware by the fear of his Father Isaac, Gen. 31.53.

3. The thing or evill feared. Be not afraid of sudden fear, Prov. 3.25. So it is taken here. Wicked men are afraid of trouble, death, losse of goods, and life; and all these things shall come upon them. Which because it will be terrible unto them, and make them sore afraid, it is called by the name of fear it self. So Job 39.22. He mocketh at fear.

[...], Cometh. The word signifieth,

1. Coming to a place. When we came to the Inne, Gen. 43.21.

2. When it is spoken of the Sun, it signifieth the setting of it. Because the Sun was set, Heb. came, Gen. 28.11.

3. When spoken of a Woman, it signifies carnall copula­tion. A modest expression. After David had gone in to Bath­sheba, Psal. 51. in the title.

4. When it is spoken of dayes, it signifies old age. Abra­ham [Page 178]was old, and well stricken in age, Gen. 24.1. Heb. come into dayes. See the marg. there.

5. When it is spoken of words, it signifies the fulfilling of them. Where is the Word of the Lord? let it come now, Jer. 17.15.

6. When it is spoken of Corn, and Fruit, it intimates the gathering of them. Ye bring in little, Hag. 1.6. Heb. ye have made little to come.

7. When it is spoken of a congregation, or society of men, it notes admission into, as a member to enjoy all the priviledges of it. A Moabite shall not enter into the congregation of the Lord, Deut. 23.3.

8. When it is spoken of a Covenant, it signifies making of it, or accepting of it. Which had entred into the covenant, Jer. 34.10.

9. When of going to Fathers, it signifies dying. Thou shalt go to thy Fathers, Gen. 15.15.

10. When it is joyned with going out, it signifies admi­nistring an office in the Common-wealth, Church, or Family. Which may go out before them, and which may go in before them, Numb. 27.17.

11. When it is spoken of a thing without life, it notes the coming to passe of a thing. There came a great wind, Job 1.19. So here. When those things ye fear shall come upon you.

Figures. Laugh at, a Metaphor taken from Scorners. Calamity, a Metaph. from a Mist. Mock, a Metaph. Fear, a Me­tonymie of the adjunct for the subject. Cometh, a Metaphor from living creatures.

Note a double threatning in this vers.

In the first note,

• 1. The word of coherence, Also.
• 2. The agent, I.
• 3. The act, will laugh.
• 4. The cause, or object, at your calamity.

In the second note,

• 1. The act, I will mock.
• 2. The adjunct of time, when your fear cometh. In the time of your misery.

1. Doct. God payes wicked men in their owne kinde. Ye slighted my counsels, and I will slight your miseries. The old world was destroyed by a flood of water, for a flood of sins. Sodome by fire, for fiery lust. Aegyptians children slain, for slaying the Israelites Children. Joseph's brethren hardly used for using him so. So they confesse that was the cause of their distresse, Gen. 42.21. So Adonibezek that cut off the thumbs and great toes of threescore and ten Kings, had his owne cut off, and confesseth, As I have done, so God hath requited me, Judg. 1.7. So Shallum and Pekah Kings of Israel, flew their predecessors, and were slain by their Successors, 2 King. 15. As David defiled Ʋriah's Wife, so Absalom defiles his Concubines, 2 Sam. 12.10, 11.

Reason 1. That God may cleerly declare his own justice before all men.

2. That men may cleerly see their owne fin written, as it were in their punishment.

3. That men in greatnesse and power may take heed of wronging others, lest God should set up others to pull down them.

4. To set a pattern of doing justice before Magistrates, as God did in his Law. Who so sheddeth mans blood, by man shall his blood be shed, Gen. 9.6. Eye for eye, tooth for tooth, hand for hand, foot for foot, &c. Exod. 21.24.

Ʋse. It serves to teach men that complain of hard dealing from others, to look back and see if they have not dealt ill with others in the like kinde. Ministers complain of peoples not hearkening to them: Have they hearkened to God? Ma­gistrates complain of Subjects breaking their laws: Have they not broken Gods law? Parents complain of Children slighting their words: Have not they slighted Gods Word? Masters cry out of the falshood of Servants: Have not they been false to God? Let such as are guilty, give glory to God, who hath paid them in kind. [...]? Euripid. Orest. Should not they that act heavy things, suffer heavy things? Non est injuria pati, quod prior feceris. Sen. de ira, l. 2. c. 30. [...]. It is fit a man should suffer what he doth. Pindar. Nom. 4. See Isa. 33.1. Qui praedam vult esse meritò fit praeda: He that will eat the prey, deserves to be made a prey. Aug. in Ps. 38.

2. Doct. God himself will shew himself an enemy to un­godly men. His anger will consume obstinate sinners. Deut. 29.19, 20. Ʋpon the wicked he shall rain snates, fire and brim­stome, and a horrible tempest; this shall be the portion of their cup, Psal. 11.6.

Reason 1. Because God hates wicked men, and that hear­tily also. The wicked, and him that loveth violence, his soul hateth, Psal. 11.5.

2. He denounceth a perpetuall war against them. The Lord hath sworn, that the Lord will have war with Amalek, from generation to generation, Exod. 17.16.

3. Nothing will sat is fi [...] him but their utter destruction. I will utterly put out the remembrance of Amalek from under hea­ven, Exod. 17.14.

4. After their death he will never be reconciled to one wicked man, no not to eternity. Who shall be punished with ever­lasting destruction, 2 Thess. 1.7.

Ʋse. To reprove such as flatter themselves in their wic­ked wayes, under hope of mercy from God, while they continue in those wayes that God hates. Who would have so wise and powerfull an enemy? Nothing can follow but nertain destruction. For our God is a consuming fire, Heb. 12.29.

3 Doct. God will take no more pity of wicked men in their sorrows, then men that laugh at other mens miseries. I will dash them one against another, even the Fathers and the Sons together, saith the Lord. I will not pity, nor spare, nor have mercy, but destroy them, Jer. 13.14. He bids his servant lay load on Babylon: Reward her even as she rewarded you, and double unto her double, according to her works; in the cup which she hath filled, fill to her double, Rev. 18.6.

Reason. 1. Because God is immutable. He hates wicked men, and cannot affect them, if they live and die so. It is against his nature.

2. His decrees concerning the end of wicked men are for eternity. He hath preordained all their misery, and cannot alter.

Ʋse. It shews the vilenesse and venemous nature of sin, and abominablenesse of it, that provoken the great God, that hath more pity in him then all Angels and men, so to be displea­sed, [Page 181]that when the creature shall be in misery, he will let it abide so for ever, and shew it no more pity in hell then they that laugh at men in their miseries. Quod Deus loquitur cum risu, tu legas, cum fletu: If God laugh, thou hast good cause to cry. August. It makes God merry at his creatures misery, who otherwise delights in mercy, Mic. 7.18. Trap.

4. Doct. God will cast wicked mens sins in their teeth in their miseries. Ye have forsaken me, and served other gods; wherefore I will deliver you no more. Go and cry unto the gods which ye have chosen, let them deliver you in the time of your tribulation, Judg. 10.13, 14. Whosoever shall deny me before men, him will I also deny before my Father which is in heaven, Matth. 10.33.

Reason 1. Not that God will vouchsafe to speak to them in hell, but will cause all their sins to come into their me­mory; which is as much as if he from heaven told them of them, Psal. 50.25.

2. Not onely their memories shall bring them to their re­membrance, whether they will or no, but God will also sit in their consciences, and check them to eternity. The con­science shall never lose his force. Excuse it cannot in hell, therefore it will accuse for ever.

Ʋse. Think of this ye that live in sinfull courses, your fins will never be obliterated. God will upbraid you to eter­nity. Men are ashamed to be mocked a few dayes; how much more for ever?

5. Doct. Wicked men live in fear. Through the fear of death they are all their life time subject to bondage, Heb. 2.15. I will send a faintnesse into their hearts, and the sound of a shaken leaf shall chase them, Lev. 26.36. A dreadfull sound is in his ears, Job 15.21.

Reason 1. Because they think every thing threatens death to them, which besides the pain of it, is the Iosse of all good had and hoped for.

2. Their conscience tells them of, and makes them fear evill after death, even hell it self.

Ʋse. See now if many wicked men be not grosse hypo­crites. They speak stoutly, and brag, as if they were the most fearlesse men in the world; yet God that knows their [Page 182]hearts, pronounces them timorous creatures. Tuliius Hosti­lius worshipped Fear and Palenesse. Lact. Institut. Cataline was afraid at any sudden noyse. Salust. Richard the third, after the murder of his Nephews, could never sleep in quiet. Daniel Chron. Nor Charles the nineth after the Paris Massacre. Thuan. These Tyrants became more terrible to themselves then ever they were to others. Trap.

6. Doct. That which wicked men fear, will certainly come upon them. The Romans did come and destroy Jerusalem, as the Jews feared, Joh. 11.48. The fear of the wicked it shall come upon him, Prov. 10.24. I will bring their fears upon them, Isa. 66.4.

Reason 1. Death will certainly come, which is most ter­rible to wicked men.

2. Hell will certainly come, with which their conscience frighteth them here.

Ʋse. It shews the grosse self-flattery that is in ungodly men. They make us beleeve they fear not evils, and are confident they will never come on them, but they are decei­ved in both. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall passe thorow, it shall not come unto us: Your covenant with death shall be disanulled, and your agreement with hell shall not stand, when the overflowing scourge shall passe thorow, then ye shal be trodden down by it, Isa. 28.15, 19.

Wisdome comes now to a second judgement to be denoun­ced against fools, that despise instruction. And that is help­lesnesse. They shall cry to her for help, but all in vain. She will not hear, v. 28. The judgement is set down,

1. By the cause of their crying, to wit, the greatnesse of their misery, and grievousnesse of their punishment, in this vers.

2. By the fruitlesnesse of it. They should cry in vain, and to no purpose, vers. 28. The cause of their cry, and [Page 183]grievousnesse of their punishment, is set out by soure simi­litudes.

1. From an enemy or flood, that sweeps all away.

2. From a whirlewind, which none can resist.

3. From bands that gird in a man, and pain him so as he cannot get out, or from a besieged City.

4. From a disease that cleaves to a man, so that he can­not be rid of it. For the words.

When your fear cometh. See on vers. 22. it is called their fear, because they should have feared it, or did fear mischief in ge­nerall, though they went not the right way to work to pre­vent it. Hereby is meant especially death, for many wicked men fear not hell, though that be most to be feared. See on vers. 26.

[...], As desolation. The word signifies an utter laying waste of a Country in war by an Army of Souldiers, who lay heaps upon heaps, and leave not a stone upon a stone, Matt. 24.2. or by a flood or storm coming with a great noyse and violence, and suddenly carrying all before it. Therefore shall evill come upon thee, thou shalt not know from whence it riseth, and mischief shall fall upon thee, thou shalt not be able to put it off, and desolation shall come upon thee suddenly, which thou shalt not know, Isa. 47.11. They came upon me as a wide breaking in of waters, in the desolation they rolled themselves upon me, Job 30.14.

And your destruction. The same word that was transsated ca­lamity, v. 26.

Cometh. See on v. 26. This v. expoundeth the end of the last vers. before.

[...], As a whirlewind. Suddenly, and irresistibly, and with a terrible noyse, and fragor. It comes from a word that signifies to be consumed, or ended. It sets out a vio­lent wind, that blows all away before it like chaffe, and consumes it. Hereby is intended death taking away all those lovely things, which men have been so long working for, and gotten with so much sweat. Sudden death like a grie­vous whirlewind will blow them out of the world. Some take it for a tempest at Sea, that riseth suddenly after a long calm, when men are secure, and lifts the waves up and [Page 184]drowns the ship. Aquila takes it for an earthquake; and that suddenly shakes the earth it self, and throws downe Houses, and Castles, and swallows up men alive in the bowels of the earth. However, it sets out an unlooked for, and unavoydable judgement.

[...]. When distresse cometh. It comes from a word that betokens to keep in, straiten, or besiege a man or a City, so that men have not room enough to breathe, or to get things necessary, Isa. 29.2, 3. It imports any great grief or trouble of minde, whereby the heart is as it were strait­ned, and kept in, and oppressed. When ye are so distressed with troubles, that ye are straitned like men in a narrow way, in great danger, yet finding no way to get out.

[...], And anguish. It comes from a word that fignifies cleaving fast to one, like a disease that cannot be parted from the body, though it pain a man sore. An evill disease (say they) cleaveth fast unto him; and now that he lieth, he shall rise up no more, Psal. 41.8. It may be meant of bodily pain. Some think that both these words signifie the same thing, and two words of the same signification are used to heigh­ten the signification, and to signifie extreme trouble, great fear and grief shall accompany your Iestruction and death. As if one word were not sufficient to set out the horror of it. See the like, Job 14.10, 11, [...]. Where death is set out in divers phrases. So many words and similies are used here to shew the grievousnesse of their destruction. It is called fear, because it will make them sore afraid. Desola­tion suriously breaking in upon them. Destruction making an end of them. A whirlewind blowing away not onely light things, as chaffe, but also blowing down trees, hou­ses, and strong buildings. Anguish and distresse grievously afflicting both soul and body, and all to shew how sharply God will proceed against impenitent sinners. As if an ene­my came with a noyse to destroy a City, or a great house fell by a hideous earthquake, with a terrible noyse, or a ship sunk in a raging storm, or the corn were smote down with hail, or floods overran all the fields: So terrible will the destruction of wicked men be.

Ʋpon you. On you simple ones, scorners and fools, v. 22.

Figures. Cometh, Befalleth you. A Metaphor, attributing a living action to a dead thing, as Job 1.19. There came a great wind from the wildernesse.

The misery to come upon these wicked ones, is set out,

• 1. Literally.
• 2. By similitudes.

In the first note,

• 1. The object, When your fear.
• 2. The act attributed to it, cometh.

The similitudes are taken,

• 1. From a Countrey laid desolate, as desolation.
• 2. From things thrown down by a tempest. And in it,
  • 1. The misery, and your destruction.
  • 2. The act, cometh.
  • 3. The manner, as a whirlewind.

The third fimilitude may be taken from a body straitned, or a City besieged, when distresse.

The fourth from a painfull disease cleaving to a man, And in it,

• 1. The evill, anguish.
• 2. The act, cometh.
• 3. The object, upon you.

As if it came down from heaven by the hand of God, who will lay on load as an enemy invading you.

The points we shall handle, shall be only of the conditions of wicked mens destruction, as they naturally arise out of the former similitudes. Enemies lay a place desolate quickly. Tempests soon throw down trees and houses.

1. Doct. The destruction of wicked men shall be sudden and unexpected. Sodoms destruction was in a Sun-shiny mor­ning when they expected comfort, but were soon destroyed. Gen. 19.23, &c. The Israelites in the Wildernesse were de­stroyed while the meat was in their mouths, Psal. 78.30, 31. So the old World was unexpectedly destroyed. They did eat, they drank, they married wives, they were given in marriage, untill the day that Noe entred into the Ark, and the flood came and destroyed them all, Luk. 17.27. Nebuchadnezzar's casting down, came sud­denly, Dan. 4. and Belshazzar's death, Dan. 5. When they shal say, Peace, and safety, then sudden destruction cometh upon them, [Page 186]as travail upon a woman with childe, and they shall not escape, 1 Thess. 5.3.

Reason 1. Because their sins hinder them, and blind them so, that they cannot see the danger, till it be upon them.

2. Their businesses hinder them, and leave them no time to think of danger.

3. Their pleasures so content them, that no fear of alte­ration can sink into them many times, and then lightly dan­ger comes.

4. Their hearts will not let them think of danger, but soon cast out such thoughts, lest they make them melan­choly.

Ʋse. 1. Let not wicked men flatter themselves. Danger may be neerest when they think it farthest off. It is more ter­rible to perish suddenly then by degrees. Trees, houses, ships, that are strong are suddenly overthrown by a rising wind. As the whirlewind passeth, so is the wicked no more, Prov. 10.25. Thou breakest the ships of Tarshish with an East wind, Psal. 48.7.

2. Let them prepare for a better condition. They know not how soon they may lose this. Who would live a Te­nant at will, that may get a Lease of yeers, or a Fee-simple? Make sure of heaven quickly, and then all will be well.

2. Doct. The destruction of wicked men is irresistible. Who can refist a strong invading enemy, or a whirlewind? And what will ye do in the day of visitation, and in the desolation which shall come from far? To whom will ye flee for help? and where will ye leave your glory? Isa. 10.3. Therefore shall evill come upon thee, thou shalt not know from whence it riseth, and mis­chief shall fall upon thee, thou shalt not be able to put it off, and deso­lation shall come upon thee suddenly, which thou shalt not know, Isa. 47.11.

Reason 1. Because their destruction comes from God, whose power and wisdome no man can resist.

2. He can goe beyond all their power and wisdome, though the greatest that is or can be in any or all the crea­tures.

3. He can disappoint all their friends, and all supplies.

4. He can set all creatures against them. And how can the strongest creature resist all other in heaven, earth, and hell?

Ʋse. It shews the great misery of ungodly men, they can­not resist destruction. If an enemy come into a Land, or besiege a City, if there be force enough to resist, destruction will not follow; else all will be laid waste. Wicked men cannot resist God, therefore they must needs perish.

3. Doct. The destruction of wicked men shall be totall, or universall. An enemy layes all waste, Cities, Houses, Gar­dens. A whirlewind or flood sweeps all away.

Reason 1. It appears in particulars. Their credit will be gone. Not onely their good name shall decay, but their name it self shall be lost, as a rotten thing stinks and wears away. The name of the wicked shall rot, Prov. 10.7. Their goods shall be gone. Thou fool, this night shall thy soul be re­quired of thee; then whose shall those things be, which thou hast provided? Luk. 12.20. Yea, Cujus eris tu? Whose shalt thou be? saith Bernard. Their life shall be lost. Whosoever shall save his life (by sinful wayes) shall lose it, Mat. 16.25. Yea, their soul and all shal be lost. What is a man profited, if he shall gain the whole world, and lose his own soul? Mat. 16.26.

2. By the causes of it. Their fins are universall. Their thoughts, words, deeds, altogether sinfull. Humours that run over all the body, make all the body sick. They sin against all Gods commandements, and that wilfully and con­stantly, and therefore must perish wholly.

Ʋse. Let wicked men labour to get out of this condition. A man would be loth to live in a trade wherein he should get nothing, more loth to live in a calling wherein he were sure to lose all, and spend his stock. This is the wicked mans condition, get out of it, else ye perish totally.

4. Doct. The destruction of wicked men will be irrecove­rable. Such was the destruction of those two rich fools, Luk. ch. 12. & 16.

Reason 1. Because they are carried clean out of the world. Here a man may be poor one day, and rich another; after this life, poor once, and poor for ever.

2. They are carried to hell immediately after death, and out of hell is no redemption.

Ʋse. Take heed of impenitency, lest it bring you to irre­coverable punishment. Bajazet the great Turk could say, Re­sipiscentia sera nulli unquam profuit: Too late repentance never did any man good. Men inclining to a dropsie or consumption, wil seek for cure before it grow incurable. Repent in time, lest ye perish for ever. Ad Deum redeundum, aut per Deum pereundum. Return to God, or perish by God.

5. Doct. The destruction of wicked men will be mise­rable. Such was the destruction of old Babylon, Jerem. 49.25, &c. A sword upon men and beasts. Such of new Ba­bylon, Rev. 18.7, &c. Torment, death, mourning, famine, &c.

Reason 1. Because it is helplesse condition. Evill men cannot help others, if they would, for they are in the same danger, and need help themselves. Good men would not help them if they could, because they are Gods enemies, de­voted by him to eternal destruction.

2. It is a comfortlesse condition. No ease or comfort will be afforded to them. Not a drop of cold water to cool the tongue, Luk. 16.24.

Ʋse. Let us blesse God, that frees us from so great a de­struction, which we have deserved as much, yea more then many that are in hell. Should not we praise God for deli­verance from so a great a destruction, who are in the same con­denmation? Luk. 23.40.

6. Doct. The destruction of ungodly men is lamentable. Jeremy takes the destruction of the people so to heart, that he wishes his head a fountain of waters, and himself in a wildernesse, to weep his belly full alone, without inter­ruption, Jer. 9.1, &c. Kings and Merchants must weep and lament for the downfall of Babylon, Rev. 18.9, 11. See the truth of it in two glasses, one here, the other hereafter. The one in the Aegyptians, who had dominatered over the Israe­lites, yet at last the Israelites see them swimming dead on the Sea, Ex. 14. The other in hell, where their worm dieth not, and the fire is not quenched, Mar. 9.44. This causeth weeping and gnashing of teeth, Mat. 8.12.

Ʋse. Remember the woe to them that laugh now, their state shall be lamentable, Luk. 6.25. Wicked mens joy termi­nates in this world. Better weep for sin here, then for punish­ment in hell.

Wisdome having set out their misery before, now re­moves all help from them in their misery. And their an­guish is encreased by the fruitlesnesse of their prayers. A sad condition to be miserable and helplesse, yet a most just punishment, that they that would not hear God, should not be heard of God. Ye heard the cause of their crying in the last verse, extremity of misery, now ye have the fruit­lesnesse of it in this verse.

For the words.

[...], Then, In that moment when they see their destruction coming upon them. I called in their prosperity, and they would not hear. They shall call in their adversity, and I will not hear. There is both an Emphasis in that particle, and an Antithesis. Now I call, and they will not hear. Then they shall be glad to call to me, but I will not hear. When their hearts are full of distresse and anguish, then their tongues shal be compelled through extremity of torment and danger, to cry to me.

They. They, who have thus slighted me. Which slighting Wisdome takes so unkindly, that she will no more speak to them in all the Chapter. Onely, she tells other men what shall become of them. She speaks not in the second person, as before, but changes it to the third. No more ye, but still they; speaking at a distance, as if they were unworthy to be spoken to directly any more.

Shall call. They shall pray for help. For the severall signi­fications of this word, See on v. 21.

Ʋpon me. Whom they would not hear before.

But. See on v. 25.

[...], I will not answer. This word signifies,

1. To speak, or begin a speech. And Job spake and said, Job 3.2.

2. To cry out, or speak aloud. And the wilde beasts of the Islands shattery, Isa. 13.22.

3. To sing. Sing unto the Lord with thanksgiving. Sing praise, Psal. 147.7.

4. To speak for or against one, or bear witnesse. Thou shalt not bear false witnesse, Exod. 20.16.

5. To hear what is said, or regard it. Behold, I ery out of wrong, but I am not heard, Job 19.7.

6. To give an answer to what is said. Then answered Bildad, Job 8.1.

7. To grant what is desired, which is a reall answer. They cryed, but there was none to save them; even unto the Lord, but he answered them not, Psal. 18.41.

8. To be afflicted. I was greatly afflicted, Psal. 116.10.

Here it is taken in the seventh sense. I will not grant what they pray for, so that they shall pray to no purpose, and without successe. And none else can help them, there­fore their case is desperate, and they must needs perish, being forsaken both of God and men.

[...], They shall seek me early, Heb. They shall seek me in the morning. For then comes the light, by the benefit whereof things sought for may be found out. They shall seek me not coldly nor faintly, but as diligently, as men that rise be­times in the morning, as soon as they can see, to seek some­what lost. The greatnesse of their distresses shal make them to seek me quickly, very diligently and carefully, they shal spare for no pains, they shall break their sleep in the morning to do it. So diligent men use to seek things they would finde. So the Israelites went early in the morning to seek for Manna. They shall seek me diligently, as men that begin in the mor­ning betimes, and hold on till night.

But. See on v. 25.

They shall not finde me. They shall not finde me gracious and mercifull unto them in the time of their perplexities. Seeking here is praying, and finding is speeding. Seek ye the Lord while he may be found, call ye upon him while he is neer, Isa. 55.6. Ask, and it shall be given unto you; seek, and ye shall finde, Mat. 7.7. For the word, see on v. 13.

Figures. Call upon me. A figure of the generall for the particular. The meaning is, Pray to me.

Answer. I will not grant what they ask. The same figure [Page 191]as before. For a man may answer and deny. Seek me early, Pray earnestly to me, as men seek good things lost. So shall they pray fervently to me to deliver them. A Meta­phor. Not finde me, Not have their desires of me, nor be satisfied, as men are that finde what they seek for. A Meta­phor.

Note a double threatning.

In the first note,

• 1. Mans call.
• 2. Gods refusall.

In mans call note,

• 1. The adjunct of time, Then.
• 2. The act, shall they call.
• 3. The object, upon me.

In Gods refusall note,

• 1. The person, but I.
• 2. The act, will not answer.

In the second threatning note,

• 1. Mans endevouring.
• 2. Gods rejecting.

In mans endevouring note,

• 1. The persons, They.
• 2. The act, shall seek early.
• 3. The object, me.

In Gods rejecting note,

• 1. The parties, They. They that seek me.
• 2. The act, shall not find.
• 3. The object, me.

1. Doct. Affliction makes men seek to God, that slighted him before. So the Israelites did, Their cry came up unto God by reason of the bondage, Exod. 2.23. When they were smit­ten down by their enemies they would pray, 1 King. 8.33.

Reason 1. Poena aperit oculos, quos culpa tenebat clausos. Greg. Men are dull sighted in prosperity, and quick sighted in ad­versity.

2. Because they know not where to get help else. As the prodigall child, when none else would relieve him, thought of returning to his Father, Luk. 15.16, 17. Wicked men will try all wayes ere they will seek to God, he is their last refuge.

3. Suspicion begins to work when trouble begins to [Page 192]come. Wicked men are often called Fools in this Book. Fools fear nothing, till they feel something, and then they fear more then needs.

4. Conscience then begins to terrifie them, setting fin before them in its colours, with death and hell attending it, Rev. 6.8.

Ʋse. 1. To mitigate our sorrows in our afflictions. They bring some good. They have honey as well as a sting. They oftentimes drive men to God. Foelix necessitas quae cogit ad Christum: Happy necessity that drives men to Christ.

2. To condemne those that keep aloof from God even in affliction. Men may keep out at Sea in a calm, but they that keep out in a storm are desperate. So are such as call not on God in trouble. Sea-men will pray in a storm, that swear in a calm.

2. Doct. Prayer is an invocation or calling upon God. Call upon me in the day of trouble, Psal. 50.15. They call not upon the Lord, Psal. 14.4. A man that in want or trouble calls upon his neighbour for help, 1 sees that he needs help, 2 desires to be helped, 3 sues to another for it, 4 to one that is able. So do we in prayer, confesse our want, de­fire relief, sue to God for it, who is able to deliver us, Heb. 5.7.

Ʋse. It instructs us in the nature of prayer. It is not with Papists or ignorant persons, mumbling over words we understand nor, but spreading our wants before God, and suing for supply. O Lord, I am oppressed, undertake for me, Isa. 38.14.

3. Doct. God will not give ease to them that never call on him but in trouble. They cryed, but there was none to save them; even unto the Lord, but he answered them not, Psa. 18.41. Though they cry in mine ears with a loud voyce, yet will I not hear them, Ezek. 8.18.

Reason 1. Because they had no acquaintance with God before. Men look after their acquaintance in time of trouble, not after strangers, that have no dependence on them.

2. Because they look meerly after their own ease for the most part, and have no love to God, else they would have re­garded his service in their prosperity, Hos. 7.14.

Ʋse. It teacheth us to get interest in God betimes, even in prosperity, to follow Solomon's counsell, Eccl. 12.1. Re­member now thy Creator in the dayes of thy youth. We would be glad to have God to hear us in the troubles of old age. Let us then be mindefull of him in youth.

4. Doct. Affliction makes men earnest in prayer. In their affliction they will seek me early, Hos. 5.15. When he slew them, then they sought him, Psal. 78.34.

Reason 1. Because affliction is compared to fire. When thou walkest through the fire, Isa. 43.2. and fire will heat. So doth affliction heat mens affections.

2. Because they finde much need of help, which in their prosperity they felt not. A begger wil pray earnestly.

Ʋse. It condemns our cold prayers both in fasts and other times in these sad dayes. If ye will not pray earnestly now, when will ye? Wicked men will rise in judgement against you. They pray earnestly in trouble.

5. Doct. Prayer is a seeking of God. Neither do they seek the Lord of hosts, Isa. 9.13. Seek ye the Lord, Isa. 55.6.

Reason 1. He is as it were lost when he doth not help us. God is departed from me, and answereth me no more, 1 Sam. 28.15.

2. He may be found an helper upon intreaty.

Ʋse. No marvell if many never found God. They never sought him by hearty prayer in all their lives, and must quite lose him at their death.

6. Doct. There is a time when God will not be found of some men, though they seek him earnestly. Though they shall cry unto me, I will not hearken unto them, Jer. 11.11. When ye make many prayers, I will not hear, Isa. 1.15. Then shall they cry unto the Lord, but he will not hear, Mic. 3.4.

• 1. For the time.
• 2. For the persons.

For the the time. That is twofold:

1. After a time of long calling on them to return, yet slighted by them. He that turneth away his ear from hearing the Law, even his prayer shall be abominable, Prov. 28.9. Yea, true repentance then, though it may deliver from the curse, yet sometimes not from the crosse. God would destroy Je­rusalem [Page 194]for Manasses his sins, though he repented, and Jo­siah reformed, 2 King. 23.26.

2. After this life. It is too late to cry for mercy in hell. Not a drop of water to be gotten, Luk. 16. God hears not impenitent finners here, much lesse in hell. Here is time of repentance, there none. The dore of mercy is shut up for ever by death, Mat. 25.10. When the golden time of life is gone, no trading for souls health. No physick after death. For the persons, they are,

1. Impenitent sinners. God heareth not sinners, Joh. 9.31. Prayer and repentance must go together, else no audience.

2. Unbelievers. The Word without faith doth no good No more doth prayer. An unbeliever must not think that he shall receive any thing of the Lord, Jam. 1.7.

3. Hypocrites, that have no religion, but in shew, and pray accordingly. Will God hear the hypocrites cry, when trouble cometh upon him? Job 27.9. Sure he will not.

4. Uncharitable men. A father will not hear them that are cruel to his children.

Ʋse 1. It teacheth us to take heed of putting off repen­tance. We may be in hell in a moment; or God may be so offended with our peevish wayes, that he will not give us true repentance, nor hear us. A great revenge. It would vex a man that his friend would not hear him in extremity. If we follow not Gods instruction in our prosperity, he will not follow us with help in our misery. He that meant to say, Lord have mercy on me, cryed out at his death, Horse and man, and all to the Devill. Perkins government of the tongue.

2. Let us hearken to God in our prosperity, that he may hearken to us in our extremity, else we perish eternally. Quid aequius? quid justius? non respeximus, non respicimur; non audivimus, non audimur. Salv. What more equall? what more just? we regarded not, we are not regarded; we heard not, we are not heard. I speake unto thee in thy prosperity, but thou saidst, I will not hear; this hath been thy manner from thy youth, that thou obeyest not my voyce. The wind shall eat up all thy pastours, and thy lovers shall go into captivity; surely then shalt thou be ashamed and confounded for all thy wickednesse, Jer. 22.21, 22. [Page 195]To conclude, God will hear a penitent sinner at any time; yea, even at the houre of death, as he did the penitent thief; but he often denies true repentance to those that slight the means of grace, and alwayes denies audience to those that cry not with their hearts to him, when they howle on their beds for corn and wine, Hos. 7.14. Let not then an im­penitent sinner ever presume, nor a penitent despair.

We are come to the third judgement denounced, where­in Wisdome first sets downe the causes of the judgement, v. 29, 30. Secondly, the judgement it self, v. 31, 32.

For the first, Wisdome repeats the former just causes, to justifie her accusation, yet with some elegant change of words and order, to affect the more with the variety of them, and to drive the causes of their ruine the more home to their hearts, that at length they might repent and prevent it. An usuall thing in humane judgements, that the sentence may appear to be just. The Clerk reads the causes of the condem­nation, and the Judge oftentimes repeats them. Their plagues are fearfull, therefore Wisdome would have the cau­ses of them well known. If any man should ask, Why Lord art thou so inexorable and hard toward them? The answer may be in the text, For that they hated knowledge. So the words may look backward and forward. Thus he shews that they did justly perish, and were justly neglected. Four causes mentioned before are here repeated. The two first in this vers. The two lastin v. 30.

The first in this vers. is hating knowledge, mentioned vers. 22.

The second in this vers. also, is not choosing the fear of the Lord, intimated, v. 7.

The third in vers. 30. is rejecting Wisdomes counsel, men­tioned v. 25.

The fourth in v. 30. also is despising Wisdomes reproof, mentioned likewise v. 25. And in an elegant order. For,

1. Knowledge is to be gotten.

2. The fear of the Lord.

3. Good counsell to be hearkened to, for direction of life.

4. Reproof to be regarded when we sin, that we may reform. For the words.

[...], For that, Heb. In stead of that. For their sin they shall be punished.

They hated knowledge. See on v. 2, 4, 22.

[...], And have not chosen. To wit, in their prospe­rity; when they might and should have done it, they did re­fuse to doe it, or despise it, as v. 24, 30.

The fear of the Lord. See on v. 7.

Figures none. Foure causes of judgement are here set down. Two in this vers. Two in the next.

In this vers.

• 1. Hating knowledge.
• 2. Not choosing the fear of the Lord.

In the next,

• 1. Refusing counsell.
• 2. Despising reproof.

In the first note,

• 1. The word of coherence, For that.
• 2. The act, they hated.
• 3. The object, knowledge.

In the second note,

• 1. The act; and did not choose,
• 2. The object, The fear of the Lord.

The same things having been spoken of and handled before, vers. 7, 22, 25. I shall onely insist upon some ge­neralls.

1. Doct. Repetitions in Scripture are usefull. Compare Phil. 3.1. with Phil. 4.4. Rejoyce in the Lord, rejoyce in the Lord alway, and again I say rejoyce. I will not be negligent to put you al­wayes in remembrance. I think it meet as long as I am in this Ta­bernacle, to stir you up by putting you in remembrance, 2 Pet. 1.12, 13. The same thing repeated in two verses.

Reason 1. They are great helps to the memory. Often reading imprints them deep there. Therefore in the Gospels, the same Histories, Miracles, Precepts, and Doc­trine of Sacraments, are repeated. The same things are [Page 197]often found in the second Epistle of Peter, and Jude.

2. They are great helps to the understanding, because of some different expressions and additions. As in the doctrine of the Sacrament of the Lords Supper some things are added, 1 Cor. 11. which are not in the Gospels.

3. They are great helps to the affections. Every new rea­ding with delight works more love, or joy, or sorrow, or fear. The oftener men view what they love, the more they like it.

4. They are great helps to practice. The more we see things in Gods Book, the more desirous we are to see them in our lives.

Ʋse 1. It reproves the queasie stomachs of the people, that had rather hear falshoods under a glittering colour of new truths, then the same things inculcated on their souls, though never so sound. They like the same meat again and again, especially if the sauce and dressing differ a little, and why not then the same points of religion?

2. It calls upon Ministers to presse the same truths. Re­ligion follows not new fashions, as Clothes do. Hence come errors, for want of a good foundation. Plantas saepius ad­aquare conducit. Primas. Gardeners often water their plants with the same water. God lays downe the reasons now the second time, why he destroyes these ungodly men.

2. Doct. God cleers himself abundantly in his Word, of the destruction of ungodly men. Had not God cause to de­stroy the old World? See Gen. 6.11. The earth was corrupt before God, and the earth was filled with violence. God examines the cause of Sodom, and condemns them justly, Genefis 18. So he deals with Israel, 2 King. 17. with Judah, 2 Chr. 36. with the Church of Ephesus, Rev. 2. with Laodicea, Rev. 3.

Reason 1. Because sin the cause of it, is from us, and not from God. He neither compels, nor counsels, nor allures, nor consents to it, but forbids it, and threatens to punish it. O Israel, thou hast destroyed thy self, Hos. 13.9.

2. It is justice in God to punish sin, and not cruelty, as in a Judge to condemne murderers.

3. God foretells their destruction in his Word, and by his Ministers.

4. He useth many means to prevent it. By mercies, judge­ments, ordinances, checks of conscience.

Ʋse 1. It blames those who lay their dishonour upon Gods head. He will lay it back on theirs, as Solomon did Joab's murder, and Shimei's curse. Their bloud shall return upon the head of Joab, 1 King. 2.33. The Lord shall return thy wicked­nesse upon thine owne head, 1 King. 2.44. God will say, as Paul, I take you to record, that I am free from the blood of all men, Act. 20.26. In Sin-offerings, the persons hand that brought it, was to be laid on the head of it, and not the Priests, to shew that God was not the cause of death, but the sin­ner.

2. Give God the glory of his judgements publick, or par­ticular, on others, or our selves. He smites not without a cause. Say with the Church, The Lord is righteous, for I have rebelled against his commandement, Lam. 1.18. I will bear the indignation of the Lord, because I have sinned against him, Mic. 7.9. Knowledge is put before the fear of God as a foundation.

3. Doct. There is no fear of God where there is no know­ledge. Who knows the power of thine anger? according to thine anger, so is thy fear, Psal. 90.11. Who is the Lord, that I should obey his voyce, to let Israel go? I know not the Lord, neither will I let Israel go, Exod. 5.2.

Reason 1. Because knowledge is the light of the soul. Men cannot work without light. Nor affections do their part without knowledge. Ignoti nulla cupido. Men love not, desire not, fear not, hope not, without knowledge of the object.

2. Knowledge is the guide and mover of the soul. It shews arguments to fear God, as well as whom to fear. So the great wheel of the Jack makes the rest to go; if it be still, the rest are so. There is then no fear of God without knowledge.

Ʋse. No marvell that many are so destitute of the fear of God. They dare swear and lie. They are Ignoramusses. They know not Gods power, else they durst not do it; nor his goodnesse, else they would not do it.

4. Doct. Many care neither for the knowledge nor fear of God. Israel doth not know, my people doth not consider, Isa. 1.3. [Page 199]The unjust Judge did not fear God, nor regard man, as him­self confesseth, Luk. 18.4.

Reason 1. Because knowledge and the fear of God are dif­ficult to obtain. There are so many things to be known, and so high above Nature, and Art, that they are not easily reached. And the fear of God is harder to get then knowledge. For many get the one, and never come to the other.

2. They crosse our corruptions, and curb them. The fear of God keeps men from many sins, to which their corrupt nature would lead them. Joseph would not wrong his Brethren, for (saith he) I fear God, Gen. 42.18. But so did not I, because of the fear of God, Neh. 5.15. Joseph lac­ked not power nor opportunity, onely Gods fear kept him back. Knowledge flies in mens faces after they have sinned. Ignorant men are quiet after sin, because they know not that they have done amisse.

Ʋse. Be not offended at hard usage from ungodly men. They want knowledge. Had they known it, they would not have crucified the Lord of glory, 1 Cor. 2.8. Sure they want the fear of God, and then no good usage is to be expected from them. I thought surely the fear of God is not in this place; and they will slay me for my wives sake, Gen. 20.11.

5. Doct. Knowledge should be the guide of our choyce. Now we beleeve, for we know that this is indeed the Christ, Joh. 4.42. We beleeve, and are sure, that thou art that Christ, Joh. 6.69.

Reason 1. It appears in credendis, in things to be be­leeved. How can men without knowledge tell what to be­leeve of the World, or of the Church, or of the world to come?

2. In agendis. In things to be done. How can men tell what is to be done toward God, men, themselves, if they have no knowledge?

Ʋse. We see here the sad condition of an ignorant man. He must needs be an Infidel, and injurious to God and man, for he knows not what to beleeve or do. Knowledge is the eye of the soul. A blind man knows not, which way to take.

6. Doct. They that choose not piety must be damned, as well as they that hate knowledge, and they that refuse Wisdomes counsels and reproofs as well as either. My people would not hearken to my voyce, and Israel would none of me: So, I gave them up unto their owne hearts lust, &c. Psal. 81.11, 12. And what could follow then but damnation? Christ will come in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of Jesus Christ, 2 Thess. 1.8.

Reason 1. Because these things stop up the way to heaven. Want of piety and the fear of God keep them out. So doth refusall of good counsels and rebukes. And he that goes not to heaven, must go to hell.

2. They shut them up in the way to hell, and leave them no breach, whereat they may get out. Some men begin to be frighted with the fear of God, when they think of his power, or judgements. Others, that have no such thoughts, are drawn out by the counsel of others that are escaped. Others that slight counsel, are moved with reproof. These slight all, and perish.

Ʋse. Think not your selves in a good condition, be­cause ye are not the worst of men, and hate not knowledge. Such as fear not God, nor regard counsell, nor re­proof, must perish also. Though ye put not out the light, nor cast away physick, yet ye get no good if ye use it not well.

The third and fourth cause of the following judgements are set down in this vers. which was all, but one word, in­terpreted before in v. 25. And in the translation there al­so is another word, the same in sense. Setting at nought, and despising, intend the same thing, though they be different words in the Originall. A little alteration there is. There counsell is despised and reproof refused; here counsell refused and reproof despised. To shew that wicked men do both refuse and despise both counsell and reproof, and so [Page 201]are in a desperate condition. For the words, see on v. 25. Their sin is aggravated, and riseth by degrees, to shew the justice of their punishment. They not onely rejected know­ledge, but also the fear of God; and not that onely, but also his counsels; and not that onely, but also his reproofs. What remains, but that they eat of the cursed fruits of their owne labours?

There is but one word new to be expounded, [...], they despised, which imports a contempt of a thing upon a light account of it. They had a small estimation of Wis­domes reproof, and therefore would not be mended by it, and so are inexcusable. Let Wisdome chide, if she would, they cared not for it, but would do as they list.

Figures none.

• Note 1. The third cause of the judgement.
• 2. The fourth.

In the third note,

• 1. The act, They would none of.
• 2. The object, my counsell.

In the fourth note,

• 1. The act, They despised.
• 2. The object, all my reproof.

The particular doctrines have been handled on v. 25. For the words are the same in effect, and well-nigh in syllables. The generall ones are to be seen on v. 26.

The complaint was renewed in the two former verses. The commination follows. The cause there, the effect here. In their misery note,

1. The effect, in this vers.

2. Another cause, v. 32. Seeing ye have such an ob­stinate minde, and hard heart, that ye would admit of no cure, what remains, but that you be filled with those evils which your sins have deservedly brought upon you? God cleers his justice by a common proverb then in use. It [Page 202]is just that men should eat out of their owne work, and reap what they sow. This proverb by way of similitude shews, that as it is just and equall that Planters or Plowmen should eat of the fruit or grain which they have laboured for, or sown; and if they have great encrease of fruit, or sowne much corn, or taken much pains about either, that they should be partakers of the labours of their hands plenti­sully; so it is just with God, that these should feel much sorrow and confusion, which their dissolute lives, and froward hearts deserve. They shall have plagues answera­ble to their fins, and bear the punishment of their evill counsels. For the words.

[...], Therefore. So it is tranflated, Job 35.16. Therefore doth Job open his mouth in vain. And Prov. 6.34. Therefore he will not spare. Because they were sufficiently admonished, yet would not hearken unto me, but followed their own lusts, and walked in vanity, they shall see what they shall get by it, when their sins have brought irreparable losses upon them, when they shall be forsaken of me, as I was of them. As they have gone their owne wayes, so they shall suffer the wofull issue of them, because they refused my counsels and corrections.

[...], They shall eat. The word literally fignifies devou­ring of meat, as Exod. 34.28. He did neither eat bread, nor d [...]ink water. Metaphorically it fignifies devouring any thing else; even by senselesse things, as by the fire, The fire of God hath consumed the sheep, Job 1.16. By the sword, Shall the sword devoure for ever? 2 Sam. 2.26. By the earth, The land eateth up the inhabitants thereof, Numb. 13.32. Also it is used for receiving things brought upon men by their own wayes, or procured by their works, be they good or bad. A man shall eat good by the fruit of his mouth, Prov. 13.2. Thou shalt eat the labour of thine hands, Psal. 128.2. So here. They shal receive a just reward of their wickednesse. They shall eat as they baked, drink as they brewed. They that sow the wind of iniquity, shall reap the whirlwind of misery.

[...], Of the fruit. Not part of it, as this particle is used of the fruit of the tree, ye shall not eat of it; Gen. 3.3. but feed upon it to the full, as follows in this vers.

[...], signifies, 1. The fruit of a tree. Of the fruit of the tree, Gen. 3.3.

2. That which proceeds from, or comes forth out of another thing, or is caused by it, be it good, as ch. 8.19. My fruit is better then gold. Give her of the fruit of her hands, ch. 31.31. Or be it bad, I will punish the fruit of the stout heart of the King of Assyria, Isa. 10.12. I will bring evill upon this people, even the fruit of their thoughts, Jer. 6.19. And so here. They shall have evill fruit of evill wayes. They shall be abundantly pu­nished for forsaking my counsels, and following their owne. They shall be left to themselves till they perish, Psalm 81.12.

Of their owne way. See on vers. 15. They have promised themselves much pleasant fruit out of their evill wayes, but they shall finde themselves deceived in the end, and finde bit­ter and deceitfull fruit far other then they expected. They shall bring destruction upon themselves by following their owne counsels, that would not be saved by following mine.

[...], And be filled. The word properly signifies to be satisfied. In satisfaction there are two things, fulnesse and content. Therefore the word (especially when it is ap­plyed to evil things) fignifies fulnesse alone; for no man is content with misery, but he may be as full of it to his end­lesse sorrow, as they are of good things, who are fully satisfied with them. They shall be as full of those evils, their sins bring upon them, as a man well filled is of meat. They despised the pleasant fruits of wisdome, and shall feed on the bitter fruits of sin.

With their owne devices, [...]. It signifies devi­ces, counsels, or consultations. Though they could never make an end of inventing and practifing evill, yet they shall be squatted at last, and surcharged with the evill effects thereof.

Figures. Eat, Receive. A Metaphor from Meats.

Fruit, Effect. A Metaphor from Trees.

Way, Practice. A Metaphor from Travellers.

Be filled, Hebr. satisfied. A figure of the effect for the cause.

Devices, for evill devices. A figure of the generall for the speciall. As, Isa. 1.8. They shall be as wool. That is, as white wool.

Here are two similitudes to set out these mens miseries. The first is taken from Eating. The second from Fulnesse.

In the first note,

• 1. The word of coherence, Therefore.
• 2. The persons, they.
• 3. The act, shall eat.
• 4. The object, of the fruit of their owne way.

In the second note,

• 1. The act, Be filled.
• 2. The object, with their owne devices.

1. Doct. Sins bring miseries upon men. Ye have plowed wickednesse, ye have reaped iniquity, ye have eaten the fruit of lies, Hos. 10.13. He that soweth iniquity shall reap vanity, Pr. 22.8. And that,

1. In a morall way, when God punisheth men according to their sins. The Israelites are slain, while the meat which they Iusted for, was in their mouths, Numb. 11.33. What more just, then that men should reap that they sow?

2. In a physicall or naturall way. And that,

1. When fins breed diseases, as drunkennesse breeds dropsies; gluttony, surfets; wantonnesse, foul diseases.

2. When God leaves men to their owne foolish cour­ses, which ruine them.

Ʋse 1. Let no man accuse God or others for his trou­bles or condemnation. His own sins bring them upon him. Nemo laeditur nisi a seipso: No man is hurt but by himself. Qui nolunt regi à prudentia Dei, necesse est, ut regantur ab impruden­tia sua, & in multos errores, mala, damna labantur: They that will not be ruled by Gods prudence, must of necessity be ruled by their owne imprudence, and fall into many errors, mischiefs, damages.

2. When troubles come upon us, let us look back to our fins, yea to the fins of our youth, that we may be humbled for them, as David was, Psal. 25.7. Remember not the sins of my youth. And Job, ch. 13.26. Thou makest me to possesse the iniquities of my youth. Harvest follows long after seed-time. So may mi­sery after sin.

The sins mentioned before were not about matters of Ju­stice, or Morality, but of Religion.

2. Doct. Sins in matter of Religion bring heavy judge­ments on men, yea on whole Nations. How costly was Idolatry in the Judges dayes? It made Gods people slaves to Canaanites, and many othe adversaries. What cost Jeroboam's Calves, Ahab's Baal, Israelites Idolatry? Losse of the Kingdome, and Captivity, 1 King. 17. The like effect had Judas sligh­ting Gods Prophets, 2 Chr. 36. The seven golden candle­sticks were ruined by impiety, Rev. 2. & 3.

Reason. 1. Because duties of Religion more neerly con­cern Gods glory, therefore such sins more highly offend him, as being not against his image onely, but against himself, not mediately, but immediately.

2. Because Gods honour is of more weight then mans good; for God is far greater then man, and we far more engaged to him, then to any man.

Ʋse 1. It discovers how different mens judgements are now adayes from Gods, how little love they have to God, how much self-love, that would have the least sin against man pu­nished by the Magistrate, but not the greatest against God. They are like the Turks, who whip men for speaking against God, and kill them for speaking against Mahomet, saying, God can revenge himself, Mahomet cannot.

2. Take heed of impiety. Morall men may condemn in­justice more, but God condemns impiety most.

3. Doct. Constant and continuall evils come on sinners. See variety of judgements one in the neck of another, Lev. 26.18, &c. Gods hand is still stretched out against them, Isa. 9.12, 17, 21.

Reason. 1. Because evill men are constant in sin. Now evil of sin is not barren. It breeds evil of punishment. Rarò an­tecedentem scelestum deseruit pede paena claud [...]: Sin was never so quick-footed, nor punishment so lame, but that the latter could overtake the former.

2. God is constant in justice. If they sin still, he wil pu­nish still. A thief must be punished the second and third time, as well as the first.

Ʋse. It shews us, that fools and wicked men are not in [Page 206]vain confounded in this Book of the Proverbs, and the words promiscuously used. What are they but fools that heap sor­rows on their heads, by continuance in sin, and will not give over till they perish eternally?

4. Doct. Wicked men drive a trade of sinning. They walk, stand, fit in wicked wayes, Psal. 1.1. They commit sin daily, as working in a shop, 1 Joh. 3.8.

Reason. In a trade are two things considerable. Constant labour, and expectation of gain. Walking for health is no trade, nor expectation of gifts is no trade. A wicked man labours constantly in sin. He may stumble on a good action, as a good man on a bad, but his head and heart both labour in sin. Gain he looks for from it. His Motto is, Dulcis [...]dor lucri è re qualibet: Gold smels well, though raked out of a dunghill. He can gain by wantonnesse, oppression, lying, flattery, &c.

Ʋse. Here is an help to judge of our estate. Is our way a way of sin, or of goodnesse? We must not try our selves by one act, either to cleer our selves for one good act, or to condemne our selves for one bad one. Our course of life must cleer or condemne us.

5. Doct. Abundance of troubles shall come upon wicked men. The back-slider in heart shall be filled with his owne wayes, Prov. 14.14. Many sorrows shall be to the wicked, Psal. 32.10.

Reason 1. Their fins bring on them store of spirituall evils, as shame, grief, despair, wherewith the mind is over­burdened, as the flomach overprest with meat, and made fick of a surfet.

2. Bodily evils, as diseases, pains, &c.

3. Their ill life brings an ill death, violent or despai­ring.

4. Wicked men cannot be filled with sin here, but they must be filled with misery in hell. A way of sin here, and a way of eternal sorrow there.

Ʋse. It declares to us what is the portion of sinners. They take great content in sinfull wayes, as if they were the onely free and happy men; but their end will be mi­sery.

6. Doct. Ungodly men have many devices to undoe them­selves. So Achitophel and Judas were wise enough to hang themselves.

Reason 1. Because God overpowers them in their owne way, and beats them at their owne weapons, and takes them in their subtilty. He countermines, and voyds their mines. He taketh the wise in their owne craftinesse, 1 Cor. 3.19.

2. Because their Wisdome is imperfect. They know not how to prevent all dangers.

Ʋse. See the misery of wicked men. Their wittends to self-destruction.

Wisdome having in the former vers. set out the effect; to wit, the destruction of ungodly men; here she concludes her threatnings with another cause of it. This vers. gives a reason why wicked men shall be so horribly and inevita­bly destroyed. And therein both expounds the former verse, and gives answer to a secret objection. It might be demanded, Who are they that shall eat of the fruit of their labours? The answer is in the text, simple ones and fools, that turn away from Wisdomes instructions. It might be further de­manded, But how shall they eat of the fruit of their labors? The answer is in the Text again, They will slay them, and bring them to destruction. But then it may be objected, Wicked men thrive most, and they that slight Wisdomes counsels, grow richest. The answer is ready, It may be so, but yet it will turn to their destruction in the end, as the Oxe to be slain, goes in the best pastures. The Sun­shine of prosperity ripens the sin of the wicked. Bernard calls it, Misericordiam omni indignatione crudeliorem. A mercy that he had no minde to; as being worse then all cruelty. What good is there in having a fine Suit with the plague in it? As soon may a man miscarry upon the soft sands, as upon the hard rocks.

For the words.

For. It gives a reason of what was said before. See on v. 9. They cannot justly complain of my severity, because they themselves are the cause of their owne ruine. They will not be taught how to escape it, though they have not wit enough of themselves to do it. Others read it But, as it is translated, ch. 9.18. But he knoweth not that the dead are there. And then they understand the former vers. thus, God will suffer wicked men to eat of their labours, and prosper for a time, but will destroy them in the end by their owne prosperity. The former reading agrees best with the scope, which is neer threatning.

[...], The turning away. Some take it to be meant of tur­ning away from God and goodnesse, to error, and wickednesse of life. Others take it for their turning away from seeking after heaven to look after the world. So Demas forsook Paul, having loved this present world, 2 Tim. 4.10. Others take it for turning away from Wisdomes counsels given before, which they are charged withall, v. 25.30. An unwilling­nesse to be taught by Gods Ministers. And that agrees well with what went before. When men will not be taught by Gods Ministers, destruction follows.

[...], Of the simple. See on v. 4.22.

Shall slay them. Shall destroy themselves.

[...], And the prosperity. The word fignifies quietnesse and abundance, which useth to follow peace.

Of fools. See on v. 22.

Shall destroy them. Shall lay them open to death, temporal and eternall. This is Scripture language. In the day thou eatest thereof, thou shalt surely die, Gen. 2.17.

Figures. Turning away. A Metaphor from a Traveller that misseth his way.

Shall slay them. Shall be the cause of their death. A Me­taphor from an Executioner. So also in Destroy them.

Wisdome sets down two causes of their destruction.

The first is an aversenesse to instruction.

The second is, love of prosperity. These two concur in most sinfull men, and had before punishment answerable set down, to wit, Gods not hearing them, and their destruction.

In the former note,

• 1. The word of coherence, For.
• 1. The act, the turning away.
• 3. The agent, of the simple.
• 4. The effect, shall slay.
• 5. The object, them.

In the later observe,

• 1. The cause, And the prosperity of fools.
• 2. The effect, shall destroy them.

1. Doct. God is content to give a reason of his judge­ments, though he need not. Here are two things to be proved:

• 1. That God need not give a reason of his judgements.
• 2. That God will give a reason of them neverthelesse.

For the first. God need not give a reason of his judgements. Who shall say unto him, What dost thou? Job 9.12. O man, who art thou that replyest against God? Rom. 9.20. The Potter need give no reason why one piece of clay is made a vessell of honour, and another of dishonour.

Reason 1. Because God is of supreme authority. Superi­ors need not give account to Inferiors of their proceedings: Inferiors must to Superiors.

2. He is in infite in justice. No doubt but his judgements are all just, though men do not alwayes understand the rea­son of them. A man may be mis-informed, or judge amisse out of passion, but God cannot.

For the second. God will give a reason of his judgements, though he need not.

Reason 1. Because of his love to man, being willing to inform him of his proceedings. God will not hide his pro­ceedings about Sodome from Abraham, because he shall have a great posterity, and will acquaint them therewith, and so bring much glory to God, Gen. 18.17, 18.

2. For mans good, that he may bring him to repentance. How shall the Childe mend, if the Father tell him not why he strikes?

3. That God may cleer his owne justice.

Ʋse 1. It ets out Gods goodnesse plainly before our eyes, who being above all, yet is pleased to make men acquainted with the reasons of his proceedings.

2. Let us make good use of this information. Let us observe the reasons of Gods judgements, recorded in Scri­pture, that we may avoyd the like sins, and prevent the like judgements, for God is as just now as ever. Did he punish Adam and Eve for disobedience, Cain for murder, the old Word for violence, Sodome for Iuxury? He will punish others for it now. They are examples to us, upon whom the ends of the world are come, 1 Cor. 10.11. Did he not spare Noah, nor David, when they sinned against him? neither wil he spare his offending children now. Let us then be wise, and be ware.

2. Doct. They are simple that do not hearken to heavenly instructions, v. 22, 23.

Reason 1. Because they are made acquainted with the greatest danger to their souls, that can be, and yet will not avoyd it. If a man were told of a pit in his way, out of which there were no escaping, and would for all that run into it, were he not a simpleton?

2. The way to attain greater good then all the world can afford them, and that for eternity, is made known unto them plainly, so as they cannot deny it, and yet will not look after it: As if a man were shewed an easie way to get a Kingdome, and yet would live a begger. Is not such a man very simple?

Ʋse. It shews the great distance between Gods judgement and mans. Many of those that are of great account for wit and policy in the world, God accounts to be very simple, and so they will prove in the end. They must prove so, that will not hearken to the counsels of the God of Wisdome.

3. Doct. Not hearkening to good counsell brings destru­ction. They despised Gods words, and misused his Prophets, untill the wrath of the Lord arose against his people, till there was no remedy. Therefore he brought upon them the King of the Chaldeans, who slew their young men with the sword, &c. 2 Chr. 36. 16, 17. They east thy Law behinde their backs. Therefore thou deliveredst them into the hand of their enemies, Neh. 9.26, 27.

Reason 1. Because it brings many temporall judgements upon men. God will set the brand of his displeasure, and their disobedience, upon them, in letters of blood.

2. If it bring not viol nce upon their bodies, yet it brings both body and soul to perdition for ever. No man can invent a way to heaven. If he will not then go the way that God hath revealed, he mustiperish.

Ʋse. Let this drive men to hearken to good counsell. If the odious name of simple ones will not do it, let fear of eternall wrath open our ears and hearts.

4. Doct. Men in prosperity will seldome hearken to good counsel. I spake unto thee in thy prosperity, but thou saidst, I will not hear, Jerem. 22.21. Woe to them that are at ease in Sion, Amos 6.1. The Prophet had little hope to doe good on them.

Reason 1. Because they think they are good enough al­ready.

2. They think they shall continue so, and look for no change. Because they have no changes, therefore they fear not God, Psal. 55.19. David said in his prosperity, I shall never be removed, Psal. 30.6.

Ʋse. Let rich men take heed, and not think themselves too good to hearken to good counsell. They are in more danger then meaner men. Their ears are stopt with their wealth.

5. Doct. Prosperity and folly go often together. Rich Nabal was a fool both in name and nature, 1 Sam. 25.25. God calls the rich man fool, Luk. 12.20.

Reason 1. Because wealth is not alwayes gotten by wis­dome. It may come by gift or favour of Princes, or by in­heritance, or by painful servants, as Laban's by Jacob's pains, Potiphar's by Joseph's.

2. Because rich men are from their youth cockered by pa­rents, and flattered by others, which keeps them from the knowledge of the truth. Therefore said the Philosopher, Great men learn nothing so well as to ride well, because the horse will not flatter.

Ʋse. Do not imitate rich men because of their wealth. They may be fools for all that, and then why should wise men be guided by them? An Ape of a Fool is very ridicu­lous. Prosperity and folly are well joyned together, for where is most wealth, there often times is least wisdome.

6. Doct. Prosperity is the ruine of many. As of those two rich men, Luk. 12.16. & 16.19.

Reason 1. It often makes men let go piety, and then as boys learning to swim, they let go their bladders, and sink. Quando hoc incautis non fuit ad disciplinam, quod ignis ad ceram, quod solis radius ad nivem, vel glaeiem: Prosperity to unwary persons is like fire to wax, or the Sun beams to snow or ice. Bern. de Consi­deratione, l. 2. c. 12. Magnus est qui incidens in adversa, non exci­dit à sapientia, nec minor cui praesens faelicitas si arrisit, non irrisit. Ibid. He is a great man, who falling into adversity, falls not out of wisdome; and he is no lesse, on whom present felicity smiling, mocks him not.

2. It is harder to bear prosperity well, then adversity. The Dutch Proverb is, The feet must be strong that carry prosperity. [...]. Xenoph. Cyropaed. It seems to me an harder thing to bear good things well, then bad; for the latter make many a laughing stock, but the former makes all men wiser. Peacocks let down their proud feathers when they see their black feet. Hannibal's Army having overcome the troublesome Alps, was spoy­led by the Italian dainties. Tribulatio probat unam patientiam; prosperitas verò omnes virtutes examinat. Anselm. in Sentent. Adversity tryes Patience onely, but Prosperity examines all vir­tues.

3. Prosperity layes men open to many sins. To in­justice in getting it. Qui agit semper faelicitèr, iniquè agit. Euripides. He that doth alwayes prosperously, doth unjustly. Quàm grave onus homo faelix insipiens! nam stultitia germana est iniqui­tatis. Aeschylus. How great a burden is a rich fool? For foo­lishnes is sister to iniquity Fortuna quem nimiùm fovet, stultum facit. Whom fortune cockers, him she makes a fool. Mimus. And our Saviour calls riches the Mammon of iniquity, because hardly gotten without it, Luk. 16.9. It is often abused to sen­suality. One rich man cryes, Soul take thine ease, eat, drink, and be merry, Luk. 12.19. The other was clothed in purple, and fine linnen, and fared sumptuously every day, Luk. 16.19. It makes men secure. Living long in prosperity, they neither foresee, nor [Page 213]seek to prevent their ruine. It hardens men in sin, as it did Pharaoh.

4. It brings Gods judgements upon them. Noverca virtutis prospreitas; sic bajulis suis applaudit, ut noceat. Convivis suis ab initio propinat dulcia, ut cum inebriati fuerint, let hale vulnus ad­misceat. Chrysol Prosperity is the Step mother of virtue. She so applauds her porters, that she hurts them. She gives her guests pleasant cups at the beginning, that when they are drunk, she may give them a deadly wound. So Amnon was slain, when his heart was merry with wine, 2 Sam. 13.28. Is he happy that is strong to kill himself, or that runs fast, and climbes high to break his neck? Like those that eating of the juyce of some poy son­full hearbs, die laughing. It hastens and heightens judge­ment.

Ʋse. Dote not on prosperity, lest ye desire your ruine. I may say to you, as Christ to the two Disciples, with their Mother, Ye know not what ye ask, Mat. 20.22. Are ye able to bear that burden? Rather use Agur's prayer to God, Give me neither poverty nor riches, feed me with food convenient for me, Prov. 30.8. Many might have sailed safe to the shore, if they had not put out their top and top-gallant. Keep then the golden mean, and be safer.

Wisdome having sent forth three sore threatnings to ter­rifie ungodly men from following their vain and dangerous wayes, now concludes her speech with a comfortable promise to perswade them to hearken to her wholesome counsels.

For the words.

[...], But. It often signifies And, and joyns like things toge­ther. But sometimes it is a note of opposition, as vers. 25. See there. The prosperous condition of those that hearken to Wisdomes wholesome counsels, is opposed to the ruine of those that despise them.

Whoso hearkeneth. See on v. 5. Here it is taken for regar­ding Wisdomes counsell, and obeying it.

Ʋnto me. To me Wisdome, and those counsels that I have given, or such like other given in Gods Word, or by his Ministers agreeable to it.

Shall dwell. Shall perpetually abide in safety. As a man that lives quietly in his owne house.

[...], Safely. Free from danger, or confidently. Free from fear; as follows. Knowing he shall be safer and therefore need fear no evill. After that he hath hearkened to my coun­sel, and gotten wisdome according to my advice, God will keep him safe within the compasse of his protection. He shall be out of danger of destruction.

[...], And shall be quiet. The word signifies,

1. One that is quiet outwardly, and inwardly, in state, and minde. One dieth in his full strength, being wholly at ease and quiet, Job 21.23.

2. One that lives securely in sin, and fears no danger, though he have cause. Woe to them that are at ease in Sion, Amos 6.1.

3. One that is proud and insolent, for prosperity and qui­etnesse makes men secure and proud. The scorning of those that are at ease, and the contempt of the proud, are joyned together, Psal. 123.4. Here it is taken in the first sense, for a good security or quietnesse.

From fear. See on v. 26. He shall lead a most quiet life, being free not onely from evill it self, but from the very fear of it. He shall not need so much as to fear adversity.

[...], of evill. Sometimes it fignifies evill of sin, which is committed by man. Mans thoughts are onely evill continually, Gen. 6.5. Sometimes evill of punishment inflicted by God. Shall there be any evill in the City, and the Lord hath not done it? Amos 3.6. So it is taken here. He shall need fear no hurt at all. Figures none.

Note 1. The condition required. 2. A double promise.

In the condition note,

• 1. The word of opposition, But.
• 2. The person, who so.
• 3. The act, hearkeneth.
• 4. The object, unto me.

In the first promise note,

• 1. The thing promised, Shall dwell.
• 2. The adjunct, safely.

In the second promise note,

• 1. The good promised, And shall be quiet.
• 2. The object, from fear of evill.

1. Doct. All men shall not be in a safe condition. There is no peace, saith my God, to the wicked, Isa. 57.21. When they shall say, Peace and safety, then sudden destruction cometh upon them, 1 Thess. 5.3.

Reason 1. Because many remain yet in their natural con­dition, as children unregenerate, and there is no safety in being born subject to Gods wrath, Eph. 2.3.

2. Many are drencht deeper in that estate of condemna­tion, by innumerable actuall sins, as young men who fol­low the lusts of their owne eyes, and consume the cream of their time in vanity.

3. Men are deeper in it then they, as men that have made some shew of goodnesse, and afterwards either return with Demas to the world, 2 Tim. 4.10. or with the dog to the vomit, or the sow to the mire, 2 Pet. 2.21.

Ʋse. Let us examine our selves whether our condition be safe, or no. There is no safety to be had, unlesse we be reconciled to God by Jesus Christ. It is not wit, nor wealth, nor strength that can save thee, nor multitude of friends. Onely Christ can shelter thee from Gods wrath. He shel­ters none but his owne members, and that not in profession onely, but in truth. Cyphers in his Arithmetick, neither advance themselves nor other numbers. Try if thou be a true member of Christ by these notes:

1. If thou have another heart, as Saul had, when God made him a King. That heart becomes not a member of Christ, that became a limbe of Satan.

2. What hast thou done or snffered to honour Christ? This was the Philippians mark. Your sufferings are unto you an evident token of salvation, and that of God, Phil. 1.28. They must look for no spoyls, that will not fight for their Ge­nerall.

2. D [...]ct. Wisdomes counsels are worth hearkening to. [Page 216]Hitherto tend Wisdomes earnest perswasions, vers. 22, 23. ch 9.4. In both which places simple persons are earnestly solicited to give audience to Wisdomes precepts. Hitherto tend her sweet promises of communicating excellent and right things, ch. 8.6. & 9.5.

Reason 1. Because they are safe. There may be danger in following other counsels. None in following Wisdomes. It is in Religion as in the State; folly ruling overthrows it, and not wisdome. The foolish Pilot overthrows the ship, not the wise.

2. All safe things are not honorable, but Wisdomes coun­sels are like Achitophel's, as if a man had enquired at the oracle of God, 2 Sam. 16.23. or like Solomon's wise sayings, which men came from far to hear. And there came of all people to hear the wisdome of Solomon, from all the Kings of the earth which had heard of his wisdome, 1 King. 4.34.

3. All things honorable are not profitable. Many die honorably in fighting for their Countrey, that get nothing by it; but Wisdomes wayes are profitable also. Godlinesse is profitable to all things, having promise of the life that now is, and of that which is to come, 1 Tim. 4.8. Wisdome brings happinesse, and many particular comforts, Prov. 3.13, &c. We see wise men thrive in Trades, when fools spend their patrimony.

4. All things profitable, are not comfortable, as Matches made for money, but Wisdomes counsels are comfortable also. Her wayes are wayes of pleasantnesse, and all her paths are peace, Prov. 3.17.

Ʋse. Let us open both our hearts and ears to such coun­sels as these scattered in the Book of God, the fountain of wisdome. We are too prone to hearken to foolish coun­sels, as Absalon was to give ear to the unsafe counsell of Hushai, 2 Sam. 17.14. And to the sinfull counsel of Achita­phel, to go in to his Fathers Concubines, 2 Sam. 16.21, 22. The whole world foolishly hearkens to the unprofitable counsell of some idle ring-leaders at the Tower of Babel, Gen. 11.4. The Jews to the uncomfortable counsell of their Captains, to go back into Aegypt, Jerem. 43.5. Let us for time to come, rather hearken to Wisdomes counsels, [Page 217]which are safe to the Soul, honorable to the Body, profita­ble to the State, comfortable to the whole man. And of such counsell we shall never need to repent. It is strange that the World should call, and men run; the Devill call, and men fly; but when God calls, they will not creep.

3. Doct. Constant safety is prepared for good men. Trust in the Lord, and do good, so shalt thou dwell in the Land, and verily thou shalt be fed, Psal. 37.3. Great peace have they which love thy Law, and nothing shall offend them, Psal. 119.165. Thou shalt see the good of Jerusalem all the dayes of thy life. Yea, thou shalt see thy childrens children, and peace upon Israel, Ps. 128.5, 6. For I, saith the Lord, wil be a wall of fire unto her round about, Zec. 2.5.

Reason 1. Because they have a guard of Angels set about them by God. He shall give his Angels charge over thee, to keep thee in all thy wayes, Psal. 91.11.

2. God himself is their guard. He that dwelleth in the se­cret place of the most high, shall abide under the shadow of the Almighty, Psal. 91.1. Who are kept by the power of God through faith unto salvation, 1 Pet. 1.5.

Ʋse. Let us learn spirituall policy in these dangerous times. Who would not be glad to be safe in these storms? Follow Wisdomes counsel. Labour for piety, and thou shalt be safe.

4. Doct. Quietnesse also is the portion of Gods servants. When he giveth quietnesse, who then can make troubles, Job 34.29. 1. Quietnesse outwardly, if God see it fit for them. O that thou hadst hearkened to my commandements! then had thy peace been as a river, Isa. 48.18.

2. Quietnesse inwardly. Being justified by faith, we have peace with God, Rom. 5.1. Quietnesse in life. The meek shall inherit the earth, and shall delight themselves in the abundance of peace, Psal. 37.11. Quietnesse in death. Mark the perfect man, and behold the upright; for the end of that man is peace, Psal. 37.37. In the grave, which is their bed. He shall enter in­to peace; they shall rest in their beds, each one walking in his up­rightnesse, Isa. 57.2. After death for ever. None can passe the great gulf between them and hell, to molest them, Luk. 16.26. They rest from their labours, Rev. 14.13.

Ʋse. Woe to those that seek to disquiet the people of [Page 218]God. They go about to crosse Gods will, and he will crosse theirs.

5. Doct. A good man need not fear any trouble. Thou shalt not be afraid of destruction, when it cometh, Job 5.21. Thou shalt not be afraid of the terror by night, nor for the arrow that flyeth by day, Psal. 91.5. He shall not be afraid of evill tydings, his heart is fixed, trusting in the Lord. This fearlesnesse proceeds,

1. From some inward principles. A good man may be like a ship at Sea, in such a storm, that he hath no anchor­room abroad, nor haven neer, all that sustains him must be within: As,

1. An equall and proportionable ballancing by ballast, or goods. So a good man may have peace of conscience, which may make him fearlesse. He that knows himself at peace with God, what need he fear the wrath of all the creatures? Such may glory in tribulation, Rom. 5.3. and take delight in them, as in sweet smelling roses.

2. The skill of the Ship-master makes them not to fear. God gives spiritual wisdome to his, how to carry them in and get out of any trouble. Wisdome onely can teach men how to keep an eternall Sabbath of rest in the soul.

3. Labour of ship-men is needfull to preserve the ship. Except these abide in the ship, ye cannot be saved, Act. 27.31. So God gives spirituall courage and grace to his, to hold up their heads in all troubles.

2. From outward helps: As,

1. Gods protection. I will give peace in the land, and ye shall lie down, and none shall make you afraid, Lev. 26.6. They know that God who hath undertaken to deliver them, hath many wayes to doe it, and they rest upon that, and are quiet and fearlesse.

2. He hath a guard of Angels about him. The Angel of the Lord encampeth round about them that fear him, and delivereth them, Ps. 34.7. But it may be objected, that good men have a passion of fear as well as others, and at some times are afraid of trou­bles. It may be answered, that because no man can perfectly obey Wisdomes counsels, they best in infirmity may be per­plexed, but not quite overcome with fear; they will reco­ver, Fides non tollit omnem dubitationem, sed vincentem. Faith [Page 219]takes not away all doubting, but prevailing doubting. Scotus in Sentent. He that walketh uprightly, walketh surely, Pr. 10 9. Perfect freedome from fear is reserved for them in heaven. Wicked men dwel in fear, as strangers; good men in hope, as inhabitants. Further it may be objected, Good men had need to fear troubles, for the world hates them, and doth often persecute them. Answ. Troubles may befall a good man, but he need not fear any hurt by them. Surely in the flouds of great waters, they shall not come nigh unto him, Psal. 32.7. They can detract nothing from his felicity. He shall be happy in prosperity and ad­versity. Trouble shall not be evill to him, but doe him good, and lead him to good. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternall weight of glory, 2 Cor. 4.17. It may be God may sometimes try his servants, but ordinarily they change their manners, before God changes their prosperity. Fortunam sui cui (que) fin­gunt mores. Cornelius Nepos in vita Pompeij. Every mans manners carve out his owne condition. Fortune is a constant wife to good men, and an inconstant strumpet to bad men, said Heathen Plutarch. Apo­phthegm. She is nailed to good men, not well fastned to bad men. Evill mens troubles will be endlesse, good mens not so.

Ʋse. Behold a great encouragement to hearken to Wis­domes counsels, and to be pious. We shall attain to a con­dition that need not fear any troubles. I will not fear, though the earth be removed; and though the mountains be carried into the midst of the Sea. Though the waters thereof roar, and be troubled, though the mountains shake with the swelling thereof, Psal. 46.2, 3. Si fractus illabatur orbis, Impavidum ferient ruinae. Horat. A godly mans Ark is pitched within, and without, tossed it may be, but not drowned; shaken, but not shivered. No Kingdome in the world, no Empire hath such a privi­ledge.

6. Doct. Trouble is evill in it self. The yeers wherein we have seen evill, Psal. 90.15. Shall there be any evill in the City, and the Lord hath not done it? Amos 3.6.

Reason 1. Because it is evill to the body, helping to con­fume it by diseases.

2. It is evil to the soul, helping to vex it with grief and disquietnesse. It makes a man cry out, Why art thou cast downe, O my soul, and why art thou disquieted within me? Psal. 43.5.

Ʋse. Let us blesse God our heavenly Physician, that turns our troubles to our good, and makes an antidote of poyson.

Solomon having before in the words of Wisdome threat­ned obstinate finners with destruction, now in his owne words falls to instruct such as are tractable. Now that these things are spoken in the words of Solomon, and not of Wis­dome, appears by the title given to the young man in this verse, My Son. Which is also given him by Solomon, ch. 1.8. But never by Wisdome in all this Book. And by ch. 3. v. 13. He saith, Happy is the man that findeth wisdome. If Wisdome had spoken, she would have said, that findeth me.

In this Chapter the Wise-man shews,

1. How to get true wisdome, to vers. 5.

2. What good is gotten by getting it, to the end of the Chapter. And that,

• 1. Positively, from v. 5. to v. 10.
• 2. Privatively, from thence to the end. And this latter,

1. By preventing danger from bad men, from v. 10. to vers. 16.

2. From bad women, from v. 16. to the end.

For the first thing, the way to attain true wisdome, it is,

• 1. By getting a docible minde, v. 1.
• 2. By learning it of them that are wise, v. 2.
• [Page 222]3. By prayer to God for it, v. 3.
• 4. By our owne studies and endevours, v. 4.

To return to v. 1. And first for the words.

My Son. See on ch. 1.1, 8. It is a title often repeated to beget attention and obedience.

If thou wilt receive. See on chap. 1.3. If thou wilt bring with thee a willing minde to learn of me, and to receive my words into thy understanding, will, and affections. So Lira interprets it of a Scholar, docible, and willing to learn. Hugo Cardinalis takes it for a Metaphor from the earth, which being plowed and opened, receives the seed into it, and brings forth corn. So doth a docible Scholar. As on the contrary, Petrarch. Dialog. 41. speaking to a Schoolmaster that had or might have an undocible Scholar, saith, Discipulum indocilem babes? Perdis operam, littus aras, semina projicis, natura non vin­citur. Terrae aridae colonus es? Solve boves. Quid te torques? Hast thou an indocible Scholar? Thou loosest thy labour, thou throwest away thy seed, nature cannot be overcome. Art thou a tiller of a barren ground? Ʋnloose thy oven. Why vexest thou thy self? The word argues a greedinesse of hearing, as the dry earth gasps for rain, and drinks it in greedily, Heb. 6.7. Others read it, If thou wilt buy my words. So the word [...] is used, She considereth a field, and buyeth it, Heb. taketh it; to wit, by purchase. For what men buy, they may lawfully take, ch. 31.16. Now wisdome is bought by time and labour. Metrocles dicebat res alienas pecuniâ, ut domum, & vestem, & alia; disciplinas autem emi tempore, atque labore. Metrocles said, that other mens goods were to be bought with money, as houses, and gar­ments, and other things; but arts were to be bought with time and labour. Laert. l. 6. c. 6. It argues a greedy desire of knowledge, sparing for no cost, time, nor labour to attain it. Ab. Ezra expounds it thus, Thou shalt be my Son, if thou wilt receive my words. But it is better to draw the coherence to vers. 5. thus, If thou wilt receive my words, &c. then shalt thou understand the fear of the Lord, &c.

My words. See on ch. 1.21. Some understand it of the words in the foregoing Chapter. But it includes all spoken by him in this Book.

And hide. Lay them up safe in thy heart, and memory, as [Page 223]men lay up treasures, v. 7. Or, at husband-men hide their corn in the earth to fructifie. Or, as men lay up jewels they would have kept. There is no safer place to keep good counsel in, then the chest of mans heart and memory. Then will it not be forgotten.

My commandements. Such as I have received from God, and enjoyned thee. These they must hide in their memory, that Satan beguile them not of the knowledge of them, but they may be ready for practise upon all occasions, as money in a Treasury, or victuals in a Storchouse.

With thee. Not from others, for thou must teach them, but lay up the knowledge of them for thy owne use. Some things are so dear to us, that we will not trust our chests with them, but carry them alwayes about with us. So must we doe with wise precepts. Maximus reports that Euripides the Philosopher seeing a young man buying many Books, said, Non arcae, O adolescens, sed pectori: O young man, these are not to be put into thy chest, but into thy breast. Commu­nium Sermonum 17. I have heard that famous Buchanan, King James his Master, when a Germane Doctor coming into Scotland, desirous to see him, and observing his few books, and great learning, saluted him thus, Salve Doctor sine libris: God save you Mr. Doctor without books; going into Germany af­terwards, and seeing in that Doctors Study a multitude of books, and thinking him little learned, retorted bitterly, Salvete libri sine Doctore: God save you books without a Doctor. Intimating, that few books well read, were better then many never looked upon. He is the first in the ship of fools, that buyes many books, and reads them not. To this purpose Solomon seems to speak to the young man here, as if he had said, I have and will do my part to fill thee with good instructions, see thou do thine in receiving them into thine heart, and keeping them there.

Figures. My Son, a Metaphor. For Solomon meant others to be taught by him, as well as his Sons.

Receive. A Metaphor from the earth receiving seed.

Hide, a Metaphor from treasures locked up.

In the text there is,

• 1. Avi ditas auscultandi. A greedy desire of hearkening.
• [Page 224]2. Assiduitas memorandi. A daily care of remembring.

In the first note,

• 1. The person spoken to, My Son.
• 2. The act required, if thou wilt receive.
• 3. The object, my words.

In the second note,

• 1. The act, And hide.
• 2. The object, my commandements.
• 3. The subject place, with thee.

Observations. My 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.

Ʋse 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. [Page 225]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.

Ʋse 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.

Ʋse. 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.

Ʋse. 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.

Ʋse. 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.

Ʋse. 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.

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 vers. and so carry the word straight on to the reddition in the fifth vers. and make this vers. to have no dependence on the first, and the things alto­gether severall running into the fift v. as severall rivers into the Sea, to be swallowed up there. But the first way answers best to the Heb. text, yet may there be severall means to at­tain wisdome, although the first be an help to the second, as the lower steps in a ladder help to mount up to the higher.

Thine ear. The word [...] in the Originall, comes from a [Page 228]word that signifies to hear, which is the proper function of the ear. And it signifies,

1. The ear, the instrument of hearing. Moses put of the blood upon the tip of Aarons right ear, Lev. 8.23.

2. The act of hearing. Thou shalt read this Law before all Israel, in their hearing, Heb. in their ears, Deut. 31.11. Here it is taken in the first sense.

Ʋnto wisdome. See on ch. 1.2.

And apply, Heb. Bow down. For man is naturally proud, and scorns to stoop to instruction. Omnes nati sumus in monte superbiae: We are all born in the mountain of pride. Eucherius. And as foolish as the wilde Asses there, Job 11.12. Or, stretch out. For we are by nature far short of it, and unwilling to hear of it. For the word, see on chap. 1.24. on the word stretched out. It may import a willing attendance on instru­ction, rather then humility.

[...], Thine heart. The word is taken,

1. For that fleshly member, which we call by that name. Joab thrust three darts through the heart of Absalom, 2 Sam. 18.14.

2. For the middle of any things, because the heart lies in the midst of the body. Thou hast cast me in the midst of the Seas, Jonas 2.3.

3. For the soule it selfe, which brings life, and resides first and last in the heart. Davids heart smote him, 1 Sam. 24.5.

4. For the thought of the heart. It may be my Sons have cursed God in their hearts, Job 1.5.

5. For the affection. Is thine heart right, as my heart is with thine? 2 King. 10.15.

6. For knowledge or understanding. He that heareth re­proof, getteth understanding, Heb. getteth an heart.

Here it is taken in the third sense, for the soul it selfe, which must be applyed in hearing, as well as the ear, and is more needfull also for learning.

To understanding. The same thing in divers words. Heavenly knowledge is set out in many terms in this Book.

The summe is: That thou mayst injoy this excellent trea­sure, thy ears both of body and soul must be taken off from [Page 229]worldly and transitory things, and fully set to get true wisdome. The one will do no good without the other. Both together by Gods blessing may attain it.

Figures. Apply, a Metaphor from corporall things that are applyed to their objects by bowing them downe, or stretching them out. So much the Hebr. word imports. But the soul cannot be applyed to learning in that corpo­rall way; but in a spirituall way, by giving heed to what is taught.

For the parts. Two means of attaining spirituall wis­dome, are here prescribed.

• 1. An outward one. Inclining the ear.
• 2. An inward one. Applying the heart.

In the first note,

• 1. The act, So that thou encline.
• 2. The subject, thine ear.
• 3. The object, unto wisdome.

In the second note,

• 1. The act, And apply.
• 2. The subject, thine heart.
• 3. The object, to understanding.

1. Doct. The ear must be first employed in hearing, if we would get knowledge. Ye men of Judea, and all ye that dwell in Jerusalem, be this known unto you, and hearken to my words, Act. 2.14. As if he had said, All I shall speak will do you no good, except ye hearken to it. Who hath ears to hear, let him hear, Mat. 13.9.

Reason 1. In generall, because the ear is one fit instru­ment of learning from others, what our eyes cannot teach us. Auris sensus disciplinae: The ear is the sense of learning. Arist. Ethic.

2. In particular. It is a quicker way of learning by hea­ring, then by any other sense, or any labour of our own. A man may teach that in a quarter of an hour, for which he hath studyed many dayes. Else Schools and Sermons were needlesse.

Ʋse. Think not scorn to learn of others. Blesse God for thine ears. Faith cometh by hearing, Rom. 10.17. Man is like the Hart, of which Aristotle lib. 9. de Histor. Animal. writes, [Page 230]that when he pricks up his ears he quickly hears the least sound, but when he hangs them downe, he is deaf, and ta­ken and killed. So men stretching out the ear to hear, hear quickly, and escape, when dull and deaf ones pe­rish.

2. Doct. The ear doth no good, if the heart attend not. My Son, forget not my Law, but let thine heart keep my comman­dements, ch. 3.1. Else hearing helps not. Let thine heart retain my words, keep my commandements, and live, ch. 4.4. God opened the heart of Lydia, that she attended unto the things which were spo­ken of Paul, Act. 16.14.

Reason 1. Because it makes no change in man, if the word strike not on the heart. And without a whole change, no salvation is to be expected. Except a man be born again, he cannot see the Kingdome of God, Joh. 3.3.

2. Else there will be no belief of the Word, nor submis­sion to it, without which it doth the soul no good. The Word preached did not profit them, being not mixed with faith in them that heard it, Heb. 4.2.

Ʋse. Be sure to bring attentive hearts, as well as atten­tive ears. Be not hypocrites. Give not bodies without souls. Be not like the pillars of the Church, to be present, and get nothing. If the heart be not drawn off the world, no good comes by the Word.

3. Doct. We must not rest in hearing, till we come to compleat wisdome. As Preachers are to preach for the edi­fying of Christs body, till it be perfect, Eph. 4.11, &c. So are we to hear, till we have attained to perfection of know­ledge; that is, all our life long we must give heed to the sure word of prophesie, untill the day dawn, and the day­star arise in our hearts.

Reason 1. Because then, and not till then, ye understand things aright, 2 Pet. 1.19.

2. Else all your labour is lost.

Ʋse. Be no more removed from Gods ordinances, then the Sun is from his course. So Valerius Maximus, l. 5. com­mends Fabritius and Pyrrhus, that the Sun might as soon be turned out of his way, as they out of the way of justice or virtue.

The third help to get true wisdome follows, and that is, earnest prayer unto God.

For the words.

[...], Yea. This word here adds an Emphasis to this means above the former. As if he had said, A docible nature is good, and instruction of men; but both these cannot beget knowledge without Gods blessing. Prayer therefore must be added. 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.

Ʋse. 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.

Ʋse. 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.

Ʋse. Add fire of vehemency to your incense of prayer for wisdome. A cold Suitor speeds not in the Court of heaven. Wilson.

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 enqu [...]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 [Page 235]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. [Page 236]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.

Ʋse 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.

Ʋse. 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. [Page 237]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.

Ʋse. 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.

Ʋse. 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 [Page 238]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 is to be commended, but that we should be ashamed not to seek after wisdome so earnestly, as they do after riches. See how patiently they that love money, labour and sweat for it, forbear pleasure, and delight, take all occasions of gain, avoid all occasions of losse. And we do not so much for heavenly wisdome, which is far better. For riches diminish by use, wisdome encreases. So Christs coming is set out by a theeve's in the night, 1 Thess. 5.2. We are spoken to here after the manner of men, Rom. 6.19. For wisdome should be sought with more diligence then riches.

2. Because though God could give it us without our la­bour, yet he will not, that we may the more esteem it, being hardly gotten. So Husbandmen, Shepherds, Gardiners, Labourers, Inkeepers, Merchants, learn Languages, Arith­metick, incur many dangers. Per mare pauperiem fugiens, per saxa, per ignes, Impiger extremos currens Mercator ad Indos. Horat. The greedy Merchant runs to the Indies through sea, rocks, and fires to avoyd poverty. The unjust Steward cannot dig. It requires no great skill, but is too great a labour for him, Luk. 16.3.

3. Because we must not fodere only, but effodere; not only dig, but dig out. All the Diggers labour is lost, if he dig not till he dig the oar out of the ground. Yea, men dig till they dig it all out. So must we labour till we attain the height of knowledge.

4. The pleasure and profit will answer all the pains. It brings happinesse and better profit then merchandise of gold and silver, chap. 3.13, 14. It will make amends if a man sell all he hath for it, Matth. 13.44. The fruit is answe­rable to the labour. The treasure answers the Miners pains, and fills him with joy, when his labour is done. He fares the better for it all his life long.

Ʋse. Let us be ashamed that we have taken no more pains in the use of the means to get heavenly wisdome. We may say of Knowledge, as Simonides said of Virtue, Fertur in ru­pibus aditu difficilibus habitare: It is reported to dwell in rocks hardly accessible. Sudor ante virtutem positus: Sweat goes before virtue. Clem. Strom. l. 4. A man must climbe or dig for it, if he will have it. Worldly men dig where they have hope of a Mine, though with much uncertainty. We may be asha­med of doing so little, where there is certainty of finding wisdome. Viscera terrae extrahimus, ut digito gestiatur gemma, quam petimus. Quot manus afferuntur, ut unus niteat articulus? Simili studio, industriâ, constantiâ, sapien iae inquisitioni incumbendum erat. Plin. l. 2. c. 65. We draw out the bowels of the earth to get a jewell we desire to wear on a finger. How many hands are worn out, that one finger may shine? The like study, industry, constancy, should we use in searching for wisdome. We may then marvell at, and bewail our slothfulnesse in seeking wisdome, who all our life long are so diligent to seek for wealth.

6. Doct. We must be constant in our pains in the use of the means of getting wisdome. So are men unweariable in digging for treasure. This Book of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night, Josh. 1.8. The blessed man meditates in Gods Law day and night, Psal. 1.2.

Reason 1. Because the Ministers are to preach constantly. Preach the Word in season, out of season, 1 Tim. 4.2. And if Schoolmasters must keep hours, it is fit Scholars do so also.

2. We shall not be perfect in knowledge while we live, no not if we had attained to Paul's stature. We should know but in part, till that which is perfect come, 1 Cor. 13.9, 10. And we must not give over means, till we attain to a full measure of knowledge. As a sick man gives not over physick and diet, till he be fully recovered.

Ʋse. Let such take it to heart, who have found sweetnesse in Gods ordinances, and now finde none. Where is their constancy? Qui thesaurum effod [...]nt in mundo, licèt infinitas ca­piant divitias, non priùs absistunt. quàm totum exhauserint. Non enim ut multa tollant, sed ut nihil relig [...]uant haec eos praecipuè cura [Page 240]tenere solet. Multo magìs hoc nos in divinis facere thesauris opertet tamdiù effodere quoad totum exhauserimus apparens. Apparens au­tem dixi, quoniam omnia exhaurire non datur. Chrysost. in Homil. super orat. Annae. They that dig out treasures in the world, although they get infinite riches, yet cease not till they have drawn the Mine dry: For this is their chief care, not to get out much, but to leave none be­hinde. Much more should we do thus, dig so long, till we draw out all that appears. Now I say that appears, because no man hath power to draw out all. Arborem quam summa conspicis viriditate laetari, nisi fimo & humore subterraneo foveatur, continuè exarescet, nec viror corticis quicquam valet, nisi virtus stipitis humorem continuum sibi trahat. Sic & homo, quantumcunque in sapientia virescat, si novum humorem continuè sibi non trahat per studium, acquisita viriditas facilitèr exarescit. Cassiodor. l. 2. The tree which thou seest enjoy the most greennesse, unlesse it be continually cherished with dung, and underground moysture, will be dryed up; neither is the greennesse of the bark worth any thing, unlesse the force of the trunk draw moysture to it continually. So a man, how green soever he be in knowledge, if he draw not daily new moysture to him­self by study, his greennesse gotten will easily be dryed up. The cause why many get not saving knowledge, is, because dis­couragement makes them give over labour. But seek and ye shall find, Matth. 7.7. Plantin the curious Printers Motto was, Labore & constantia: By labour and constancy.

But what are those means that we must use to get know­ledge?

Answ. Light and sight. So in worldly things, light of the Sun, and our eyes must be used to distinguish objects. The light is manifold:

1. Of Creatures, which must be used by observation of Gods power, wisdome, goodnesse characterised in them. Rom. 1.20. The invisible things of God are seen from the creation of the world.

2. Of Scriptureused by reading. Nihil invenitur, nisi quod per viam suam quaeritur: Nothing is found, unlesse sought in the right way.

3. Of the Word preached, used by hearing.

4. Of the Sacrament of the Lords Supper, used by re­ceiving.

5. Of good parts given to others, used by conference.

6. Of principles in our selves, used by meditation.

The fight is twofold. As the body hath two eyes, so likewise hath the soul.

The first is Reason, whereby man must seek to understand all the former means of knowledge truely.

The second is Illumination, whereby he is made able to understand such things as Reason could not reach. This is the cleerer eye of the twain.

These must be continually poring upon the former grounds, that we may understand the words of Wisdome. These are the means to attain true wisdome, a docible mind, instruction by others, prayer to God, and diligent study. Where all these are joyned, there is no doubt of good suc­cesse. Use them all then, and fare well: one tool will never build an house.

The way to true wisdome hath been set down before, now follow the benefits of it, to allure us to take pains, and observe the former directions to get it, and those are set down,

• 1. Pofitively, to vers. 10.
• 2. Privatively, to the end of the chap.

For the first. It contains promises of good things to be gotten by searching for wisdome. After the precepts and instructions, followeth the promise of good successe to every one which is tractable, and perswaded to observe the directi­ons proposed. Here is promised,

• 1. Wisdome to direct us how to carry our selves toward God, v. 5, 6, 7, 8.
• 2. Towards men. v. 9.

In the first part note,

• 1. The things promised, vers. 5.
• 2. The reasons why we may expect them.
  • 1. From Gods liberality, v. 6.
  • 2. From divine instruction, v. 6. also.
  • [Page 242]3. From his plentifull provision, v. 7.
  • 4. From his defence of them against errors and follies, v. 7. also.
  • 5. From his direction in matters of truth, v. 8.
  • 6. From his preservation of them that are his in practicall duties of Religion, v. 8. also.

The summe is: They shall understand how to know and fear God aright, because God will give them light and fight, and store of it; and power to avoyd errors in judgement and practise, and to keep truth and piety. For the things pro­mised in this vers.

For the words.

Then. When thou hast used all the former means. But if thou go any other way to seek true wisdome, then God hath appointed, thou art sure to go without this heavenly treasure. For the word see on ch. 1.28.

Thou shalt understand. See on ch. 1.6.

The fear of the Lord. See on ch. 1.7.

And find. See on ch. 1.13.

The knowledge. See on ch. 1.4.

Of God. The word [...], comes from a word that signifies power. For all power is from God. It is used,

1. For the true God. In the beginning God created the hea­ven and the earth, Gen. 1.1. And it is the first name that is gi­ven to God in Scripture.

2. It is attributed to Idole, and false gods, as the picture of a man is called a man. So are they called gods, because they seem so to men, though they be utterly unworthy of that name, and have no divine power in them at all. All the gods of the Nations are idals, Psa. 96.3. They have cast their gods unto the fire, for they were no gods, Isa. 37.19.

3. It is put for the images of the true God. These be thy Gods, O Israel, Exod. 32.8. The Galf was made for an image or representation of the true God, as appears by what sol­lows, which have brought thee up out of the Land of Aegypt. Such were Jeroboam's Calves, not Images of Bual, but of the true God, 1 King. 12.28.

4. For the Angels, which are neerest to God in glory and power, far excelling all earthly and bodily creatures in [Page 243]both. Thou hast made him a little lower then the Angels, Psa. 8.5.

5. For men that come neerest to God in state and power, especially Magistrates and Judges. I have said, Ye are gods, Ps. 82.6.

6. It is used to set out the greatnesse or excellency of a thing, though unreasonable, in that wherein it excells all other things of the same kinde, and so comes neerer to God then they do. Nineveh was an exceeding great City, Hebr. a great City of God. Here it is taken in the first sense for the true God, for the knowledge of other gods will do us no good, without the knowledge of him, but hurt rather. Their sorrows shall be multiplyed that hasten after another God, Psa. 16.4.

The summe of all is: That he which conscionably useth all the former means, shall experimentally be acquainted with true piety and religion, and soundly seasoned with an holy illumination, and made judicious in Scripture truths, and matters of faith; so that he shall be well able to discern between light and darknesse, between truth and errors, in measure competent for his salvation.

Figures. The fear of the Lord Syneed. Speciei. Hereby is meant true religion and piety, which besides the fear of God requires many other graces, but this is one of the principall, and put for all the rest.

Finde. A Metaphor from Seekers. The benefits to be gotten are two.

• 1. The fear of God.
• 2. The knowledge of God.

In the first note,

• 1. The time, Then.
• 2. The act, thou shalt understand,
• 3. The subject, the fear.
• 4. The object, of the Lord.

In the second note,

• 1. The act, And find.
• 2. The subject, the knowledge,
• 3. The object, of God.

Here the Ifs end, and the sentence is compleated thus: If thou do all the former things, thou shalt have heavenly knowledge.

Then, is to be taken,

1. Inclusively, when thou hast used all the former means, thou mayst expect it.

2. Exclusively. Never look for it, till thou have used them all.

1. Doct. Men that conscionably use all means of getting true wisdome, appointed by God, may expect good successe from him. So did Solomon speed, who records his Fathers instructions, from ch. 4.4. to ch. 9. end, and his Mothers, ch. 31. He also used study, and gave his heart to it, Eccl. 1.13. He prayed for it, 2 Chr. 1.10. and so got a great measure of it. Meditate upon these things, give thy self wholly to them, that thy profiting may appear to all, 1 Tim. 4.15.

Reason 1. Because else Gods promise is voyd, and then his truth will be questioned. Men may fail of performing promises, for want of wit to foresee inconveniences, and power to effect what they say. But God wants neither.

2. The means appointed by God would be slighted. Who would ever study Law or physick, if after all his pains he could not attain to the profitable knowledge of them?

Ʋse. Let this encourage you to study for true wisdome. Here is a fair promise, God will not fail us, if we take pains to get wisdome. Many of the people foolishly com­plain, that they cannot know the way to true wisdome. Great Scholars cannot agree upon it. Sure if they sought as diligently by reading the Scriptures and Prayer, and other good means, as they and others labour for wealth, they would find wisdome. The rich young man came to Christ, as de­firous to learn, yet preferring his wealth before true wis­dome, went without it. When men see Merchants returne home rich, and Husband-men have great crops, they are en­couraged to those Trades. So should we be encouraged to seek wisdome by what others have got. Try the means, and let what you get encourage you to seek for more; as men work still, and harder in their Trades, when gain comes. Salomon finding his Ophir trade for gold to thrive, 1 King. [Page 245]9.28. sent thither every three yeers, 1 King. 10.22. So let us be encouraged by what we have got already, to get more wisdome.

2. Doct. There is no expectation of attaining true wis­dome, without a conscionable use of all good means. The Kings of Israel could not obtain true wisdome, nor the wic­ked Kings of Judah, because they used not the means pre­scribed to them to cause the Law to be written out for them, and to read therein all the dayes of their life, Deut. 17.18, 19, 20.

Reason 1. Because God will not blesse their labours, that go not his way. They may as well expect strength without food, health without physick, warmth without clothes or fire, crops without plowing or sowing.

2. God will crosse those that go their owne wayes to get wisdome. For they ascribe to themselves a power above God, and a wisdome sutable, that pull down his way to set up another.

Ʋse. It shews us a reason why many have not true wis­dome, because they seek it not in Gods way, and God will not give it in theirs. They have no mind to learn it, hear seldome, pray seldomer, never study.

3. Doct. Much wisdome is needfull to find out the true religion. Timothy from a childe had learned the holy Scriptures, which were able to make him wise to salvation, 2 Tim. 3.15. The wisdome that is from above, is first pure, then peaceable, &c. Jam. 3.17.

Reason 1. Because it is high above us; sense nor reason cannot reach it.

2. There are many shews of false religions to deceive us. As voluntary humility, and worshipping of Angels; a shew of wisdome in will-worship, &c. Col. 2.18.23. All is not gold that gli­sters.

Ʋse. Marvell not that men are so ready to imbrace false re­ligions, Popery, Idolatry, Herefie. It is for want of true wisdome. They think themselves wifer then they are. Vainman would be wise, though man be born like a wild Asses colt, Job 11.12. The name here given to God is Jehovah, which signifies being.

4. Doct. We must look upon God as the fountain of all being. In him we live, and move, and have our being, Act. 17, 28. Of him, and through him, and to him are all things, Rom. 11.36.

Reason 1. Because this will be glorious to God when we see him in all things.

2. It will be pleasing to us, as to men, to read their genea­logies; and to children, to see their parents love in their clothes, victuals, &c.

3. It will be profitable to others, and keep us from wron­ging others. He who made them, will right them.

Ʋse. Let us, as see God in our being, so praise him while we have any being, Psal. 146.2.

5. Doct. The knowledge of God is worth the finding. Let him that gloryeth, glory in this, that he understandeth and know­eth me, that I am the Lord, Jer. 9.24. I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord, Phil. 3.8.

Reason 1. Because Acquaintance with good men brings much good; much more with God, who can do us more good then all the creatures can.

2. Heaven is not to be had without it. This is life eternal, that they might know thee the onely true God, Joh. 17.3. No ad­mission to live in a palace without the owners acquaintance. Heaven is Gods palace.

Ʋse. Woe be to them that seek so much to get acquaintance on earth, but never look after acquaintance with God. They may seek it when it is too late. When they come to die, and would scrape acquaintance with God, he will say, I never knew you: Depart from me, Matt. 7.23. Therefore acquaint thy self now with him, and he at peace, thereby good shall come unto thee, Job 22.21.

6. Doct. We must look upon God as most powerfull. God hath spoken once; twice have I heard this, that power belongeth unto God, Psal. 62.11.

Reason. Because we may have need of more then a created power, which is not to be found but in God.

Ʋse. When men over-power you, look up to Gods power. This may ease your spirits.

Here are the two first reasons, why they which conscio­nably use all the former means, shall attain true knowledge. And they are taken from Gods liberality in giving wisdome inwardly to make the soul see the truth, and his outward instruction of things fit to be discerned by that wisdome wrought in the soul within. God gives fight and light. Both are necessary, and both from God.

For the words.

For. See on ch. 1.9. Some the these words to the third v. as giving a reason why we should pray to God for knowledge; because he is ready to give it. Others knit it to the sourth v. thus, by way of qualification. Though thou must use all diligence to get heavenly wisdome, yet know, that all thy wit and labour cannot reach it, but God must give it to thee, or thou wilt never have it. But it is best to knit it to the vers. immediately before. If any man should say, I de­spair of getting heavenly wisdome. My pains cannot reach it, and God will not hear my prayers. Bolomon answers in the text, Despair not, for God is as ready to give, as thou art to a [...]k it.

The Lord. See on chap. 1.7. God gives true wisdome inclusively. He can do it. And exclusively. None else can do it.

Giveth, Heb. will give; to wit, if thou pray and labour for it, as before. For the word see on ch. 1.4.

Wisdome. See on ch. 1.2.

Out of his mouth. The word [...], or [...], signifies,

1. That member which we call the mouth of the body. They have months, but they speak not, Psal. 115.5.

2. The manifestation of ones mind by speech, or words which come out of the mouth. According to thy Word shall all my people be ruled, Gen. 41.40. The word is in Hebr. thy mouth.

3. The wound top of a well, or garment, or vessel, which [Page 248]is like a mouth. A great stone was upon the wells mouth, Gen. 29.2.

4. The edge of a sword which devours or destroys men, as the mouth doth meat. And they slew Hamor, and She­them his Son with the edge (Heb the mouth) of the sword, Gen. 34.26.

5. The end or corner of a place. The house of Bael was full from one end to another, Heb. mouth, 2 King. 10.21.

6. A part or portion, as the mouth is a part of the face. By giving him a double portion, Heb. mouth, Deut. 21.17.

Here it is taken in the second sense for the manifestation of truth by God in his Word, or by his Ministers.

Cometh. It is not in the Originall, but added by the Inter­preters fitly to make up the sense, and therefore it is printed in smaller letters.

Knowledge. See on ch. 1.4.

And understanding. See on vers. 2. of this chap. Some take wisdome, knowledge, and understanding, to be all one here. As if the wise man bore so great affection to it, that he could not name it often enough, nor finde words sufficient to expresse the worth of it. Baine distinguisheth them thus, By Wisdome is meant the knowledge of heavenly things; by knowledge, things needfull to be known here in the world; by Understanding, discretion to carry our selves well among men. But it is most likely, that they are Synonymas, and in­tend no more but knowledge of what we should beleeve, and how we should carry our selves religiously, and so it answers well to the former vers. and gives a good reason to confirm it. Thou shalt understand, because God gives wis­dome, &c.

Figures. Gods mouth is put here for his revealing truth.

1. By a Metaphor, attributing a mouth to God, and spea­king of him after the manner of men, although he have no body, nor bodily members.

2. By a Metonymie of the cause for the effect. Hereby is meant Gods revealing his will, as men do by their mouths make their minde known, yet in another way more befitting Gods spirituall essence, by a sound from Heaven, or by [Page 249]Angels, or by his Servants, Prophets, and Ministers; or in­wardly, by his Spirit.

Note

• 1. Gods liberality.
• 2. His instruction.

In the former observe,

• 1. The word of coherence, For.
• 2. The person spoken of, the Lord.
• 3. The act, giveth.
• 4. The object, wisdome.

In the latter note,

• 1. The two gifts, knowledge and understanding.
• 2. The way of bestowing by divine information, cometh out of his mouth.

1. God gives the soul eyes by illumination.

2. He gives light by revelation. We shall see the fruit of our labour in searching for heavenly wisdome, for God will give it.

1. Doct. What we cannot do in search of true wisdome, God will supply. So he taught Moses and Daniel what Aegyptian and Chaldean wisdome could not teach them. So he taught David what his Teachers could not. So he confesses, I have more understanding then all my Teachers, for thy testimonies are my meditation, Psal. 119.99. So he taught Solomon more then any of the children of the East, or all the Wise men of Aegypt knew, 1 King. 4.30. So he would teach the Philip­pians, what they could not teach one another. If in any thing ye be otherwise minded, God shall reveal even this unto you, Phil. 3.15.

Reason 1. Because of Gods mercy, He will not leave his servants in the suds. If he will have birds fly, he gives them wings. If he give an heart to seek for wisdome, he supplyes by his Spirit where means fall short.

2. Because of Gods glory. He will perfect the work, that he may have the honour of the whole. Jesus is the author and finisher of our faith, Heb. 12.2. He will not lose his glory for mens imperfections, but will supply what is wan­ting.

Ʋse. This may encourage Gods people to labour for wis­dome. If aboy willing to learn had a Schoolmaster, that [Page 250]would say to him, Study hard; when you stick, I will help you out. My head is better then yours. Would he not study? So do ye. God will supply what ye want.

Ʋse 2. When ye stick at difficulties, pray to God to re­solve you. He will help you out of the ditch.

2. Doct. Wisdome is a free gift: If a man ask wisdome of God, it shall be given him, Jam. 1.5. I have given thee a wise and understanding heart, saith God to Solomon, 1 Ki. 3.12.

Reason 1. A parte antè, from our condition before. We have no spirituall wisdome naturally, nor strength that can get it, nor wealth that can purchase it. We are born fools, and dead in sins and trespasses, Eph. 2.1.

2. A parte post. We can give no requitall to God, who gives it. We cannot teach him wisdome. Who hath known the minde of the Lord, or who hath been his counsellour, or who hath first given to him, and it shall be recompensed unto him again? Rom. 11.34, 35. Neither can we with all our wisdome, no not, when we are in heaven, add any thing to Gods happinesse, who is perfection it self. Poor Apprentices, when they get skill in their Trades, may help to make their Masters rich. We cannot do so to God.

Ʋse 1. To teach us to receive wisdome being a free gift. There is none among us, which would not onely think him­self to be out of his wits, if he should refuse a thing, which he could not want, but also would judge himself most un­thankfull, if he did not receive it with hearty thanksgiving, when it was freely offered him. We would hardly pur­chase heavenly wisdome, if we will not receive it of free gift.

2. To teach us humility. If we get true wisdome, let us not attribute it to our own strength, nor crow over others. Fishermen got it, when Pharisees could not.

3. Doct. Wisdome comes from the Lord alone. Hither the Apostle James sends us to beg it. If any of you lack wis­dome, let him ask of God, that giveth to all men liberally, and upbrai­deth not, Jam. 1.5. Solomon prayes to God for it, and obtains it of God, 1 Kin. 3.9, 12. If (as a learned man saith) that all profitable learning in the world came out of Adam's mouth at first, as from a most wise teacher and fountain; [Page 251]how much better may the same be said of the onely wise God? Jude v. 25. who is wonderfull in counsell, and excellent in working, Isa. 28.29.

Reason 1. The Law, the most compleat rule of life came from him. No Laws of Solon, or of the wisest men come neer it. No man could find out such.

2. The Gospel is from him alone. As he gave the Law by Moses, so the Gospel by Christ, Joh. 1.17. Angels could not have found out a way to satisfie Gods justice, and save us.

3. All prophesies are from him alone. The Word of the Lord that came unto Hosea, Hos. 1.1. The revelation of Jesus Christ, which God gave unto him, Rev. 1.1. None can tell things to come, but God.

Ʋse 1. Let us then not trust to the rivers, but go to the fountain for waters of wisdome. You may learn humane wisdome from Plato and Aristotle, but divine wisdome is not to be sought in the books of Heathen writers, and Infidels, but in those books which come out of Gods owne mouth. Solomon sends us thither for it, from whence he had it him­self. Origo fontium, & fluminum omnium mare est: virtutum, & scientiarum, Dominus Jesus Christus. Bern. in Cant. Serm. 13. The originall of all fountains and rivers is the Sea. The originall of all virtues and sciences, is the Lord Jesus Christ. Ad sapientem pertinet considerare causam altissimam, per quam certissimè de aliis judicatur, & secundum quod omnia ordinari oportebit. Aristotle. It belongs to a wise man to consider of the highest cause by which he may most certainly judge of others, and according to which all things must be ordered. Non Chaldaeorum institutio, sed divina gratia pueros intelligentes fecit. It was not the 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 [Page 252]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.

Ʋse. 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 [Page 253]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.

Ʋse 1. To shew us the vanity of those men who trust to revelations and their owne Spirits, in stead of Gods; and slight the Scriptures, and despise the Ministers. Certainly they are far from true wisdome.

2. To exhort us to read the Scriptures diligently, and to hearken to Gods Ministers reverently. For though men must use their owne endevours to get true wisdome (else praying to God for it is but mocking of God) yet they cannot by any labour of their owne attain it. Therefore must our ears and hearts be enclined to our Teachers, v. 2. By them doth God open his mouth to give us wisdome. We should then resort to the preaching of the Word, not slackly, or for custome sake, as hypocrites, superstitious persons, and Idolaters do, but to the end that we may re­ceive and learn wisdome of God, through his grace and goodnesse, whereby we knowing him, may walk in his fear. It is promised as a blessing, Thine eyes shall see thy Teachers, Isa. 30.20.

6. Doct. Inward capacity, and outward discovery come both from God. He gave Solomon wisdome to comprel [...]end many things, which others could not understand. He gave M [...]ses knowledge of the Creation of the world.

Reason. He gave man eyes to se [...] withall, else he could not have had any comfortable view of the excellency of the crea­tures. He placed the Sun and Moon in the firmament, else eyes [Page 254]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.

Ʋse. 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.

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 [Page 255]come the Greek word [...]. That they are double to that which is, Job 11.6. How hast thou plentifully declared the thing as it is? Job 26.3. Thou dissolvest my substance, Job 30.22. And so it stands in opposition to that which is not. So riches are de­scribed, Wilt thou set thine eyes upon that which is not? ch. 23.5. Heaven onely hath a foundation, earth hath none, but is hanged upon nothing. Abraham looked for a City which hath foundations, Heb. 11.10. But God hangeth the earth upon nothing, Job 26.7. Wisdome hath solid substance in it, and true worth, whereas opinion onely sets the price upon all out­ward things.

2. The word signifies working or operation, which is an effect of essence. Things must be, before they can work, and are to small purpose, if they work not. God i [...] excellent in working, Isa. 28.29.

3. Wisdome, which is one of the most excellent things that have a being. Keep sound wisdome, ch. 3.21. Other things passe away, when it remains and supports many things be­sides. Sapientia essentiae appellationem sortita est, quòd sit, at (que) ad omnem aeternitatem duret. Ab. Ezr. Wisdome hath got the name of essence, because it is, and endures to all eternity. It is also lear­ned from things that have a being, and is excellently seen in them. Some take it in the first sense, and interpret it of that glorious being which God reserves for the righteous in heaven. But it is best to understand it of sound wis­dome, which is said to be Gods gift in the former verse. God is not like a bad Father, which wasteth his goods, but like a provident one, who layes up treasure for his chil­dren.

For the righteous. He had shewed before what God gave, namely, Wisdome. Now he shews to whom he gives it, not to all, but to the righteous. He layes it up for them that will make a good use of it. Rectus est, qui suam voluntatem di­vinae conformat volens de omni re id quod Deus vult eum v [...]lle. Ambros. He is right, who conforms his will to G [...]ds, willing in every thing that which God would have him to will. It may be trans­lated, For the upright. So, gladn [...]sse for the upright in heart, Psal. 97.11.

He is a buckler. The Lord, mentioned before vers. 6. [Page 256]Others read, which is a buckler. To wit, sound wisdome, mentioned in the beginning of this vers. The former is the better. God as a shield sets himself between his, and all dangers, especially spirituall. It might have been objected, The godly are subject to many dangers and errors. The text answers, God will be their buckler to stand between them, and what might hurt them. The Hebr. word [...], comes from a word that signifies to cover and defend. A Buck­ler defends men against blows and weapons. It signifies,

1. A shield or buckler, literally, such as are used in wars. Was there a shield seen? Judg. 5.8. There the shield of the mighty i [...] vilely cast away, 2 Sam. 1.21.

2. By a Metaphor it signifies a protection or protector from dangers. I am thy shield, Gen. 15.1.

3. Rulers, who are the protectors of the people. Her rulers (Heb. her shields) with shame do love, Give ye, Hos. 4.18. The shields of the earth belong unto God, Psal. 47.9.

Here it is taken in the second sense, and so God protects his from innumerable dangers, and so doth Wisdome also. But it may better be understood according to the coherence, that God wil be a buckler to defend them against all sophistry and errors that would wound their souls, and rob them of that wisdome which God hath laid up for them. There is no want with God, neither is he sparing in giving wisdome to his. As he layes it up plentifully for them, so he will bring it out plentifully to them, and make it a buckler to keep them safe from all hurt of errors, especially such as might endanger their salvation.

To them that walk. See on ch. 1.15.

Ʋprightly, or aright. Whose lives and actions are sincere and agreeable to Gods Word.

Figures. He layeth up. A Metaphor from parents laying up treasure, or portions for children, 2 Cor. 12.14.

A buckler. A Metaphor from War, wherein Souldiers use bucklers to prevent wounding.

To them that walk. A Metaphor from Travellers, to set out a constant course of piety.

Note 1. Gods provision.

2. Gods protection.

In the former note,

1. The person, He; that is, the Lord.

2. The act, layeth up.

3. The object, sound wisdome.

4. The subject, for the righteous.

In the latter observe,

1. The benefit, He is a buckler.

2. The persons to whom, to them that walk uprightly.

1. Doct. God hath store of wisdome. His understanding is infinite, Psal. 147.5. O the depth of the riches, both of the wis­dome and knowledge of God, Rom. 11.33. Men have store of gold that can spare it to treasure it up. So hath God of wisdome.

Reason. It appears,

1. By Gods works. Of Creation. In wisdome hast thou made them all, Psal. 104.24. Of Providence, in upholding the world, wherein there are are so many contrary disposi­tions in all sorts of creatures, that threaten ruine to it.

2. In his Writings. The Law and Gospel, Old Testament and New, the best books in the world, if mens eyes were open to see the mysteries of them. Open mine eyes, that I may behold wondrous things out of thy Law, Psal. 119.18.

3. In his Scholars. Bezaleel and Aboliab filled by God with understanding in all manner of curious works, Exod. 31.2, &c. David by Gods Word made wiser then his enemies, teachers, ancients, Psal. 119.98, &c. The Prophets, Apostles. We count them best Schoolmasters, and wisest, out of whose Schools come rare Physicians, Lawyers, Divines. All learned men come out of Gods School. His is the heavenly Aca­demy.

Ʋse. Let us admire at Gods infinite wisdome, and seeing our owne small store, let us submit our judgement to his in all things, for he is wisest. It seems strange to flesh and blood to be saved by the Crosse of Christ. It seemed so to Jews and Greeks. Christ crucified is unto the Jews a stumbling-block, and unto the Greeks foolishnesse, 1 Cor. 1.23. That is, to all the wise men of the world. For the rest of the world had little learning then, and were counted Barbarians. Let us look for salvation no way else but from the Crosse of Christ. It [Page 258]seems strange to us, that death should be destroyed by death, yet it is eafie to God. It seems no lesse strange, that God should work by contraries. Yet he doth so. He brings light out of darknesse, and leads many to heaven through an hell of conscience. It seems strange to us that we should be fick or poor, when others are well or rich; but God in his wis­dome sees some good in it to us, which we see not. Let us therefore be patient.

2. Doct. God provides wisdome for others. Parents, as they provide food and apparell, so also they lay up portions for their children. God hath wisdome 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.

Ʋse. Despair not of getting store of knowledge, if ye dig where and how God appoints. We are ill keepers of wis­dome. Adam soon lost it. Therefore God keeps it for us. Otherwise it would soon be lost out of the world. Wit­nesse barbarous times. Seek therefore for true wisdome in [...]ste Creatures, by Observation; in the Word, by Auscul­tation; [Page 259]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.

Ʋse. 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.

Ʋse. Let us praise God for keeping us free from the dam­nable errors of the time about God, his Word, Resur­rection, [Page 260]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.

Ʋse. 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.

Ʋse. Behold another means of keeping you from errors, that may endanger your salvation. Get upright hearts and lives, and ye shall be safe.

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 of the sentence. So shall thy judgement be, 1 King. 20.40.

6. Justice, which ought to be in every sentence. Which executeth judgement for the oppressed, Psal. 146.7.

7. The instruments of executing the sentence, or judge­ment. When I send my four fore judgements upon Jerusalem, Ezek. 14.21.

8. The Judiciall Law of God. Remember the Law of Mo­ses, with the statutes and judgements, Mal. 4.4.

9. Wisdome and discretion, which are very needfull in judgement. The Lord is a God of judgement, Isa. 30.18.

10. Moderation, which is very requisite in judgement. Else, Summum jus, summa injuria: The highest Law, the highest injury. O Lord, correct me, but with judgement, not in thine an­ger, lest thou bring me to nothing, Jer. 10.24.

11. Righteous promises. Quicken me according to thy judge­ments, Psal. 119.156.

12. The rite, custome, or manner of doing a thing, which should be done with judgement. How shall we order the childe? Heb. What shall be the manner of the childe? Judg. 13.12. that is, How must the childe be bred?

13. The form or shew of a person or thing. What manner of man was he? Hebr. What was the manner of the man? 2 King. 1.7.

14. Right or title to a thing. This shall be the Priests due from the people, Dent. 18.3.

15. A pattern, according to which a thing is to be made. And thou shalt rear up the Tabernaele, according to the fashion thereof, which was shewed thee in the Mount, Exod. 26.30. Here it is taken in the first sense, God keeps his in paths of truth agreeable to his Word.

And preserveth. The word [...], signifies,

1. To preserve by keeping out of sin or trouble. Keep me from the snare which they have laid for me, and the grins of the workers of iniquity, Psal. 141.9. Thy visitation hath preserved my life, Job 10.12.

2. To keep in prison. Am I a Sea, or a Whale, that thou settest a watch over me? Job 7.12. Keep this man, 1 King. 20.39.

3. To watch exactly, what is done by our selves, or others. I will keep my mouth with a bridle, Psal. 39.1. All my familiars watched for my halting, Jer. 20.10. Here it is taken in the first sense, to keep from sin or danger.

The way. See on ch. 1.15. Here is meant the businesse, or undertaking, or practicall course of Gods Saints.

Of his Saints. It comes from a word that signifies mercy in the Originall, [...], from [...]. Some gives this rea­son, because men come to be Saints by Gods mercy, not by their owne merits. Which is most true. But the word [...], signifying actively such an one as shews mercy, as [...], such as do justly, it may rather be that they are so called, because they are mercifull like God. Be ye therefore mercifull, as your Father also is mercifull, Luk. 6.36. Hence comes [...], a Storke, a bird kinde to her aged pa­rents.

Figures. Paths. Way. Metaphors from Travellers.

Note

• 1. Gods direction.
• 2. His preservation.

Note in the former,

• 1. The person, He.
• 2. The act, keepeth.
• 3. The subject, the paths.
• 4. The adjunct, of judgement.

In the latter note,

• 1. The act, And preserveth.
• 2. The object, the way.
• 3. The subject, of his Saint.

1. Doct. There is a certain path of truth. This is life eter­nall, that they might know thee the onely true God, and Jesus Christ whom thou hast sent, Joh. 17.3. This path in Scripture is more sure, then if God should speak from heaven. There was a voyce from heaven. But there was a more sure word of prophesie, 2 Pet. 1.17, 19. Written statutes are more sure di­rections then words of Princes.

Reason. 1. Because else there is a necessity that all the world may be deceived. If there be no certain knowledge in see­ing or hearing, where there is no obstacle, then no man can tell whether another man be a man or a beast.

2. There is no comfortable converse with God, if we know not what to beleeve of his Mercy, Justice, and other attri­butes. He that cometh to God must beleeve that he is, and that he is a rewarder of them that diligently seek him, Heb. 11.6. There [Page 264]is no pleasing a man without knowing his qualities.

3. There is no escaping hell without a certain rule of truth; for our nature being corrupt, and there being many wayes of error leading to hell, no man can escape damna­tion.

4. No more getting heaven then getting a Port at Sea, if there be no certainty in the Compasse.

Ʋse. It shews the wildnesse of those that plead for liberty of conscience for all errors. As if a man should inform the State that there were no certain way to London, and petition that all men might go at all adventures, and no man be tied to go the ordinary way, but every one go what way he thinks to be neerest, over hedges and ditches, and over mens grounds and gardens. Ye will say this were injurious to men. But are not heresies and blasphemies more injurious to God? Are not mens consciences as corrupt as their wils and affections? Why then should not others petition for liberty of will and affections, to love whom they will, and hate whom they will? The best is, that the Text tells us, that God keeps his in the way of judgement. If men will not keep theirs within their bounds, God will keep his. However, there is a right way, and men ought to labour to keep themselves and theirs in it.

2. Doct. Good men must keep in the sure way of truth. We have also a more sure word of prophesie, whereunto ye do well, that ye take heed, 2 Pet. 1.19. Beware, lest ye be led away with the error of the wicked, and fall from your owne stedfastnesse, 2 Pet. 3.17.

Reason. 1. Because of divine illumination, God shews the wayes of error, that we may avoyd them, as Mariners take notice of rocks at Sea.

2. Because of divine direct on. He guides them in the right way, like a tender Father. As many as are led by the Spirit of God, are the Sons of God, Rom. 8.14. God gave the Sun that men should see to avoyd wrong wayes, and fol­low right.

Ʋse. It reproves all Gallio's followers, that look after right and wrong, but not after truth and error; after the world, not after heaven. Sure if God give light, he looks that men should make use of it.

3. Doct. Heavenly wisdome is given to men by God to that end, that men may keep in the way of truth. To this end the Comforter (which is the holy Ghost) shall teach you all things, Joh. 14.26. He is therefore called, the Spirit of truth, Joh. 15.26.

Reason. So it is in all the senses. Eyes are given to distin­guish colours, Ears to distinguish sounds, Nose to distin­guish smells, Palates to distinguish tastes, Hands to distin­guish hard things from soft. Much more is heavenly wis­dome given us to direct in the way of truth.

Ʋse. To reprove such as boast of heavenly wisdome, illu­mination, revelation, and yet maintain grosse errors, con­trary to Scripture, that set Gods Word and his Spirit toge­ther by the ears. Woe be to those eyes that pronounce light, darknesse; and call darknesse, light: and to those palates, that call bitter, sweet; and sweet, bitter, Isa. 5.20.

4. Doct. There is a right way for the Saints to walk in. That thou mayst walk in the way of good men, and keep the paths of the righteous, Vers. 20. I have led thee in right paths, ch. 4.11.

Reason 1. Because else it were worse living in Gods King­dome, then in any other Kingdome. For all Kingdomes have rules of safety, and of living.

2. God should be in a worse condition then the meanest Master of a family. He should have no certain service.

Ʋse. Let us keep in the right way of the Saints. All other wayes, though never so specious, lead to hell. Therefore a cloud of witnesses that have walked in this way to heaven is set before us, Heb. 11.1, &c. & 12.1.

5. Doct. God onely can keep us in the right way. He will keep the feet of his Saints, 1 Sam. 2.9. Hold up my goings in thy paths, that my footsteps slip not, Psal. 17.5.

Reason 1. Because he onely can give light in his Word to discover the right way.

2. He onely can give sight to discern it by his Spirit.

3. He onely can give might to walk in it, and to keep our feet from stumbling; otherwise Gods people would soon go aside on the right hand, or on the left, and soon fall into the way of sinners.

Ʋse 2. When we are at a stand in the way for want of any of these, pray to God for direction and help. When all our strength and friends fail us, God will direct us. He sent food to Elijah, because the journey else would have been too great for him, 1 King. 19.7.

2. Comfort your selves that have so good a guide, and so strong a keeper to guide and keep you in the right way. Well may they walk uprightly, that are so strongly sup­ported. Gods hand is ever under his, they cannot fall be­neath it.

6. Doct. Gods Saints are mercifull people. So was Corne­lius, one that feared God, and gave much alms to the people, Act. 10.2. So was Zacheus, when he was converted, The half of my goods I give to the poor, Luk. 19.8. A strange alteration, from cove­tousnesse to liberality, as well as from wickednesse to holi­nesse.

Reason 1. Because of our renewed nature, that takes away hardnesse of heart in part, and makes us pitifull, as the hea­ven is, that drops showers on the earth, and looks for no­thing back again.

2. They love to be like their God, who maketh his Sun to rise on the evill, and on the good, and sendeth rain on the just, and on the unjust, Mat. 5.45.

Ʋse. I would make an use of tryal, but I scarse dare. I am afraid, if every one that hears me now, should faith­fully try his estate, which he knows, laying it in one bal­lance, and his good deeds in another, and God should hold the scales, as one day he will do, we should finde but a few Saints. Many would be found in Belshazzar's condition, too light, when they are weighed, Dan. 5.27. Our abundance and finenesse in food and apparell, compared with the wants of the poor, would condemne us. In the Law, the Ministers had the tenth of mens profits: Now Ministers, Schooles, Poor, Churches Education of our owne children in lear­ning, have it not. Our note of Saints now is to rail upon carnall men, and do duties outwardly, and hold fast our pur­ses. God amend it. They are hypocrites and no Saints, what shew of holinesse soever they make that are not merci­full. Pure religion and undefiled, is to visit the fatherlesse and [Page 267]widows in their affliction, Jam. 1.27. The sentence at the last Judgement, is according to mens mercifull or unmercifull carriage, Matth. 25. and they that shew no mercy now must look for none then, Jam. 2.13.

In this vers. the second benefit of Wisdome is set down, to teach us how to carry our selses wisely towards men. Ha­ving spoken largely concerning the former, and backed it with reasons, now he briefly propounds the latter, it being more easie to know how to carry our selves towards men, then towards God.

For the words.

Then. See on ch. 1.28. These words must depend upon the first 4 verses, as the former Then, v. 5. did.

The summe of all is, When thou hast used all the former means, then thou shalt know how to carry thy selfe to­wards men, as well as towards God. Others knit it to the words following, Then shalt thou understand, &c. when wisdome entreth, &c. But that particle [...], useth to follow, as ch. 1.28. not to go before: and there is another reddition to that, v. 10. understood, v. 11. Then discretion shall preserve thee. Also, the mark in the beginning of v. 10. in our Transla­tion, shews that the Interpreters conceived the sentence be­gan there; and these words v. 9. depended on the words be­fore.

Shalt thou understand. See on ch. 1.6.

Righteousnesse, and judgement, and equity. For these words, see on chap. 1.3. and for judgement, see on vers. 8. of this cha. We must do things lawfully, discreetly, and equally.

Yea every good path. A genus to the rest, and summe of all delivered in the conclusion, or an &c. as if he had said, In a word, if there be any good path that comes not within the compasse of these, yet thou shalt understand it. That I may comprehend much in few words, thou shalt not onely know the former particulars, but all honest wayes, [Page 268]how to carry thy self towards men. For wise carriage to God was promised before, v. 5. Thou shalt increase in know­ledge, and grow from the knowledge of those good things, to know all else needfull of that kinde.

For the word Every, see on chap. 1.13. on the word All.

[...], Good. It signifies,

1. That which is right and just. See thy matters are good and right, 2 Sam. 15.3.

2. That which is profitable. Houses full of all good things, Deut. 6.11.

3. That which is pleasing. Do what is good in thine eyes. 2 Sam. 19.27.

4. That which is full, and compleat. Thou shalt be buried in a good old age, Gen. 15.15.

5. That which is joyfull and delightfull. A festivall. We come in a good day, 1 Sam. 25.8.

Here it is taken in the first sense, for right and just wayes.

Path, [...]. It signifies properly a Wheel-track, and be­cause such are found in paths or wayes, therefore it signifies so too. In a Common the way is discerned by wheel-tracks. Thou shalt see the tracks wherein godly men have gone be­fore thee, as a man may see the track of a Cart-wheel. It may be read, every path of good.

Figures. Path, or Wheel track. A Metaphor.

Note. 1. The adjunct of time, Then.

2. The act, thou shalt understand.

3. Three particular objects, righteousnesse, and judge­ment, and equity.

4. One generall object, containing all the rest of that kinde, that may be imagined, yea every good path.

Then. When thou hast painfully and carefully used all the former means.

1. Doct. Pains must be taken to know how to carry our selves towards men. Therefore the Apostle gives many dire­ctions to that end, Rom. 12.15, 16, 17, 18. 1 Thess. 5.14, 15. See the places.

Reason 1. Because there are many commandements which [Page 269]concern duty to men, as all the second Table, wherein are more commandements for number then in the first. So care­full is God for mans good.

2. There are many duties in every commandement that concerns men, as fear of offending unjustly, loving carriage, good example, counsel, liberality, patience, &c.

3. There are many faculties of the soul, and members of the body to be imployed in every duty, as the Understan­ding, Will, Affection, Tongue, Hand, Foot.

4. There are many objects of duty to man. All sorts of men, friends, enemies, strangers. Men of all conditions, rich, poor, wise, foolish, whole, sick. In all things that concern them, to help them in their souls, bodies, states, chastity, good name, contentednesse. And what pains is sufficient to understand all these particulars?

Ʋse. It serves, 1. To blame those who think all men should please them, and take no care to give content to others. These shorten Christs summe of the second Table, and make it, Thou shalt love thy self. And leave out thy neigh­bour.