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PRINCETON, N. J.
Collection of Puritan Literature.
Division
Section
Number
3fy
AN
EXPOSITION
WITH
Pradicall Obfcrvations
UPON
»
The three firft Chapters of the
PROVERBS:
Grammdticain^Logicall, and
Rhetorically SlTbeologicall.
As they were delivered in feverall
EXPOSITORY LECTURES
at Chrijtcbunbin Canterbury,
— /
»»■ in .»
By FRANCIS TArLOR, B. in D.
LVNVON,
Printed by E. C. for Henry Everfden, and arc to be fold at hit ftop
at the Grej-homd in St. f <«f » Cburcb-fitrd, i6$%>
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»-*>*»i mm »■— »— i <■ ■ ■»— — »«» —^u>— — w^^wfc
To the Honourable Truftees for
MAINTENANCE of MINISTERS,
And other Pious ufcs, &c.
William Steele Efq; Serjeant at Law,
late Recorder of the City of London^
now Lord Chief Baron ; Sir John
Tborowgoodoi Kenfington Knight:,
George Cooper, RichardToung, John
Pococ^Rafyb Hall, Rich. Sidenbam,
Edward Hopfyns,fobn Hwnfrief,md
Edward Crejfet, Efquires.
Honorable Gentlemen^
T X THM the Sun is to the world, that the Scripture is
VV te the Church. 1$ o man can fee the Sun it [elf e^
nor anything In the world, hut by the light of the Sun.
No mm can know God, nor any of his creatures, aright^
hut b) the Scripture. The Rabbins tell us , 1133 p»
«1Vn *"^N. There is no glory but the Law.
Aboth.cap.4. And Rab. Chiji in the Jerufalem
Talmud in Peah , tells us 5 that in his account ,
-minn to inaiaiV two i;na s\i\ cabwt bs
a 2 All
The Epiftle dedicatory.
• \ _* . •-
— «»-» — ■ — ' ' J — r~r~ -" — — — t-»..— . i., . , „, i ,M . ,_ . —
All the world wholly is not of equall value with one
word out of the Law. The labour then of thofe men
of God, whom God hath fitted for interpretation of
Scripture^ is not lightly to be esteemed. The rather^ be-
caufe of the difficulty and proptahleneffe of the work.
The difficulty Auguftln fets out well, Lib. 1 1. fupcr
Gen. ad literan. Major eft hujus Scripture autoritas,
quam omnis hurriani ingc-nii perfpicacitas. Greater
jsth'e :uth:>rity of this Scripture, then the pcrfpica-
city of all humane wit. The proft of it is as well
fetout by Hierom. ad Eph. lib. i. Noa putenxus in
verbis Scripturarum cflc Evangelium, fed infenfu-,
non in fuperEcie, fed in medulla-, non in fermonum
folii$,fed in radice rationis : Let us not think the Gofpd
is in the words of the Scriptures, but in the fenfe*
not inthe outfide, but in the marrow 5 not in the leaves
of words, but in the root of reafon. Among many other
Book: of the Scripture, this of the 'Proverbs excels in
height of matter and expreffions. It needs therefore a
carzfuH Interpreter. The method ufedby me is new, And
never formerly exactly followed in every Vtrfty by any
Writer^Proteslant or P apt ft, that ever I read*
i . Te have the Grammatical fenfe in the various figni-
f cations of every Hebrew word throughout the oldTejia-
ment^which gives light to many other texts.
2, Te have the Rh'ctfiricall fafe^ in the Tropes and
Figures.
3. The Logically in tht fever all arguments.
4. The Theologically in divine obfervations.
If it be objecJed^ that there are many Comments
already on other Rooks of Scripture^ and on this in
particular • J confe^e it is a truth. I my f elf have made
nfe of fort) Writers on this Book of the Proverbs, a/ will
appear
_
— . - 1 1 . ■ ■ ' »i
The Epiftle Dedicatory.
appear by the Catalogue of Authors added. Yet every one
fees not Jo many, nor cannot ur.dtrfland them all*, nor
havtmeans to buy them^or time to read them. Will it hurt
any man to have the marrow of them all in one Book*;
Will it not fave him much time, money ^ labour { Be fides,
the Reader will find fomething new, that is not in any r.f
them. Gods hand is not (l)jMened, He can as well man tftjl
his truth by m^as by former Writers. And the rat berjbecanfe
we have their help. A dwarf jlandng on a giants fioul-
ders, miy fee further then the giant. I have made choyce of
you ( Worthy Gentlemen) for Batrons of this Work, not
doubting, but if any (hall oppofe the truth manifejled in it,
ye will/land up with m? for the defence of it* A more
particular engagement to prefix your honorable names, is
that great trufl the State hath put in you, to take care of
the maintenance of many godly Minlflers, upon whom ma-
ny thoufand fouls depend in this Nation. J have found
you faithful/ and careful). So have many other godly
Minijlets. The great God that hath laid great a charge
upon you, make you Hill faithfull difchargefs , that fo your
names may be honorable to ppflenty , and your fouls
fwed eternally. So I %\l\ never ceafe to fray, and ever
rtmiin
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At your Honors ftrvice
..; the Lord,
■ . ■'■■•,
Francis Taylor.
{TO 1
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t0k — I ■ - *.
JK
•<£&§
*fcr^2
«M<*
Advertifemeiits for the Reader.
£hrifiian and courteous Reader,
BE plcafed to obfcrve a few things, which may help
thee much in the perufingof this Book.
I. Be not offended that the places cited in it are not
■fet down at large, but onely fome part of the Verfes
quoted* For,
' I. The Reader may hereby perceive in what words
the ftrengthoF the proof lies 5 ro wit, in thofc words
he findes here. This I learned of the Zfejv.jh Rabbinsi
who ufenotto tranferibe the whole Verfe cited, but
onely thole words wherein the ftrength of the proof is.
Indeed the Maforites do Other wife. They fet down only
the beginning of the fentence, and leave the Reader to
feck for the word in the text quoted. But this breeds
trouble and confufion.
2. Writing thus concifely, will make men minde
the better what they read.
j. It will make them look into their Bibles for
Further fatisfadion.
4. It makes this Book the (hotter, and fo the
cheaper.
II. Complain not that many things are taken out of
other Writers and Gommenters. For,
i. Her t
To the Reader.
i. Here is no wrong to them. God gave thofe no-
tions to them, they to us, and why may not we give
them toothers?
2. No wrong *o thee who hath the pith and mar-
row of forty Tranflations and Comments in this Book.
It would have coft thee (as it hath done me) much more
money to buy them, much more time ar.d labour to
read them.
3. Thou wilt finde many things added, that God
hath given in to me, that are nor in any of them \ for
all mine and theirs is from him alone, and to him is due
all the glory.
III. Object not tome, that for the various figntfica-
tions of the Hebrew words, I borrow much out of the
laft Edition of the Annotations on the B.ble, oat of the
Notes upon tfok. For,
1. It cannotbe called borrowing, for a man to take
Jbis owne, and none of my partners in that great Work
went that way but my ftlfe. And having taken much
pains there, why ftiould I take more about the fame
words i
2. There I give onely figures for chdp. and verf* So
that if the figures be falfe printed (as they are too often)
the Reader is to feek for the place. Here I fet down the
words a!fo, that he cannot miftake.
3. The figures are here alfo corrected by me in all
I make ufeof from thence.
4. Some flgn fications are added in fome words.
5 . Some are left out that were miftaken.
6. All have not money to buy, nor time to read
thofe large Annotations.
I V, Where thou findeft other texts in this Book
quoted for words, or proofs of do&rines, there look
for the likemarter. For, , u No >
. -■ ■■-
. -.
- - _ ■■"■
To the Reader.
i . No man handles one point fully in one place.
2. God may give a man new matter the fecond
time, not thought of before.
3 . I did of purpofe never look back to thofe former
places, though they lay by me, hoping that God that
put mc upon it again3would give me fome other thoughts
of it.
V. Quarrel not that fome places are twice quoted,
and fome things repeated in the Book. For,
i . I may forget what I did before in fo large a task.
2. All Readers will not read ail the Book. So fome
may finde them in one place, fome in another.
Laftly, whereas by rcafon of my far diftance from
tkeprefTe5i many faults have efcaped, and I have there-
fore added a Table of the moft materiall ones that cor-
rupt the fenfe, I defirc that the Reader would follow the
pra<£tife of a godly and reverend Minifter in Kent^ who
reads no Book till he have firft corrc&ed all the faults
in it with his pen, according to the Authors minde ex-
preflfed in the Errata. So malt thou meet with no fuch
lubsinthe way, nor puzzle thine owne head to findc
another mans meaning. This is all: and fo commen-
ding both thee and the Book to Gods fpeciall blefling,
anddefiring if thou get any tgood by it, thou wouldft
give God the glory , and me thy prayers 5 I re-
main
Thine in the Lord.,
for the furtherance
of thy faith,
Francis Taylor*
^^^m^m^i^MM^MMMMMM
•nanon Ta
Hebrew Text.
Chald Taraphrafe.
Septua$int Greet{.
Vulgar Latine.
Englifh Trar.flation*
Voway Bible.
Comments*
HEBREW.
Ab Ezra.
Sbelom- Jarchi.
Dav. Kimchi.
LATIN.
Janjenim.
JLapide*
Salazar.
Mercer*
Cajetan.
Lyra.
Bainm.
Beda.
A Tabic of Books ufcd
by the Author.
CartwnghtM,
Iremelm.
Hokot.
Peltaniu*.
Sdonius.
Levattr.
Strigeliut.
Remus.
Recuperut.
Em* Sa.
FRENCH.
Veodate.
ENGLISH.
Jermin*
Mayer.
Annotations.] "•
Trap.
Cope.
Clever.
Geneva Hyes.
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ERRATA.
Pag. y.l t . #r x.for, p. It. I.16. effects x.effeft, U8. mer. m* now, p.ir.*
]>34» /pjw# r. jf/fr,p.iy.l.iy. comment r. commenters% p. ai. I.if. thedogicall
r. ieoricalU p.a8.1.i<. are r. are 4/. p. $6\I. 3. J. r. a y. I. 19. Prox/.r. Jlft/.
p.71.1.17. fellows r. follows nor, p. 75. J. 17* were r. did wear, p. 87.U0. ca%
ffjJJ r. capejjii, l.ii. axbitrabere r. arbitrable Deos, p £o.l.i. power x,no power,
p.93.l.a^. *, P.397.L3. allfo
r. alfo, 1.7. rfo no r. rfo, p.401 l.i. *ie*> r. thee, p, 40f,\.j, good fends, r.ltinds,
p.409,1.1*. 11. i.l.r.xot.6. p.4tj. Lay. 15.1-.13. p 413. 1. 17 .will follow r.
follow, p.4*7« l.*3 usx.andw, p.449 L*v/W/ r. Jhwld,? .45i.l.i8.p.r.ep>
r. 4^6.1.8. marltenx,market, P-457^3 r« /D- M58. 1. 34 p*rrw x. partis f
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mm, p. 4*3 \.*&.-mirtherers r. munhers, p. 4 67. i.ult. ^m Gorf, r. God can,
p<4*8»l.ro. r. **p 73>ip. 47o. mifiit r. mifcuit, p. 430. l.y. wotfyng r. Gorfs
wording, p^88. 41.7. r. 3'*.*. p 489.L1& from xfor, I.18 /fce/f r. the fea, p.
495 Hof. r. Afck.i.%6. 1 iJ.^Sr. >3, p. yio 1. 17 rfce r.
r^3p.5ii.l.i8^03 r« IDS* P- ^ !^ ^ ^,z h d^z b?cau\e of their goods 3p yi 7
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p.518.1.1. contentation r. f#/;rfn«o«,p. yj %.\*TMtlde x.wilde, p. 539.1.31. Fore
r. For, p. 543.1. 1 a/ore r. * /ire, I. 6.Seth x. Sith,
In the AfeK Table, the faults are many. Let them that underftand that
language, correft them out of the verfes cited, oHlHfci' You will findc
ch. 1. 19, in the Heb. Bible nilK- So in the reft. So alfo may the faults
in the Engbfh Tabic of Do&rines be mended by looking in the Book in the
verf. cited*
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Tr>Y&
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■>:m
AN
EX POS I TION
OF THE
Three firft Chapters of the Troverbs,
■
1
Prov. i. i.
The Proverbs of Solomon the fon of David King
>< of Ifrael.
T is the cuftome of Preachers, and writers to
fay forrie thing by way of Preface, when they be-
gin a book. The Text it felf gives occafion to
fpeak of the worth of the work, and of the WrH
ter. But I (hall by way of Preface fpeak firft of
all Solomon's works comparing one with another. Second-
ly, of this particular Work. Three works there are of Solo-
mons in Scripture, arguments of that large wifdome, which
God gave him refembling his people : the one like the fand
on the fea fhore, i King. 4. 29. the other like the duft of the
earth, 2 Chron. 1. 9. That he begged, that he had* 2 Chron.
1. 1 0,1 f j 12. Give me nowmfame and knowledge , that 1 may gee
QUttnd tome in before thistle. For wh9 tan judge thk thy people,
A thai
An Bxpfition
that is \o great? And God [aid to Solomon, Btcaufe this wot in
thine heart, andthouhaftnotaskgd riches, wealth or honour, nor the
life of thine enemies , neither yet hafi js\ed long life, but haft asked.
tvijJcwcand knowledge for thy / 'If, that thou maiji judge my peoffc,
ivet whom 1 b*vemade. thee King : wifdome and knowledge is granted
unto ikce, and I will give thee riches , and wealth, and honour, fitch
*$ none if the Kings hav; had) that have been before thee, neither .
(kail there any after thee have the like. The Trover bs fee out true
Wifdome*, Ecclefiaftes, worldly Vanity ; Canticles, heavenly
Love* The tirft teacheth us how to live in the world. The
feeond,how. to wean us from the world. The third, how
to rejoyceintheloveofChrift. And Salomon varies the title
fur-ably, to the cccafion. In the beginning of the Proverbs^
writes him&lf King of Ifrael, that he might teach all his
people. In Ecrfefiaftes he cals himfelf King in Jerufalem, EccL
1.1. that the people that had feen his vanity there, might
not imitate it. In the Canticles he takes no kingly title at all.
Cant, i . i . No more, but bare Sohmon. Proprium nomen fufficit^
ne[cit fe effe regem.He is content with his own name faking no notice that
-he was a King* He had no title to Ghrifts love as a King.
Every good fubjett of his had as much title to it as he. For
this workoftheFro^r^Ifhalltreatof /even generall heads.
i. Of the number of Solomons Proverbs. 2. OF the time
of uttering them. 3. Of the fpeakers of thefe Proverbs.
^ Of compofing them. 5. Of the manner of fpeech in then!.
6 Of thedivifionofthebook. 7. Of my manner of hand-
ling it. *
Forthefirft, The number of Solomons Proverbs. They are
faidto be three thoufand, 1 King. 4.32.
£>*eft. What is become of all the refr5 for we have not one
thoufand of them left?
Anjw. Either they were not written by himfelf or others,
for it is not faid he writ them, but he fpake them; or elfe
they were loft in proceffe of time being not Co much regarded
as the reft, as not appointed by God for canonicall Scrip-
ture to abide for the information of his people to the end
of the world. So all his Songs being one thoufand and five,
are loft, except the Canticles thebeft of them : -and all his
Phir.rophicalldifcourfes of the nature of all Jkinde of bodily
creatui es5 mentioned 1 K/wg.4. 32, 33. For
1 - '
■ - ■ mm^— ^- ■• ■ — — — — —
of the three p -ft chipten of the Proverbs.
9ft
For the fecond things The time of uttering them. I con-
ceive that Solomon did ordinarily utter them at his table, and
efpecially at feafts for the good of fuch as did cat with htm,
or attended on him. It was the cuftomeaut dididfi:
fe oftwderent) Athen. 1. 1 . the deftre of knowledge bred in men by na-
ture caufed them even in their feafts, either to teach or learn [omethii
wittingly, 0T t0 pMPthat they had learned. Indo&iex ea conjuetu-
dine erudition!* aliquid accifiunt^&Jicut mutt liter* ex commixtiont
vocalium in valde concinna, & dearticulata crumfunt verba: itaru-
desifti ex convittu [apientum fafere incipinnt. Plutarch in lib. Sym-
poiiac. Vnlearned men cut of that cufiome get [ome erudition^ and as
confonants mixed with vowels break^forth into very fit y and articulate
words, fo thefe rude $nes begin to be wife by fetding with wife men.
And Homer the wifeft of their Poets, when he would bring in
the Heathen Gods difcourfing about any weighty matter,
brings them in fpeaking at a feaft, Athen. 1. 5.
And this cuftome of the Heathen in Phil ofophy was imita-
ted by Gods people in Divinity. As may appear by divers al«
lufions in this Book. So Solmon fpeaking of a feaft, faith, Ihe
mor fell which thou haft eaten thou fhalt vomit up, and life thy fwett
wor Jx, Prov. 23.8. &25.11. A word fitly /p ok^n it lik? apples of
gold in figures offilver. As in the end of feafts they brought in
yellow apples in wrought filver dimes (for fo the word figni-
fiesj to conclude the feaft, which began with egges, and ended
with apples fytb ovo ad niala) Co when their bellies were full,
trren they began to ked their fouls with fome fpirituall food.
Sofomeread that inCant. 8. 2. I will bring thee into my mothers
hsufe-y there thou {halt inftrutl me, I Willcaufe thee to drink^ of fpiced
wine, of the juice of my pomegranals. Solomons houlhold provifion
plentiful^ and daily is fet down, 1 King^.ffoc. And his wif-
A 2 dome
j?
4Ji
^ -• - -
An Expofition
dome annexed to that difcourfe, verf29,&c. (hewed in fpea-
king Proverbs, very likely at his table. The Queen of Sbeba
obferves the order of his table, andbkfles his (ervants, that
attended, not for their delicate fare, but for hearing Solomons
wife fentenas there dropt cut, i King.io.^^. To this cu-
ftorae Solomon alludes (or rather Vavic?9as we (ball hear hereaf-
ter) when he brings in Wifdome making a feaft, and giving
good counfell withall,chap. p.i,&c. Men are willing to
learn of good houfe- keepers, that invite them, and of fuch as
are familiar and ufe to eat and drink with them. There-
fore Chriix the true Solomon fcd the people miraculoufly,
that they might the more willisgly hearken to his Do&rine.
And he taught often at the table, and largely at his laft (up-
per, Joh.i$. A thing much neglefted now adaies, but very
profitable, if men would intermingle pious difcourfes with
their meat, and fo feed fouls and bodies together, themftlves
and others at the fame table.
For the third thing, The fpeakers of thefe Proverbs. Some
conceive them to be all fpoken by Solomon ^but they are deceived.
The contrary appears evidently. For after that Solo mon had
delivered his own thoughts in the three fir ft Chapters,* t the 4.
verfeoi"the4 Chapter he brings in his father Vavidfp caking.
At the beginning of the 10 Chapter, he fpeaks again himfelf.
In the 30 Chapter Agurs Prophefie is inferted and his mother*
Brfffyk^'jinftruftionin the laft Chapter. And fome think
that the firft fixverfes of this chapter were written by fuch
as put the Proverbs together, as a Preface to the reft, as fome
conceive the firft Pfalme to be made by Ezra^ who (as they
jmaginej put the Pfalmes in order. It being more fit in
their underftanding, for another man to commend the work,
then for Solomon himfelf. As it is certain, the end of Deute-
ronomy was not written by Me/"?/, nor the fecond of Samuelby
Sawuel^bdng written afcer his death, as the other was after -
the death of Mofes. Yet thefe may be Solomons words in the
firft fix verfes of this Chapter for all that objection, and the
ftyle feems to fpeak as much. He might commend the work,
not out of ofientation, but out of defire to draw others to
read it for their fpirituall good. So Jeremy commends his
Prophefie by bis pedegree, and by thofe famous Kings under
whom
of the three firjl Chapters of the Proverbs. f
—
whomheprophefied. T fee words of Jeremiah the fa o/Hilkiah
erfrfee Trie ft s that were in Anathoth in the land of Benjamin, to
nhom the Word of the herd came in the daies of Jofiah the [on of
Amon King e/Judah hi the thirteenth year of his nign^&c. In „«4;
Job there are many fpeeches of others, and in l\aiah^ is Heze-
kjahs Song, yet the books bear the name of Job and Jfaiah. So
we call the Pfalmes Davids, yet many of them were made by
others, but the moftbyhim. So may thefe be called Solomons
Proverbs,becaufe the mod are his, and the reft collected out of £
his writings though firft fpoken by others. Neither is there ?J -
any neceffity that thofe fix verfes fhould be written after So-
lomons death, as the end of Deuteronomy and fecond of Samuel
were after Mo'es and Samuels death.
For the fourth point, of compofing them together. Some
think they were all written together by Solomons own hand,
and fo delivered by himatfhft in one entire piece, as now
they are ; and that Agur and Lemuel were names of Solomon,
or elfe imaginary perfons brought in conferring with So-
lomon, as the Heathen had fuch in their written Books of dif-
courfes at; feafts. But that cannot be, for Agurs name alone
is not fet down, but his parentage alio, which is a note of a
true ftory,and that that Chapter is his. Lemuel indeed is ta-
ken forSflteowhin-ifelf by allormoft Commenters, but the
words are his mothers inftru&ions. Salazar to maintain this
opinion is forced to fay, that the two laft Chapters were
written before chap. 2 that the 72
A3 .firft
^
■ 6 An Exception
firft were left by D^idhithfcH in that Order they now ftand,
becaufe of the conclufion of the 72 Pfalme, The prayers of
David the [on of Jeffe are ended. And that the reft after,though
many of them be of Davids penning, yet were fet in that or-
der by E&ra} or fome other.
Forthefitth thing, The manner of fpeech ufed in them.
: Sometime SolMdnCptaks in his own words* fometime in his
father VavUs^zs chap. 4.4, &c. and fometime in AgUxs, as
chap. 30. and fometime in his Mothers, as chap. -31. that fo
he might aifett men the more with this variety, and mew
whence lie had his firft knowledge, and what pains both his
parents took with him. A fit Precedent for other parents.
For the fixth head. The divifiori of the Book; There is in
it, 1 Solomons Preface to his Proverbs hi the three firft chap-
ters. 2 Davids Catechifme for hisfoh Solomon, with a (hort
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 himfelf, as appears by the ti-
tle of the tenth chapter, which reach to the end of chap. 24.
4 Such Proverbs of Solomon as were collected by Hezekjahs men
long after Solomons death, from thence to the end of chap. 29.
5 ^«rxProphefie,chap.30. 6 Solomons Mothers inftru h ions,
chap. 3 1. In the Preface and Vavidi Catechifme, the coherence
may give light fometimes, where the fentences hang well toge-
ther. But in the other parts the oppofition in each verfe, gives
moft light in many pi aces, for there is feldomeany coherence
bf verfes one with another, but diftinft Proverbs uttered at
divers times, and upon divers decafions.
For the feventh and laft thing propounded. My method
In handling them (hall be,
1 . To give you the Grammatical! fenfe, or tranflation, and
origin all force, and various figniHcationsof the words.
2. The Rhetorical fenfe, or interpretation, {hewing what
is literally and what figuratively fpoken.
3. The Logicall fenfe holding out the coherence of one
Verfe or word with another, and the ftrehgth of arguments
touched in the words.
4. The Theologicail fenfe in fome mort obfervations out
of th e wOfds, not without (utable applications t (hail fome-
times
of the three firft Chapters of the Proverbs.
times parallel thefe proverbs with other like Scriptures, and
fometimes with fenttnces of other am hors,and rob the Egypti-
ans to enrich the Israelites. I begin with the firft part, and
am retiring to my text, as fad: as I can. It is part or SoLmons
Preface contained in the three firft chapters, for as for the fix
next from chap. 4. to chap. 10. they are Davids words. For
Solomon fathers them upon him, chap. 4.4. and difchargeth
him not till chap. 10. 1. and then challengeth the reft follow-
ing or many chapters to himfelf, and fets his ftamp upon
them afrefh. The Proverbs of Solomon. Which had been
needlefle, if Solomon had fpoken before, (ince he brought in
Vavid fpaking. He fetsout his Fathers goodnefle in teaching
him fo abundantly* and his own in learning fo plenti-
fully.
To return to Solomons words, note, 1. The infeription of
the Book to they verie of this chapter. 2. His coun fell to
his fon to theendof the 3 chapter. In the infeription note
I. The penman, verf 1. 2. The profit and fcope of the
book in the five verfes following.
I am now arrived at the haven, and come to my Text. And
firft for the Grammaticall (enfe or tranflation of the
words.
ib^DD- The Proverbs. Vox gravida. A wo d great with childc.
as SalazarczU it. It contains much more under it, then wc
ordinarily conceive: it comes from V^O which fignifies,
1. To rule, Dm. 11. 4. Whioh he ruled. And that for divers
reafons.
i.Jkcaufe Proverbs are moft, eminent ornaments of
difcourfe, and cxcell in fpeech, as Kings in a kingdome.
They are of meft account, and like ftars do illuftrate our
fpeech.
2. Becaufe other fpeeches are deduced *romthem, as from
undoubted principles, and receive all their credit, and autho-
rity from them, Thefe are like Axioms in all Arts, worthy
of credit in themfelves, and from them other fentences are de-
rived by confequence, and therefore they rule over thefe lat-
ter, like Kings, and other fentences muft ftand, or fall by their
doome.
3. Becaufe moft of them are fentences coming from Kings
and
•^T
8 An Bxpojithn
and Princes, or others eminent for wifdome, as princes in
the Schooks, whole fentences are Chronicled, when other
meaner mens words lie dead and buried. So Davids, Solo-
mms, BathfbebaS} are here mentioned, and all Hiftories are
full of fuch.
4. Becaufe they are fo certain that they have a throne in
all mens mindes, and no man dare contradict them, but all
that hear them are coavinced of the truth of them. Thus
Ch rifts fen tences had weight in them. Hefpakf as one that had
authority, and not as the Scribes^ Mar. 1. 32. His words were
weighty like the words of Kings, and rulers. The Greek
word for a Proverb is v&esw* of **£# and °X"«'» Bafd
cals it **&M Kty<9 A word ufed by the way. Things com-
monly talked of by paffengers in the way, as generally belee-
ved. Or, becaufe they were written upon pillars in the
highwayes, that travellers reading them might have occasi-
on of meditation, and difcourfe for their inftru&ion, and cor-
rection. Athen, SynopfXi^ The Latin word Froverbiutn or Pro-
ve! b is Fro verbo, That which is worthy to ftand for a word.
2. The word may import a fimilitude, for ^Q fig.
nifies fometimes to liken one thing to another. Ezek^. 16.
44. Behold every me that ufetb Proverbs, (ball ufe this proverb
agdnjithee, (ay'mg, As is thetmther9 fo is the daughter. And that,
1. Becaufea multitude of Proverbs are fimili tudes^vhere-
in one thing is compared with another. To this the Greek
word -?£&£q\t) anfwers of **& and &&X*j To lay one thing
by another. And fo Hierom on Matthew, faith, Parabola eft
rerum natura difcrepantium [ub aliqua fimilitudim fatta collatio.
A parable is a cowparifon of things different in nature made under
fome fimilitude. Parables compare things with things, perfohs
with perfons, ftate with ftate, bufinefle with bufinefle.
2. Becaufe they are an Anatomy, and character of good
mens manner?, and exprefle them as the fealdotha pitture in
wax. A lively reprefentation, and likenefle of them, and
of their carriages in all conditions.
Under this word then are contained,
1. Principles in Divinity commonly beleevedof all, and
ufed in common fpeech, as Ezek^. i§. 2, What mean ye that ye
ufe this Proverb concerning the Und of I[rael3 [aying*> 7kt fathers
have
Verf. i . firft Chapters of the Proverbs .
!
have fitten jowre grapes, and the children! teeth are fet on edge ?
2. Witty fentences fpoken by men of note for wifdome
and learning, as thefe Proverb? of Solomon. i
3. Riddles or hardfayings, requiring labour for the un-
demanding of them. Aud fo ^Q and mm a Proverb
and a dark faying are ufed promifcuoufly. I mU incline
mine ear to a Parable 5 IvciUofenmy dar^fafwgs upon the Harp3
Pfal. 49. 4. Seethe like, Pfal. 78. 2. Such was Balaams pro-
verb or parable. Numb. 24. 1 5.
4. Similitudes : So the unjuft carriage of the great Kings of
Judahy and Gods deftroying of them is fet out under the fi-
militude of two Eagles and a Vine, Ezek. 1 7.2.&C. All of thefe
kindes are to be found in this Book, and fothey may juftly
be called Proverbs.
Of Solemm. He was the Ton of David by Bathfheba, and ap-
pointed by God and him to be heir of the Kingdom, though
not the eldcft fon. His name carries peace in it in the Origi-
nal, and fuch was his reign. So was he called by God be-
fore he was born, iChrott. 22. 9. Hit name fall 6e Solomon*
and I will give peace, and quietnejfe unto Ifrael in his days. This
name was impofed on him by the Father, as the Text runs
2 Sam. 1 2 .24. But the np or marginal reading, attributes'
it to his Mother , reading inpni, And (he called his name
Solomon. God gave him another name there , verf 2*5. the
name of Jedidiab, becaufe he loved him. Doubtleffc then
was Solomon faved, notwiihftanding his errours, for whom
God loves he loves to the er.d , Job. 13. 1. Solomon is obferved
to bethefirftof the writers' ot Scripture, that fet his name
before his Book. Mofes did it not, nor any other. If Nehe-
miah be obje&ed, it is anfwered, that he lived long after So-
lomon in the time of the captivity, though his book be fet be-
fore to continue the Hiftory of the Church, and Doctrinal
and Prophetical Books fet after. The Prophets that followed
after, imitated Sokmon, but: not; the Hiftorians, that wenfrbe-
fore. 2W writes his name indeed before Tome particular
Pfalmes, but not before the Book of Pfalmes.
the Son. The Hebrew word p a fon come? of n» to
build. A Ion is a better monument of a father , efpecially
a wife and good ion, then a Rarely Palace left behinde him.
B Tn
10 An Exposition of the three Chap. I.
In this language fpeaks Sarah , Gen. 10. 2. to Abraham per-
f wading him to goein unto her maid. It may be, that I may
obtain children by her, Heb. n3J3*t- be builded up by her 5 as in
the margin of your Bibles. So the Greek tvord $* is thought
to come of
1. To preferve his Fathers memory, like a good child,
that would not have his Father forgotten fo long as his
own memory remains^ even to the worlds end.
2. To (hew, how well he was bred, and whence he had
his inftru&ion at the firft.
3. To fhew, that his Father was a Prophet, as well as him-
felf^ and inftru&ed him from his youth in holy myfteries.
his Quinehif Observation in his Preface before the twelve
f mall Prophets. It is the tradition of the Elders, faith he, that every
Prophet that fets his own name, and his Fathers in the beginningof
his Prophecy, was certainly a Prophet, and the Son of a Prophet. He
that fets only his own name , xcas a Prophet, but not the Sen of a
Prophet. He that fets to his name, and the name of his City, was a
Prophet of that City. He that fets to his name, and not the name of
'his City j was a Prophet of Jerusalem.
4. Andlaftly, tor his own honour, though not to be
proud of it. For it might well be ail honour to Solomon to
have the title given afterwards to Jefus Chrift, Matth.i. 1.
The Son of David. I mention thislaft, becaufe though it
may btcom: me to name it for Solomons credit, yet I believe
it was the leaftreafon of the reft in his eyes, who preferred
Gods honour, and his fathers before his own.
King. It may be underftood either of David, or of Solomon
for both of them were Kings of Ifrael.
Of IJrael. Jacvbs name, but here fjgnifying his poflerity.
He got it by wreftling with God, and it fignifies a Prince
with God, Gen. 32.28. And hefiid, thy name fhall be called no
more Jacob, but Ifrael : for as a Prince haft thou power with God,
and with men, and haft prevailed.
For
Vcrf. i • firft Chapters of the Proverbs. 1 1
For the Rhetorical fen fe, or interpretation. All is lite-
ral, but the firft word, and the laft. We have no proper
Englijb word to exprefTe the firft, and therefore we call them
by a Lrff/rtname, Proverbs, And under that name by a figure
of the part for the whole is comprehended, not fpeeches com-
monly vented only, but alfo fimilitudes, riddles, and wife
mens layings. So the foul is put for the whole man, Exod.
i. 5. where feventy fouls are f aid to come out of Jacobs byns. We
may call them by a Periphrafis, Excellent (entences , as by
the Greckj they are called I>»d«, 'things -worthy to betaken no-
tice of. For th« laft word, Ifrael, Jacobs name. It is put for
the Ifraelites his poftericy by a figure of the caufe for the efTefr.
So Judah for the Jews that came of him. Ihough thou Ifrael
play the harlot , yet let not Judah offend) Hof. 4.15*
Now for the Logical fen fe, or arguments. Here is 1. the
effects, a Book oi Proverbs. the Proverbs. 2. The efficiently
Sobmon fet it out, who is defcribed, 1. Byanadjunft of his
name. Of Solomon. 2. Of his pedegree, the Son of David. He
was Davids (on. 3. Of his Office, King of Ifrael. He was no
mean man, but as the fon of a famous King, fowashehim-
felf King of Ifrael. 1 muft be brief in the Do&rinal Obfer-
vations, and leave you to chew them, and gather more, for
my great work is Expofition, that ye may underftand Scrip-
ture aright, and be kept from crrours. I befeech you bear
with prolixity in Expofition. It may bewmnue, aslfinde
it withmoft Commeuters, who are like Horfes, 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 fame words will come again and again,
which I fhall refer to the former places to avoid Tautologies,
and that will bz the mother of brevity, I come now to the The-
ological fenfe or obfervations. The 1. Doctrine fhall be ge-
neral. 1. This book of the Troverbes is of excellent ufe.
1, Becaufe it con fids of Proverbs, ruling fentences/ull of
wifdome and gravuy,more excellent then other fentences, 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 Proverbstwhich are
meerly humane, whereas thefe are of divine authority, as being
B 2 parts
fid'
12 An Expofitionef the three Chap. I.
parts of Canonical Scripture. Solomon was wife, but a gnater
then Solomon is here. Gods Spirit directed him. More ex~
cellent then many other parts of Scripture, for not the pith
only, but the husk alio is excellent. Senfe, and expreflion
are both admirable. High mater and ilyle. 1 willfpeal^of
excellent things. Heb. ?rincelyy or leading f£>i/7gr;chap.8.6. And alio
becauic they are all Proverbs. So are not ordinary writings,
nor other books of Scripture. This book cortiineth no-
things but illuftriousfentences. They need not be marked
with aftar3 or finger, or N. B. Nota bene, Mark well) in the
margin, as in other books : and as Seneca was fain to fet
marks in books, on things he liked, Epift 6. for all here are
remarkable. And after the nine fir ft chapters ye need not fiu-
dy for light by reading many verfes together to finde the
fenfe of one: but each contains its own light within it felf,
like aLanthorn. They are like an heap of Corn , where-
in are many grains, but no one mixed with another, each
hath its weight in it felf. They are brief fentences fit for
learners, for mans memory isfhort, forgetful, and confoun-
ded with prolixity. They make the deeper impreffion for
their brevity. They contain matters of piety, morali-
ty, civility ^ houftiold affairs, and are ufefullfor all man
They contain alfomany parables, and flmilitudes, which
are very fit to teach, (Chrift taught often by them) topcr-
fwade and delight. Take away metaphors out of Scrip-
tures, and ye take away a great part of the choyceft houfe-
hold ftufTeout of thehoufe. God therein playes with us
infants, and as it were flutters to us, and cures our eyes with
clay. He fets out things, that men are deflrous to underftand,
and are too high for them, by things mere obvious, and de-
lightful. If this will not work with men, nothing wilh
So much Chrift himfelf terrifies, If J have told you earthly things )
and ye beleeve not : how fhall ye leleeve, if J tell you of heaven'y
things 1 Job- 3. 1 2. Itiam fineprobaiionibus ipfm monetis autoritas
adeft) quo moido jurifccnfulterum valent refponfa, et'amfi ratio nonred-
datur. ddvecatum ifta nonqu&runt^ a fed us ipfos tangunt , & na~
\turavim fitamexercenteproficiunt. Even without any f roofs mony
\hath authority in it felf : a/s Lawyers anfwers, though no reason be
%wn. Ikefe fte\ no advocate, they touch the affettions themfelvety
1 and
v
A
-
Vcrf. i . pfi Chapters of the Proverbs. 1 3
ar.d prtvail by their own nature cxeicifingits ftrength. Senec.Epift. 94.
And in the fane Eptftle, Quit r.egaverit brcviffimis quibufdam
pr&ceplis, feriri efficaciter etiam imperitifjimos? h*c cum iUu quo-
flam auJimus : n.c uli licet dubitare , aut interrogare, adeo etiam
fine ratwne if fa wit. n ducit. Who can deny, that feme vcryfhort frecefts
Strike effejuily upon tl e motf ignorant ? Thefe things we hear with a
certain fir „ke : neither may any man doubt, or askj, fo far even without
reafin fto:% the truth itfelj'lead. And in his 33 .EpHlI* , Sloicorum totas
context us virilis eft : inaquditatem fcias effe, ubi qua eminent notab la
fitnt. Non eft admiraUoniuna arbor s ubi in eandem altitudimen totafylva
furrexit. The whole context of the Stoic\s k manly : kpow, \ hat there
is inequality , when fome things more eminent are 0 'feervable. One
tree is not admired ',when tee whole Wood is grown to one height. .And
in the fame place, gjhtocunq; emiferis oculum, id tibi occur ret, quod
eminere pojfrt, nift inter pari a legeretur. Turn y our eye-, which way
you will, that willcme to your vie® , that would be eminent, if it
were not read among equal fay irgs. Laftly , they contain many
lively pictures of mens manners, and carriages fet out lively,
and to the eye. Ye may fee the fluggard folding his arms,
the drunkard 1 eeling,as the Lacedemonians (hewed their drunken
fervants to their children, that they might abhor diunken-
nefle ; the labourers working ♦, the good houfwife fpin-iing,
and imployingher maids, and providing for all her houfe-
hold ; the King chafing away wicked counfcllours with hit
eyes, fo that they dare not appear in his prefence. Pictures
are very delightfuljto us, and affeft more then letters. We
hang them therefore in our fight. Sight ot fhadows works
often more then words of fubftance. As mufical founds
fometimes make men weep , fometimes rejoyce , being fina-
ble to what is within ; fo doe Parables. Omnis imitaX'u eft fu
milis effeilrix. Every imitation brings forth the likg. Plato. Dial.
2. de leg. They breed good manners, as well as re\emble them. Arift.
Pol itic. 1 . 8. c. 5 . Imagines & parabolas neceffaxias exiflimo^ut imh-
ciWtatis noftr* admmicula fint, & ut difcentem, & audientem in rem
pr&fentem adducant. 1 judge Images and Parables to be neceffary
in fpeech, that they may behelps to our infirmitie, and that they may
bring the learner , and the reader into the thing as prefent. Senec. E-
pift. 59. Frtclar* ad infer endam rebus lucemrepertafuntfimilituii"
nes. Similitudes are found to be very excellent to bring light to things.
Quintil.Inft.l.i, B 3 2. Be-
An Expdfition of the three Ch ap . I.
2. Becaufe they are Solomons Proverbs, to whom God gave
more wifdome then to any other meet man fince the fall , li-
ving either in his time, before, or after it. For he was wifer
then all men; then Ethan rfoEzrahite, and Reman, and Chal-
col^ and Darda the fons of Mahol, and hit fame was in aUNations
round about , i King. 4. 31. When God gives more excellent
gifts to fomethen to ot,hers,he conveys more excellent things
to ns by them, then by others. Greater talents are put to
greater ufe. Paul laboured more then all the Apoftles
in preaching and writing, and fpreading the Word far
and neer. I laboured more aboundantly then they *&> 1 Cer. 15.
10. From Jerufalem and round about to Illyricum, I have fully
freachedthe Gofyel of Chrifl, Rom. 15.19. For God had beftow-
ed better breeding, and greater gifts on him then on others.
I was brought up (faith he) in this City at the feet of Gamaliel,
yand taught according to theperfeft manner of the Law of the Fathers,
A&.22.3.Hewas caught up into P audi fe^ and heard unfpeabgble words,
which it k notlawfullfora man to utter, 2 Com 2.4. He writ more
highly, then the other writers of the Epiftles , fas John the
beloved Apoftle excelled among the Gofpel writers) to mew
what learning could doe improved by grace , though now
too much contemned. Auguftine wifhed for three things,To
have feen Chrift in the flefb, Paul in the Pulpit, and Rome in
her glory. So doubtlcffe more excellent things are commu-
nicated to and by Solomon , then fome other holy writers 5
for pipes filled with water, or Wind, runout according-
ly. Solomon was alfo the fon of David. His Father was a
powerful King, a wife Prophet, and an holy man, who bred
his fon accordingly. Hid he been meanly bred, as Amos
among the herdmen oj Telcoa , Amos 1. 1. 7. 14, 15. yet being
fo wife he haddeferved audience, much more coming of fuch
a Father. He was alfo a King, not a fubjefr, nor a Tyrant ,
but a wife, and a good King. Kings fpeeches though mean
are Chronicled, and greedily received, as from thofe that in
regard of their Office have God* Image ftampt upon them, and
are called Gods, ?fd. 82. 5,6. In that refpeel: they are worthy
of audience. Neither was he Kingofafmall Nation, but of
Jfiael a great people, which he guided with much wifdomey
and made very profperous, and therefore may well guide tu
by
.
/
I ——^—11 ■
Vcrf. i« firft Chapters of the Proverbs. i j
by hiscounfels. Fe was King of all Ifrael, of all tht twelve
Tribes, before the Kingdbme was lefTened by divifion, as af-
terwards. It was much more populous in his time, then in
after dayes. He was alfo King of Gods people, and of his
only people upon earth, a great^wife^ and underftanding Nation^
Veut. 4. 6. sud bcftable to judge of thefe Proverbs of all the
people in the world. Having Gods Law to guide them, they
could beft difcern the folidity of Solomons Vroverbs- And fit it
was that they fhould have a very wife King. Therefore we
may the better learn of him . As this addes to Solomons honour
to be King over the wifeft people in the world, fo to our
efteem of the Book written by the wifeft man, a great King,
and fon of a great King, and King of the wifeft people.
The firft ufe is for Minifters to ftudy thefe Proverbs well,
that they may be able to crack the (hell, and give the kernel
to the people. So great is the fulnefle of thefe fentences , that
though many have written, and preached on this book al-
ready, yet they have left matter enough for others. As in
the filverand other rich mines men are day ly digging, and
yet ftill meet fucceflively with more matter of like price,that
which the word l^wZv alludes unto, Job. $.39. So the trea-
fure.s of divine wifdome in this Book cannot be drawn dry.
Study it well, that ye may not wrong the writer, as one wri-
ting on Job (tidy that ii Job were now alive, he would be
more weary of his Comment then he was of all his troubles 5
and fo he left writing, as defpairing of ever finding out Jobs
true meaning. He that will profit by thefe Proverbs, muft
bring the words to the fpeakers intention,aud not force them
tofervehis own. You muft not make a Sermon firft, and
then chufea Text here : but firft chufe a Text, and then ga-
ther points naturally out of it, the words being Well cleared
firft, becaufc oft they are more obfeurethen in forae other
books.
The fecond ufe is for the people, that they fhould read this
book often, and hear it expounded willingly. Manydefpife
Books, becaufe written by mean men. This is by a famous
King. King James his Bafilicon Voron took much for the Au-
thors fake. Here the Sun ftands ftill for your inftruftion, as
he did in Gibeon. Woe to them; who hear not Solomon Preach-
ing
16 An Expofitienof the three .. Chap, f.
ing within their gate?, when the Queen of Sbeba went To far
to her great coft to hear him. And woe tothofe great Po-
liticians, that leave Solomon to follow MaXchiavil How great
a favour is it to confer daily with fo great a King ? How
great a fin is it to leave him to confer with humane works, as
if a young man (hould leave a choife Lady to wooe a nafty
begger woman/* Here is a golden, there a leaden pen. If
Solomons Crown, or Sword, or Scepter were to be feen , how
would people flock after it X His Books are his beft reliques.
No danger of iuperftition in converting with thefe. Here
is Solomons Crown, and Jewels, and treafure. Attend then
to thereadingcf them, or hearing of them expounded to
the ends mentioned in the five verfes following, and if thou
attain to them, thou wilt not lofe thy labour.
For particular obfervations. the Proverbs. 2. T>ott. All
Scripture mould be read with diligence, but fome places
more carefully, then other. As the ?rwerbs9 Ecclefiaftes >
Canticles^ Ifaiab> Johns Gofpel, Vaul to the Rom the Revela-
ti$n9 as written in an higher (train then others, and contain-
ing highmyfteries. Vfe. Befureto be awake, and watch-
ful in perufing thefe ot all others; yet be negligent in none.
Carry thy eyes about thee in thefe Books efpecially.
Of Solomon. Peaceable. A good nameimpoftdby his Pa-
rents. .3. ~Doft. It is was the ufe or good men to doe fo, and
it is very laudable. They had more Prophetical infight in
thisbufinefTe\ and were more guided by Gods Spirit then we.
Hence IJaac had his name from laughter, Jacob from fupplant-
ing, Noah from reft, Zedekgah the King, and Jekozadac the
high Pricft before the captivity had Gcdsju&ice fet forth in
their name?. But after the captivity, the great mens names
fet out Gcds mercy, a* Ezra an helper, Nehemiah bring-
ing comfort from God, Jebofiua ihe High Prieft taught them
by his name, that God would fave them. We have not that
gift, yet may impofe good names, that may put our children
in minde or good things , unlefle they forget their own
names. So the Saxau in this Ifland gave their children
good names, though now through the alteration of the
language men underftand not their own names. Edmund fig-
nifies a mouth of troth, as Verllegan would have it9 or blefled
peace.,
Verf. i • pfi Chapters of the Proverbs. -7
peace 3 as Camdtn rtndtish : Like our Solomon! name. Edward
keeper of his oatbjFnzwf/ frce.We fay ftil^Frank and free.H«£&>
Joy,or comfort. Humfry Home peace. &7/jf>fc helping by ccunfel.
Richard a liberal mindc.Kctart famous in counfel. R0#t a pre-
ferverofqutetneffe. Rouland the reft of the Country. Tt were well
if men would give good names to children now,that might be
monitours of good to them,when their parents (hall be dead.
More particularly. 4. Vo8> Solomons name,Peaceable:(hews,
what the difpofition or" a King, or Magi ftrate mould be. He
(hould with Mvdecai , fee\\ the wealthy ard peace of his people*
Efth. 10.3- Apes iracundiffim£3 atq\ pro captu corporis pugnaciffimx
aculeos cnuutos effufos in vulnere relinquunt, fedfolus rex earum acu-
Uo femper caret : natura enim telum ei detraxit, & iram ejus iner'
mem reliquit* The Bees the moft angry creatures and quarelfome for
their bigneffe^ leave cruel flings {hot out in the wound, but their King
onlyalwayes wants afting : for nature hath tak^n away his weapon and
left his anger without a dan. Senec. de Clem. 1. 1 . It were good
for the world if Kings had no ftings. Trajan was fo merciful,
that he was angry, that a Traitor was executed without his ,
knowledge, and commanded it (hould be no more, faying, He
U a madman^ that had rather plucky cut his [ore eyes, then cure them*
He had more detire to root out wickedneffe,then wicked men.
If mens nails be (harp they pull them not off, '.but pare them,
Muiitians break not firings out of tune, but put them in
tune. Yetfometimes though to the pain of the body, a mem-
ber defperately ill muft be cut off, left if gangrene all the reft
Ne parsfmceratrahatur.
The Son Ye heard before the word comes from building.
5. V08. Men defire to leave memorial sbehinde them. The beft
is a good childe like the Father, a« Sohnxn was like D*-
vid. Had Ab\alm had a fon 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 Minifter of good note in this Nation, be-
ing unmarryed himfclf 5 reafoning with a marryed Gentle-
woman about the beft eftate of the two 3 pleaded his great
freedome he had from family cares, and for his ftudies. She
cals a childe of hers, and catechizes him before the Minifter.
Now Sir ffaidfhe) you had need ferve God well, whileyou
C live,
x8 An £xpofitio# oftht three Chap. I.
live5 iorhemaU getno.glory by you in this world, when
you are dead. This chikie may honour God, when I am
gone, and others that may come from him , to the worlds
end. This may teach Parents,
i. To be thankful to Gcd for children. If cattel be a blef-
fing, "Deut. «8-4. what are children then ? The barren leave
no remembrances behinde them. When an old tree dies, it
is, a comfort to fee a young one come up in the roome.
2-. Endevour to make yoar children Gods children. If
God give Samuel to Hannah, Hannah will give him back to
God again, i Stfw.iu.,
Of David- Beloved, of God* This was. better then his King-
dome. 4* P°&' Godfciove is more worth then all the world.
Becaufehe can doe more for us then all the world can, both
here and hereafter. This is the Saints triumph. Vnto him that
loved us be glory and Dominion fir ever and ever, Kev. i. 5, 6. And
Tauls glory in particular. Hive by the faith of the Sm ofGod,who
loved me. David might be fo called, becaufe his 'parents loved
him, but much more, becaule God loved him.
Try then whether ye be Davids, and Jedidiabs, beloved of
God 5 ye need no greater portion. All in heaven^ and earth
is yours. God hath dealt gracioufly with me (Taith Jacob) and I
have all things. 1^ ^p. fo it mould be tranflated, whereasan
Efau not beloved oi God can fay no more, but ij> ,3% I have
much', for fo the words run in the Original, Gen.33. 9, 11.
Another point may be obferved from hence3 that (7 Dodt.)
A wife fori of a godly Father makes a fweet harmony. He
comforts his Father while he is alive. A wife [on maketh a
glad father, Prov. 10. 1. Seethe like chap. 23. 1*5. My fin if
thine hew the wife, m) heart fh ati r.ejoyce, even mine , or^evenl. Al-
together. Not my heart alone (hall joy, but my tongue alfo
ihalj utter it. He isnofhameto his Father, while he live?,
frov. 27. 11. My fon he wife, and make my heart glad j that I may
anjwer bimthat refroacheth me. He will revive his memory with
credit > w hen he is dead. No doubt but many in Solomons
be ft day es were ready to fay , Ihis was Davids (en. 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
ftailbe long, and comfortable in Gods land , Exod, 20. 12,
Dm,
Vcrf. i. /?'/ chapters of the Proverbs. Ip
Z>«f. 5. 16. They (hall alfo konour their parents memory,
when they are dead, and have others to comfort and honour
them according to Godsprornife to the houfeof the Eecba-
biter, who kept their dead Fathers commands, Therefore Jo-
nadab thefonof Rechab JhaU not want a man to ftand before me for
ever , J er.fr 19 <
King. 8. Voft. If it be meant of David) itfhews, what a
great bleffing to a State a good Governouris. He will fee
that God be honoured, and ufe his power, asDrfw^did, to
fettle the Miniftery,that his people may not only be quiet un-
der him, but live with him for ever in heaven, where he fhall
be no Ruler, nor they no fubje&s. Pray then that our Go-
vernors may be fuch, and we enjoy Gods Ordinances pure-
ly under them.
9. Dflfl. If it be meant of Solomon, it fets before us the be-
nefit of living under wife Rulers, who know how to pro-
tect their fubje&s againft all perils, and bring plenty unto
a Nation, as Solomon did. This mould make us to pray to
God fo to direft our Rulers, that we may daily live more
quietly and plentifully under them.
10. Dott. Secondly, it informs us, tha t dependence on o-
thersis a great hinderanceto thofc, that mould teach others,
Solomon might fpeak freely, and fpare none5 being free from all
tervile^ dependences. Hope of gain, or fear of difpleafure
keeps back much , that might be taught. We learn hence
then, that our Teachers fhouldnotta almefmen, but have a
certain means, be the Auditors pleated § or dHY leafed. Elfe
are theyworfe provided for in the Gofpel ? /nicn under the
Law. No man then could deny Tithes, or Offerings. Their
Office is not arbitrary, but nceeftary to the end of the world.
Epbef.q.iiy 12,15. God hath hath appointed Teachers to
abide, Till we all come in the unity of the faith, and of thekjiowledge
m of the Son of God, unto a perfett man, unto the men fur e of the fiature
eftbefulnejfeefChrift. 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 , mould have a certain
maintenance.
Of Ifrael. 11. Doff. Gods people have fieed of Govern-
ment. Ever fince they outgrew a family they had publick
C 2 Go-
20 An Expojttimef the three Chap. I.
Governours , either f oreiners, as in Egjf t, or of their own, as
Mofes, Jofbna, Judges^ Kings. For all men have not grace to
guide themielves aright,no not in the beft Churches. And fuch
as have grace are imperfefr, and very fubjeft to be partial in
their own cafe, and had therefore need of others to rule over
them, and judge in their affair?. This reproves thofe, that
place all government promifcuoufly in all the people with-
out refpett of Officers, and fo by their creed utterly overthrow
the fifth Commandement. How would an Army be govern -
ed3 if there were no Officers in it? This praftice would
fubvert Kingdomes, Common- wealths , and Families ; for
why fhould not children and fervants help to. govern there ,
as well as private Subjects in a Common- weal th ? Lycurgtu,
when onedefired him to fet up a popular government in the
City, bid him firftfetitupinhisownhoufe, and if the other
liked it there he would fet it up in the City. n?«7DJ m>iwp w
7? bidet,
All the Lords people is holy, to pull down Magiftrates, and
Minifters,whom God hath fet over his people^ areleaft holy
themfelves. Witnefle Korahy Vathany and Abiram, and their
company, and Gods judgements on them. The Proverb th< n
rather (hews that rulers fhould look more at the peoples
good, then their own, and not that private men fhould re*
venge their own fuppofed wrongs againft Magiftrates , or
others. Let us make this ufe of what hath been faid , fo to
plead our freedomein Chrift5thatwe refift not lawful autho-
rity. Elfe we may look that others, enemies, or inferiouis
pull us down. Avoid tumults : fee authority goe before
you. Elfe as ye bring confufion, fo ye may expeel: it : Sub=»
^e&ionto men fet over you by God, will bring an eternal
bleffing on you from GodL
Vert
Vcrf. 2. flrfi Chapters of V£* Proverbs. 21
Verf. 2.
To kpow: wifdome and inttruttion> to perceive the words of under"
founding.
In the five verfes following is fetdown the excellent ufe
of the Book of Ike Traverbs^ and lingular good that may ccmc
to 11* thereby. Before he had by a fair title, and large com-
mendation of the Author fought to make the Reader atten-
tive in reading it. Now he feeks to make him flexible , and
willing to be taught, and to give credit to what he mould
read by fetting forth the excellent ufes of this book.
1. Thegcneral end is fetdown, verf.2, 3. {hewing what it
may bring to all men.
2. The particular end, what it may bring to young and
fimpleoncs,verf.4. what to wife men, verf. 5,6.
The general end is 1 . Theological, verf. 2. 2. Practical, v. 3.
Both are called Wifciom,and both are fo.To retire to this 2.v.
And firfl for the words. Many words here feem to be of the
fame fignification^ or at leaft to differ but little. We had there-
fore need to weigh the natural force; and different fignifica-
tionsof each word; for variety of words is ufed to make us
the more affected with the Book.
7o kpow. To convey to man the knowledge of thofe things
he knew not before.
Wifdome. In this verfe it is taken for the Theorical part of
wifdome, to know the truth of things, as appears by the op-
pofltion of manners in the next verfe. It may be meant of
wifdome in general, knowledge of the truth 5 for many Phi-
lofopica! truths are contained in this Book. But it hath a
fpecial eye to the knowledge of God, and divine truths , as
appears, verf 7. And it fignifles an exact knowledge of things
by the caufes, or other properties, whereby we may be able to
diftinguifh between real, and apparent truths.
And Inftruftim. The word properly fignifies the manner of
teaching, by which wifdome is attained. Ic isfet after wife-
dome, becaufe that is the end and perfection of inftru&ion ,
and therefore more worthy then the means.F ink primus in inten-
tion?, ultimas in execution, the end it firfl in intention, la ft in. txe-
C 3 cutien.
X
\^An Expofition of the three Chap. I.
cution* Men think of dwelling, before they think of build-
ing. It fignifies fuch inftrucVion, as is communicated to
boyes joyned with corre&bn, for the word imports both. To
make icholars bred up under feveredilcipline to learn wife-
dome. Thefe Proverbs are better then rods. They will teach,
what rods cannot.
fo perceive. Heb. To underftand, or make to underftand.
the words. For thoughts cannot be underftood. They
are known only to God. Nor deeds are not faid to be under-
stood, but to be feen. Underftanding properly hath relation
to that which comes in at the ear.
Of underftanding.Words ot weight worthy to be underftood,
and well underftood by thofe that delivered them , and com-
ing from men of great underftanding, and making them fuch,
that learn them. Acute fentences full of good matter, fit to
paflefor authentical, like currant money. This fpccifles what
wifedome the holy Ghoft here meant, to wit, knowledge of
things to be believed. As in the next verfe, he firft names wife-
dome, and then (hews what kinde of wifdome he means. To
knowjuftice, &c. I will not trouble you with that, that trou-
bles the interpreters,how todtftinguifti wifdome, inftru&ion,
and understanding into knowledge by caufes, orother argu-
ments, and many other diftinttions, fori take it, the latter
in each verfe doe but expound the former : and inftruttion ,
knowing, perceiving,and receiving doe by t fet out the means
of attaining it.
For the figures. TPifdome* A figure of the general for the fpe-
cial. For divine wifdome, which indeed is thebeftof allo-
ther wifdome, anddeferves to carry away the name from all
the reft. Humane truths are not to be named the fame day with
divine. So Chrilt is called the Son of man , Gods Word the
Bible, and Scripture , becaufe he is the moil excellent Son of
Man, and it the mod excellent book, and writing.
lnffrn?iim. A figure of the cau fe for the efTec*. For the wife-
dome gotten by inhrucYion. As Judah aad Epbraim for their
pofUrky. Or, of the adjuntt for the obje&. Inftruftion for
the things, wherein men areinftru&ed , as hope refervedfor ut
in heaven , for the things hoped tor there. Col. 1.5.
■Of -underftanding. A~figurcj either of the efficient for the ef-
fca,
Vci'f. 2 . firjl Chapters of the Proverbs. ^ \
fefty as before, becaule they came from understanding men: or
of the matter, becaufe they contain things worthy to be un-
derftood : hi here U wifditne, Rev. 13. 18. that is, wife matter.
Or of theefTeft, becaule they breed understanding men. As
pale death, becaufe it makes men pale.
For the divifion, and arguments. 1. Note the general.
2. The particular. The general, To kpow wifdome , and wflru-
&ion. And in it 1. The aft. To kriow. 2. The otyt&.Wifdtme.
3. The means to attain it. Inftruction. In the particular , the
wifdome here meant is fet out, 1 . By an aft. To perceive. 2. By
trie objeft. The words. 3. The adjunft. Of underftand-
ing.
The Obfervations follow. i.Doct. In reading Scripture
the end fhould be alwayes before our eyes. Solomon writ the Pro-
verb^ that men might get wifdome by reading them. So the
builder ftill mindes his end, whether he build for himfelf, or
to letout for gain, and builds his houfe accordingly. It is
Gods great queftion in religion, Towhatfurpofe is the multitude
•f yom 'Sacrifices to me, faith the Lord ? l\ai. 1 1 1 .
Reap?t. 1. The end incites to the work. Much profit fets
the Seaman, Plowman, Tradefman on work. Omnia in rebus
humanis fiebus aguntur : All endeavours in humane affairs are driven
en by hopes: Salu. contra a var. SpesalitagricolaS) fresfulcis{emina
crtdit. Ho[e nourifhes the hftfbandman^ and makes him commit his
feed to the furrows. Tibul. 1. 2. el. 7.
2. The end orders all the means. No man «an fit the means,
unlefle the end be in his thoughts. Workmen, matter, form,
all mud be ordered by the end.
- 3. The end attained perfects the work. It is Imperfect, till
the end be attained.
4. Senfeleffe things only fet no end before them , as fire,
anci water. Beafts have an end, they goe to the pafturee, and
to the waters,that their life may continue. Vfe. It blames mod
readers of Scripture, which travail to no end.They read a chap-
ter, or make their children doe it out of cuftorae meerly, but
know not why, or wherefore. Why mould Gods Word
be worft ufed by them? They work, and play for fome end>
but read for none,and therefore are never the better.
2. Doer. Wifdome is to be gotten out of Scripture. Solomon
writ
I
24 An Expofitionofthethree Chap. I.
writ his Proverbs to teach men wifdome. The holy Scriptures are
able tomakg Timothy wife unto fa Iva lion, 2 Tim. 3. 15. The wri-
ters were wife men,as Mofes, who was learned in all the wifdome of
^Egyptians, Aft. 7. 22. Davids wifdome and Solomons are
well known by their works, and reigns. Fault alCo, who
was brought up at the feet oj G< m&lUl^nd taught according to the per-
fett manner of the law oj 'the 'Fathers, ^#.22.3 As for Daniel, God
gave him knowledge, and sk^ll in all learning, and wifdome, and he had
under fiandingin aU Vifions , and Dreams, Dan. 1. 17. Thofe that
were not learnedly bred , had tongues,', and wifdome given
them from God immediately. The Lord took Amos an Herd-
man, and bid him propheiie, Amosj. 14,15. He found him un-
fit, but he made him fit, elfe no doubt, he would not have fent
him. Some of the Apoftles were Fifhermen. But on the day of
Pen tecoft, 7 hey were all filled with the holy Gho$l9 and began tofpeak^
with other tongues, as the Spirit gave them utterance, A8.24. From
wife men we look for wife Books. But that which is more
then all this, themoft wife God guided their heads and pens,
which had been enough to have made a man blinde and fooiifh
to write aright, and wifely. Holy men of God fpakg as they were
moved by the holy Ghoft, 2 ?et. 1. 21. Vfe. Lofe not your la-
bour then to feek heavenly wifdome in humane writings with
neglect of the Scriptures, as your great Politicians and Mora-
lifts dee. Men feek it in many arts, bufinefles, ftudies, inven-
tions, but in vain : here it is to be found, and abundantly
more then elfewhere. Experience confirms it in David, who
by reading the Scripture, became mfer then hit enemies , teachers,
elders,?[ali\9 98399,100. Sapuntiafapida fcindia. Wifdome U a
fapfy knowledge- And fure the marrow of wifdome full.o; Spi-
ritual delight is to be found in the Scriptures. It may better
be learned here,then out oiUpfm his Bee-hive, or Matchiavillt
Spiders web.
5. VctJ. Divine truths are far more excellent then other.
Therefore are they called wifdome here by way of excellency.
Men may be fpoyi'd by vainVhilofophy following mens Traditions*
and worldly rudiments, andnotthedoftriw of Jefm Chrifi, Col. 2.8.
Philofophy may be profitable, but vain in comparifon of Di-
vinity. Nothing but Chrift will down with a Taul , I deter-
mined not to hpow any thing among you0 fane Jefus Chrift 3 and him
crucified,
— * —
Vcrf. I • fir ft Chapters of the Proverbs. ^j.
- - • • * *
crucified* i G?r. 2.2. The matter proves it, being not bodily,
but Spiritual 5 not moral, but holy ; not civil, but heavenly;
not treating of creatures, but of God himfelf, Vfe. Be more
ftudious to knowthefe, then any Arts in Schools,llnivernty,
or tradings for which men can be content to ferve an appren-
tifhip. It isa better trade. Read, hear, meditate, advife, learn
by your felves, and others.
4. T)oft* There is need of wi/dome to guide both the under-
ftanding, and the will. For the under/landing is blinde. Man
u born like the wilds Ajfes colt. Job 1 1 .1 2. Hence came fo many
fuperftitious among the Heathen , Bccmfe they knew not
Godt Hence arofe fo many fbolifh opinions among the Pa-
pifts, of merits, and prayer to Saints, and good meanings.
Hence fpring fo many ignorant afTertions among us, as that
men have ferved God ever fince they were born ; that they (hall
be faved, becaufethey have done no man wrong, nor none
can fay black if their eye. And the will muft needs miflead
men then, for if the blind e lead the blind e> both fhall fall into the
ditcby Atob.i5» 14. Vfe. Lee us bewail our natural m4fery,
(hat 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 fome cafes. It isa gteatunhappinefle, that befals many
wife men, that they have no will to doe the good they know.
But both together how great a myftery ? Yet all naturally
fubje&toit.
5. Vott. Divine truths muft be enquired into as well as
divine precepts. Hence comes that charge, Buy the truth, and
feUit not, Frov. 23. 23. Knowledge of the truth is a great pri-
viledge. le fhall kpow the truths and the truth fhaU mah^you free,
Jch. 8.32.
Retfin. 1. Becaufe the fun and eye of the foul is reafon and
understanding. The Suns light is pleafing to the bodily eye,
fo is thedifcovery of truth to the foul.
2. There is no content in any place, or calling without the
knowledge of the myfteries thereunto belonging. Vfe. It
blames fuch as flight all truths in matter of knowledge. Mo-
ral things they like, they may bring fome good to the Com-
mon-wealth, but as for heavenly truths, they make no reck-
oning of them. All need not be Divine* (fay they J yet
D there
2g An Exfofttion of the three Chap. I.
_____ | !«■■'" ' . ~ . "** " ~ ~~ ~ III*
there are divine truths, that all had need to know, die why
did God reveal them 1 Why a Sun in the Firmament ? Is ie
L not to fhew us the beauty of the world, as well as how to
work and travail ?
6. VoCl. Pains muft be taken to diftinguim real truths
fiam apparent. So is Cforifts precept. Search the tcripuus,
Job. 5. 3£ Dig as for minerals*, >e have the example oi the
noble Bereanh who hearing Paul fetched the Scriptures daily ,
whether thofe things werefo, A&.lj. 1 1.
Reafon. 1 . Becaufe real, and apparent truths are hard to be
diftinguifhed, and that upon a double account. Firft, in re-
gard of their likeneffe. As copper is like gold, pewter
like diver. Secondly, becaufe of our blear-cyednefie, that can-
not well judge of colours, and Co may eafily call light dark-
mffe; and darknefle light.
2. Becaufe they are worth diftinguifhing , the one being
far more excellent, then the other. More then (ilver is bet-
ter then pewter, or gold then copper. Melius eftpaVens aurum
quum fulgens aurichalcum. Better if pale gold, then failing copper.
Bern. V[e. Read therefore with underftanding , and what
thou knoweft not orcanftnot anfwer, gocto Minifters, of
other learned in Gods Word to know the meaning of it % as
men doe to Lawyers in hard cafes of Law for refolution, and
to Phyfitiansfor their bodies.
7c Z> «7©-> «M' fl*
yAw Tt$ ivcu £ Si^tto/h*. Neither if it goood to hide ignorance^ at
Heraclitus faith, but to bring it forth) that itmaybeheakd* PJut.
de audiend Vid. eundem adverf. Epicur. de latcnd. Some are witting-
ly ignorant) 2 Pet.%. 3. Sunt qui volunt inteJIi^erey &non valent :
fitnt & quinolunt inleVigere, ideonon intelligunt. Aug. in Rial. 35.
Some would understands and cannot : and fome will not under ft md and
therefore doe not. Homo aliquando tnmte nimium perverfa ^mel
intelligere , ne cegatur , quod intellexerit^ facere. Idem de verb. A-
poft. Serm. 13. Sometimes a man out, of aminde too pervcrfe fears
to underftandy left he be faced to doe what he under flands. Be noc
fattened to the world, as Sea-weeds to rocks. Long more
for inftru&ion, then Vlyffes did for the fmoke of his houfe
after ten years abfence. As the Scripture fets out fpirituai
arms to maintain truth, fo inftrucYion teacheth us how to fit,
puton, goein,andufethcm.Fireina flint mud be beaten out.
There is then excellent ufe of Miniftei s to bring forth the firj
of truth out of Gods Word.
8. Do#. Hearing divine truth without underftanding
doth men no good. Lots Ions in law perirtied for all Lots
eounfel, Gen. 19. and the old world, though warned by
Noah) Gen. 7. For it is affe&ed and wilfull ignorance , as no t
feeing when the Sun (nines. Vfe. Beware of the grofle igno-
rance of thefe dayes> notwithstanding fo much preaching
more then formerly* Say ye not, ye are Proteftants, and hear
Sermons: that will not fave you. He muftnotbefavedby
his Book that cannot read, nor he by Gods Book , that un-
derftands icnot. Eternal life is not to hear, but to know.
Ihis is life eternal* that they might kpow thee the only true God) and jc-
fus Chrift whom thou haftfent, J oh. 1 7.3.
9. T)ott. Knowledge of trivial things is little worth. Ic is
like Fifhermen by the Sea-fide gathering fine fhels, and letting
Oy fters alone, or fools playing with feathers. Hereby much
precious time and labour is loll. Vfe. It Qiouldbeour wif-
dome to pafle by fuch 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. Dotf. Knowledge of divine truth will doe ns mueh
D 2 good.
!L . .. " ' ' "' — " ' -■ —
28 An Expofitien ef the three Ch ap. !•
\
good. It will bring us acquainted with God more fully then
I the creatures can, Ffal. ip. comp. verf. 1. with verf 7. It will
(hew us the way to heaven, Jch. 17.3. Vfe. Go to the Fountain
Gods Word. Thirft for thofe living waters astheHartJfil.42.
1. Ci y out with David) Oh hew dvejlove thy Law I it is r?y mtdi*
ration all the day.Ffalu 9-97-
'
■
Verf. 3.
to receive the inftruUion ofwifdomjuflice^andjudgementyimd equity*
The former ver redirected us to Theorical, this to prac"H*
cal wifdome. For the words , To receive. From others by
Inftru&ion. The word npV fignifies,
1. To receive,or take away from others'by force, as 2 Safrt.
j 2. 30. He took^ their Kings Crown from iff his head.
2. To receive what ispurpofely given , Thou {bait nottahf a
gift) Dent. 16.19.
3. To take a thing not given , As though they -would have fetch-
ed wheat. Heb. Taken whevt> 2 Sam 4. 6.
4. To receive in(tru£tton,^>r to learn of another , as Jeb
22.22. Receive I fray thee the Law from his mouth.
5. To allure, or take with fair fpeech, Let her not takfthee
mih her eyelidsiPr9V.6.2'y. So there is a taking of fouls, Frov.
11.30. He that winneth fHeb. taketh) fouls, is wife. Andtfce
.A ponies were made fifhers to ta\e men , Matth. 4.19. Here the
word is taken in thefouth fenfefor learning, and receiving
knowledge out of thefeProverhs, which doe minifter , and
efler it plentifully tous,andareitweredead teachers of living
men. Much is got by conferring with the dead in their Books.
The InftruUion. Expounded before in the fe ennd verfe to be
not a particular head of knowledge, but the way of attaining
it, or receiving from our teachers.
Of Wifdome. Not nODn as before, Theorical wifdome,
but ^D tprf> Prudence, oj providence. It conies fr>m a root,
that fignihes good forecaft,wifely to fore fee all conveniences,
and inconveniences, that we may order our actions aright.
So kisn(ed, 1 Sam. J 8- 30. David behaved kimftlf more wifely
then all the fervants of Saul. Hence it fignifies to prof per. For
profperity ordinarily follows wife managing of buiihefle*, as
mine
Vcrf. 3 . firjt Chapters of the Proverbs. 29
mine follows foolifti carnage of affairs. Keep therefore the
words of this Covenant* and doe them9 that ye may profper in all that je
doe^Vcut. 29. 9. Themftiignification is here intended. Such
induction as may teach a man how to carry himfelf wifely,
that he may profper.
p1¥ Jufike* ThatiSj giving every one his right. Not to
be retrained toMagiftrates alone, but to be applyed to the
people alfo, for all may doe right or wrong to oth«rs,though
they be no Magi urates.
Judgement. The word OQT0O is ufcd,
i. For difcerning right from wrong. The aged doe not a!-
mo ayes under ft and judgement, J oh 32.9.
2. For the law, manner or rule of it. The judgements of the
Lord are true, Tfal 1 9. 9.
3. For punifhmcnt or execution of judgement. God
would bring forth his people out of Egypt by great judgements,
Exod.j.4.. Here it is u(ed in the firft fignification to teach men
h ^w to difcern right from wrong: Neither is this peculiar to
Magiftrates, but common to others alfo, for though all have
not an authorative judiciary power either in Church or Com-
mon-wealth, yet all have a power fo far as concerns their
own ac*tion?,to judge before, and after, what is fit to be done
to others, and whatnot. -P
And equity* Heb. GSD^W^D* Straight waves, that goe on
foreright, and even like plains when men gbe not up Hill ,
and down hill in their a&ionSjbut proceed in an even courfe.
It comesfrom a wo d that fignifies to be right, and equal. It
ia.trahflated taking thejlraght way$ 1 Sam. 6. 12. It fignirlesal-
fo a thing right in Gods, or mans eyes, which they approve
as juft and equal, Voingthat which is right, and good in the' fight
of the Lord, Veut. 6.1$. Becaufe that which is right pleafech
God, and fhould pleafe men alio, although it be to their
loffe. Hcb. Equitiesythai is, all kindeof equity, or equity in
all our action*, not in forrte only : or- it may be the word
wants a lingular in Hebrew. Wifdome then is required for
the guiding of aJ! thefe trfree; juftice, judgement, and equity.
Some think thefe three words to contain three feveral ver- -
tues, but cannot well diftingutfh them. All three are found,
chap.2,9. Some underitend by Ju Rice the matter* of our acVi-
iu D 3 ons,
•
3°
. . _. _ 1 ■ ■—-
An Expfition of the thru Ch at . I.
ons, thac it be lawful ; by Judgement the manner of them,that
it be right j by Equity, moderation, that we ufe not 'he ex-
tremity of the law, nor doe all that we may. Others under-
hand by Juftice right actions, by Judgement difarning good
from evilly by Equity integrity otminde in working and dife
cerning. Set out by the cl^an creatures in the law. The firft
by chewing the £ud,ruminating 0n Gods Word to know what
is juft. Thefecondby dividing of the hoof, diftinguifhing
between good and evill. The third by the fifties, that live in
ihe clear water above the mud. So a right minde carries us
above the finful waves of the world. Others by Juftice mean
that which is juft, and right by Gods Law or mans, by Judge*
ment that which is due by contracts or bargains,by Equity that
which nature dictates to be equil. Quod tibi fieri nonvis^alteti
ne fecerk. 'that which thou would ft ml have done to thee, doe not to
another. Others take them all to be S^nonymas, fignifying the
fame thing, and trebled to work more upon mens affections,
efpecially there being fome difference in the notion , though
the things be the fame. Juftice looking to the object , what
is Gods right, what mans, what our own. Judgement look-
ing to the workman, who muft difcern the difference , that
each may have hig right. Equity looking to the manner of
doing it, not goir^ too far, nor falling fhort in any of them.
This laft I thin^^to be right, becaufethe former doe either
interfere one with another, or doe not fo well agree with the
nature of the words, and ufe of them in Scripture^ where they
are often put promifcuoufly.
Figures I findenone, the words being all literally to be tin-
/ derftood,
Hereisfirft another general end of thefe Proverbs to teach
us practical wifdome.
2. An explanation of it by particulars.
In the general note i. an act. To receive. 2 . The inftrumen-
tal caufe. The infiwftion. 3. The object. Of wifdome, or fru-
dence.
The particulars are three, 1. Tuftice. 2, Judgement.
3. Equity.
1. Daft. Matters of practice muft not be perceived only,
but alfo received. There is a piercing of truth into the
under-
Verf. 3 . firft Chapters of the Proverbs. 3 1
„ — , — . , — ■«■ — — .
underftanding,and a receiving of it into the judgement. The na-
tural man cannot receive the things of God, becaufe be cannot perceive
them, iCor.2.14. So in matters of practice, there muft fn ft be
a knowledge of them in theunderftanding, and then a recei-
ving them in the will,and afTecYions,before they can be brought
into attion. The feed on good r ground are they , which in an honeft^ t
and good heart having heard the Word keep it ^ and bring forth fruit with
patience, Luke 8.15.
Reafon. 1. Becaufe they doe a man no good, if they only
fwimin his brain. What good doth a Phyiitians3Lawyers;S.a-
mans knowledge without a will co p.a&ifeit for his own
good, and others ?
2. They attain not to their end etfe,but are like fruit falling
before it be ripe, or a fhip oft away.
3. As the proper Element of truth is the judgement, {o the
will and affections of holineiTe, and righteoufneffe. Ele-
ments out of their place doe hurt. A man knows, that
there is a God; if he Would be this God himfelf like Alex-
ander, and challenge divine worOiip, he might ruine himfelf
and others. So a man knows what is to be done, and believes
it, yet if he have a minde to doe otherwife, much mifchiel
may follow. Air in the earth breeds earthquakes. Fire out
of the chimney burns houfes : Earth falling in mines kils
men. Water overflowing drowns cattcll. Vfi. It reproves
fuch, as have good heads, but not good hearts, illumination
without fan&ification , whofe knowledge appears in their
tongues, not in their lives, and ferves to guide others, but
not themfelves. If ye hrrow thefe things, happy are ye , if ye doe
them, Joh.13.1j. ye are not happy for knowing, but unhappy
for not doing, and {hall be h eaten with many flripes, Luk. 12. 47.
Brag not of your knowledge then, that have no will to doe
good with it. A cunning Papift,aud Proteftant may reafon
the cafe of religion, yet both goetohcll, the one for idola-
try, the other for want of piety. A Moralift, and an Epi-
cure may both ciifpute of the chiefeft good , yet both meet
in hell, the one for lack of faith in Chrift, the other for
a vicious lire. Subdue your will then, or look to periiTi by
your wit.
2.. D?rov. 3.1. I. Therefore are
parents fet up in thtir family to teach children , Schoolma-
sters for boys, Matters of families for youth , Minifters for
Vfe 1. It calsonus to praife God for teaching us by
men like our felves, for putting heavenly treafure in earthly
veffels for us > 2 Cor. 4 7. The treafure muftnot be contemn-
ed for the veflels, but regarded for their own worthine/Te.
2. Ic (hews us that teaching is not enough without learn-
ing. What good will the running of the Fountain doe, where
is no mouth to drink ? What good will an alms doe rrot
taken ? Giving is but offering if not received 5 and who
ever thrived by offers ?
3. Let parents efpecially be careful to teach their children
piety, and jufiice, who brought them into the world igno-
rant. Elfe it will bean eternal grief to breed a childe for hell,
and not feek to fave him.
4. Let children learn , and as willingly receive inftru&i-
on from parents, as they doe inheritances. This they
may do,and not be tempted to deflrc to be rid of their parents,
yea they may be lived with their parents.
3, VoB. A fpiritual wifdome is required to guide all our
. a&ions. A wife man fhews out of a good converfatbn his work^s with
meektiejfe of wifdome y Jam. 3. 13. See the like there, verf. 17.
Wifdome is profitable to dirett) Ecclef 10. 10. With the well advijed
is wisdom e> Prov. 13.10. Through wifdome is an houfebuilded, and by
underftandingit is eftabl'ifhed^ Prw. 24.3.
Reafon/ 1. Became it is hard to know, what is to be done
upon all occurrrents.
2. if we want this fpiritual wifdome , our padions will
quickly blinde us,and lead ut on to our own and others ruine.
3. Becaufe of variety of means, fome fit, fome unfit, and
fome fitter then other. A wife choyfe of inftruments,and
matter wonderly furthers a building, or any other work.
4. Divers endsprefent themfelves, and*if the right end be
not chofen all means are in vain, though never fo good in
them-
Vcr f. 3 . • ^ Chapters of the Proverbs.
themfelves. Though they could effect other things as good,
yet not that. As meat may feed, yet not keep us warm, and
tire may heat, but not cool. Vfe. Let us bewail the want
of this fpiritual wifdome both in good men and bad. Our
adtfons doe not fmell of it. By 'onrindifcretion we oft give
occafion to be illfpoken of, and make cur 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 felf in all
things. That is it which muft win ithers to love thee, and ferve
God, i Vet. 2. 12. 3.1.
4. I>ott. Every ones righs muft be preferved. 'Render unto
Caefar the things whkh are Cafars, Mattb. 22. 21. Render to all
tbeii dues > Rom. i3>7*
Beafon. 1 . There ar« diftincl: rights. God hath his right,
Superiours have their right, equals have theirs, inferiours
have theirs, we have ours, and btafts have theirs.
2. This right is by the law of Nature, or Scripture,or laws,
and cuftomes of Nations.
3. This right muft be preferved. And that 1. beGaufe the
divinon is originally from God. 2. The prefervation is
commanded by God in all the Gommandemcnts. 3. Much
mifchief comes to our felves, and others by violating it. It
breeds confufionin the greater world among the elements,
and in the lefler world among our felves. If it were in
heaven, neither* God, nor Angels , nor Saints mould have
their right. Oa earth much wrong would be found in family,
State, and Church. Vfe. *It condemns thofe who take away
others right unjuftly, by fraud, or violence. So are they un-
thankful to God,difcontcnted with their own condition, in*
jurious toothers.
5. VoU. Men muft ftudy to know, how to judge of inter-
efts. This is the ftudy of Divines, of Lawyers, of private
perfons. It concerns every man, that he may not doe, oc
fuffer wrong. V\e. Study this point. It is very comfortable
for foul,body3credit,and eftate. Labour to know every ©nes
right with a will to preferve it in thy caliing,and then all will
be happy, if every one doe it : Wars and contentions will be
prevented, and a quiet ftate recovered, TfaL 85. io, 11. Gloy
E »&
it
JA
34 An Expofitienef the three • Chap. I.
will dwell in that land, where mercy > truth^ audrighteoufneffe meet, and
abide together. -
6. Vott. Extremity of juftice is not always to be u fed: mo-
deration fometimc* is to be exercifed. As David did to Shlmei ,
a Sam. 1923. I>rfz/^faid,and fware he fhouldnot dye , though he
well deferred it, and Abifh'aiy reded David to do it. God is con-
tent to lofe his right in the Shew-bread5when men are hungry.
%LC. Nib* 5. 13. It fignifies one , that
hath, as it were, caft ofFparents and tutors, and yet is not well
able to guide himfelf for wane of experience, like the childifn
King, that brings a woe to tb§Jand%Ecc!efio.i6.lt fignifies an in-
fant alfo as one caft out of the wombe into the world ,unti 1 7 the
childe be weaned, 1 Sam, 1.22. But here more properly it in-
tends one free from Governours5 yet wanting experience to
govern himfelf, and more fit to take , then to give good
counfel.
Knowledge. The principles, and beginnings of knowledge,
fuch asfirftcome into young mens mindes, when they are
taught by others. Oppofed to the next word TlOTQj Vif-
cretion. It comes from a word that fignifies to conceive, and
agitate things in the minde, and upon deliberation to be able
to conclude aright, what is beft to be done, or to be left un-
done. Not bare thinking, or devjifing, as TfaU 10. 4. God if
mt in allhk thoughts^ or determining, as Jer. 51. 11. His de*
vice k agrinffi ;by Ion, for both the fe nature teacheth , and it
is not woptu pains to learn. But more acute and fubtil
thoughts
Vcrf. 4.
firjl chapters of the Proverbs.
r
57
thoughts are here intended. Young men doe things rafhly
without confederation, and therefore had need of thought-
fulneffe, or advifement , or difcretion. Sometimes it is
taken in an ill fenfc for plotting mifchieJ, and Winging wicked
dtvices topajfe, Pfal 37.7. So therootof it G30? is taken,
Veut. 19. 19. Tefhalldoe to him, as he had thought to have done un-
to his bnthet*
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 firft note 1 . the effect ofTbefe Proverbs. To give* 2. The
object, Subiilty. 3. Thefubjett. Totbefimple.
In the fecond note 1. the fubject. To the youngman. 2. A
double adjunct. Knowledge by others. Viferetion by pondering
on thefe Proverbs read, or expounded.
1. Doer. The Scripture contains (lore of heavenly know-
ledge fufficientto inform fimple perfons.
In the profecution of this point, note 1 , The ftore of hea-
venly myfteries in the Scripture.
2. Theclearnefleof them. For theftore, fee zT'iw. 2.15,
1 6y 1 7. The holy Scriptures arc able to wakg men wile unto Sal-
■ vationy .and are profitable for dodrine, reproof, cvrre&ion , irfimftion
in right eou!.neffe, that the man of God may be perfeQ, throughly far-
m/bed unto all good worlds. Two arguments are here couched to
prove it.
1. The various ufesoi it, To inform mens judgementf,
fhew thsm thefc (Tns^ bring them to amendment, direct their
lives afterward.
2. The effect. To make men more then worldly wife,
wife unto falvation. Wife not to get wealth, but heaven.
This requires (lore. Gods treafure mentioned , 2 Cpr. 4. 7.
is laid up here , and hence Gods Stewards fetch enough to
make themfelves, and others rich. In a treafury is much
gold, and filver laid up. The mouth of a righteous man is a
well of life, Prov. 10. 1 1. How much more Gods Word ? So
here. Subtil ty is to be bad to prevent errours, and dangers.
Knowledge of things needful. Difcretion to guide men in fafe
wayes. There is then ftore of heavenly truths in Scripture.
For the (econd, the clearnefle o* them* It is compared to a
E 5 t&h
_,,..,,. I ■ I - • • • • **- 1 — — ' ' — I
38 An Bxfofition of the three C h a p . I*
T • • • — ■ — ' — ; " = •-■ ~-
Hgkh and a lanthorn,? fat. 119.10s). It gives light unto the fimple 9
? fat. 119. 130. It makes wife the fimfle9 andinl'ghtens the eyes jFfal.
Reafon. 1. Many things are as plainly fet down , as any
man can fpeak, as the the Hiftory of the Creation, Gen.i. Re-
demption in the Gofpel. Precepts of holinefle in the E-
piftles.
2. Heavenly things are fet out by earthly fimilitudes for
our capacity, as in many parables, Matth. 13. Theie are fpe-
ftacles to help our weak fight.
3. They are fitted by God to our capacity, not to his
high wifdome in the manner of delivery. And who can
fpeak plainer then God, or teach better ?
1. Vfe. 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 fwim in this river. It was writ over Pythagoras his fchool
doores, Mnhh dycfyJnymt neii™. Let no wan ignorant of Geome-
try enter. But God lets ignorant perfons, and children come
into his fchool and learn, 1 Job* 2. 14.
2. Vfe. Be encouraged notwithstanding your natural ig-
norance to goe to fchool to Gods Word to learn knowledge.
There is nWe of matter, and clearne/Te of delivery. If this
book of The Proverbs, that is fo [deep , may ferve to inftruft
Ample ones, much more other plainer books of Scripture.
Teter Martyr in hisEpiftle Dedicatory, before his Comment
on the Epiftle to the Romans, fpeaks ftrangely, yet truly,
Equidem fcio multos effe, qui hoc non credunf, & non paucos qui ea
rideantj nofq\ infanire arbitrentur , fed iftos rogatos velim , &c 1
wot well , there are many , that will not believe it, and not a few ,
that will deride Xhofe things, and thinly that we are mad in a for ibing
fo much to the Scriptures. But oh that they would be intreated0 to
make tryal a while, and to take to the reading of the Bible. Male
. mihi fit (Jta enim in tanta caufa jurare aufim) nifi tandem capian-
tur : fentient deniq-, quantum divina k &c.
Let ill betide me, (for jo I dare [wear in fo great a caufe') if they
be not taksn at length : they will perceive in the end, how far Cods
mhings differ from mens. Adde Erafmw his teflimony in his
Preface to the Gofpd of Luk$. Expertus fum in meiffo > I can
fa*K
»- " "™ -I ■ — -II . ■ _ . M
Vcrf. 4. firft Chapters' of the Proverbs, 39
fpea\ it by experience , that then is little good to be gotten by read'
ing the Bible curforily , and carelefly : but doe it duly, and diligently y
with attention, and affefiion, and you fhall finde fuch an efficacy, as
is to be- found in no other booh^ that can be named. Yet was ErafoiM
a great fcholar, ar.d knew the worth of books.
2. T*od. Subtilty for preventing of dangers is bed learned
out of Scriptures. They teach us how to countermine, and
goe beyond our enemies plots, P/*/. 119. 98. Serpentine
wifdome is required, Mattb- 10. 16. Serpents prevent real
dangers by folding the tails" about the head to (afeguard the
chief part,and keep life.They prevent verbal dangers by laying
one ear on the ground , and (topping the other that they may
not be enchanted, Aupuftin FpZ.57.that is, 58. with us. Alfo
when they come to wholefome water,they drink not, till they
have caft up their poyfonv,E^;^^.iL/
M«gijler frohibent-y Age, Fear, Matter keeps them in awe.
Terence.
2. They want experience to guide themfelves. When
the [bridle is out of the Horfe mouth, then he runs wilde.
Vfe. Young men hearken to me. The Devil layes clofe
fiegetoyou, and beleaguers you round about. Ye are not
free from God, though from Governours. Ye are ftrong to
do evil, and have fcarce learned to do good . Oh ! be watch-
full, left like young prodigals ye run fo far out, that ye never
can recover all your lifelong. Yea, worfe. They die beg-
gars, ye will die damned wretches. Their debts are ail paid
by death, your greateft debt is to be paid after death, and ne-
ver difcharged to eternity.
6. T>ott. Bire knowledge is not enough,butdifcretionmuft
be laboured for alfo. A good man wiUguide his affairs with difcre-
tion} Pfal. 112.5. Difcrctionfhallpreferve thee, Prov. 2. 1 1. For
knowledge is imperfect, and will need further augmentation
by deliberation. And knowing men do things rafhly often-
times, being difturbed with paffion. Vfe. Add to your know-
ledge difcretion. Seek to learn both out of this and other
Books of Scripture, and ye will not ftudy id vain.
Verf. 5.
A -wife man mthear, and wiUincreafe learnings and a man of un-
der Standing fb all attain unto wife counfels.
The benefit that all men may get by the fe 'Proverbs, w«
fet out before, verf 2, 3. For fimple men, and young men,
verf 4* Now for wife men^ whofe gain is fet out, verf. 5.
F and.
4* An Exfofitionef the three Chap, h
and their profit, ver/ 5. For the firft. Left any man fhould
think, becaufe thefe Proverbs bring benefit to fimple men, and
young ones, therefore they are good for none but children,
andfooles, and may be contemned by wife men, as too low
for them ; he (hews that they are good for wife men alfo, to
encreafe their knowledge. Though one main end of wri-
ting this Book were to inftruft young ones, as appears by of*
ten repeating My Son, MySon> yet here is excellent matter,
Worthy alfo for wife men to learn.
For the words. A wife man, or, that the wife man may bear*
Andfo it may go on to fee out the true end of writing this
Book, whereas your Tranflation carries the event onely,
which may feem to fome to come rather by the Readers care,
then the Writers aim. So that is juftly added by the Tranfla-
tors, Pfal. 9. 20. 'that the Nations 'may kpor* themfslves to be but
men. So we fay, Know you are men ; that is, Know that
you are men. Or, if ye read it as it is in the Tranflation, it
(hews the readinefle of wife men to make ufe of this Book for
increafe of knowledge. Having invited fimple ones, he makes
no doubt but wife men will hear and learn. A wife man is
one that hath already attained to a good meafure of heavenly
knowledge, yet is willing to get more by this Book.
Willhear. The word VDrD> fignifies,
1. To hear, as in hearing a report. I have heard, that there
U corn in JEgyft, Gen. 42. 2.
2. To mark what is faid, or attend to it. the Lord hatb
heard ', that 1 was hated, Gen . 29. 3 3 .
3. To understand what is fpoken. they kpeir not, that Jo-
feph underflood them. Gen. 42. 2 3. Heb. heard them.
4. To grant what is asked. Arforlfbmael, 1 have beard 'thee ',
Gen. 17. 20.
5. To belceve a thing reported, to be true, they hearkened
not unto Mips, Exod. 6. 9.
6. To obey what is commanded. Abraham obeyed my voycey
Gen. 26. 5. So$ft/\/tfgisputf6r commanding, Eft.1.10. Here
the word is ufed in the fecond fenfe, for marking and giving
his minde to it. He wil give heed to thefe Troverbs. To fuch,
ableffing is promifed, Rev. 1.3. It Signifies attending with
•ars of minde and body. Wife men are willing to know more.
Fools
■ I I ■■ ■ ■ '"I ■ .1 ' ■
Verf. y. firfi Chapters of the Pjrovcrbs.
.\
Fools deiire it nor. They know not the worth of lear-
ning.
And will increaf. Heb. Adde \ to wit, to that which he
had before, and make it more, as an heap is increafed by
addition of (tones or money. Hence Jofeph had his name,
Gen. 30,24. And (hi called his name jofepb, and faidy The
Lord {hall adde to me another Son. It may be underftood of ad -
ding to others, as well as to Uimfelf ; that notonely he will
know more then he did before, butalfobe fofullj that he
will run over to teach others.
Learning) npV- Received from others by hearing them, as
the word imports, and as it were taken out of their know-
ledge, yet without lode to them, as one Candle takes light
from another. Homo* qui erranticomiter monftrat viam> quaftde
fito lumine lumen accendau facily NthUo minks ipfi facet, cum illi
accenderit. EnniutapudCicer.offic Li. He that gently {hews a
wandring man his way, doth as if he lifted another mms candle, at
his. His (bines neverthelefle when the others is kindled.
A man of mdtrftanding. He that understands thefe Proverbs
well, or hath a better capacity then others, will gather very
profitable Conclusions out of them. Such were the men of
Jffachar^ which h ad under ft andingof the times to kpow whatlfrael
ought to doyi Car. 12. 32.
Shall attain to. The word ftjp, fignifies,
1. To get any thing by price or labour, or prayer, or any
way of rifcht. Thence Cain had his name, I have gotten a man
of the Lord, Gen. 4.1. And Gen. 25. 10. The field which Abra-
ham 'purchafed, Heb. got.
2. To pofTede a thing when a man hath gotten it. The
Lord pejfejfedme in the beginning of hk way, Pro v . 8.22. Here it
is taken in the firft fenfe. He (hall get by labour and induftry
in learning from others, and fo have a right to it, and ufe
of it, as a labourer at night hath to that which was another
mans in the morning.
Wife counjefs, r— il^lantV We want a word to exprefle
it, and are forced to ufe a Periphrafis, or circumlocution to
fet it out in two words, which is but one in the Original!.
The derivations are two, but from the fame root ^an, to
govern a Chip* Some derive it from the Governor that fits at
F 2 the
i
44
An Exfofition of the three
Chap. I.
the Stern, called ^Sin> who muft guide the (hip wifely,
or elfe all mud be loft that is in it. Sapiemia fuam Gubemator
torquel navem, baud vakntia- lltirt. apud "Nonium. Ihe Governor
guides bU fhipby T?ifdome>not by flrengtb* He is called the Sbif-
mafter, Jon. 1.6. As the Mariner long rouls up and down
thoughts in his minde, what to do in a ftorm 5 (6 this wife
man to guide his a&ions, that he may choofe the beft upon
deliberation. The word imports any accurate way of doing
any thing, as Sea* men accurately guide (hips between rocks
and quickfands, efpecially in ftorms. Others derive it from
^H, a rope. As Sea-men clime up and down the ropes per-
petually,yet fall not into the Sea:fo wife men eafily difpatch
their affairs without damage, though dreadfull to others, as
the former employment is to fuch as arc fearfull or un-
skilfull. Or, it may be of preferment to places of command,
to guide others, as a Pilot guides a fhip by the fterne, and
tackling., and rudder. In this laft word may be a Metaphor
taken from Ship-men, the reft are literal!. In this verf. is
firft the augmentation of wifdomeby reading theft Proverbs.
Secondly, the height of what is to be gotten.'
In the firft note,
1. The agent, orcaufe, A wife man.
2. The action, or tranfitory effeft, as building, mU hear.
3 . The thing made by a&ion 3 as the houfe, and wiU mcreafe.
Set out by theobjeft, learning.
In the fecond note ,
1. The agent, A man of under ft anding*
2. The effect, Jhal 7 attain unto.
3. The objeftj wife counfels.
1. Vc&. No man fo wife, but he may learn more. And
that both inTheoricalland Prafticall knowledge, how to
think, and how to do better. We are all children, while we
are here, and tyros but in part , 1 Cor. 13.11. Chrift himfelf
increafedin mfdome> Luk. 2. 52. Before the Law they had but
a few Revelations and Traditions. Under it, they had the
troth in obfeure ftadows and facrifices. After it, the dark-
ncfleof the underftanding remained, though more light ap-
peared. Adam in inncce ncy might know more by reafoning
and occurrents. Angels learn from Gods dealing with his
Church.
A
*+**
Vcrf. J. frfi Chapters of the Proverbs. 45
Church. Vnle the principalities aid powers in heavenly places ', it
made known by the Church the maniftldwifdom* of God, Eph. 3. 1 o.
Which things the Angels de fire to lookjnto> 1 Pit 1 . 1 2.
Reafon, i. Want of light. The Sun of knowledge ft ines
not fo cleer here as in heaven, clouds of ignorance come be-
ween There are few clouds in JEg)pt> whence cemeswant
of rain, and they are forced to water their garde?: s with their
feet> Deut. n. 10. Seldome a cloud feenin Japan, But there
are many clouds in the wifeft mens brains, to keep them
from under ftanding many truths.
2. Want of fight. We fee here by the fpe&acles of Gods
works. Invifible things hf God are feen from the creation of the
jrorldy Rom. 1. 20. We fee by the perfpe&ives of Ordinan-
ces, and muft fo do till the day of judgement, Eph.4.1 1, &e.
We cannot fee fo cleerly here, as we (hall in heaven.
1. Vfe. Be not content with that meafure of knowledge
ye have, but labour ftill for more. As men in trading fin-
ding xhe world come on them give not over, but go on to
get more riches. Youth muft learn, middle age increafe lear-
ning, old age attain to wife counfels. Bodies grow oJd?
Souls do not. Solon wai wont to fay, T*e£Qw & <*>lf* 7n>Me£
ftJkQw>t&fj©- : I grow old always learning many things. Platon,
Dialog, de ?hilofophia0 & de Forlitud. &de Repub /. 7. & in
Cicer. deSeneft, Marcus Antoninus the Emperor went often
to the houfe of Sextius the Philofopher, faying, K*\ov $
yueyQvm to fxd*d*W : it if good even for an old man to learn,
Salvius Julianusumoft famous Lawyer was wont to fay, Etfi
alter urn fedem in fepulchro haberem^ adhuc addifcere vellem : Al-
though I had one foot in the grave^yet I would learn fiiU. ¥andeU>
J. 4. Nulla dies fine linea> faid Apelles : No day without a line.
And Augufline acknowledges himfeH both a Writer, and a
Learner. Ego ex eorum numerome effe profiteor, qui fcribuntpro-
ficiendo, & fcribendo proficiunt : 1 profeffs my felf to be of the num-
ber of them who write by profiting^ and profit by writing. Augufi.
Epift. 7. Sapiens quamdiu vivit> tamdiu addit : A wife matt
adds ashng as be lives. Ambroft.
Vfe 2. It (hews us what little hope we have of children
and young men, that think they know enough already,
when old men and wife men may learn. Mufti potuijfent ad
F 3 fapientiam
q6 An Expoftthn tf the three
fafientiam pervenire, nifi fe pulaffent jam pervenife: Many might
have proved learned men, but that they thought they were [o already.
Senec. detranq. c.ii eH mm \yw>7tn 4 vwunns , Opinion if the
let of profiting. Diogenes Laertiut I. 3 . de B ion if vita, Ego fenex
a juvene, & Epifco^m tot annorum a collega nee dam anniculo para-
tut [urn doceri. Auguft. apud Gratian c. 24. q. 3. I an old man,
andaBifhop of fo many yeers jianding^ am ready to be taught by a
youngmm, and a Colleague fcarce of oneyeers /landing,
2. D08. Much knowledge comes in ac the ear. We have
heard him our {elves, andkpow that this if indeed the Chrift, Joh.
4.42. How fhaU they beleeve in him, of whom they have not
heard? Rom. 10. 14. Hearing and Seeing are by Arislotle
called the learned Centes, becaufe by thefe dores learning en-
ters into the foul. Yea, and life alfo. Hear> and your foul
fhalllive, Ifa.55. 3. David Gkytreus, when he lay a dying,
liftup himfelf to hear the difcourfesof his friends that fat
by him; and faid, that he (braid die with belter cheer, if he might
die learning fome thing. Vnto you that hear fhall more be given.
Mar. 4. 24. Theears are the Conduit-pipes of wifdome to
convey it to us. Afgenlo, auroque non fiunt homines meliores, fed
ditiores virtute exfapientum diftis : Men are mt made better by gold,
and fiber, but richer in virtue by wife rnns fayings. Socrates apud
Xenoph. L 4. The Heathert man Cicero could fay, Cujus aures
claufie funt veritati.hujus falus defperanda eft: He who[e ears are (hut
againfi the truth,there if little hope of his fafeth A man may learn
that from another in an hour, which the other hath been ftu-
dying many hours, & it may be himfelf could not find it out
in many days. Therefore Chrift bids not his Difci pies read,
ortels them onely where the Prophets fpeak of him, bun
expounds thofe places to them, Luk. 24.. 27. So doth
Thilip to the Eunuch, A&. 8- 3$. This is the very end of
preaching, and conference, that men might be taught by the
ear.
1. Vfe. Blefle God for your ears. It is a great queftion,
which is the greater lofle of Seeing or Hearing. I fuppofe of
Hearing, for a mm that wants it, cannot reap any good by
Serm 3ns, Conferences, Difcourfes, nor converfe comforta-
bly wich others, nor have others to read to him* But a man
may have all thefe benefits, that wants his fight3and may have
others
Vcrf. j. /ry? Chapters of the Proverbs. 47
others to read to him alfo. A blirdt rr an bath all tfceie helps.
A deaf roan hath onely Gods woiks to fee, and good botks
to read to help him to knowledge and ccroftrt. The for-
rrermey be helped by others, the latter muft do all cut of
her owne head.
2. Vfe. Content not your felves with fludyirg the
Scriptures, but acknowledging the weaknefleof your brain,
learn of others alfo, even of men that are meaner then your
felves, whofe pains or tryals may acquaint them with Tome
particulars that ye need, yet know not. Stmpir motefi fist-
pientum> ut dill is ma jorum aufcuhent, aliquando minor am : It is
alwayes the cuftcme of wife men to hearken to the flyings of their
letter s , fometimes of their inferiour. Bedaintext. Not onely the
Queen of Sheba could learn of Solomon, PauloiGamaliel^d
Niccdemu* of Chrift, but alfo Mefesof Jethro.
3. Dotfc The Scripture brings in increafe of knowledge*
Aquila andVrifcilla expounded unto Apollos the way of God more per-
fiQfy) Aft. 18.26. Give thy felf wholly to them, that thy profiting
may appear to all, 1 Tim. 4. 15.
ReafoHy 1. Bccaufeitisthe higheft Book in the world. A
Book of Gods owne making, who is mod wife. When thou
haft learned all thou canft out of mens Books, thou may ft
learn more out of Gods.
2. All heavenly wifdome in other books comes from
thence, as water in rivers from the fountain. Vfe. It taxes
thofe thacfinde more delight in reading other good books*
then the Scripture it ftlf. It (hews a double weaknefle, one
in judgement, the other in affection. Rivers are profitable^
but fountains more.
4. T>j&. Scripture learning is the beft learning. Tau! coun-
ted all things loffe for the excellency of the knowledge IfChrifi, Phil,.
38 £fc buryed his other learning in his preaching. I deter-
mined.not to hgow any thing amongymjave J e fits Chrifi and him cr«-
cifiedy 1 Car. 2. 2.
Reafon, 1. It is the mod profound knowledge. Above
low Geometry, above high Aftronomy. Above Philofophy,
for it reaches above all creatures, and afpires to the know-
ledge of God*
2. It
"~§ ~ An Exfofttion of the three Ch a? . I.
2. It is moft profitable. Other Arcs (hew how to live here
for awhile, this how to live in heaven forever, through
Chrift. Vfe. Ic reproves our curious fpirits, who count
Scripture learning nothing worth. Rhetorick and Politicks
are great with them. Not many Co wife are faved,i Cor.i .20.
What profit in wifdome that will not keep from eternall mU
fery?
5. Vofr Naturall parts well ufed help much in Religion.
fauVs learning was a great help to him, and Solomon9* high
reach.
Reafon, 1. They may learn the things of God more ea-
fily, which others hammer long about, as dull ones in
Schools .
2. They may get more inleffe time. Such a trade men
generally look upon as will make men fpeediljr rich. Vfe. If
your children be pregnant, put enough into them. I re-
member Ihavefeena grave Doftor and a good Minifter in
this Nation, much pleafed with Nurfes that would talk to
the children, ufing this expreffion, It futs rmtebfririt and live-
lyneffe into \hem% which the parents may afterwards turn to good. Men
can be content to fill Houfes, Tables, Barns, Treafuries,
Why not Children ? Much ill may be kept out, much good
put in, if ready ones be inftrufted betimes, and con-
stantly.
6. Voft. It is a wonder what may be attained by indultryj
and Gods blefling upon it. See the great fucceffe of Faufs
preaching at Efhejus. Curious Books burnt, to the value of
fifty thou fand pecces of fiiver : So mightily grew the Word of
God) and prevailed^ Aft. 19. 1 9,20. The Churches were mul-
tiplyed when the ftorm of perfecution was blown over. Aft.
9.31. Minifters preaching much, and peoples hearing, i«-
creafed the graces, and number of Saints. As in worldly
things, men grow rich by Husbandry, or Merchandife.
Vfe. It reproves the fluggifhnefle of Chriftians, who think
a little knowledge andgrace enough. Such may juftly fear,
their grace is not true. Piftures are idle, and grow not, li-
ving creatures feed, and grow.
7. Doft. Much difference between a wife mans courfe, and a
fools The one orders his affairs welJ, the other carelefly.
Their
■ ■ ■ ■ ■ ■ ■ — — " " ■ ■ ■ ' ■
Verf-& firft Chapters of the Vrwctbs. 49
Their onirics are olten oppofed in Scripture. clle wife in
hem will receive conmiandements> but a fretting fool fhall fally
Prov. 10 8. J be way of a fool is n^t in his ovme eyes> kuP, ha
that hearkgneth unto counfell^ is wife. A fools wrath is prefenily
kriowtiy but a prudent man cover etbfbame^ Prov. 1 M 5,16. Every
prudent mandealetb with knowledge :but af&ollayeth open bis f oily J? r.
15. 16. The fimple beleevetb every word, but the prudent man loo*
hfth well to kit going. A wife man feareth% and departetb from evrtl>
but the foolrdgttby and is confident-* Prov. 14. 15, 16.
Rcafon. Becaufe they work from different principle*. A
wifeman follows the dictates of reafon, a fool of will and
arTcftions. Vfe* Choofe the wife mans courfe, which is far
the better. He fteers the (hip of his life among all the wave*
of worldly troubles, and floods of worldly paJBons, to> the
heaven oi happineffe. The World is like a Sea, up and down,
rough and calm. So is mans heart and foul, iafei. infrmcip*
Vroverb. A wife man like a skilful 1 Pilot looks on the Sun
by day, and ftar» by night, his eyes are Mill toward heaven.
Sohe rids himfelf outofryoft Intricate a ffiuiSj at Solemn did
by wife difceniirg the right Mother, I King. 5. And other*
oftentimes, a? the Pilot guide* the ftvp. f&fe to (bore* when
the reft flcep. Labour then for thefe wife ceunfels.
Verf. 6.
To underflanda Froverb3andtbe interpretetlni tbc words of th* wife*
and i bar darS\ fayivgs .
The gain or increafe of wife men in reading thefe Pro*
verbs, was let out, verf.^. The profit that comes by it, is fett,
out here. It is fufheient for fimple one* to learn fo much
fubtilty out of the plaineft of thefe Proverbs, whereby they
may keep themfelves from being deceived ; but wife men will
learn to underftand thedarkeft of them, whereby they may
get much more know ledge. For the word*.
To underfland. See on verf 2. Not to read 1 fimilitude
carelcfly or curforily, but obferving what is meant by it.
Some read it, Tomakf'to underfland. or teach; and the word
will bear it, and it fuites well with what went before. The
c\aa was wife before, and as he may get more wifdonie to/
G direft
J0 An Bxpfition of the three Chap. I.
dire& his ownc wayes, verf. 5. fo alfo to teach others; in this
verf SoEccl. 12. 9, 10.
A Proverb- See on verf 1. Any Proverbial fen ten ce. though
difficult and obfcure to others He that under ftands this
Book, by reading it will be able to underhand other Pro-
verbs propounded by others, and to pn pound Tone him-
fclf.
And the interpretation- How do the underftanding of a
Proverb, and the interpretation differ ? He that underftands
it, can interpret it. Anfo. The fir ft may be meant of un-
demanding the words, or literal! fenfe. The fecond of the
myfticall. Or, And m2y be taken for Even, and fo the latter
be an expofition of the former. To underftand a Proverb ;
that is, to know the interpretation of it. Soto underhand a
dreamls tobeablefo interprets, Gen. 41.15. So Andh ufed,
Cods wrath flew the fatteft of them, and (that is, even) [mote down
the chofen men of l[rael> Pfal. 78.31. As the choife of the flock
are the fatteft cattle.
The interpretation, Hy^Q. S > Ft^O, an Interpreter. One
that can tell the minde of God, job 33. 23. So here, to in-
terpret a fimilitude, and (Lew what is included, more then
appears at firft fight. Not finely to underftand eafie Proverbs,
but to know the meaning of hard one?. But rfpccially to
underftand the hardeft of thefe Proverbs by the eafieft, yet it
may be under ftood of other Provcrbsalfo To underftand the
fenfe of myfteries or eloquent (pecche?, (uch as EmbafTadors
ufe; for fo the word isuanllited, 2 Chr. 32. 51. orfuch as
Scoffers ufe; for fo the word is u fed for (corning, Job 16.20.
Or it may be read, And the faeetnejfe the\euf\ for men finde
much fweetneflc in Proverbs, when they know the meaning
of them. Otherwife they are more harfh then other fenten-
ces. From ^bD> to be fweet. Whence the learned Rivet
derives ***** and mel hony . See Trap.
The words0 "13T i. lignines a word. The word of the Lor dy
Hof. 1. 1.
2. A thing; for that exprefleth a mans meaning when it
is done. It came tofajje after thefe things, 1 King. 17. 17. Here
k isufed in the firft fenfe. He (peaks not of their actions,
feut fayings. Neither doth it fignifiefinglewords;but words
knit
Verf* 6. frfi chapters of the Proverbs.
knit together in fentencei. So the len commandements arc
called Ten words in thcOriginail, Exod. 34. 28. Forfeveral
words without refpeft to others, do little good.
Of the wife. Or other wife men. Not onely ordinary
Proverbs that are in all mens mouths, butthelcarnedcft fen-
tencesthatcomefrom wifeftmen, and are approved for the
authority of them, thatfpake them * like Acbitopbels counfels
esleemed as oracles, 2 Sam. 1 6.23.
And their darl^ fayings. Queftions that can hardly be an-
fwered. Such as the Queen of Sheba put to Solomon, 1 King.
10.1. Or, hard expreflions, which often contain high my-
fteries in them, not eafie to be perceived, till they be expoun-
ded, asSampfon's Riddle, and Sphinx hers to Oedipus of the
creature that went firft on four legs, then on two leg*, laftly
on three legs. And fucb are fome fpeeches above the com-
mon reach. Such alfo were the ^E^/i^«HierogIyphicks, as
a ftaffc with an eye on it, to fet out Gods providence, loo-
king over all the world, and ruling it. This is well added,
to prevent an objection. For it might be faid3 It needs bo
great skill to underftand wife mens fayings, for fome of
them are plain. Anfw. But (faith the Wife man ) by rea-
ding thefc Proverbs ye (hall underftand the hardeft of thera
alfo.
Figures none, except a figure of the part for the whole.
A Proverb, that is, all kinde of Proverbs, even the darker?
and hard* ft. As an Horie, for any Horfe, Pfal. 33.17.
Note. 1. The aft. To underftand.
2. The fourfold object :
1. A Proverb.
2. The Interpretation.
3. The words of the wifc.
4. Their dark fayings. He dial 1 gather from hence
ability to underftand not ordinary fayings onely, but the
moft diticult that can come from wife" men.
1. Vott. Thatmeafureof knowledge is not fufficient for
a man of greater capacity^ that may fuffice one of meaner.
Solomon that had fo much knowledge, yet thought he needed
more, Eccl. 1. 16, 17. Paul knew Ghrift well, yet defires to
know more of him, Phil. 3. 8, 1 o.
G 2 Revf/077,
•/
L
An Exfdfiti$n ef the three C h a p . I .
BtzjMz I. nl regard of God, an account of til nts is to
ht gtwn to hirn. Greater account of greater talent*, Matt.
% ~r re$ari£of lismfelf. A great capacity carries a great
de&re of firiingkjj elk it were in vain.
J. la regard of others. There isagreu expectation from
fnen of g cat parts. 76? 9*/ of all them that were intheSyni-
gs^ue were faflned on Chrift9 Luk. 4 20.
4. In regard of the things, which being known in pare,
allure us to know more, lgnoti nulla cufido : Nodefire of what
is mt kpown. One profitable voyage eggs the Merchant to
another.
j. Vfe. It reproves fuch as have wit to know much, but
life it nor. Remain Dun fes, that might be Doctors, Heb.
5.12. More things are to be known, and what we know,
maybe better known. Both afford more delight Maxima
purs evtwtn quafcimw, eft minima pars eot urn qu£ ignoramus. Aug.
The great eft part of the things we kyow, is the leaft part of the things
we kpownot.
2. Vfe. Put your capacity upon the tenters. The Clothier
gets by it, and makes more of the fame cloth- Eifeyefhal
not enter into your Matters joy, Matt.25.21. but be (hut out
with the foolifh Virgins, Mat 25.10.
3. Vfe. Ye that be Minifters muft llretch for ic in point of
knowledge, h ye have not greater capacity then ordinary
men, why take ye that calling ? If ye have, ufeit. It is
enough for others to be nil), ye muft run over. It is enough
for others to fave themplves from a crooked genera! ion, Aft. 2. 40.
Ye mud faveyour felves and others, 1 Tim. 4. 16. That know-
ledge will not ferve a Lawyer, or Phyfician, that may ferve
a private Gentleman for his own (late or health. He en-
gages for no more. And I hope I (hall need to fay no more
in this Argument.
2. Pad?. Reading Scripture without underftanding, doth
a man no good. This is the drift of Philip'* Qjeftion to the
Eunuch, Vnderftandefi thou what thou readers' Aft. 8.30. Eife
it will do thee no good. The Jews could not profit by rea-
ding the Lawj becaufc the veil was not ta\en off their hearts,
a Cor. 1?. t* 4.
JLeafon
I .!«■■■ I ^1
Vcrf. 6. firjt Chapters of the Proverbs. ||
Keafin 1. Becaufe the words ot Scripture are no charm,
which works, whether men underftand it, or nor.
2. Doing 19 required, which is more then understanding.
Jf\e kjiw\hefe things happy are ye if ye do ihem, Joh. 13.17.
Vfe 1. Ic condrmiu (be prattife oi the Papills, whoreai
the Scripaires in a ftrangc lanyuage. They are fine be fore -
hani the people cannot undtriland ihcm, nor get any good
bv them.
?. 1c cm dermis the npfctigenca of fome, who think thtf
cIo enough, it they caufl their children to read fomctimes a
Chapter, but take no ere rhat either they or their chil-
dren underftand it If they mould fee bread before the b>
and not let it be broken, or cut, they might (Ur-e.
3. Vod. A man may get knowledge enough out of Scri-
pture to teach others. The 32 Piafrn was written to teach o-
yihers, as appears by the title, Davids Maftbil, or Inftru&tr.
Hence comes that folemne charge for parents to inftruft their
children diligently at hone and abroad, at up-fitting and
down-lying, Deut. 6.7. See the like charge, Pfal. 785,6.
The Scripture is a fountain of knowledge, we may drink
our felvcs, and bottle up for others. A Sea wherein are
fifties innumerable to feed us and oiher3 Pfal. 104.25. And
fnips, that traffick for all mens good, verf.26. there. A rich
Storc-houfe oi all knowledge, and a wealthy Treaiury. Jo-
fcffc's Store- houfes zxi&Solormrii Treafuries had enough for
multitudes.
1. Vfe. Let us bleile God for the (lore that is in his Word.
Who would not praife him for plenty of mony and provi-
iions, that might ferve for him, his, and many more 5 or
for a Fountain or Mine in his garden ?
U Vfe. Let us draw daily out of this Treafury. Though
there be (tore of knowledge, yet few are fo wife to draw
enough for themfelves. Moft think a little enough. But if
thou haft enough for thy felfe, draw for others. Men
give not over their Trades when they have got enough to
keep themfclvesj and theirs,, butdefireto have to give, Eph.
4. 28,
4.* Eott. Hardeft things in Scripture may be underftood
b^ labour. Many things are interpreted ready to our hand*.
> G3 An
IT- An Exfofition of the three Chap. I»
An Angel interprets the Vi(iontoDrfme/,Dan. 7. 16. So are
the Scars and Candlefticks, Revel. 1.20. lfaiatf* prophefie
of Chrift, Aft. 8. 35. The fumme of the Gofpel, Aft.
10. 36
Re*fon> 1. Becaufeit is Gods aim in writing it, that it
mould be underftood. For he writ it for the people. I have
written to him the great thing! of my Law, Hof. 8. 12. Not to
the Priefts,but to the people otEpbraim. And if they to whom
it is written cannot by labour and pains underftand it, the
fen of the writer was in vain, Jer. 8.8.
2. God hath left means in his Word to underhand the
hardeft places, as fearching the originall, coherence, parallel
places j and plainer ones to give light to the obfeurer.
Vfe> 1. It incourageth usto feekto underftand the hardeft
things in Scripture^ and not to be content with the eafieft;
So do all good Scholars in their Arts, and all that intend to
thrive in their Trades.
2. It (hews what a (hame it is, if we underftand not plain
place?, that might by labour underftand difficult ones. Sure
we (hall never thrive by our Trade of Chriftianity.
•5. Voft* Wifemens words carry great weight with them.
*the words of the wife are as goads, and as mils faftened by the
Mafters of the Affemblies^ Eccl. 12. it i Bow down thine ear, and
hear the words of the wife, Prov. 22. 17. Ihe lips of the wifedifperfe
knowledge) Prov. 15.7. The ground is, becaufe every thing
works by an internall principle, whether it be Natural!,
Artificial!, or Reafonable. A fool cannot fpeak wifely, un-
leflTe over-ruled he fpeak not ofhimfelf, Joh. 1 1. 5 1. A wife
man will not fpeak fooliftly unlefleunadvifed. Vfe. Itdi-
rcfts us how to choofe our, fociety. Choofe thofe by whom
,ye may get molt, Worldly men do fo in the Exchange, Mar-
kets, and other times. He that walkgth with wife men {ball be
w/J*, Prov. 13.20.
6. Uocl. Thercare difficulties to be found in Scripture that
need cxpofition. In FauJ's Epiftles there are fome things hard
. to be underftood y2 Pet. $> *6. Nut onely high matters and ex-
pieiHons, but alfo Parables, wherein is one thing fpoken,
another thing meant. And that to exercife mens wits. They
had need of good r\eads to findc out the meaning. The
Difciples
Vcrf. 7. firjl Chapters of the Proverbs. j 5
Difciples a?kandare (hewed the meaning of the Parable of
the Tarts, Manh. 13. 36, 37. Wife men {peak darkly fome-
times, ut cccuhtntur [entefiti* eoium def'diofis ^perianturft^diofs ;
that their fmtences may be hidden from flug^ards and opened to jlu-
diQM prrfor.r. All Guds oracles are daik to natural! men.
A« the Kefurrtftion to the Sadduces. Te ene net Rowing the
Scriptures, nor the fewer of God, Mat. 22. 2 p. K generation to
Nicodemm H w can a mm be born when he Hold? Can he enter
the fecor.d time h46 hti Mothers wombe, and lehoui? Joh. 3,4.
Living w*ter to the woman of Samaria. Sir, tbi-u haft nothing
to draw with, and the well is deep * from ^whence then haft thou that
livingwater ? )oh. 4. 1 1. IheG'ftel U hid to them that perifh9
2 Cor- 4 3. And in part unto godly nun too. Now we fee
through a glaffe darkly, mw 1 krtow in party 1 Cor. 13. 12. The
perftft knowledge of them is reftrved for them, till they
come to the heavenly Univerfity. But yet fome things are
harder then the reft. Vfe. Think no time nor pains too
much to underhand Scripture. A Merchant fpendsftore of
both to get pearls.
Verf. 7.
The fear of the Lord is the beginning of knowledge-, but fools deft ife
wifdeme andinflrutiion*
In the former vcrftshe had (hewed theufes, end*, and be-
nefits of this Book, and how much gocrf the Reader
may get by it, and commended it from the excellency
of Hie Work, and eminency of the Writer, to allure us to
read it. Now in this verf hefets before us what this wif-
dome is, and who are capable of it, and begins the firft Pro-
verb with the fear of God. After the infeription, Solomon's
counfeltohis Son:
1. In general!, in this verf
2. In particular o!ire&ions# to the end of the third
Chapter.
For the words, the fear of the Lord. Fear of God [7W*V] *
is ufed three wayes in Scripture.
1. For a fear of finning againft God, for fear of plagues
here, and in hell. Thu arifeth out of the conflagration of
Gods
m
5 6 An Expofiiion of the three C h a ? . L
Gods infinite power. Ic is called fervile or flavifh fear, for
ila- «s would offend, if thtydurft. So would wicked men
fir ^ainftGod with an high hand, if his judgements did
not »care them. Tfcus the Israelites feared God, left he mould
phgue them, as he had done the JEgyptiant) Exod.i 4.3 1. And
by this fear fomc of the Egyptians faved their cattle in their
houfes, when other mens perifhed in the fields, Exod.
9. 20.
2. For a fear of reverence} whereby a man fets up God
in the higheft place of his heart> being willing to pleafehirn
4 out of love, and more unwilling to offend him then any o-
ther. This is called Filial fear3 and proceed* cut of our love
to God, as childrens reverence to their Fatherdoth. So the
word is ufed, Mai. 3. 16. 7 hen they that feared the Lord, fpakg
often one to another.
3. For the true Religion, called by the Greekj StorfC** and
swn'.&i*, and by the Lai \mi9fkUih in Englifh,piety or godlineffe*
For it is a prime part of Gods worfhipj that he be feared. It
keeps theaffeclions, thoughts, words, and deeds in order.
One of the Priefts of Samaria> taught the people how theyfhould
far the Lord, 2 King. 17. 28. that is> howthey mould wor-
ship him. That which n called their fear n wards God, Ifa. 2?.
13. is ftyled their worjkippingof him ,Mat.i 5 9. In this place it
is taken in the fecend tcnic.
nW; the Lord. That hath his being of himfelf, gives be-
ing to all others, and to his promifes. h comes from nll^
To bej and hath a touch of all the Tenfes. Je of the Future,
Hoot the Prefent, and Vah of the Preter*tenfe. He that fr,
WOJ-) and is to come 3 prov. i. 8. The eternal God,
PlMDtfT); the beginning, ltfignifie?,
1 . A beginning in timers the foundation is the beginning
of the houfc.lke be ginning of his Kingdom was Babel> Gen. 10 10.
And therefore it hgniries the firft-fj uits^becaufe firft gathered,
though not alwayes beft. The firft of the firjl-fruits of thy
Land, thou (hilt bring into the Hcuje of the Lord thy God, Exod.
2$. 19.
t m a, Firft {in dignity. Tfht chief of the things which fbadd huve
leen utterly deftroyed, 1 Sam. 15.21. Here it is taken in thef«-
cond fen ft. The true fear of God is lbs chief point of wifdom.
Verf. 7. />"/? Chapters of the Proverbs. 57
Tmm>Vm\y of knowledge. See on verf 2. Some interpret the
paffage thus : The fervile fear of Gods judgements makes
rncntirftlook after knowledge, that never cared for it be-
fore, as the needle makes way for the thread. Augufr. Other
thus : The chief part of knowledge is that filial and awefi- ,
fear of God, that makes men careful 1 to pleafe him, whio
tempers the fervile fear with love, as wine and water do
well together for weak brains : Vinum nift aqua mixtum non
libit dtbile caput: A weak head drinks not wine unleflemixt
with water. Eeda. But I take Solomon's meaning to be, that
all heathen wifdome is but folly ; but the choyceft wifdome
is the knowledge of the true worfhip of God, that fo he
might make man to ftudy the Scriptures where it is to be
found. All their former knov/ledge 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 (hew
an opposition to the former part of the verf. which being not
in dirett words, muft be fupplyed thus out of each part. The
chiefeft wifdome is the knowledge of the true worQiip of
God, and therefore good men love it j but fooles do not
account it fo, and therefore defpife it.
fT^^M , Fools. Objett. You fet out this wifdome
highly, but no body regards it. Anfw. None but fools
defpife it, who have no wit to judge aright of it. No
matter what account they make of it, unleffethey were wi-
Yer. Hence comes our Englifh word EviU. Fools here are
evill men, and irreligious, as throughout the Proverbs, and
Pfal. 1 4. 1. The fool hath faid in his hearty 1 hen is noGod^they
ere corrupt, &c. Either Idolaters that profefle a falfe Reli-
gion, orfuch as in (hew onely profefle the true. Such as
want the chief part of wifdome, though othervife politick
enough. Hefpake in the Angular number, verf. 5. A wife
man>&c. Here in the plur^Fools dej}ife wifdomey&c. There
are more fools then wife men in the world. Men are natu-
rally foolifh.
Defpife. The word fia fignifies,
v 1 . To fet light by a thing, or contemne it, or make little
account of it. 'the daughters ofZion have defy fed thee^ 2 Ki. 19.21,
2. To fcorne or highly difdain. Uaman thought Ccorn to
H lay
5g An Bxpofition of the three Chap. I.
lay hands on Mordecai alone. Eft. 3.6. Here it is taken in toe
mftfenfe, for all irreligious men are not ("corners, Pfal. 1. 1.
butalldefpife true wifdome.
Wtfdome. See on verf. 2. Ic is excellent, yet fools make no
account of it.
And infiru&ion* See on v.2. They neither know the excellen-
cy ot ' wifdom,no'r the way ot true faiety in the true Religion,
nor will learn it of others.
Figures none, unlede a Metaphor in Fools taken for irreli-
gious men, that want thebeft wifdome.
In the words note,
1. A commendation of Religion.
2. A description of fools. In the fir ft note,
1. Thefub)e&, The fear of the Lord.
2. The adjunttjtta beginning ofwifdom. In the fecond note,
z. The agent. Fools-
2. TheerTea, Veftife.
3. A double objeft, wifdome and in ftruft 'ion.
The former proportion is famous, as being often ufed in
Scripture, ch. 9. 10. Job 28. 28. Pfal. 1 1 1. 10.
1. V08. Rtligioufheffe, or a reverent fear of God is the
beft wifdome. Keef therefore, and do them, for thit it yourwif'
dome, and your underftanding in the fight of the Nations, which
fhaU hear all thefe ftatutes, and [ay, Surely this great Nation it a
wife and under ftanding people, Deut. 4. 6. This is the wifdome from
above, Jam. 3. 17.
Reafon 1. Becaufe it brings a man to acquaintance with
God. Others acquaint us with trees, beafts, men, this with
God, We are naturally ftrangers from God, and have moft
need of acquaintance with him. Falfe Religions fee up crea-
tures openly, and worfhip them. Ihey changed the glory of the
incorruptible God into an image made li\e to corruptible man, and to
birds, asd four -footed be aft s, and creeping things , "Rom. 1.25,
N ituriU men not truely religious, though bred in the
Church, make their owne will, or honors, or wealth, or
*w r ;.res, God. Men truely religious know God aright.
/ 2. teacheth us how to converge with God rightly by
, .' Aiip and obedience. How can a man bred among
cldwr>»i know how to converfe with a King at Court >
3. How
Verf. 7. )&y? Chapters of the Proverbs. y 9
3. How to come to live with God for ever, whicfi no
Art elfe can teach. A trade is mod cfteemed that is rnoft
gainfull.
Vfe 1. To (hew us the vanity of all falfe Religions, in
which men cannot reverence the true God in their hearts
aright, becaufc they conceive amhTe of him. In vain they
wor(hip,and worfhip they know not what. A great Politician
was wont to fay, Thebeftpolicy is tobean honeft man. So
thebeflwifdome is to be truely religious, and to fear God.
Heathen Sagcs,as £w*ftf and Socrates^ were wife in their gene-
rations, and had many excellent gifts, but they miffed of
the mains like Alchy milts, who mifleof their end, yet find
many excellent things by the way. Thefe Merchants found
goodly pearls, but the pearl of price they failed of, Matth.
13.45,46.
2. Vfe. To acquaint our felves with the Scriptures, where
this true wifdorne, how to fear and reverence God rightly, is
taught, and no where elfe. We are fu re thofe were writ by
no private fpirit, but came from the bolyGboft, 2 Pet. 1. 21.
Private fpirits and inward principles may be erode one to
another, and who (hall Judge then what is right ? The Scri-
pture. Hereby we kpovo the fiirit of truth, and the fpirit of er-
ror, 1 Joh. 4. 2. If they quote Scripture, they confeffe the
Scripture to be above them, as Marnixim juftly derides the
Papifts, who would prove by Scripture that the Church
was above the Scripture. If not, then it is fo,becaufe they
fay fo ; and all the world will laugh at fuch a proof.
3. Vfe. To perfwade Magift rates to fet up, and to uphold
true Religion, and to encourage fuch as truely fear God, by
continuing Minifters, and difcouraging fuch as oppofe it.
Such as quote Galliot fpeech to (hut Magistrates out of all
matters of Religion, may as well quote Rah/hake's fpeech
for a warrant to fight againft Gods people. Am I now come up
without the Lordagamtftbk place to deflroy it? Ike Lord f aid to
me9 Go up againft this Land to deflroy it, 2 King. 18. 25. For
that is recorded in Scripture alfo. It is a poor proof that
comes out of the mouth of an Heathen man.
4. V[e. Let all that would be truely wife, get the fear of
God into their hearts*
Ha 2. Po&
- -_, ^.
WW
t 60 An Bxpofition ef the three Chap. I.
2. "Dq&. All being is from God. Therefore is he called
Jehovah) hecaufe he givesbeing to all creature?. Who eife
made the worlds and all creatures at firft? Gen. t. Of bim3
and through him, and to him are aU things Rom. 11. 36. In him
we live% and move^ and have our be'mg^ Aft. 17. 28.
Keafon 1. Becaufe nothing can make ic (elf, being mu ft
be beiore Working.
2. None had. a being before the world but God, therefore
he muft give being to all.
3. There was nothing to make any thing -of, and no crea-
ture can work without matter. It argues an infinite power.
4. No creaturecan put life into any thing. Therefore all
living things muft be from God, and what can dead things
doe?
Vfe 1. TopraifeGodfor our being, as Jong as it Jafts
here, and in heaven, where our being will la ft to eternity,,
While Hive, 1 wiU praije the Lord (faith the Pfalmisl ) J wiU
fing praifes unto my God> while I have any beings Pfal. 146. 2*
All creatures attribute blefling, honor, glory, and power to God for
ever and ever, Rev. 5.13.
2. To ufe all our gifts and parts in Gods ferviccj for as
we have thofe parts from him, folikewifcour very being*
without which we could have had no parts, nor comfort.
3. Dcfl. Things of greateft worth mould be of greateft ac-
count with us. Covet earnejily the beft gifts, \i Cor. 12.31. Above
aU thefe things put on charity, which is the bond of per fettneffe, Col.
3. 14. 7 hefe things fpeak, andexhoxt% Tit. 2. 15. For theaffefti-
ons fhould ever follow the judgement well informed. Vfe. Ic
blames thofe that make mod account of meaneft things, and
lofe gold for counters, eternall life fort ran fitory pleasures*
Such are worfe then beafts, who will not negleft grafle
and water for any thing.
4. P. Knowledge is a matter of great excellency. It is part
of Gods image in man. Col. 3. 10. Husbands muft dwell with
their Wives according to knowledge, 1 Pet. 3.7. As light Is in the
^ ^vorld. What is all the world worth without the Sun ?
/ -What were all JEgypts pleasures and treafures worth in
} tfie three dayes darknefle 1 So is knowledge the comfort
' of the foul.
Vfe.
_ . .1.1 -*- ■ — —. »■— ■ - -■■
Vcrf. 7. firjt Chapters of the Proverbs. 61^
Vfe. Libourforic more then fur riches. Spiritual things
arc more worth then temporall.
5. Vod. Irreligious perfons are in G though excellent,is defpifed by many.
Fools hate knowledge, verf. 22,29. And no marvell, for
both God andChrift aredefpifed by fuch. He that dejpifetb
you, dtjptfeth me ; and hf that dejpifeth me, dejpifeth him that
jentme, Luk. 10. 16. His wifdome it emitted folly , 1 Cor.i. 25.
Vfe. Let not us think much to be defpifed; Wifdome, Chrift,
and God are defpifed, who have deferved much better of the
Sons of men.
8. Vo[f. They that Height the means of knowledge, Height
knowledge it felf. See v. 22,23,29,30. We account fo in out-
ward things. We ask fick men refufing phy fick> if they make
no account of their lives ? We tell idle perfons,they care not
for riches. Vfe. It lies fore on the confeiences of many,
who would be loth to think, they (hould anfwer for neglect
of knowledge at the day of Judgement, yet they mud. Elfe
why fit ye at home, and lofe fo many good Sermons ? your
abfence is a reall flelghtingof wifdome.
Verf. 8.
My Soriyhear the inflru&ionof thy father, andforfakfttottheLaw
of thy Mother*
In the reft of this Chapter, and the two Chapters fol-
lowing, Solomon's words, confifting of many exhortations
and promifes, do not well admit of arty div'jfion, but by
the Chapters. In the reft of this Chapter, there is,
1 . A commendation of domefticall inftru&ion, v. 8, 9.
fc. A diffwafion from hearkening to bad counfels, from
V. 10, tO V. 20.
5. Wifdomes exhortation to men, to follow her dire-
* ftions, from verf 20. to the end of the Chapter. In the firft
ye have,
1. An exhortation in this verf.
2. A promife in the next. For the exhortation, and firft
for the words.
My Son. See on v. i. Hear. See on v. 5. Here it is tajcen for
giving ear and heart to parents inftrutYions, beleeving or
obeying them, according to the nature of them, InflruUion.
The means to get learning* See on verf. 2.
Of
Verf. 8. firfi Chapters cf the Proverbs. 6$
Of thy Father, atf, a Father, from n2fc*, to wifh well \
for parents naturally bear good will to their childi en. Amor
defcendit^nonafcendit. Love defcends, but afcendsnot. Tfcey
are part of them,arcd their care is great for them. The word
is not alwayesufedfornaturall Parents, but fomerimes for
Mifters, or elder perfons, or nun in authority, as Children
for inferiors in the rift Conimanderaent,and elfewhtre. So-
lomon was a Father, as a Ruler, Teacher, naturali Father.
And it maybe, that thefe Proverbs were written for inftru-
ftionto hisowne children, and fo to be communicated by
other parentsto their children, as King James writ his Baft-
Ikon Voron for his Son. Yec Solomm choofeth the name or a
Father, rather then of a King or Matter, to perfwadethem
to be the more willing to receive inftru&ion from him, for
Parents look to their childrens good, when Matters and
Kings, having not that naturali band, look to their owne
ends. Becaufe Solomon took upon him principally to teach
young men, therefore he takes to him thenameof a Father,
ftewing withal! that he defires nothing more then their fpi-
rituall good.
And forfatynot. Hearing and not forfaking, mutt be ap-
plyed to the inftru&ion of both Parents, by the rale given
in thelaft verf. For as a Childemuft notrefufeto hear his
Father at firtt, fo he mutt not be drawn away from the truth
or good learned by his Father afterwards. And as he mutt
not be drawn from his Mothers counfels afterwards, fo he
muft not flight them at the fir ft. Hearing is to be given to
the Father, becaufe Children are more ready to hearken to
their Mothers, though the Fathers be for the moftpart beft
able to advife. And not forfaking looks to the Mothers Law,
becaufe Children taken from the Mothers care, and imployed
by the Father, are ready to flight her5 and to forget what
fhe taught them in their childehood. TPOJ import?, not
being drawn away by our owne corruption, or other mens
pcrfwafion from what we have learned of our godly Mothers.
Others read, pluck not up, but that comes of TC7HJ, and,
comes ftiort of the other, intending a mans owne fedu&ion
by himfelf, and not fowell forbidding feduftion by others
alfo. Enticement is fetduwn more plainly, verf. xo,
Ike
* - - •- ■ I -
An Expofitienef the three Chap, I.
think thernfeives iefle bound to Mothers then Fathers, be-
caufe Mothers are more tender over them, and familiar with
them. Equals alfo may teach, but not command.
Of thy Mother. It is taken here for the naturall Mother,
for Solomon begins with houfhcld inftrueVion. Leave not
the cotufe of godlineiTe wherein (he bred thee* Figures
none.
none
Note
i. The Childes duty to his Father,
i. To his Mother.
In the firfl note,
i. The agent, My Son*
2. The a 5:, hear.
3. The object, the infiru&ion*
4. The fubjeft, of thy Father*
In the fecond note^
1. The aft, and for fa \e not.
2. The object, tbi Law
3. TheTubjeft, of thy Mother.
He had begun with Relish, n and rlutv tn Hn^ *,a»r
he requires duty to Parents in thh ve f * f' 7' mXt
1.V0&. Next after the care ot R.di«ion ;.,r,
duty to Parents. Therefore God h«h ^ ' ? ^ ?" °f °Ur
m-ndement in the beginning of %? f. /^ fifth Cor«'
dunk. ,t was written m the^borde o W I\b]e' P^
£^ PIacethitin the fir ft Tabfc bwiW T^ ^"
■ " was written in the th t^™*' ^W^con-
--7
ceives it was written in the fiVfl T M™" r«*Mcon-
Cornmandement; fo that £ ff J?"e» "^ the fourth
duuej to Superiours, God andvL-fl ft°°Id c°ntainall
«d the fecond ail dudesto EquK'"' i*d Plre™> *».
I"™ fit" fit: Arijiotle. God and l£ *'" » f™*** mm-
ently requited, « l£S'Bd PffiJ ""not be fcffij.
"d the fecond ail &to£%S*™°> ™* P-«n«
«"ly requited. The H^h -nnti cann°t be ihfficU
and Parent, alike/rL/a;hK,l)/hed '«*»*« to 2£
* r«™ne> Jed pan pxna. Ariflot.
Topic.
^
Vcrf. 8# firft Chapters of the Proverbs. 6$
Topic /. 8. He that doubts whether God or Parents be to be
rcyerenced, needs not be confuted by reafon, but by the
fame punifhment. All fatherhood is from God. Men are
fathers of fome, God of allinfome fenfe or other. Refi-
lling them is infomefenfe refifting God, as refifting a Gon-
liable is refifting the King or fupreme Magiftrate. Parents
are chofen in the fift Commandement to exprefle all Supe-
riors, rather then Magiftrates or Miniftcrs ; thefe are com-
prehended under Parents. Thefafety or ruine of Church
and Common-wealth depends upon them, for families are
feminariesof both. Divine right and naturall, give Parents
power over Children.
i. Vfe. To inform us of what great weight this duty is,
both in the Text and Decalogue fet next after our duty to
God.
2. To reprove difobedient Children. This fin is next to
impiety againft God, and before fins committed againft e-
quals. Many have confefTed at the Gallows, that God juftly
brought them thither for difobedience to religious Parents.
And fome have been troubled for their difobedience after
their Parents death.
Objeft. Our Parents are tefty.
Anfo. Yet they muft be born withall. Multa ex quofuerunt
commodity ejus incommoda aquum eft ferre* T 'event. We muft bear
-with them by whom we get much. Love thy Parent if he be kjnde,
ctherwife bear with him* Ames farentem,fi tquus eft, aliterferas.
Mimus. Servants muft obey fro ward Matters, i Pet. 2. 18.
Much more Children froward Parents.
2. Vo&. ThebeginningofChriftian knowledge and piety
arifethfor the moft part from domefticall inftruftion. Hence
Solomon had his. His Father taught him, ch. 4. 4. and his Mo-
ther, ch. 3 1. limothfi faith came by derivation from his Grand-
mother, and Mother, 2 Tim. 1.5. He tyev the holy Scriptures
from a childe, 2 Tim. 3. 15.
Keajon I. There are prayers and good examples ufed 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 feaft abroad.
2. There be pull-backs from evill by discipline and cor-
I region,
V
6$ Art Exfofition of the three Chap. I.
recYion, which bridle our corrupt nature from evil,as godly
exercifes are fpurs to good.
i. Vfe. Icteacheth us to iivein good families, where god-
linefTe prevails. Yea, and Children fhould be willing to
leave irreligious Parents houfes, to live with godly Mafters.
2. Parents (hould choofe good Mafters for their Children,
and not altogether look at trading. Place them where they
may iearn how to live in heaven as well as here.
3. Bleffe God if he give you godly Parents or Mafters. It
is a great mercy. Men do (o for rich Mafters, where they
may live plentifully 5 cr skilfull ones, where they may learn
how to get an eftate ; how much more for fuch as teach us
true wifdome?
4. Make hay while the Sun fhines. Make a good ufeof do-
mefticall inftru&ions. God hath not given you good Parents
or Mafters for nothing. Ye may learn to be wife your felves,
and teach yours to be fb, when God honors you with fami-
lies of yourowne.
3. Voft. Parents are bound to inftrucl: their Children in
piety. To bring them up in the nurture and admonition of the Lord3
Eph. 6. 4. As Captains train up their raw Souldiers, and
exercife them in Arms. Train up a childe in the way be {hould
#?*,Prov. 22.6. So did Abraham breed his Children^ Gen.
18-19. hndl>avid5 Prov. 4. 3, 4. Teach them thy Sontyand thy
SonsSonSyDcut.q. 9. The like is required;, Deut. 6.7. &
11. ip.
Reafon t. Becaufc men are much drawn by authority to
give credit to what is fpoktn. Men look more, quis dicat^
who [ayes ; then quiddicatur> what is faid. Children will be-
leeve their Parents fooner then Brethren or Servants, be-
caufe they exercife the firft authority over them. Afterward^
when they grow wifer3 they will hear reafon from an equal
orinferiour. Hence it is that Children and ignorant per~
fons follow authority, but wife men follow reafon. The
Samaritans beleeve at firft for the Woman 8 words, afterwards
for Chrifts owne fayings, Joh. 4. 39, 42. So Augufiine at firft
^ beleeved the Scriptures for the Churches authority, after-
awards for their owne. Divine authority is above all Rea-
• -. fon. But among humane authority Parents is the firft.
♦ 2. It
Vcrf. 8# firft Chapters of the Proverbs. ' 67
2. It is raoft prevalent, becaufe Children fee their Parents
loye from their yoath. Parents therefore muft not lofe that
opportunity of improving their Children* good opinion of
them.
3. Young yeers are fitted for inftru&ion, and thofe they
fpend under their Parents. They are then eafie to be ruled,
and of quick capacity, not taken off with vices and cares.
They are like young trees, eafie to bow.
4. The good taught then may abide with them all their
lifelong. Quo femel eft imbuta recens, fervabit odoremy lefta.
diu,Horat. Ibeveffdk^eeps the favour of what it was firft feafoned
withatiy along time. When be is old he will not depart from what
he learned youngs Prov. 22. 6. It is harder to infufe truth or
piety,when error or fin hath taken polTeffion firft. It is a dou-
ble labour,firft to empty the glafs of filthy liquor,then to put
in clean : firft to pluck up the weeds, then to fow good feed.
V\e 1. Woe be to thofe Parents that neither teach their
Children themfelves, nor yet put them to fchool ; only they
labour to get money for them, which their ungrateful heirs
fpend to their owne deftru&ionin fin full way es. Veusdifci-
flinam parentes \ubet thefaurizare filiify non fecuniam : Perennia
pr*cepit9 non peritura confine* Salv. contra avarit. God bids fa-
tents to treafure up inftruQi'on for their children , not money : He
commanded to beftow on them lafting things^ not perifhing.
2. It rcprovcth fuch as marry before they know the
grounds of Religion, and fo may have children before they
know how to breed them . I have heard, that Home Bifhop
of Winchester , in Qu. Elizabeths dayes, upheld a Minifter that
Was complained of for refufing to marry a young Gentle-
woman for ignorance of the grounds of Religion, faying
that he would have fufpended him if he had done it, though
he hada[licenfe from his owne Officers; adding withal!,
What, mould we have families of Infidels? For how can,
they inftruft their Children, that are fo ignorant of the firft
principles of Religion themfelves ?
3. It calls upon Parents to breed their Children wel. How
can they hearken to their inftru&ion, if they have it not?
Themfelves would condemne Parents that mould ftarve their
children* bodies, what are they then if tifey ftarve their fouls?
I 2 4.IW*.
68 An ExpofttiM ef the three Ch a p . !•
4. Vo&. Children are bound to give credit to, and obey
their Parents good ccunfels. Come ye children, hearken unto
mt,Pfa1. 34. 1 1. The Children of Eli hearkened not unto the
voyce of their Father, becaufe for therefore, as Pi". 116. 10. with
2 Cor. 413) the Lord would J1 ay them, 1 Sam. 2. 25.
Keafon 1. Becaufe they are the rirft teachers ordinarily,
and therefore cur ears mould be open to them.The Parliament
hears and rewards the firlt Meffengers of good news.
2. They a re the fitteft teachers, for they feek the good of
their children out of naturall love. Provide for them while
they live, give them an inheritance when they die, defire
their falvation. They will commend good things to their
children out of love, Luk. 11. 13. Whereas IVfafters may do
it out of refpeft to their owne peculiar profit. They require
them not to lie or Heal it maybe, but let them be profane or
irreligious.
3. Parents can more commodioufly inftruft them, being
fHllat hand to obferve their courfts, and to refolve their
doubts at any time,
4. They have experience, and know what is good for
their children, who know not what is good for themfelves ;
and whom mould they hearken to rather, then to their own
Parents ?
Ob]eU. Parents may be Idolaters, and pcrfwaders to be Pa-
pifts. It is the Popifh argument to be of their Fathers Re-
ligion.
Anfw. If they be fuch as Solomon was, wife and godly, they
will not perfwade us to Idolatry. If they be Idolaters, we
mull not hearken to them.
Objeft. Parents may be wicked, and give ill counfell.
Anfw* Yet it may be they may give good counfel to their
children fometimes. Parents that have been bad in their
youth, may give good counfell to their children in their
age, for their own quiet. Etiampudicam vult meretrix filiam:
A whore would have acbafte daughter. And we are bidden to
follow their precepts, not their examples, nor counfels nei-
ther, if they be naught.
1 . Vfe. h (hews the greatnefle of the fin of Children, that
will not be taughtnor ruled by godly Parents.
2. Let
Vcrf. 8. firjt Chapters of the Proverbs. 69
2. Let Children hearken to fuch willingly, that they
may obtain the Recbabites bhftmg, Not to want a manoftheit
fofterity tofland before God forever, Jer. 35. 19. Children can
hearken to their Parents worldly counfel.^ and remember
them, when they arc dead and gone. Much more account
fhould they make of their fpirituall advices.
5. Vod- Children mud never be drawn from their Pa-
rents good inftruftions. They muft not for fa 1% them if they
live to be old, Prov. 22. 6. Abraham's Children and houfhold
after him, mud keep the way of the Lord taught by him,
Gen.- 18. 19.
1 Reafin 1. Becaufe Parents good inftrucYionsare a trea-
fure, and men are very carefull of their treafures. Not
onely to get, but to keep them till old age, againft a time
of need.
2. There is much danger of lofing this treafure. Thine
owne corruptions, Satans temptations, bad counfels,exam-
plcSjlike theeves, feek to rob thee of it.
Vfe 1. Take heed of feducers, and all that would miflead
thee. Too many now have forgot their pious education,
both by errors, and loofenefle of life, whofc Parents would
Scarce owne them, if they were alive.
2. Ye that are children., lay up your Parents godly coun-
fels, not in your brains onely, but in your hearts. Ye may
have need of them in age and death.
6. DoQ. Mothers muft take pains to teach their children
piety. Elfe how fhould they obey their Mother? ch. 30. 17.
So did Solomon's Mother, cb. 31. 1. Mothers of good and
bad Kings are named in Kings and Chronicles, as having a
fharein their childrensgoodnefle or badnefle., by their edu-
cation. Ourfirftdayes are fpent for the moft part under
our Mothers care, while our Fathers are bufied in their cal-
ling, about matters of the Church or Common-wealth.
She therefore (hould take advantage thereof, to teach us
goodnefTe.
Vfe. It condemns many fond Mothers, that are careful to
provide all things needfull for their children, (ave onely
good education and inftru&ion. They lofe an opportunity
of doing much good to their fouls. Children are more
I 3 ready
■ ■ ' ■' "III I I
j0 An £*f option of the three Chap. 1»
ready to hear Mothers then Fathers, becaufe they converfe
more with them, and they, are lefle ftubborne, then when
they are bigger, and come to their Fathers care. We fay,
they fpeak the Mother-tongue.
7. Zb#. Children rauft not flight their Mothers coun-
sels. If they do, their eyes (ball be piety out by ravens and eagles ,
Prov. 3017. Solomon records his Mothers inftru&ion, Pro.
31. 1. as well as his Fathers, ch. 4. 4. The fifth Comman-
dement requires honor to Mothers, as well as to Fathers,
Exod. 20. 12. A foolifh man deftifeth his Mother, Prov.
. 15. 20.
Keafon 1. Becaufe Mothers bear great aflfettion to their
children, and therefore ought to be heard.
2. They endure mod pain in breeding and bearing them,
and take mod pains in nurfirig and tending them, in tender
yeers, when they are lead: able to help themfelves.
3. IoftrucYion is attributed to the Father, which Is ac^
company ed with correction 5 but a mildelaw, fuch as good
Sub jetts live comfortably under, or gentle teaching to the
Mother. She teachcth more mildely*
Vfe. To blame children that will hearken to their Fa-
thers forfcarof correction, but account their Mothers in-
ftru&ions as words of weak and doting women, becaufe they
cannot or will not correct them. Though they be not fo
wife as men ordinarily, yet love will teach them to give good
counfel ; and women fometimes are wifer and better then
their husbands, who may be won by the converfation of their
wive sy 1 Pet. 3 . 1 . And many are beholding to their Mothers
for their beft inftru&ions, who as fometimes they are better,
fo oftentimes have moreleafure then their husbands.
8. Dfl#. Mothers inftru&ions agreeable to Gods Word,
fhould be as a Law to children. The fame words are repea-
ted, Prov. 6. 20. Farfakf not the law of thy Mother. Difo*
beyers of Mothers rauft be punimedas Law- breakers. She
may inftruft well in precepts of life, though it may be not fo
fully in matters of faith. Now Laws concerning life are
needfull alfo.
Vfe. Let good children look upon their Mothers inftru-
ftions, as Laws not to be broken all their life long.
Verf.
Vcrf. 9. firjl Copters of the Proverbs.
Vcrf. 9.
For theyfhall be an ornament of grace unto thy head) end chains
about lb) neel{.
The reafon to perfwadc Children to obey their Parents,
and to encourage them, follows. And Solomon being to
teach children, or/imple ones like to children, takes there-
fore his argument from Garlands and Chains, that make a
fair (hew in the eyes of fuch perfons, as fuiting to their ca«
pacityand afFettions, to whom he fpeaks. They are de-
lighted in them, and they pleafe the vulgar much. Thus
the Spirit of God accommodates himfelr' to Childrens tem«
per. They love mining thingf.
For the words.
For. The word carries notalwayes a caufe with it, but a
reafon or motive for the moft part, and often by way of
&c for the Lord fearcheih all hearty 1 Chron.
28. 9.
ihey. TheinftrucYion of thy Father, and law of thy Mo-
ther, z^r/ 8. Mothers may help to preferre their children as
well as Fathers.
Shall be. It is not in the Originall, and therefore is writ-
ten in lefler letters, yet needfully added, for children muft
not look for fuch preferment or refpett while they are
young, but when learned and of yeers. Harveft follows Seed*
time prefently.
An ornament of grace. As> the note of fimilitude is wan -
ting. Ihey fhail be as an ornament of grace. See the like. Job
7.7. My life is wind ; that is, tny life is as wind, Heb. An
addition of favour > or joymng of grace, Hence Levi had his
name. Now at this time my husband will be joyned unto me-, there*
fore was his name called Levi, Gen. 29. 34 But it muft be an
addition of ornament, notfor nothing, norforinfamy>buc
for honor, or at leift for acceptation. To make thee amia-
ble or honorable before others, and comely in their eyes,
as
74 An Expojitionofthethrec Chap. I.
as Noah found grace in the eyes of the Lord, Gen. 6.8. Asufe-
money brings an increafe, and Conquerors had garlands
given them.
Vnto thy head) 5, to, or for thy head, as this particle is
rendred. Pfal. 84. A Ffalme for the Sons of Korah. This
fhews, that he means a garland or crown, fuch as Kings
andPriefts u fed to wear upon their heads, the higheft mem-
ber, and moft looked at in token of honour, Zach. 3.5. &
6. 11. The word \0N% fignifies,
1. The head, which is the beginning or higheft part of
the body. Job 19. 9. He hath tak^n the crown from my head.
2. The higheft part of any thing which ftands above the
reft, as the head above the other members. The top of the
ladder reached to Leaven, Gen. 28. 12.
3. A Commander in war or peace, who is above the reft,
and guides them by reafon, as the head doth the members.
Numb. 14. 4. Let us makg a Captain.
4. The b( ginning of a thing. In the hegmning of the middles,
watch, Judg. 7. 19,
5. The chief part of any thing, as the head is in the bo-
dy- 'take thou a!fi unto thee frincipallftices, Exod. 30. 23.
6. Thefummeof things, which is the head of number.
JVhen thou haft taken the fumme of the children ofIfrael> Ex.30. 1 2.
Here it is taken in the firft fenfe, for the head of the body.
And chains. Wife men were wont to wear chains, in
figne of honour due to them for their wifdome, Tha~
raoh fut a gold chain about Jo[ephs neck, therefore. Gen. 41.
39,42. Hence the Giants and Anatytm had their names, from
pjp Men famous for ftrength, and either did, or were ac-
counted worthy to wear gold chains, as men of note ufed
to doe. Or it may be Anak. their Father wore a chain, and
they might have their name from him. The 1/hmaelites ufed
towear golden ear-rings in token of honor, Judg. 8.24. And
he faith chains in the plural number, for the more gold chains
men wear, the greater is their honor.
About thy nec\, Heb./ir thyneckj as before, or throat > which
is within the neck, Heb. throats ; that is, both fides of the
neck or throat, or becaufeitconfiftsof many roundels, like
rings, one below another.
The
Verf. 9» frft Chapters of the Proverbs. t$
The iurame of all is:
If for love to thy Father & Motherland duty due to them,
thou wilt not hearken to their pious inftru&ions, 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 counfels. 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,
fignifying popular approbation and preferment. Thou (halt
be a man approved and honored.
Note i. The coherence, by way of motive. For.
%. The fen ten ce.
In it, i. The caufe, they Jball be.
2. TheefFecl:, fetoutbytwo fimilitudes; 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 fignes of approbation and honour.
i. Do#. Though God might alwayes command, yet he
often ufeth motives to perfwade. So in the preface to the
Ten Comroandements, and in the fecond, third, fourth, and
fifth Commanderoents, many motives are ufed from Gods
power, goodnefie, and promifes. See the like Deut. 1 1. all
over.
Keafon i. BecauTe God dealeth with rcafonable men, and
fo prefTeth reafons. Every thing is to be wrought upon in its
owne way, in ordinary courfe.
2. Becaufe their owne reafon will condemne them, if they
hearken not to God; but if God gave no reafon (as he need
not) then muft he condemne men out of meer authority,
which (though jufV) would feem harfh.
3. Becaufe of Gods in finite goodnefie. He ufeth all means
for the good of men.
i. Vfe. To fhew the juftice of the condemnation of wic-
ked men ; they fin againft the light of reafon.
2. To perfwade us to hearken to God, who deals with
us in fo low a way, that might have flood upon high terms,
and given no reafon for his command. Princes ufe to fay, Sw
K volo*
<^**-^~—mmmmmmmm
An Rxfofition of the three Cha7*T
~ — ' '» ■ - — - ' "* •
k
volo, fie jubeo, flat pro ratione voluntas : So I wiU,fo 1 command
and for a Law ?nywW (hall ftand. Si regnas, jube : If thou be a
King) command. Senec. Med.
2. Vo& Though we owe God more then we can do for
him, yet he woes us by rewards. By temporal! rewards
Dtut. 28. i, &c. Delight thy ftlf alfo in the Lord, grid he (haU
give thee the defires of thine heart. Commit thy way unto the
Lord, andtrufx in him, and he fhall bring it to paffe, P/al, 3- 4*
Pfal. 128. all over. If ye be willing arid obedient, ye fhall eat the
good of the land, I fa. 1. 10. Veluti pueris dam crufiula hkndi
VoUores, elementa velint ut difcere prima. Horat. Sat. 1. As-kind
teachers give little cafys toboyes to makf them wiling to learn their
A. B.C. Eternal! rewards are promi fed, Matth. 10. 41,42
A crown of righteoufneffe, 2 Tim. 4. 8. A crown cf life, Revel!
2. 10. A throne to fit on, Rev. 3. 21. The Spirit of God
here accommodates himfelf to Ghildrens temper, who
love rewards. So fliould men be taken with Gods pro-
ini fes.
Reafon 1. To (hew Gods freenefle, who though he might;
require more duty out of debt then we can perform, yet is
pleafed to reward our impede* fervices 5 as if a Creditor
fliould give a^thoufand pound to one 'that owesh m an
hundred pound, and paid but five pounds of it!* . JSiS
give to a Servant that failed in many thin^ rth^JZuu
boneft J treble his wages. g (though he were
2. To work upon our felf-lovc U* lr„^ t_
tag* and reward, offered MJt ?&?£ °P?n *«*« adran-
3.^H^„ingtoparentsinMion}hameansw
bring
Verf. 9» frft chapters of the Proverbs. 7 5
bring us to publick approbation. So it fared with Solomon
himfelf. He got approbation by attending to his Parents
precepts, and advifeth his Son to feek it by attending to
his.
Reafon I. Becaufe the people obferve the carriage of other
mens children, as well as of their owne ; and if they finde
them refpe&ive of their Parents good counfels, they expeft
much from them, but little from difobedient ones. Obe*
dient children are comely in other mens eyes befide their
ParcBts.
2. Becaufe wifdorae is gotten by hearkening to Parents
counfels,'and that makes men acceptable to others. Keeping
Parents precepts is grace unto the neck, cb. 3. 21,22. Wif-
dome made Anv///, Pro v. 21. 1. makes wife
men to be had in high efteem, even of fools, as if they were
crowns and chains.
Vfe. Let not children think themfelves too wite, andde-
fpife their Parents counfel, left others fet light by them.
Whereas, if they hearken to it, men will willingly caft
their eyes upon them, and have an high account of them;
as Jofeph pleafing his Father, had a parti-coloured coat, that
others might Fee his Fathers^reataffeftion to him.
5. Dfltf. Hearkening to Parents inftru&ion is a great
means of preferment. Asin Jofepb> who was the beft, and
beft beloved Son of his Father. In well ordered Cities all
men may not wear crowns or chains, but Nobles, and Ma-
gi(trates,and men preferred for wifdome. Pbaraob put a gold
ebain about Jofiphs neck»]Gen. 41. 42. Beljhazzar can fed achate
of gold to be put ahut Daniels /tfd^Dan.5.29. And this wifdome
comes often by Parents inftruttions. Men will not preferre
fuch to rule others, as would not be ruled by their Parents.
Wife men arc Noble-men, they have God to their Father,
Vfe. Behold the reward of hearkening to Parents inftru-
ftions, and be encouraged fotodoe. Great honor follows
it many times in this world, but fare a crown of glory in
heaven.
K 2 Vcrf.
J6 An Expofition ef the three Chap. I*
>
Verf. 10.
My Sony if finners entice thee, confetti- thou not. ,
The Wife man proceeds in a very fie method ; for ha-
ving exhorted young men to hearken to their Parents, now
in the ten verfes following, he warns them to take heed of
feducers, whereof for want of experience, and pronenefTe to
evilly they are in great danger. Such feek to exdnguifh the
good counfels of Parents at home, by drawing them abroad
to wickednefTe. For mans natural! corruption is ready to
break forth, efpecially being folicited by others. There-
fore he warns young men to take heed of wicked mens
company, counfels, and wayes : Young men are more apt to
hear other mens bad counfels, then their Parents good j by
reafon of ill difpofition more powerful! in them then na-
turall affection. Therefore he bids them cleave fait to the one,
refift the other.
For the words.
*J5, My Son* For this word fee on tierf I. & verf 8.
He rt'm Solomon aimed principally at the good of his owne
children, yet give* thiscounfell to every young man that
fhallhear or read thefe Proverbs, calling him his Son, as
if he fpake to him in particular, out of a paternall affer
£tion.
C3M) lf> If fiich a thing fhall happen. If you meet
with feducers, as it may be ye may. Or when, 'as it is tranfla-
ted, Amos 7. 2. When they had made an end of eating thegraffe
$f the land. For there is no queftion but young men will
meet with enticers one time or other. Or feing% as it mould
be tranflated, Eft. 6. 15. Seeing Mordecai is of the feed of the
Jews* For it is fure he was fo.
r— |tid»n.fawtf.f. Ohjetf. All men are finners born, and
good men fin every day. There is no man that finneth not,
1 King. 8* 46.
Anfw* By finners here ar^ meant grofle finners, asLuk. 7.
37,39. fuch aslivein a courfe of fin without repentance.
Such are forward to draw others to be like them, but godly
snen feek to draw others to piety. So the word is ufed,
Pfal.
Vc^dTio] frrft Chapters of the Proverbs. 77
PfaK i. i. N>r flandetb in the way of finners. And Job. 9 31.
God kearethmi jmmrs. Such as makea trade of lm, 1 Joh. 3.9.
& 1 Sam. 15. 18. The word figdifici to mi tie the rnar£.
Every one Cvuld ft'mg (tones at an hairs breadth , and n t mlffe^
Judg. 20. 16. And fecondarily, to mitfe the mark that God
fcts before us in his Word. Not to aft according to hisLaw.
But here it fignifies notfuch as infomeonc aft differ trom
the Law of God, but in the courfe of thtir live?, and that
willingly, wittingly, andgroflely, and fo miffe the mark of
eternall glory, Phil. 3. 14.
ninaij Entice thee. Seek to perfwade thee with fair words
and rich pronaifcs to take part with them in their wicked-
neffe, to the hurt of others. Mains honum vult malum effe> ut
fit fui fimilk. Tlaut. A bad man would have a good mm bad,
that he might he like him. The word is ufed fometimes in a
good fenfe, to perfwade men to pood, and for their good.
So iome tranflate Gen. 9.27. God fhall perfwade J a f»et- And
from this word Jafhet had his name. But it is taken moft
commonly in a bad fenfe, as here. Hence IDS, a fimple
man, eafily drawn away, verf 4. And hence comes Fatum a
fool in Latin. >
fr^an b&> Confent thou not. A prohibition or charge,
not to hearken to enticing finners. Theword fignifiesto
bear good will. Such as parents bear to their children.
Thence comes a&|, a Father. See on verf. 8. And becaufe
men are willing to hearken to fuch as they bear good will
to, ic fignifiesalfo to confent. Sometime to good coun-
fell, as verf. 30. Sometime to bad, as here. Say, I will not
do what ye perfwade me to. Give a fhortanfwer, give not
theleaft ear or liking to their flattering perfwafions. Be
not ready to hearken to them with thine ear, much jede with
thine heart, leaft of all to admit them into thine hand, or
aft them. Keep thine ears from hearkening to them at firft,
as Djw^ kept hs tongue, Pial. 39. 1. andjF as in the
third Comman dement, not holding himguiltlede that taketh
K 3 Gcds'
7g An Mxpfttion of the three Cha?. J«
Gods Name in vain, is holding him very guilty, and pu-
tt i thing hisn very fevercly.
wThe fumme of ail is, as Solomon fhould have faid; Ye
young men, whom I love as children, I know that wicked
men will fpeak you fair, and make you large promifes, to
perfwadeyou not to hearken to my good counfels here, or
inch as your godly Parents (ha! give you, and to draw you
to their wicked wayes ; buctruftnotto their promifes, nor
hearken ye to their counfels, for in dead of making you
rich and happy5they will make you miferable. Figures none.
Note i. Agenerallprefcriptionin thisver/.
2. Particular directions, to verf 20.
In the firftnote,
1 . The party fpoken to, My Son.
2. The dehortation. And in it,
1. The danger.
2. The way of preventing it. In the danger,
J. The agent, if Jinners.
2. Thecffeft, entice,
3. The object, thee.
The remedy ls9 confent thou not.
For the coherence : He had perfwaded they©ung man be*
fore to open his ear to his Parents good counfels., now he
perfwades him to flop it againft the bad counfels of (Inner*.
i. Pc#. Parents good counfels mould keep out the bad
counfels of (innersoutof childrens hearts. Compare ch. 2.
v. 1. with v. 12. &z/. 16. there, and ye (hall fee 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, cfc.4.4, 14, 20,24. & $• l> 3>7>$>9- &6- 20,
24. & 7,1,5-
Keafoti t. Bscaufe their parents mould be deererto them,
then any other whatfoever. And men are moft ready to hear-
ken to them, that are deereft to them. Men are more ready
to take notice who fpeaks, then what is fpoken. They who
flight others fpeecheS will regard friends words.
Vfi. Let children, when they are tempted to fin by others,
recall their Parents good counfels to the contrary. It wii be
a great preservative. Arms laid up in peace are produced in
war for good. 2. Dc#»
Vcrf. io. frft chapters of the Proverbs. 7^
t. J)oU> Such as undertake to teach others, muft fliew
forth Parents arfe&ions. So doth Selomonhzie, and verf. 8.
db/2. i. & 3. i. & 4. 1. And P^/*/, db*/>, 5. 1. & 6. j. &
7. i.
Reafon 1. It is a winning way. Love wins more then
authority. Therefore Yaul ufeth it to win the revolted Ga~
lalians9G&\. 4- 19- My little children, of whom I travell in birth
again) untill thrift be formed in you. See the like in TauTs dea-
ling with Fhibmon, Philem. v. 7, 8, 9, 19. He intrcats that
might command, and protnifes payment to him that was
more indebted to him, yea owed him his owne foul.
St. John often ufeth this loving title, My little children^ 1 Joh.
2, 1,12,13. & 3. 18.
2. It is a flopping way to prevent obje&ions. If it be ob-
jected, we difgrace others, and bear them malice naturally,
therefore they will not hear our counfels 5 we may anfwer,
Parents bear no malice to their children, and are therefore
worthy to be heard. If itbefaid, we feek our owne, and
not others good, the fame anfwer will ferve. Parents do not
fo, but feek their childrens good, and their counfels are tor
that cau ft not to be rejected.
1. V.fe. For Teachers. LetMinifters feafon their reproofs
with fatherly infinuations of affection, as Phyficians give
fugar after bitter pills. So let Fathers, Matters, Friends,
teach with parentall love, if they would do any good.
2. Vfe. Let young men regard fuch Teachers as (hew fuch
affeftion. AfJuredly they fpeak for their good, what ever
their corruption fuggefhto the contrary.
3. Vo8. Though all men be finners, yet fome remain in a
finfull eftate, and 10 carry away the name from others. Thefe
are of two forts :
1. All in their naturall condition. While ire were yet fin-
wrx, Rom. 5. 8. Inthefiefh, ch.8.8. In daikpeffe, 1 Theff^^.
2. Grofle finners, as the Sodomites , Gen. 13. 13. 'the men of'
Sodom were wicked, and finners before the Lord exceedingly. 7he
finnerr in Zion are afraid,! fa. 33. 14.
Vfe\ Get out of fuch a condition, both of naturall and
cuftomary fin, or rather keep out of the latter. Prefervatives
axe better then healing phyfick.
4* B*S,
8o An Expofition of the three Chap, l7
4. Deft. Wicked men defire to make others as bad as them-
felves. So Harlots doe, Prov. 7. 13, 14. The (trumpet kifles
the young man> and inveagles him with fair words. So do
drunkards. Come ye, fay they , I mil fetch winey and (we will fill
cur felves with slrong drinks #nd to morrow (ball be as thii day*
and much mere abundant > Ifa. 5 6. 12.
Keafon 1. Becaufe Tome fins cannot be committed with*
out company with any content, as wantonnefle and drun-
kennelTe. Nemo facile folus peccat. No man will eafily fin alone,
Auguft Conf. I. 2. Infetted per fans are faid to have a defire to
infeft others.
2. That they may continue in fin the more boldly, when
they have partners in fin to fide with them.
Vfe. When men tempt you to evill, look what they are.
Yc will find them wicked men themfelves, and fuch as gallop
toward hell, and would lead you thither with them. This
thought will dead their temptations.
5. VoU. Wicked men hive a notable infinuating faculty to
deceive others. See the Harlots perfwafions, Prov. 7. 13, &c.
and the Drunkards, Ifo. 56. 12, Both cited in the former
doctrine. So after the text, Theeves feek to draw in others
from hope of gain, and impunity.
Reafon 1. They have oft-times ripe wits, and llretch all
the veins of their understanding to deceive.
2. They fludy how to be nimble, and eloquent in decei-
ving. They make choife of molt alluring baits, as Fifliers
and Fowlers ufe to do. Fifiula uulce canity volucrem dum decipit
auceps : Ihe pipe fwgs merrily, while the Fowler deceives the bird.
Flatterers likf fifier-men, and fowlers willingly \et that before the
eyes of fifhes and birds , which they think pleafeth them bell. They
ipow> that otherwife they lofe their labour. PeUonius. The Ser-
pent tempts Eveby fruit pie aft nt to the eyes> Gen. 3. 6. Syrens
fing fweetly to deceive. The Dragon bites the Elephants
ear, and then fucks his bloud. So wicked men hurt us by our
ears. Trap in*/. 11.
Vfe. Labour to underftand the drifts of tempters and de*
ceivcrs, that ye may not be carried away with their fair
words and promifes. Anfwer a9 Speufippus Plato's Nephew
anfwered a flatterer that praifedhim. Give over deceiving both
of
Vcrf. xo. fr/t Chapters of the Proverbs. 8 1
of ue9 draw not me from the knowledge of my felf3 and ceafe t$
heaf cunning tndiciou\neffe on your [elf. Nihil frofirit, cum te in*
telligam : I under {land you fo well that you cannot prevail. Elenard
in Chron. Malum hominem blande loquentem agnofce tuum laqueum
ejfe : Takg notice that a wicked man Jp^ak^ng fawn'mgly is a fnare
to thee. Seneca, So the (trumpets words bring the young man
into a fnare, ch.j, 23. Ghrilt was offered all the King-
domes of the world by Satan, \ yet hearkened not to him $
neither do thou to Papifts, nor grofle tinners, who offer
offices or marriages to feduce. They are juftly fooled, who
cruft them.
i. V08. Enticers will fet upon fuch as have good educa-
tion. Solomon was fet upon by his wives, 1 King. 11.4. Hit
Son Rehoboam by his young counfellors, 1 King. 12. 8.
And no marvell, for the Devil durft fet upon Chrift him-
felfe.
Keafon 1. They truft to their own skill to deceive, as if
none were metall proof againft it.
2. They judge others corrupt like themfelvss, though
better bred. And they guefle fhrewdly, for inftruttion can-
not quite drive out naturall corruption 3 Tindar will take
fire.
Vfe. Ye that have godly parents, expett feducers. They
will foon fet upon you, to deprive you of your Parents
good counfelt. Churches and Families have fuch. Frtmpniti,
frdrmnitii forewarned, forearmed. Be not taken unawares.
7. T>oft, Enticers cannot hurt us, if weconfentnot. Sa-
tan hurt not Chrift, Matth* 4. Nor had hurt itow and Eve,
had not 'they confentcd.
Reafon. Becaufe thoughts of what is evill, are not evill
thoughts,till foroe delight or confent come. Amending thoughts,
to wit, from our corruption, are fins-, thoughts fent in, to wit,
by Satan, are no fins, if they infeQ us not. Andrews on the tenth
Commandemenu Chrift could not but think what it was that
Satan tempted him to, yet finned not.
Vfe- Deny confent, and no temptation can hurt thecj
thou flialt be free from aftuall finning.
P-S- Doti. Wemuftbe firmly refolved againft all folicita-
tions to evill. So Carift was,Matt4, and had Scripture ready.
L Reafon,
m m ■■ -■ ■ ■ i ■— m—mm<* ■ ■ «i
81 An Bxpofition of the three Chap. \m
Reafon. Bccaufethey will clfc grow too hard for us. Trees
are eaiieft pulled up at firft.
Vfe. Rehft temptation at fir ft, and then Satan trill fly from
you, Jam. 4 7 and fm with him. Endcers are faces Rei[ublic£9
the dregs of the Common- wealth* Cicero, The (boner fwept
away, the better. Ma) or em prtdam in vidualus bUndimenta eli-
ciunl, qua^ torment a. Many proved unchafte by allurement*,
yet many Widow a and Maids endured the fire. Augufi. de Verb.
Dcm. in Matrh. Horn* 1 9 fin. Avunculus tuus quant animam tuam>
qui jam perd'iditfuam. Prtmifit magna, fed ego majora ; offert pluray
fed t go plurima. Vimittes ergo pro tern nit c xlcfUa, pro temp oralibws
tttrna? Bern. Epift. 2 . adFulcotiem. Ihy Vnclefetks thy foul, who
hath already loft his owne. He promifes great things, but Igreiter:
he offers very many things , but I far more. Wilt thou then let go he a*
venly things for earthly \eternall for temporary £
Verf. n.
If they fay, Come with us9 let us lay vs*\t for Mood> let us far\ privily
for the innocent i without caufe.
The Wife-man contents not himfclf to give general war-
ning to they oung man, but conies to particulars. In which
you may note :
1. The Robbers fpeech, to verf 15.
2. The Wife-mans antidote, from thence to verf 10. In
the firft he fcts down the particular allurements that wicked
menufctodraw othcrsto cviJl. And that in the tempters
owne words, to affeft the young man the more. Robbers
know that young men are much difcouraged with fear of
danger, and difficulty of the work, and therefore they la*
bour firft to difpofleffe them of thefc prejudices, before they
, acquaint them with the gain to allure them. And the Wife-
man to makethem the more careful 1 to avoydevill counsels,
fcts before them no mean miners, but Theeves and Robbers,
who ufc to draw others to them,that they may be the ftronger
to work wickednefle. Not that fuch things arc nfually
propounded by wicked men at firft, but they will come to
them at ia{f, if they fee young men willing to leave their
Parents good counfel, to follow bad. He fcts this example
before
Vcrf. 1 1 • firft Chaftcrs of the Proverbs. g^
before them, Waufe it i$ eafie to conceive what wayes theeves
ufc to draw others to them, which young men having pro-
digally wafted their ownc eftates, are ready to hearken to,
that without labour they may live plentifully, as they did
before. In this robbers fpeech note :
i. The plot they would draw them to aft in, with
fomc clofe arguments to drive fear andfhameout of them,
to v erf 13.
2. Gain fet before them to allure them, to verf. 15. So
the Huiband-man firft ploughs up weeds, then lows feeds.
In the firft note,
1. An argument from the fafety of theattempt, v. u.-
2. From the eafinefleof the accompliftung it, v. 12.
For the firft. Solomon propounds not the thing as Theeves
would do to Novices, for fuch grofle language at firft would
make Novices afraid to joyn with them, but rather (hews
whereunto their plots tend, and what they (hould fay, if
they would fpeak plain. Yet he interweaves their arguments
of fafety, and facility. For the words.
CZ3N> If See on verf. 10.
IIQMi, they fay. U they declare their meaning unto thee
in words. So the word is taken, Job 3.2.. And Job ftakf and
faid. It is alfo taken for commanding or fpeaking imperi-
ou fly, Eft. 1. 10. The King commanded Mebuman, &c. For
fpeaking proverbially. As it k faid to this dayy In the Mount
vf the Lord it fhati be feen> Gen. 33. 14. For thinking, or
fpeaking in heart. The foole bath faid in hti heart, P/al.
53- i.
Come with m. The Hebr. word !j^t, or rather Tj^ft ( for
v|b*U never read in the Preterperftfttenfc, and therefore it
"likely D3^ comes of -j^pf) fignifics,
1. Going about fomething, although a man walk not.
And bis Sons vent and feaftedy Job 1. 4.
2. Going on in a continued way, or walking. Laban
went to /bear hit fbeefo Gen 31.19.
3. The paflage of fhips, and other liveleffc things.
there go tbefbiffyVCal. 104. 26.
4. Palling out of the world, or dying. Thou fbalt got to
th) Father 5^ Gen, 15.15. And be faffeth3 Job 1 4. 20.
L 2 5. Con-
84 pJ^ for theinmcent. It fignifies primarily one eleer from
fin
' . I II ■ II --
____— — — ^— ____— — •— — «. — — >..-—. ... ■ ■ « —
Vcrf. 1 1 . firjl Chapters of the Proverbs. $5
(in3 or guilt, or pure, not filthy or defiled with iniquity.
But here is meant one that carries himfelf fail! y, goesqui-
edy about his ownebufinefle, notfeeking the hurt of any,
nor fearing hurt from any, and Co felt-wary, and the more
eafily opprcifed. But this innocent man muft be rich, to
v. 1 3- Fife nothing is gotten by killing him.
QJTl. without caufe. It fignifte?,
1. Without pay or reward;, or for nought. Doth Job fear
God for nought ? Job 1 . 9.
2. Without fuccefle, or in vain. I have not faid in vain>
Ezek. 6. 10.
3. Without caufe, or wrongfully. Ihou movedft me aga'mfi
him to cteflroy him without caufe, Job 2.3. And To here, We
will kill them, though they have given us no caufe to
hurt them. The young man might object, They have not
wronged us, why mould we kill them 1 No matter for that
(fay the Seducers) we (hall get wealth by it, v. 13. They fin
out of covetoufnefie, rather then out of malice. It cannot
fignifie in vain here, or without reward, for that became
not the feducers to (peak, nor would not encouaage, but ra-
ther difcourage the young man.
Figures none, unleflea Profopopeia> wherein Selomon [peaks
to them, as if the theeves themfelves were prefent,and fpake
thefe words to the young man-. And fheddingof blood for
flaying. A figure of the caufe for the effect.
Nole I. A preface, If they fay.
2. The counfd it felf, in three exhortation?. In
the firft note,
1. The act, come.
2. The company, with us. In the fecond note,
1. The aft, let us wait.
2. The object, for blood. In the third?
1. The aft, let us far J{ privily.
2. The object, for the innocent.
3. The anfwer to a tacite objection, without a caufe.
Although they have given us no caufe, yet let not that
difcourage thee. We mall get wealth, let that encourage
thee. For this cannot be an argument, Let us kill them,
becaufe they have done us no wrong. Therefore it is a pre4-
L 3 vention .
Ah Bxf option of the three Chap. I .
vention of an objection. For the coherence. Solomon not
onely warns young men ingenerall to take heed of fedu-
cers, but alfo acquaints them with their particular perfwa-
fions before- hand.
i. Vott. Young men are in great danger of being drawn
away to (infull courfes. They have great need of clenfing their
way Pial.119.9. See how the young man is encountred with
the wily allurements of the ftrumpet, cbtf. 7. 7, &c
Reajon I. Becaufe they have not that grounded experience
that others have, nor are fo able to look through (hews into
fubftances.
2. Becaufe they are wilfuil and headftrong, and will fol-
low their ownelufts, notwithftanding good mens perfwa-
(ions. Solomon doth not give leave to the young man to walk^
in the wayes of hit heart, and in the figbt of bit eyes, Ecclcf.
1 1 . 9. but by an ironicall conceffion foretells their inclina-
tion, and therefore God may juftly give them over to be re-
duced, 2 The(T 2. 10, 11,12.
Vfe. Young men look about you. Young birds are catch t
withchaffe. Take heed, left for defpifing your Parents good
counfel, God give you over to hearken to bad.
2. Vott. Wickednefle will not be kept in in the heart,
but will break out. Ihe fsol hath [aid in his heart, there it no
God. And his deeds (hew it .* Ihey are corrupt, they have done
abominable works, Pfai. 14. 1. So the tranfgrejfion of the wickfd
in hit heart appears in that the words of hit mouth are iniquity
and deceit, Pfal. 36. 1, 3.
Keafon 1 . Becaufe (in is like fire, if any fuel! come to it,
it will break forth.
2. The devil blows the bellows by temptations.
Vfe. Take heed of the company of wicked men. Though
they carry themfelves never (o civilly for a time, yet their
wickednefle will break out. Turn tua resagitur, faries cum
proximuf ardet : Loo\ to thy felf when thy neighbours houfe is on
fire. Men flee frominfe&ed houfes. So fhould we from
tinners.
3. Dofl. Secrefieis a great bait to wickednefle. Ike good
man it not at home, he it gone a long journey. A (hrewd argu-
ment for adultery. JofefVt greateft temptation was when
there
Vcrf. ii. firjl Chapters of the Proverbs. $7
there tpm mm of the men of the boufi within, Gzu. 39. jj.
Reefin 1. Brcaufe fhame is a bridle to keep m cum collum frutice occult averit, latere fe exifli-
mantis. Flin. 1 10. c. 1. Great is the foolifhnejfc of the Oflricb>
who though his bedy be very high, yet when he bides his neck^un*
der afbrub, things belies hid.
Vfe. Let Magiftrates put them out of that conceit by doing
juftice on Malefaftors. ImpumtM maxima eft peccandi illecebra :
Imf unity i the greateft bait to fin. Sparing fomc is cruelty
to others. Henry the Eighth his fool, when the King denyed
a pardon to a Gentleman that bad killed two men before,
told
_ ■ ■ — — ' — ■ ™
Verf. 12. fir/l Chapters of the Proverbs. °9
told him, that the Gentleman had killed buc one, the King
had killed the other, for if he had hanged him for the firtt,
the fecond had been alive. Bonis meet, qwfqmsma.it pepereerit,
T.Syr us. He that fpares the bad \ hurts the good.
8. Vo3. Rich men, though innocent,are in danger. As
Naboth, i King. 21. The inheritance made the heir in danger
of his life, Mat. 21. 38. Their riches breed them fnares. Can-
tabit vacuus coram latrone viator: An empty traveller may ftng bi-
fore a tbeef.
Vfe. To condemne the immoderate defire of riches. Our
throats may be cut for them.
Vcrf. 12.
Let us fwallow them up alive, as the grave 5 *nd whole, as thofe
that go down into the fit.
The former argument to perfwadeour Novice to joyne
in theft, and murther, and unlawfull furprize of other
mens goods and 1 ives, was taken from the fafety of the aftion.
No danger. No man mould fee, to prevent it before, or to
accufe after. This argument inthisverfe is from the eafi-
nefle of it. The Novice might object, The work is diffi-
cult, the fuccefTedoubtfuIl. They anfwer,No. It may be
done without any trouble, with much eafe, and little re-
finance. We mail as eafily overcome them, as dead men are
put into the grave, or a fop fwallowedbyaDcg.
For the words :
Ql/baJ, Let us fw allow them up, or we will or (hall fw ah
low them* Joyn thou with us in the doing of it. They
defire not onely content and approbation of the work,
but alfo alMance and help to effeft it. Let us fwallow
them upas wilde beafts devour their prey, atamorfel; or
as the greater fifties devour the lefler, whole, and make no
bones of them. Hereby is intimated,
1. The greedy defire of wicked men, to deftroy others
for their goods, as beafts or fifties arc greedy for their food,
without which they cannot live.
2. The eafinefle they conceive of effe&ing it. They can
deftroy them as eafily as a Whale fwallows a filh fas they
M ' think)
90 An Exfofition of the three Chap. I.
r
thinkcj that hath power to relift or efcapc.
3 The fuddennefle of the danger. The party (hall be de-
ftroyed before he know himfelf in danger., as a fifh is Sud-
denly fwallowcd.
4. The fecrcfie of it. None can tell what is become of
that which is fwallowed up. No figne of blood (hall be
kit, norany member, toavoyd all iufpicion of murder.
5. The irrecoverablenefTe of the lo(Te. Things fwallowed
up are pad recovery, unlefle by miracle, as Jonas came out
of the Whales belly. There will be thai no fear of re-
venge at all from them. By them he means the innocent
parties^ and fuch as never did them any wrong, mentioned
verj. 11.
Qiiri, alive. This argues cruelty, to eat and devour living
creatures, that are fenfible of their pain and lofle. Dead
carkaffes feel not when they are devoured. This cruelty is
expreffed lively, Pfal. 124. 3. Ihen they had [wallowed us up
(jukK-i when their wrath was bundled again ft us. The word fig-
nifies,
1. Life. God breathed into mans nofirills the breath of life*
Ceti. 2.7.
2. Living, or alive. I will walk^ before the Lord in the land
of the living Pfal. 116. 9.
- 3. Lively, or ftrong. "The Hebrew women are lively Exod*
1. 19*
4. Men. Eve was the Mother of all livings Gen. 3.20. Not
of beafb,but of men.
5. Beafts, for they live alfo. At the hand of every beafi will
I require it, Gen. 9. 5.
6. Moving things, that have no fenfe. A wellof living wa-
rns. Cant. 4. 15.
Here it is taken in the fecond fenfe, for living or alive.
yitt\£?3, as the grave. The word is fometime tranflated
Hdl. 7he wicked (hall be turned imohell, PfaL 9. 17. which is
a receptacle for fouls of wicked men after death. Sometimes
\l is rendred the grave. I will go down into the gmve9f unto my
$on>Gen. 37. 35. That is, the receptacle of dead bodies. And
fure Jacob meant not to go to hell, but into the grave,or Hate
of the dead, for it is likely he thought his Son was not
buried,
Verf. 12, prjl chapters of the Proverbs. pi
bdriedj but devoured by wilde bealb, a3 he wjs cold. I: is
taken dire&ly for the Grave, Prov. 50. 16. So it b taken
here for the Grave. We will not thy till they be dead.
We will be their grave, and hide them fafeenough. It is
not an alluiion to D^-'? and Abiram {"wallowed alive by
the earth, as Tome wcu d have it, lor cheeves would not
willingly mention fuch a judgement. But the grave {wal-
lows dead men chat they aie no mere heard of, {o will
we fwallow living men. And it may be an allulion to any
that are (wallowed up quick, as multitudes have been upon
breaches made by earthquake?, and hanging hills overwhel-
ming Towns3as lately in the Vali:l:ne. The name comes from
JfcW) to crave or ask. For the grave is never fatish*ed,buc
alwayes craving for more carkatfes. It never faith , It h enough,
Prov. 3c. 16,
a^O'OnV And whole. We will not hurt, nor mairu them,
nor cut or! fome members, but fwallow them all up at once.
The word fometimes iignifies upright, or undefiled. Slewed
are the undefiled, or entire in the way, Pial.iio* *• So fome
read here. But that cannot be. For,
li That is all one with innocent, verf, 11. And,
2. Icfuits not well with the words following, for moft
men go down into the pit defiled.
VHV3, As they that go down mi:. That defcend into the
earth byburiall; orotherwife, by cafualty, as fome falne
into Marie-pits, and perifhed there, or into Cole-pits, as
P/al. 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, becaufe theeftateot dead men is a lower
condition, then of thofethat liveon the earth. A living d d/ffcntane£. ? articular kindes a^ree very much in the
oeiwalU anddifagiee as much among them/elves And thertfore
two contrary Kingdonus of Chriit and Sitani cannoc
agree.
2 Envy fets cvill men on work to contemne inftriours,
quarrel with equal?, hate fuperiors. Satan envyes God,
wicked men envy good men* prefent ftae, future happi-
nefJe.
3. Sbamc fets them on work. Other mens good works
fhame thtir bad ones, in all times, place?, companies. Hoc
Untkm mi male habet> quod)uflus ubiq\ audit : This one'y trou ■
bits me, that every one Jpeakj well of him^ and counts him a juft man*
Spoken of Ariftides by one that knew not his tacT, yet
requefted him to write his name in a (hell, to paffe his vote
for his banifhment.
Vfe. Let us not marvel at infurre&ions againft, and op-
prefllons of good n en. If it be objected, that they give no
caufe, it is eafily anfwered, Their goodneffe or wealth is
the occafion. Nee Milvo, nee Accipitr'p rete tenditurj. Men lay
not nets for Kites or Hawkj. Terent. But for birds that are
harmlefle, and good to eat. Da vemam corvis} vexat cenfura
columbas : Men let Ravens go fret*, and vex Vigtons with their •
cenfuref. They often let go the offender, and puhUh the
innocent.
2. V08. Wicked mensfpleen is often againft them that
do them no wrong. What wrong did David to Shimei or
Saul? Mephibofheth to Ziba $ Spleen overflows in fuch,as poi-
fon in a Toad, that fpks venome on him »hat treads not
on it; and fierccnefle in a Wolfe, which fets on him that
pafleth by, and thinks no harm.
Vfe. It (hews a difference between wicked men and good.
Ill men feek the hurt of friends, good men forgive ene-
mies. As dogs bite them th at ftrikc them not, butfheep bite
northern that ftrike them.
3. Doft.- Evill men intend to go through with their plots.
So did Jezabd in the bufinefle of Nabotb, without any
thought of j the danger of innocent blood. So Judas betrayed
M 3 CbrirT3
- ' — ■
An Exftfition of the three Chap. I.
Ghrift, without any thought of Chri lb kindneffe in prefer-
ring him to the Apoftlefhip.
Reafon i. Their intention is fruftrate elfe, as a Gardi-
ners, if the tree bear no fruit j or a Builders, ;tt the houfe be
not finished.
2. All their labour is loft alfo3 if their plots take no
efFcft.
Vfe. It (hews us the corruption of our nature, thatisnot
content to be evilly think eviii, plot evill, but is never quiet,
till it aft it. Jofefi's Brethren were never quiet till he was
gone. They regarded not their Fathers grief that would
enfue.
4. Do#. Ungodly men arecruell men. Their very mettles
are cruelly Prov. 12. 10. A good man regards a beafts life*
they care notforamans3 but kill women and children, like
Hazael, 2 King. 8. 12, 13. they can dafh the mother in pieces
ufon her children^ Hof. 10. 14.
Keafon 1. Becaufe we are naturally fo degenerate, that We
are compared by God, who beft knows us, to the cruellefl:
wilde beads. To Wolves, to Lions, and Bears3 Ifa. 1 1 6,7.
2. Becaufe ungodly men have no fear of God to retrain
their wicked difpofition. Therefore Abraham feared the lofle
of his life in Gerar, becaufe he thought the fear of God was
not in thai place, Gen. 20.1 1. Therefore Jofepb's Brethren nee-
ded to fear no hurt from him, becaufe he feared God5 Gen.
3. Becaufe they are afraid to be revealed. To ShkIv ftr/xfr,
Mauritius de Phoca. Fear full men are murderers*
Vfe. Marvell not then at i n fur reft ion s, treafons, poyfo-
nings, cruel murdees. There will be fuch as long as there
be wicked men left in the world.
5. Do#. Wicked men could wifh, that there were no foot*
fteps left of their iniquity. Such is the way of the adulterous wo-
man> (he eatetb, and wipeth her mouthy and faith , I have done no
I wickednejfe3 Prov. 30. 20.
Reafon 1. Outot (name. They know others will con-
demne their wicked courfes, though they flatter themfelveSj
Ffal. 36.2.
2, Guc of fear, left they fhould be called to account, as
many
4
Verf. 13. firft Chapters of the Prove rbsT 95
many wicked men have been ftrangcly, and long after mur-
ders and wantonneftes committed.
Vfe. Let us be afbamed of thofe courfes that wicked
men themfelvesare afbamed of, and willoneday ivi>h that
themfelves, and their fins were at the bottome of the
mountains.
6. Doff. Sinnerswantnotpatheticall expredlons to draw
others to fin. They have hony- words, and fugared baits.
Seethe fawning fpeeches of the Adultereffe, Prov. 7.14 &c.
and of the Drunkard, Ifa. 56. 12. For fin feen in its owne
colours would be hated. Ill (tuffe will not off without a
goodglotfe.
Vfe Do evill men want no pathetical expremonstomove
to fin ? Let us then bewail our barrenneffe to perfwade to
good. If finners have their Come , verf. 1 1 . mould not saints
have thtir Come to the houfe of the Lord ? Ifa. 2.3. Shouldwe
not incite, intice, whet, and provoke one another? Heb.
10.24. (harpen,and extimulate? Prov. 27. 17. roufe, and
ftir up each other to love, and good works? 2 Pet. 1. 13.
God forbid. Yea, let us labour to go beyond them, our
caufe is far better,
Verf. 13.
We (hallfinde all precious fubflance^ and (hall fill our houfes with
The Wife man having fhewed in the two former verfes,
how Theeves ufe to difpofiefle Novices of fear of danger,
and difficulty 5 now the train being laid, they blow up the
Mine, andfet upon them with an argument of profit, which
they think is very prevalent with young men, and few have
ftrength torefiftit. Men will hear no reafon againft their
profit. When we have killed the owner j we will enter into
his poffefTions, and take away all he hath, Matth. 21. 38.
For the words.
r^yQj, We (hallfinde. The word (igniSes*
1. Finding without feeking. By accident, as we call if. I
am found of them that fovght me not > Ifa. 6 5 . 1 . So did Saul firide
Ghrift,Aa.9-
•
2. Fin-
$6 An Exfofition of the three Chap, 1.
2. Finding by feeking, or enquiry. Seef^ye the Lord while
he way be found, ICi, 55. 6. So Chrift promifcth thit fiekfif
{ball finde^ Mat. 77. Htre it is taken in the ftcond fenfe. We
ihail findewhat we feekfor, plenty of riches. We (hall not
need to work hard for it, as they did. It will come eafily,
as with one that findeseggsin abirdsnefl, Ifa. 10. 14. It is
laid up already for us, we need onely to look it out;and take
it. None will re fid in when ihe owner is pone. Finding
here is obtaining by fearch. When we come into his houfe,
we mallfindcftore of riches. They will offer themfelves to
us. What other men wrought hard for, we (hall get with
little labour.
^D, All Not all that is in the world, but of all forts
fome. The word imports variety with plenty. We (hall
have abundance of riches of all Tons. So the word is ufed,
Gen. 41. 57. All Country; came into JEfyptto Jofeph,forto buy
corn. That is, fome out of all or moft Gountreys. So Mat.4.
Chrins healing all fickneife, is well tranflated all manner
of fickjiejfe.
fin fubftance Miches. Property ofgold and filver. Wealth.
So it is translated, chap, 3. 9. & 13. 1 r . Honor the Lord with
thy fuhflanee. Wealth gotten by vanity (ball be diminifbed,
•>pv Preciouf. The word fignifiep,
1. Honor. The hor.or of his excellent majefly,Efi. 1.4.
2. Precious, or rare. The Word of the Lord was precious in
thofe dayes, 1 Sam. 3 . 1 .
3. Precious in value, or of great price, With the precious
Hones, 2 Sam. 12. 30. So it is taken here. We will leave
mean things (or poor theeves, and feife upon the beft (or our
felves. We will not take trifles, things of no value, but the
choyceft things.
tf^QJ We {ball fill When it is fpoken of a vefiel or place,
it ligni ties filling. Keplenifh (or fill) the earth. Gen. 1. 28.
When of a time, or word, it fignifies fulfilling. My dayes art
fulfilled. Gen. 20. 21. Here it it taken in the firft fenfe. Wc
(hall get ftore, not enough for neceffity onely^ but alfo to af-
ford plea fu re and delight.
1jY)3» Our boufes. The word comes from DJX to build.
Houfes grow not, they muft be built by mens labour. Wc
Vcrf. I ?• fir ft Chapters of the Proverbs. 91
(hall have enough to fill oar houfes with utenlils, and or-
naments, and to keep us and all ours with eafe, and without
that labour and pains that other men take. We will
empty their houfes to fill ours with what we have taken
out of them, and not leave dealing, till our houfes now
empty be filled with good things. Every room (hall have
hisftufTe and furniture. It is put fometime for a ncft, the
birds houfc. the fp arrow hath found an h ou fc> Ph. #4.3. Some-
time for the houfhold, family, nation, or pofterity ; as the
houfe of Jacob, and of Judah. Ordinarily it is put for nuns
dwelling place. Surely I rrillnot come into the tabernacle of my houfe,
Pfal. 132.3. Hence comes the Chaldee word nil to lodge, ov
pafle the night.. The King puffed the night fa fling, Dan. 6. 18.
For men go abroad about bulincfle all day, but lodge at home
all night,
b*)1D) Spoil. Properly it fignirle8,jfo//cloth8 taken
off a mans body, or the skin off from a bcaft. Fut off thy fhooes
from of thy feet i Exod. 3. 5. Figuratively, it fignifies all things
ufefull, taken from others by violence, ( as beafts take
their prey) as hou (hold-flu fTe, goods, &c. We will not work
for our living, but as enemies and wilde beafts will live by
prey. Benjamin/hall raven as a Wolfe > in the morning he fhaU devour
the preyy and at night he fhaU divide the fpoyl, Gen. 49. 27. And
heboid the fervants of David and Joab came from purfuing a troop, and
brought in a great fpoyl with them, 2 Sam. 3. 22. The precious
things mentioned before, might be (ilver, gold, jewels. The
fpoyl here may be other things taken out of the houfe, as
hou(hold(lufTe5garraents,cattle. Every word hath an emphalis.
We will take not (hadows, butfubftance; not ordinary, bus
preciousj not a little,but enough to fill our houfes ; not with
fome,but with all forts to fbperfluity. And all this got not
By hard labour,but with eafe,as things found.As conquerors,
when they take Cities, fack them, and carry away the fpoyl
to enrich themfelves,Ifa. 8. 4.
It is as if they (hould have faid, Thou art a young man,
and needed many things for thy pleafure. Joynwithus, and
thou (halt want nothing. Thou knoweftnot how to labour,
nor (halt not need. We (hall have abundance of all things
with eaie, and without fear of lofle of life, or credit, and
N without
V
-. j mmrt
ng An Exfofition of the three Chap. I.
withoutany fear of danger. If aneafieand free life do noc
wove thee, yet think upon the greatneffe of the prey, and
that will certainly allure thee. This is the laft and greateft
argument theconcluibn ioWoWhverf. 14. Cajlln thy lot a-
Figures none. For Parts : Note two pron/ifcs that wicked
Rim nuke to themfelves :
1. Of great things.
2. Of abundance. In the firfl: note?
1. The fubjeft, Wt.
2. The adjunct. Andinir,
1. Thea&3 /hall find.
2. The object. And therein,
1. The fubjeft, fubftattce*
2. The adjuncts,
1. Of quality, precious-*
2. Of quantity, all.
\n thefecond prom ife note,
1. The fubjeft, We.
2. The adjunct. And in it,
1. The aft, /fotf fit.
2. The containing fubjeft, eurboufes*
3. The object, with ftoyl.
1* T)f>3. Gain is the caufe of abundance of mifchief in the
world. Here in the text it produceth the lone of mens whole
cftate sand lives. So are the wayes of every one that U greedy of
fairi} which ta\eth away the life of the owners thereof Chap. 1.
2/^'scovetoufnehe Joft Mephibofheth half his eftate, 2 Sam.
3 9. 29. Gehazi's brought the leprofie on him, and his po-
fterity, 2 King. 5. 27. Judas his brought Chrift to his death,
and himfelf to hanging and hell, Mat. 27.5. Aft.1.25. £/w$tf
Magus his brought himfelf to perifh with his mony, Aft.8.2o»
Gain upholds idolatry, Jfa. 41. 6, 7, as making Images up-
held the Tradefracn of Efhe/us^ Aft; 1,9, 25. It upholds Sab-
bath-breakings Neh. 13.15. As alfo perjury, andmurder
of parent?, at leaft in heart. Filing ante diem fatrios wquiril in
annos :. Ihe Son things the Father lives too long to keep him
om of his inheritance.lt is the caufe of other murders alfo,
as of heirs, Mat. 21, 38. of adulteries, for whores are hired,
Deut.
' « WPi ■ I
Vcrf. 1 3# pffi Chapters of the Proverbs. ^o
Deut. 23. 1 8. The Popes get much by Stews at Rome. So
theft and cou fen age in the text are fruits of covetoufneffc.
Falfe witneffes are fet on work by covetous perfons, as a*
gainft Naboth, 1 King. 21. 13. Defire of other mens goods
proceeds from that root, 1 King. 21. 1. So doth idolatry,
Matth. 6. 24. Te canr.ot ferve God and Mammon.
Vfe. Take heed you fet not up the Idol of gain in your
hearts. A man that rides a journey muftnot overload his
horfe, nor he that runs a race overload himfelf. Gain will
make good men fordid. Vulce lucrum e re qualibet : Gain is
gotd cut of a dunghiJJ. The Emperour Vejpafian impofed a tri-
bute upon Urine. Sueton, in Vrjpaf c 23. And Michael Fa*
fhlago the Greek Emperor, upon. the Air. Cuiac ohferv. 10.
e . 7. Gain made Balaam forwarder then his Afle to curfc Gods
people. Thofe that count all good fi(h that comes to the net,
in the end will catch the devill and all.
2. Do#. Worldly things are very precious to carnall eyes.
They are counted the onely good. Whowillfhew us any good?
Pfal. 4. 6. Nebuchadnezzar knows no other heaven but Baby'
Ion, Dan. 4. 30. Is not this great Babylon that I have built for the
houfe of theKingdome^ and for the honor of my Majeffy ? dgrippct
and Bernicecame with great pomp; Att. 25.23.
Reafon 1. Becaufe there is fome proportion between
worldly eyes, and carnall objects. Men arc naturally cove-
tous.
2. They know no better things. Theyareblindein fpi-
rituall and heavenly matters. He that never faw the Sun,
would think the Moon a glorious creature.
Vfe. It teacheth us not to marvel that young men are car-
ried away with worldly objects, when old men, if carnall,
are taken with them. They have little^ and need much to
fa tisfie their lufts. No wonder then if they be catcht.
3. Voft. Plenty is defired by ill men, not caring how they
come by it. The love of money k the root of aV evilly which
while fome cweted after ', they have erred from the faith, and pier*
otd themfdves through with manyforrowst 1 Tim. 6. 10. Therefore
mu&rich men weep and howle for tbemiferies that come on them,
for their ill-gotten good*} Jam. 5. i9&c. The wayes wicked men
ufefor gainproYeit. They will fwear, lie, put off bid and
N 2 light
ICO >4# Expcjitien ef tht three Chap. I.
light ware, ufefalfe lights and meafures, weights and wit-
ne(Tes3 and cheating devices to deceive other?.
fyfe. Let us (hew that we are not filch wicked men, by
being content vvith a moderate ftate, and not ufing ill means
to get moic. Elfe we (hall confultfhame to our houftS) by cutting
of many peof le, and firming again ft our fouls > Hab.2. 10. He t ha c
brings home a pack of plaguy clothes, hath no fuch great
booty of it.
4. Vott. WickednefTe will brag and boaft. The devil of-
fers allthe Kingdomes of the world to Chrift, Matth. 4. 8, 9.
Why boa ft eft thou thy f elfe in mifchief, 0 mighty man? Pfal.
$2. 1. ^ j
Eeafon 1. Wicked men hereby mew forth the pride of I
their beam, that are not content tobeevill,unle(Ie they
boaft and triumph over others.
2. That they may draw others to them, for great words
and fair promifes prevail much with wicked men.
Vfe. Sufpeft bragging perfons, that they intend to draw*
you to fome evill. Good men are modeft. Bad naen divide
the Bears skin before the Bear be dead. They oft fall fhortof
what they brag of, and lofe life and all, when they promife
themfelves and others great riches, as in the Powder- treafonj
and in the invincible Navy in 88. and later Infurrc&ions.
5. "DoB. Wicked men care nor, if all men be empty, fo
themfelves be full. Theeves will take away clothes and all,
as from him that went down from Jerufakm to Jtrichoy Luk.
10.30. they crufh the poor> Amos 4. 1. They [wallow up the
needy-) and makg the poor of the land to fail > Amos 8. 4.
Reafon 1. Becaufe they have no love in them, but felf-
love. Likethc unrighteous Judge, that regarded mman>L\ik.
18. 2.
2. As they know not what belongs to humanity,fo much
leffe to communion of Saints. It is no Article of their
Creed.
Vfe. Itteacheth us tolook for little kindnefle from un*
godly men. They are grangers to their ownc blood.
Friends can look for little from them, and godly men for
kfle.
6, J)o&. Wicked men dream of no want nor crolTes in their
ungodly
Vcrf. 14. frfi Chapters of the Provcibs. iQf
uugodly courfes. Satans firfl temptation put fuch thoughts
into Eves heart. Te Jhall not die-, Gen. 3. 4. Soul thou haft much
goeds laid up for many yiets> take thine eaje, eat, drinkj and be
merry, Luk. 12. 19.
Reajon t. Btdufe they have no found forecaft, but look
onely attheprefent, as a foolifh Merchant, having had one
good Voyage, adventures all next time, and lofcs all.
2. Becaufethey are bewitched with luft and profperity.
Their eye is in their heart, not in their head. They beleeve
they (hall not want, though they wafte, becaufe they would
have it Co.
Vfe. Build not on worldly profpeiity. Lead of all in
bad wayes5 Pfal. 62 1 0.
Verf. 14.
Caft in thy lot among us, let us all have one purfe.
Ye have heard the Theeves argument? and allurements be*
fore, now follows the conclufion : Call in thy lot, &c
For the word9
Caft in, Heb. mak$ to fall} ^tBlY There are divers wayes
of cafting lots, which feem to be hinted in Scripture. The
firft was by the cafting of a dart or arrow into the air, and
the parties or things being divided, that on which, or neer
which it fell, wastaken. So !j^isufed Jofh.18. 10. Jo-
fiua caft lots for them. And rHv, to caft or (boot, Joel 3.5.
to (hew the cafting of it up,as VDI Ezek.24.6, Let no lot fall
upon it* To (hew the falling of it down, which did determine
the con trover fie. So Jonathan was taken, 1 Sam. 14.42.
A fecond way was by a rod, which the Tithi'ng-man bad
in his hand to ftrike the tenth (hecp, as it came out of the
fold, for the Lord, to avoyd partiality, Lev. 27.32.
A third way was by putting names or (tones into a rnans
lap, or a pot, and he that drew out the right had the prize, as
in our Lotteries. The lot U caft into the lap, Prov. 16.35. As
there is ufed }MD, to ca?i /» ; fo N3fi, to come out. In the
place whmehis lot falleth% Numb. 33. 54. Heb. comethouU And
TtiV, to come up. On which the Lords lot fell, Htb.cammp. Lev,
16. 9.
N3 A
IOZ
An Expofition of the three Chap. I,
A fourth was by fetting a (lick or an arrow on end, to fee
which way it would fall 3 astheKingof Babylon did to know
which way he mould go* to Jerufalem> or to Rahbab; though
others think it was the firftway, by (hooting an arrow up-
right, as if he would ask God, and be refolved by the fall
of the arrow which way he (hould go, Ezek. 21.21. Much
like our cafting Crofle and Pile.
Thefe different wayes are reckoned up by fome learned
Writers, let the Reader judge of them ashepleafe.
Thy lot. The word !?1Uis taken,
1. For the thing caft up, or in, or fet to determine the
controverfie. ThelotU call into the lap ,Prov. 16.33. Thepa-
per or (tone is put in.
2. For the thing obtained by lot, be it land, office*
wealth, &c. As, the lot of Judah, Jo (h. 15. 1.
3. For aneftategot by labour, or from Parents, or
otherwife, becaufe things were anciently divided by lot,
Ihou Maintains ft my /of, Pfal. 1 6.5, And fo it is taken here. For
the young man tempted had not his means by lot, but by gift
or labour.
AmovguS} Hzb.inthe midftof us. Thou (halt be put to no
worfe then we are, nor fare no worfe. There may be much
ods in fetting one before or behinde, in war ot robbery, the
fafeft place is in the midft.
Some interpret the words thus : Bring in thy goods to us,
to make a joynt (lock. We will be Partners. But Theeves
need no (lock to fetupwithall. Others thus: Thou (halt
take thatfhareof theprey that falls to thee. We will caft
lots to avoyd partiality. But that crofles the common purfe
in the end o$ the verfe. 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 firft
were divided by lot. So lot is taken for a joynt trade or
courfe of (ervice or living. Hislotwas tobmnincenfe^Luk.i.^.
Be had obtained a fart of this miniftery^ Aft. 1,17. Joyn with us.
We will have one way of living, & that an eaUe one too, and
live well upon it.
Let us all have* Heb. there {hall be 'to all us, It rather mould
be translated, We will all have one furfe. We have a common
flock
i
Vert 13. frfi Chapters of tht ? Proverbs. 103
flock already. If thou wilt live as we do, thou (halt have
as good a (hare of it as any of us, and never want, while
we be worth an half-penny. So that it is their offer of a (hare
in the common (lock with them.
One purfe. Some derive O'D, afurfe, of w03> to. number,
or gather tribute. For Tribute-money and other monies are
firfl told, and then put into the bag to be kept. Hence corns
our En^lifh word Cheft, fuch as we put money into. When
he faith onef>ur[e, he doth not mean but one, to reftrain it, as
Mai. 2.10. Have we not all one Father ? But a common purfe, in
which he fhould have as good a (hare as they. They would
communicate outof it aliketoall. Our expences (hall all
come out of onepurfe. We will live in common, we will
never quarrel about divifion of (hares, but fetch thence what
we want. One purfe here is the fame purfe. And by a figure
of the fubjeft for the adjunct, the meaning is. The fame
money (hall maintain us all. It is an anfwer to a tacite ob-
jection which the Novice might make. Ye are more then T,
and acquainted with the trade, and ye will expofe me to the
danger, as much and more then your felves, and give me
but a fmall pittance of the gain, as the Ciptains in war ex-
pofe their fouldiers to moft periil, but take the greatefl part
of the fpoyls to themfelves. No, fay they, thou (halt venture
no farther then wc, and live as plentifully as we upon the
common flock. All this while they fay nothing of punifli-
ment, orlofle, which muft be borne equally in partner(hip3
becaufe they feared it not, nor would not fpeak any thing,
that might difcourage the Novice, but all that might encou-
rage him. As if they had (aid : Forbear not our company,
becaufe thou art young, and notufed to righting. Though
raw fouldiers ufe to have but a fmall (lnre in the fpoyls,
thou (halt fare as well as we, that are thy leaders.
Figure!. Lot for a Share in in their courfe of life. The
caufe for the effect. Purfe for money. The fubjeft for tbe
adjunft.
In the words note,
1. An invitation.
2. A promife. Iri the firft note,
1. An tft, Caftin*
2. The*
IC4 An Expofitienef the three - ChaTTT
2. The object, thy lot*
3. The adjunft, among us*
In the'fecond note,
1. The fubjecl:, w* will have,
2. Theadjun&s, 1 of number, 2 of gain,U£ inaliquo tertio csnveniunt, inter feconveniunt:
Thofe things which agree in fome third thing, agree among themfelves.
Husbands and Wives love their Children, and love one ano-
ther alfo. 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 courfes3 becaufe they are
many. Vit unita fortior : Force kjiit t$gether is the ftronger.
Therefore hand joy ns in handy that the wicked may be unpunifbed,
Prov. 1 1. 21.
Vfe. Take heed with whom ye joyn in a league, or in fo-
eiety,foraIlfriend(hipis not good. There be brethren in
evill,and they get a curfe, Gen. 49. <;, &c*
2. ~Dcft* Evill doers are very ready to receive, yea to in-
vite others into their fociety. So did the Pharifees com'
paffe Seaand Landto makeone Profelyte^ Mat.23. 15* SodoPo-
pifh Idolaters, Drunkard?, Adulterers. Rea[.
Ycrf. 14. firft Chapters of the Proverbs,
105
Reafon 1. That they may have encouragement in fin.
Solamen mifris focios babuifle dolorer. It it ct comfort to men in
mifery to have companions in their grief So it is a comfort to
finnen to have partners in their fins. If their fins be obje&ed,
Why? others (fay they) areas bad as we. A yoke is eafier
borne by two, then by one.
2. That they may have help to aft fin. Some fins are not
committed with pleafure without partners, asdrunkennefle
and adultery. Others not with eafe or fafety, as theft and
murder.
Vfe. It teaches us to bewail the wickednefle of our na-
ture, that are not onely naught our felves, butalfo content
to fpoyl others at an eafierate. Merchants will look for a
joynt ftock, before they admit of partners. Sinners admit,
nay invite men to come in for nothing.
3. Vott. Much gain is gotten by unlawfull meant. Many
men by covetoufnefTe fet their neft on high, Hab. 2. 9. Riches
are called Mammon of unrighteoufneffe^ Luk. 16. 9. Becaufe mo ft
commonly gotten by ill means.
Reafon 1. Becaufe of Gods forbearance, who fuffers mens
wits to work ftrangely, and though by unlawfull means,
yet to raife a great eft'atc. Sometimes baftards profper more
then legitimate children, as Jephthah did, Judg. 11. 1. So
ill means thrive fometimes more then good.
2. Out of Gods indulgence, who is pleafed to give
to bad men , who make no confeience of bad means , a
large portion, as intending them no more. Men of the world
have their portion in thk life> Pfal. 1 7.14. The rich man in hU life
lime received his good things^ Luk. 16. 25. So Abraham dealt
with the Sons of the Concubines, Gen. 25. 6. And the Father
with hisprodigall Son, Luk. 15. 12, 13.
Vfe. Take heed how ye get riches. Tradef-men ufc once
a ycer to caft up their Books. Would they would then con-
fider how they get the overplus. Theeves may be rich. Little
comfort in ill got goods. Children willfpend it asfaft. T>e
male qutfitu non gaudel tertim bares : IB gotten goods joy not the
third heir.
4. D08. There is fometimes not onely juft, butalfolibe-
rail dealing in robbers among themfelvcf. Have they not $ed?
O Have
-. r*
xo5 AnExfofition oftbt thru Chap. I
Hai? they not divided the pey> to every man a damofdor trro? Judg.5 .
30. Though they be ialle co othcrs,they will be honeft among
ihemfclves.
Reafin 1 . To allure others to their fociety . Who might
objsft, We muft venture life and blood, What (hall we get?
Jnfw. As much as we. I, but how will you be true to nie,
that are fal(e to others X They anfwer, We are not fo among
our (elves. We will be juft and free to thee. Thou (hale fare
as well as the beft of us.
2. To cover their (in. Their fmooth dealing among
thtmfelYet is a fair Vifard to cover their harfh dealing with
others.
Vfe.. To blame thofe that would be thought to be honeft
* men, and yet will cheat their neighbor?, friends, and kin-
dred. Better dealing then this is to be found among theeyes,
and robbers.
5. Dotf. They that draw others to fin, fpeak thebeft,and
hide the worft. Jeremiah'1* enemies tell others of hope to pre-
vail againft him by (lander and reproaches, but never tell
how God will protect his Prophet, Jerem. 1818. David9*
enemies encourage one another to re Joyce in his ruine, never
telling that God would raifc him up again, Pfal. 41.&.
Rettfon 1. Becaufe this would fpoyl all the plot. Bad
purpofes prevail not, where the ifTueis foretold.
2. Becaufe elfe they (hould bewray their ownc folly, that
will do things themfelves, and perfwade others to do them,
the inconvenience whereof their owne hearts kaow,and their
ovvne tongues witncfTc.
Vfe. Take heed of thofe counfels guildedall over with
fair pretences. They that mean well will tell inconveniences
as well as conveniences. So doth Chrift promifc falvation to
allbeleevers, Joh. 3. 16. Yet requires taking up the croffe,
and following him with felf-denial, Matt. 16.24. Btleeve
not them that talk much of wealth, and nothing of hell.
feena non feparet, quos crimen conjunxit. Vna poena implfcettfuos mm
amor in ermine hgat. Bern. Medit. e. 3. Let not thepunifhment di-
vide thofe> whom the fault hath joyned together. Ltt one punifhmem
ftld them up together, whom one love kpits together in a fault.
Verf.
Verf. i J. frft Chapters of the Proverbs. 1,07
Verf. 15.
Mj Son, walkjtot thou in the way with them, refiain thy foot from
their path.
Ye have the Robbers reafons to allure the young man to
their courfe, now follow Solomon's realbn* to diflwade him
from joyning with them. Herein note,
t. A dehortatton in this verf.
2. The reafons, to verf. 20.
For the firft, and firft for the words :
My Son. Sec on verf 1. & v. 8.
Walk. not. A counfel juft oppofed to theirs. They fay,
Walk witbm3V.11. (for it is the fame word in the Original)
he faith, Wa\not with them. Walking argues a continued
attion. It is not taking a ftep or two. So in the literal fig-
nification, Laban wenlto (bear bU fbeep, Gen. 31.19. le fhal
go aftertbe Ark^ Jofh.3. 3. So in the figurative fenfe itfigni-
fies going on in a wicked way. Bleffedu the man that walkfth
not in the counfel of the ungodly, Pfa!»i .1 . Walking then is con-
tinuing. Have not converfe with them. Go not in the way of
evlUmen 0Prov. 4. 14. Accuftome not thy felf to do as they
do. Sometimes it fignifics the courfe of livelcfie things, as
of a (hip. Ihere go thefbipt, Pfal. 104. 26. Here it is taken
for joyning with them in their wicked courfes.
In the way. As the former word iignifies a continuance,
fo this word "iTI, fignifieaadiftintt courfe from others, as
the way to one Town differs from the way to another. So
in a literal fenfe. We went up the way. to Hafhan, Deut. 3. 1.
And in a figurative fenfe, for a diftincl: courfe of life, good
or bad. Ihe Lord kpoweth the way of the righteous, but the way of
the wicked fball perifk, Pfal. 1.6. Some take it here, for
not joyning with theeves and robbers in their unlawfull
courfes. Others, for not joyning with them in company
or friendfhip, for fear of infeftion, though they be employed
about lawful! things. Not to delight in their company, un-
lefTe nature, or our callings binde us, or hope of doing them
good. Much lefle have one ftock, or common table with
them, as they would have thee do. Here it is taken in the
O 2 firft
108 An Expofition $f the three Ch a p . I.
firft fenfe, as appeareth by the next verf. Walk not in their
evill wayes with them, for they go to (hed blood. Ic comes
from Tn, to tread, becaufe wayes that men commonly
walk in 5 are more trodden then other parts of the earth.
A foot-path, or high-way h eaiily decerned.
With them. With thofe robbers, that fetk to draw thee to
ill courftsof life.
^30, Refrain. Sec not afoot in their wicked wayes. Ee
(o far from continuing in them, that thou do not fo much
as enter int them. Ch. 4.. 14. Enter not into thepathofths wic*
kfd. Or, it may be the fame with the former, and the thing
doubled, to make the diffwalion the more vehement. Ic may
be underftood literally, Go not with them to rob, no not
once. But rather metaphorically. Do not To much as try
their courfes. Forbid thy foot tocnter. Suffer it by no
means todofo.
^1*1 Thy foot. It may be taken literally, not to go in the
way with them to rob. Or metaphorically, not to ufe their
affeftions (which are as the feet to carry the ioul to any thing
defiredj to fpoyl and rapine. So verf. 16, Their feet run to evil.
See the like, ch. 5. 5. & 6. 18.
C3fi^r— UD, From their path. From going in it. It is ufed
fometimes of a path in Woods, where fnares are laid to catch
wilde beads. SheL Jarchi. So Job 18. 19. A trap it Uid for
him in the way. If thou enter into their way, thou wilt be
taken either intoacourfeof thcevery, or danger, or both.
Therefore follow not their fteps. It may be -1^1 may here fig-
riifie a high- way, and r)3'n3~a foot-path. Neither go in their
high- way s,nor by-ways3for robberies are committed in both.
The fummeof all is3 as if he mould havefaid, O my Son!
finners will entice thee with thefe or fuch like words and
promifes, and lay fuch fnares for thy unexperienced youth ;
but remember that thou art my Son, and not theirs, and
therefore haft more reafon to hearken to me, who fpeak to
thee out ofa fatherly affection. Hearken not therefore to their
counfels, flatteries, or promifes. Shew thy felf Co ftrange to
them, that thou wilt not (6 much as enter into their way,
much walk in it.
For figures. The verf. is wholly metaphorical!, taken
from
Vcrf. 15. frjl Chapters of tht ^Proverbs. l^P
from travellers, that walk in one way to one Mart or Cotin -
trey for gain, as Merchants ufed to do in thofe Countreys,
Gen. 37. 28 So theeves rob together.
For thediviiion of the words, note,
1. The perfon fpoken to, My Son,
2. A double exhortation:
1. Not to walk with them, or ufe their trade.
And therein,
1. The aft forbidden, Walk^not thou.
2. Theobje&j in the way.
3. The adjunct, with them.
The fecond exhortation is to keep oil* of their way.
And therein obferve,
1. The aft, refrain.
2. The objett, thy foot.
3. Thefubjeft, from their path.
V. Vo8* Children mould rather hearken to their Parents
good counfell, then to others bad. They mud attend to their
Fathers wifdorae, that they may not be (educed by the ftrange
woman, ch. 5. 1, 3. To their Mothers., ratherthen to wan-
ton womens, Prov. 31.1,3.
Reafon 1. In regard of the efficient. We are more inga-
ged to Parents, then to any other, ior life, education, pain*,
and means.
2. Of the matter. The counfcls are good that come from
godly Parents, but bad, that come from bad men or women.
I give you good doUrins^ Prov. 4.2. So faith Solomon to his Son.
But the (trumpet folicits the young man to wantonneffe.
Let us tafy our filltf Uve9 ch. 7. 1 8.
3. In regard of the form, or manner. Parents good coun-
felsare given in love, and come out of natural! affection ;
bad mens counsels do not fo.
4. Oftheend, The former are for our good. The latter
for our deftrucYion.
Vje 1. Behold another glaneto feethewickednefle of our
nature. We are readier to hearken to others, then to our
Parents, to bad men, then to good Parents 5 to bad counfels
from th»m, then to good from Parents. We violate the
bands of nature, and grace. If we fall into mi fery by bad
O 3 counfeh,
-■> - '. '■
j io. An Exfofition of the three Ch ap . I»
counfel?, how can we look our Parents in the factor look
ior comtort and relief from them whole good counsels we
have flighted?
2. Pc#. Young men had need to labour for knowledge
to diicern between good coun fell and bad. If he wil clenfe
Ills way, he'muft take heed thereto according to Gsds Word% Pfal.
119.9. R-ebobmm loft his Kingdome for lack oi fuch know-
ledge. Heforfook the counfel of grave men, to follow the
advice of young giddy heads, 1 King. 12. 8. The Rechabites
flouriftied by preferring good counfel before bad, Jer. 3 5 . 1 8, 1 9.
Reafon 1. Becaufethey (hall be often put to it Where God
hath a Church, the Devil hath a Chappel. If Parents give
good counfel, youths of our age, and fuch as live by (in, will
give bad. Young men (land between both as Hercules in his
drcam,between Virtue and Vice, folicited by both. They had
need therefore weigh who fereafons be beft, as a woman ha-
ving many Suitors, had need be careful which ftie takes.
2. There are fair pretences for all fins. Gluttony is called
the free ufe of the Creature; Drunkenne(Te3Good fellowfhip;
Prodigality is called Liberality ; Covetoufnefle, Thrift ;
Lull is intituled Love; Pride goes for Handfomneflei It
needs a good Touch-ftone to diftinguifh between Gold and
Copper, well guilt over. No lefle skill is needfull to diftin-
guiih between true and apparent good.
Vfe. Ye young men3think it not enough to feek for know-
ledge when ye grow elder, the Devil will fet upon you when
yeare young. If you know not good from evill, your cor-
rupt nature will certainly lead you into evill. Take two
directions :
1 . Weigh things by the light of Reafon left in you. That
wilacquaint you with many things in morality, and tell
you,that theft, adultery, murder are naught, elfehaveyeno
aflurance of your owne goods, wives, live? •
2. Look higher to the light of Scripture. That will in-
form you in many higher things ; yea, thoughts themfelves.
In a dark (hop men will not be content with a candle, but
bring things forth to the day-light. Thofe things are finccre
that can bear the light of the Sun. There is need of knowledge
*nd judgement to apprwtthingt, oitodifcern things tkatdifer, or
thai
Vcrf. 1 5 . firft Chapters of the Proverbs. 1 1 1
that are excellent^ that men may befincere, Gr. «'^«e<»«f5 Phil,
i . 10. judged by the Sun. So men try wares. And (b the Eagle
tryes her young ones, if they look upon the Sun, elfe (lie
throws them down forbaftards.
3. Doft- Allurements to fin are no cxcufe for Gn. Eve
cannot juftly Jay her fault on the Serpent, nor Adam on Eve,
Gen. 3. God will take it off, and lay the curfe on them.
Saul's provocation by the people would not bear him out for
his fin again ft God. Hemufl lofe his Kingdome, 1 Sam. 1 5.
15,26. The young man, though foliated by the Harlot,
Pro 7. 1 4,2 1 . yet hath a dartftrikf through his heart i v. 2 3 . t here.
Reafm 1. Becaufeallurers have no power to compel. They
may and oughttoberefufed. The will may be enclined, by
convincing or coufening the underftanding, but cannot be
compelled by Angel or Devil. Vebilis eft adverfarius diabolus ;
nifi voleniemnon v'mcit: Ihe devil if a wea\ adverfary, he over-
comer none but fncb as art willing to be overcome. God can alter it,
but not compell it.
It 18 a ftgne of folly in us to be allured by fair pretences to
that that would undoe us. He gpeth after her as a fool to the cor-
reUion of theftock/, Pro v. 7. 22.
Vfe. It condemns their folly, who lay their faults upon
others, and look to be pityed, becaufe allured. As If a bird
fhould fay, I faw the corn, but not the pit-fall ; or a fifh
complain, that it faw the bait, but not the hook. Take
heed before ye fin. It is too late to complain after. Bought
with deer.
4. Z)a#. Company excufes no man in his fins. This knew
"David) and therefore would not come in .company with ungodly fer-
fonsy Pfal. 2 5. 4j 5 . And vtrf 9. theire he prays, Gather not my
fculwitbfinners. A good Gentlewoman troubled in confer-
ence whenihe was to die, cryed out, 0 Lord, kt me not go toheV,
where the wicked are, for Lord thou kpowefi I never loved their com •
fany here. God objects it as a vice; thon haft been partaker mtb
adulterers, Pfal . 5 o. 1 8.
Reafm 1. Company cannot alter the nature of things. It
cannot make good, evil! ; nor cvill, good.
2. There is choyce of company, elfe were it a fore tempta-
tion to evjl,if all wert bad, becaufe man is a fociablc creature.
Vfe.
112
An Expofnton ef the three
Chap. I.
\
Vfe It blames thofe that lay the tank of their own naughti-
nctle upon their company.I had never been dnrnk or wanton,
but that I fell into drunken or wanton company. This U no
excufe, yea although we have ftore of company in our finfull
wayes. Ibou {halt not follow a multitude to do evilly Exod. 23. 2.
Neither will company of great or wife men excufe us,for God
hath not chofen many fuch, 1 Cor. 1. 26. Nor of teachers.
They may perifh as workers of iniquity, Matt. 7. 22, 23. Nor
of good men. It was no excufe to Barmbas his diffimulation,
that he had Peter's company, Gal. 2. 11, 1 2, 1 3. Company
may draw our corrupt nature to fin, but cannot excufe us for
lin. 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 figniried no incorporating into wicked mens focicty.
Their example will corrupt. Horfes treading in the fteps
of Wolves, catch much harm, and abate of their fwiftnefle.
Plin. Hi ft. I. 2 8.0. 10. Claud urn facit vicinus claudtts : A lame
neighbour way malp a man lame. Vum fpeUant oculi Ufis, Uduntur
& ipfi: Sore eyes makg other mem eyes fore. Ovid. Plato's friends
did imitate his fwelling or crookednefle. Ariftotle's ftamtne-
ring was imitated. Alexander's (brill voyce. Plutarch. Main*
ipfe fies, fi main conyixerk. Ariftot. Moral. 9. thou mltbe made
cvill9 if thou converfe rrithevill men. Touch pitch, and be defiled.
Sumuntur a converfantibus mores, & ut qutdam in contatlu corporis
vitiatranfeunt,ita animus mala fua proximis tradit. Seneca de
ira. I. 3.C 8. Manners are tah^n from thofe with whom we con-
verfe ; and as feme difeafes of the body are communicated by the touch,
fo dethtbe minde deliver htr evill qualities to her -neighbours. Drun-
kards make more in love with wine, Wantons with women,
covetous men with money. As on the contrary, good com-
pany brings others to good, as a good foyl and air brings
health. And wildebeafts are tamed, being^ fed by men, and
converting with them. If ye will fin with them, yemuft
fuffer with them. Non minus ar debit, <\*i cum multk ardebit.
Augufi. He burns mleffe, that burns -with company .
5. Dotf. Continuance or walking in fin is dangerout. It
brought deftru&ion on Prkfts and people, 2 Chr. 36.14, &c.
andHof. 11. 2. JLeafon
r|^Wl i - - m~ i ■ ■—■■■ — - ■—— — ,. ■■ . . — - , i{ _ | ^ ^
r/VcrCi^ ffi c/^f w j/Vfc Proverbs. ^ nj
K^/3tf I It isafigne of an hard heart to continue in fin.
vrhe mouth of theeonfeienceis ftopt.
2. It makes the heart more hard ftill. Cuftome will make
-,a man not (tart at greateft fins. Confuetudo ptccandi tollit fenfitm
peccati : A cuftome of finning takes away the feeling of fin. 7 hey can-
I no t cea'fe from fin, 2 Pet. 2. 14.
Vfe. Break off fin by repentance, Dan. 4. 27. Time paft
was too much for finfull wayes, 1 Pet. 4. 3.
6. Vctt. The very entrance into finfuli wayes is full of
danger, like a downfall. No ftay till ye come to the bot-
tome. Prov. 4. 14. The young man is there advifed to pafle
away, and not to come nigh it, as men go far off from infc&ed
.houfes, Prov. 5.8. Ye will hardly ever get out again. Like
furetimip fet out by a man entring into the wide end of a
home, and flicking in the narrow end.
Vfe. Keepoutof eYill wayes, or get out quickly. Nondiu
tutus, qui fericulo proximm. Cypr. He is not long fafe that is neer
danger, Nolo vicino Serpent e dor mire. Fieri pot eft, ul me morde-
[ at; fieri pcteft.ut non me mordeat : I will not (leep neer a Serpent ', per-
haps [he may kite me, perhaps fbe may not bite me.
»
Verf. i(5.
I For their feet run to evil, and makf haft to fhed blood.
The Dehortation was in the former verf the Reafons
follow. That it might appear that he had more weighty rca-
fons todiffwade them, then the Theeves had to per f wade.
Wherein note, ^^
1. The arguments, v. 16,^7, 18.
2. A generall conclufion out of them, verf 19.
The arguments are very ftrong, not onely in their owne
weight, but quoad homihem, fit to convince them, as being all
taken out of their owne confeffions.
1. From the cruelty of their intention!, verf. 16. out of
verf 1 1 .
2 From rhe caufelefnefle, out of verf 1 1 . alfo. For they
fought innocent blood without caufe.
3. From the craftincfieof their plots, verfii 8. out of *i u
, From laying wait, and lurking privily.
The conclufion follows, verf. 19. that not onely Robbers,
P but
>
U4 v An Exfofitien ef thctfrte J5haQJ",
but alfo Cheaters, and all other forts of covetous perfons
will fail to (heddingof blood in the end.
For the words
for. See on v. 9. This the word ofcoherence5andu-{h Bun. The word running intends not onely aiming
at it, as at a goal, or prize, but alfo making hafte to attain it,
1 Cor. 9, 24. It fignifies out of a readinefle of minde, and
great defire of the prey, to make hafte to obtain it. The fame
words (all but one) areufed, Ma. 59. 7. Here feet run, but
Pfal. 68. 31. hands are faid to run, or foon to be ftretched
cut to God, to fhew the great hafte of thofe Nations to im-
brace Religion. Their mifchievous intention is here ampli-
fied by the hafte they make to effe&it, and by their violent
profecution of it. They haften with both feet.
J?^, To will. It is taken fometimc forevillof fin. I have
don* this evill in thy fight, Pfal. 51.4. Sometime for evil of trou%
ble. And that,
1 . To themfelves. Woe he to him that covetetb an etiU covetouf-
neffe U his houfe^ Hab. 2.9.
2. To others. If itpleafe nffr Father to do thee eviflf 1 Sam.
20. 3. So it is intended here of evill to others, as appears
by the words before, verf. if. Lit us lay wait for blood. And
by the words immedately following to the fame parpofe.
It may be meant either of rapine, or of muider. Both are
evill.
WlQtf, And maks bafte. This (hews the meaning of the
former word running Their feet are fwift to fbed blood, Rom.
3. 1 <;. The word fignifiefy
1. To doe a thing quickly, or fpeedlly. Their for*
rows fball be multiflyed that haften after another God> Pfalme
16. 4.
2. To
\Tcrf. 1 6. firft Chapters of the Proverbs. I tjf
2. To give a dowry to one. tie fhall furely endow her to be bit
yvif$Exod. 21. 1 6.
3. To do a thing rafhly > as things done in hafte lightly are.
The counfel of the frovrard is carried headlong Job 5. 13. Here
it is taken in the firft fenfe, to fet forth fpeed in accompliuV
ing their evil defignes.
aQ^> Tofbed. Not to let out foraepartof the blood
for good, but to pour it out abundantly, til! one be dead y
for the life is mtheblood9 Gen. 9. 4.
Blood* See on verf 1 1. Some under Hand it of their owne
blood. They rob, till they coroe to the gallows. And fome-
times falling out about dividing their prey, they kiil'one
another. Stob£U$ tit. 10. de Avar* quotes Ariftotle, fey ing, that
eight theeves falling out about the divifion of the prey, {our
of them firft killed the other four. Then two of them which
were left,killed the other two.Laftly, of the two yet left, one
killed the other. There was no end of flaughter,til one only
was left. But here it is meant of othersblood, as appears by
v. 11. & v. 18.
This is the firft reafon, and a ftrong and powerful! one to
cjiflwade the young man from joyning with chem,or fo much
as entring into their way, becaufe they minde nothing that
is honeft, but breath out bloodftied, and horrible fins againft
nature, which may make them and their courfes juftly odious
to all men. Few beafts will kill others of the fame kindc.
Much lefle mould men that have reafon. This is a very great
wickedneflc. Therefore thou muft not look fo much at the
riches and fpoyls they promife thee, as at the groffe evili
they provoke thee to, which even nature it felf abhors.
Thus ye fee the ftrength of Solomon's firft reafon to diflwade
the young man from joyning with evill men in their iinfull
waves.
Figures. To fhed blood. To commit murder. A figure of
the caufe for the effect.
Note 1. The coherence, For.
2* The fentencc. And in it,
1. Agenerallaccufation.
2. A particular. In the generally
1. The agent, their fee f.
P 2 2. The
j X£ An Exfofition of the three Ch a p . I.
„ , - . ,i - _J— — .. ■■ ii p-« — ■ i— , -pi ■ ■ — ■ i ■ ■ i ■<— — . i- -»—- ■■ ■■ II* , .. | .. .. ,
- 2. The a&>rH«.
3. Tbeobjefr, toeviH.
In rfie particular,
r. Theacl, they make baft e.
2 . The object, to ftied blood.
1. VoU. Good counfelsmuftbebackt with reafons. God
muft bepraifed by righteous men, becaufe it becomes them,
andGod defervesit, Pial. 33. \>&c. We muft not fretac
evill men,becaufe they (hall be cut off, Pfal. 37. 1. So Prov.
1, 8, 9. & 3- i>2.
JUtf/w 1 . To draw mens affections 5 for it is not enough
to inform the judgement. The will andaffe&ions are more
corrupt then it. The Heathen woman could fay, Video mslioray
froboq\) deteriora fequor : I fee and lih£ the beft, but follow the werft.
It is not the leaft work of a Teacher, to move the affecYions.
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 damns, quamvk remigepuppkeat. Ovid. Tidei
and oars> and fails are needful! on the water. So are Do&rines,
Reafons, and Ufes in a Sermon. ^
2. Todeadobje&ion$,andeppofitions,a*mud-wals dead
bullets. Thedevil will have fomething to obje& againftall
Theorical and Practical truths. We muft have fome folid rea-
fons to weigh down his Teeming arguments.
Vfe. It mews the need, and juftifies the pra&ife of Mini-
vers, innotonely laying down, but alio backing truths
with reafons, that they may work both on head and
heart.
2. Voft. There is no member of the body fo vile or mean,
but may be an inftrument of fin and mifchief. Tebave yeelded
your members [ervants to mcleanneffe, and to iniquity unto iniquity >
Rom. 6. 1 9. So many ufe their throat, tongues, lips, mouth,
fectjRom. 3. 13. 14, 15. As birds ufe their beaks and talom;
wilde beafts, their teeth, claws, and tails ; tame beafts, their
horns and hoofs to do hurt. And men have eyes for adultery.
As David, 2 Sam. 1 1. 2. and ungodly men, Having eyes full of
adultery, 2 Pet. 2. 14. Others have eyes for covetoufnefle, as
1 faxQ a goodly Babylonifb garment, &c. Then I coveted them. And
Abah had eyes to covet Nabotk's vineyard, 1 King. 2 1 .1 . Men
have
Verf. 1 6. firft chapters of the Proverbs. 1 1 7
haye ears ready to hear wanton fongs,flanders, &c. Tongues
for fwearing, lying, flattering, back-biting, called the third
tongue in Chalclec, becaufek hurts the fpeaker, hearer, and
perfon fpoken of. Hands to (trike, kill, fteal. Feet to carry
the whole body to mifchief.
Vfe 1. It teacheth us to bewail the fpreading of cor-
ruption in us. It cannot be enclofed in the foul, but runs
over every member of the body. No Phyiiciancan tell all
the difeafes of the eye, much leffe the fins of it.
2. It ftiewsus our great account, that befides fecret fins,
have To many to anfwerfor in every member.
3. It calls upon u9 for fufpicion of, and watchfuInefTe
over every member. Not of the Eye, or Ear alone5 but of
all.
3. T)o&. Wicked men have a great afFe&ion, defire, and
pronenefle to wickednefle. As men have to thofe things they
ron after, who yet hate thofe things from which they fly.
Wichfdneffe it [weft in bit mouthy he hides h under hit tongue. He
[pares it, and forfakft it not> but l^eeps it jiiti within hU. mouth,
Job 20. 12, 13. Why boafteft thou thy jelf in mifchief 9 0 mighty
man? Pfal.51.1. And fure men greatly affeft what they boait
of.
"Reafon 1. Becaufeit ispleafing to their corrupt nature.
The Iron follows the Loadftone by a naturall fy mpathy. So
do wicked men purfne fin full courfes.
2. Cuftome makes it dear to thera. Men are pleafed with
cuftomes without a reafon.
Vfe. Hence may we difcern the vileneffe of our nature. It
were a ftain to it to be drawn to fin, but to love that which
is evil/, and delight in it, and run to it,without folicitation,
argues a defperately corrupted nature.
4. D08. Sin is truly evill and hurtful!. I have done this evil
in thyfighty Pfal. 51.4. EviUfha!/ hunt the violent many to overthrow
bimy Pfal. 140. 11. Sin is evill by name, and evil by nature.
For it is &<>(***, a breach of Gods Law, or an unlawfull aft,
f. Joh. 3.4. It may be faidof fin as Abigail (peaks of her Hus-
band, Nabat (or foil) it hit name, and fotiy is with him> 1 Sam.
25. 25. So evill is the name of fin, and evill is in It. It is
thebroodof that evill one. It is evill before God whom it
P 3 difhonorsj
x "i 8 An Exp option eft he three Chap, I
dishonors, and who cries out againftic. Before men, who
make laws againft ic. Hurtful] to others, as all fins againft
the fecond Table, being hurtful! to mens lives, wives, chil-
dren* flates, liberty, creciit. Sin will pulldown Churchand
Common-wealth. It is hurcfull to our (elves, bringing
down many judgements on us. It is evill privarively, de-
priving us ofmuchgood. Evill positively, 'inflicting much
forrow. Evill fpiritually, bringing fpiricuall judgements
on the foul. Evill corporally, bringing much pain to the
body. Evill eternally, making foul and body for ever mife-
rable.
Vfi i. Hate all fin, God is the objeft of love: Evill, of
hatred. Te that love the Lord-, hate evill, Pfal. 97. 10. Amas
Veurn? d.bes odijfe quod odit : Loveft thou God? thm muft thou
hate what he hates- Augutf.
2. Beware of acting fin. It is a difgrace to thee, and mat-
ter of danger.
5, T)o&. Sinners are very nimble and induftrious about
finfull a&ions. Jzabel quickly findes a way to get away
N«both's vineyard, 1 King. 21.7, &c. And Judas to bewray
Chrirl, Mat. 26. 15.
Reajon 1. From an internall principle of love of fin. Men.
are very nimble about what they love.
2. From an externall principle of cuflome. It is their
trade, and men are very nimble about their trade, that go
dully about other things. They are in their element. E/e-
mentum in loco fuonon fonder at : An element is ml weighty m its
own place. How iwift is water in the river > How dull out
olit>
Vfe. Marvell not at fudden villanies, as robberies,murders,
treaibns. Wicked men are quick at fuch things.
6. Dec7. Great (ins are readily fwalloweo uy ung^ly men.
A* murder, and opprefljon. Ahab can . fffcail u l^jboth's
vineyard and life at a morfel, 1 Kmg. 21. And Juujs can di-
geit the murder ot Chnft, and thirty pieces of divert boot,
Matt. 26. 15, Some are fo wicked they can .rmmN Father
and Mother, 1 Tim. 1. 9. Cain killed his own. brother,
Ge^i. 4.8.
Reafcu 1. They fee not the evill of them.
2. They
ycrf. 17. firft Chapters of the ftroveibs. UP
2. They forefec not the danger of them.
Vfe, Marvell not at great wickedncfTes, while there be
wicked men in the world. Fire will burn down, water
overflow all before it.
Verf. 17.
Surely in vain the net is ftread in the fight of any bird.
We come now to Solomon tfecond argument, to diHwsde
the young man from joyning with thefe (inner?. And that
is taken from the injaJljfc of their courfe. They wrong
others without provocation by them, or merit of evil! in
them. It may be the young man might objeft againft the ffir.ll
argument, peradventure they had juft caufe to take the rich '
mens lives, as well as their goods. Ic may be that they
have committed Tome great evil, or done them much wrong.
No, faith Solomon, they had no eaufe at all to proceed (b
cruelly againft them neither for any wrong done to them-
felves, nor others. It proceeds meerly from their owne cove-
tous, and cruel difpoiition. They have given them no more
caufe then the bird doth to the fowler, to take away his life.
For the words.
^3, Surely. So It istranflittd. Surely we will return with
theiy Ruth 1. 10. And then it is an earned afleveration of the
truth of what is faid. It is as fare, thceves kill without a
caufe, as that fowlers kill harmlefle birds. It may be read
For^ as it is, v. 9. & v. 16. And then it ufhers in a fecond
reafon, to difTwade the .young man from Joyning with them,
v. 15. becaufe they are un juft as well as [cruel. For it can-
not be a reafon of the Theeves cruelty, mentioned v. 16. for
they are not cruel becaufe they have no caufe, but though
they have no caufe.
rrirf In vain So our Tranflation and fome 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 counfeh of friends. They will rob, though they
be hanged,andfor prefent content, they wMl adventure future
ruine*
l2o An Ex f option of the three Chap. I#
ruine. Their eyes are dazeled with the fight of gain,fo Vhat
they fee not the danger, dhers take it to be in vain in re-
gard of J-he fowler, who is not alwayes fure to catch the
birds, formany times they fpy the net, and flic away. And
this fome apply to the Theeves alluring the young man.
They often mifle the precious things they aim at, the owners
efpying their evill intentions, and preventing them. There-
fore joyn not thou with them, upon hope of uncertain gain.
Others apply it to the young man himfelf, as if Solomonh&d
faid, If birds have wit to fee and avoyd fnares, thou my Son
being a reafonable creature, fliouj^ft much more (efpecially
being warned by me ) fee the danger of thefe eviil mens
counfels, and notdare to joyn with them. But the word
(hould rather be tranflated without caufe, as it is v. £i. As
fowlers kil birds taken in the net, though they never wronged
them, that fo they may feed on them, fo do thefe moft un-
juftly kill them they rob, as wr. ii. 8c 19. fhew. The one
faith, they lie in wait for them c^ufelelly, and the other, thae
they takeaway their lives. So the word is alfo ufed, chap.
3. 50* Strive not with a man without caufe> if behave done tkeeno
harm. Object not, that they will not be fo cruell, though
they be covetous,for though mens riches may do them good,
yet they have given no caufe to takeaway their lives. No
more hath the bird to the fowler. But as the fowler cannot
feed on the bird, unlefie he kill it, no more can they rob
fometimes without killing.
r— TO"1j *£he net. It is taken,
1. Literally, for an engine to catch birds, beafts, or fillies.
7e have been a net ftread uponTcbor,HoC. 4. 1.
2. For net-work, made like a net. Thou Jhalt makg for it a
grate of net-work, of brajfe, Exod. 27. 4.
3. For devices to entrap men. In the net which they hid k
their own foot tafyn> Pfal. 9. 15. Here it is ufed in the firft
fen (c, yet the third intended in the application of the fimili-
tude, as appears, v* 18.
Is fpread. Laid abroad at length, that it may catch the
bird, if it come within the verge of it.
Jn tbt fifJiU Hcb. in the eyes> pp fignifies,
1. The eye, in which is placed theSenfeof feeing, the
eye k not fathfied with fte'ing^Ecd. 1.8. 2. The
ana**
^r/? Chaffers of the Proverbs.
Vcrf.i7*
2. The fight which is by the eye. the heavens are not clean
in hisfigbt,]obi^ 15. So here, where the bird cither doth
fecit, or may fee it, if he will look about him ; or, where
birds ufe to haunt.
bD> Of any. Not of every bird, but of any bird. So it
fignifies here, and that without a negative particle with it.
A thing not obfervedin Grammars and Dictionaries. So
Job 8. 12. It witberetb before any other bear b. For the word fee
on 1/. 13. on the word All.
Bird, Hcb. owner or foffeffour of a wmg. That hath a wing
at command to fly withall. Thus God diftinguiflicth birds
from beads and fifties. A bird of the air fhall carry thevoyeet and
that which hath winy {ball tell the matter, Ecci. 10. 20. So the
Owner is in the Originall cilled the foffeffour of riches, v. 19.
And the Ram that had two horns, is called, the peffejfour of
two horns, Dan. 8. 6. The Hebr. word bl73> Signifies,
1. An ownerorpofleflbrof athing. Ike Mafler oftbe houfe
fhallbe brought unto the Judges, Exod. 22. 8. that is, The ow-
ner or pofleffburof it. Hethatdwelsin it.
2. A chief or honorable man. the Pri eft (hall not defile him'
felf, being a chief man among his people, Lev. 21.4.
3. An husband. If he were married, Exod. 21.3. Hcbr. if
he were the bus band of a wife.
4. An Idol, called Baal, He brought him up into the high
places of 'Baal, Nu mb. 2 2 . 4 1 .
5. A Lord. Call me no more Baali} that is. My Lordj as in the
marg. Hof. 2. 16.
6. An inhabitant. So it is rendrcd., Ihe men of Shechem,
Judg. 9. 20.
Hereitis taken in the firft fenfe, for the pofleflbur of a
wing, that is, a bird. The word t\ttt fignifie?,
1. A wing. Every winged fowle after bis kinde, Gen. 1.2 1.
2. It is put (or the fwiftnefie of the wind, which feems
to fly, it is fo quick, and carries [hips away apace. He did fly
upon the wings of the wind, Pfal. 1 8. 1 0.
3. For the utmoft part of any thing. A?,
1. Of a garment, they (ball mak^ them fringes in the borders
of their garments, Numb. 1 5. 38.
2. For the fails of a (hip, which arc fpreadlike wings,
Q^ and
121
*v*
I2a An Exfofitien of the three Chak I,
- - -. ..-■..., . . — — — - - - . ■ ■ - .._
and make fhips as it were to fly. Woe to the Land fhadowing with
winn,lh. 18.1. That is, fending forth (hips with (ails, as
appears u. 2. there.
3. For the wings of an Army, the fir etching out of his
wings {ball fill the breadth of thy Land> 0 Immanuel,lfa. 8.8.
4. The fartheft part of the earth. From the four corners of
the earth j I fa. 11. 12.
5. The fpringing of the morning light, which begins
far from us. The Sun of righteoufneffe {hall arifi with healing in
his wings > Mai. 4. 2. Here it is ufed in the firft fenfe, for the
wing of a bird.
Figures none3 except eyes for fight. The caufe for the effecT:.
Note 1. The manner of f peaking,, Surely.
2. The matter. And in it,
1 . The fubjeft, the net.
3. The adjuncts. 1 Is frread. 2 Without caufe.
3. The object. In the fight of any bird.
1. T>oft. Variety of reafons are needful 1 to dhTwade from
t vUl« See how many curfes are threatned againft it, Deuter.
ch. 27. & 28.
Keafon 1. Becaufe of our privative unbeleef. We are
hardly drawn to beleeve any fpirituall truths and divine. 0
fools and (lw of hearty to beleeve all that the Frophets have jpokftiy
Luk. 24. 25. A weak houfe muft have many props, elfe it wil
fell.
2. Becaufe of our pofuive unbeieef. We are oppofite to
matters of faith and holinefTe, and can reafon ftrongly againft
our owne ftlvation. We had need of many bullets to beat
down this fort.
3. -Becaufe of mens different difp options. One afFcfts wit,
another credit., another pro!it* another pleaiure. All thefe
muft 'be wrought upon accordingly. A filher muft have'feve-
rail baits for feverall f}fhes: worms for one, flies for another,
pafte for another. One man is loving, another harfb; one
ftout, another fearfull ; one fed with hopes, another afls&ed
onely with things prefent. Perfwaders to good, or from evil,
muft proceed accordingly. Vecet ven\a\em% totis viribut utifuif,
non ut labor aniem : It becomes truth to ufe all her forces^nct as if it had
WHQb adceio uphold her felfi Tertull. adverf Marc. L 3 .
4. To
■ < ■■—
Verf. 17- firfl Chapters of VA* Proverbs. 123
4. To confirm our felves in the truth, elfe we (hall never
work well upon others.
Vfe. Toperfwadeusto ftudy the Scripture well, if we
would be able to give counfell to others to draw them to
good, or fromevill; for there is the ftorehoufe of truth,
andabundance of ieafons, and lhongerthen either nature
or art can afford, to work upon mens judgement, or af-
fections.
2. Datf. Reafons brought to confirm truth muft be folid
ones. So Chrift confutes the $adduces by a fentence out of
the Law. I am the God of Abraham, the God of Jfaac, and the
God of Jacob. God is not the God of the dead, but $j the livings
Matt. 22 32. It is conceived the Sadduces believed only the
five Books of Mofes, and therefore our Siviour out of them
brings his proof, that could have brought plainer out of the
Prophets, if he had pleafeql, as Dan. 1 2. 2. Many of them that
(letp in\he duft of the earthy /ball awake, feme to tverlafling life,
and fume jo flume, and everlafting contempt. So he confuteththe
Pharifees, who maintained that a man might fwear by the
Temple, but not by the gold of the Temple, by an unde-
niable argument j Te fools and hlinde, for whether is greater,
tiego'dy cr the Temple that ftneiifieth tie gold i Matt. 23.17. So
Taul reproves fornicators, in that they makf the members of Chrift
the members of an harlot, i Cor. 6- 15. So he confutes com-
munion with Idolaters, becaufe therein they have fellowship
with devils, 1 Cor. 10 20.
Keafon 1. Becaufe nothing but truth (hould come from an
informer, elfe he may be a biinde guide, and fall, and lead o-
thcrs into the ditch.
2. Reafons ought not onely to be true,but alfo to bear up
other truths.All (tones in a building fhould be firm,but efpe-
, cially the foundation (tones. What is a lying witnede worth,
ora bepgerly furety ? The Rabbins fay of a weak argument,
*yn¥ NiW "pTJJ, Tour fumy wants a furcty. And the Logi-
cians cry our, Incertumper incertius : Te prove an uncertainty by a
greater uncertainty.
3. Elfe we cannot iatisfie our felves. And how fhould a
man think to perfwade others by that which perfwadesnot
himfelfe ?
Qji 4, Oar
l2q An Exfofition of the three Ch a p . I .
4. Our reafons (hould not onely fatisfie others, butbefo
ftrong, that they may convince them, and flop their mouths.
A mimfier muft be able by found doBrine both to exbsrt and con*
vince the gairfiyers, Tit. 1 . 9. Therefore their reafons had need
be ftrong.
Vfe. Let us weigh our arguments well in ourownc fouls,
before we prefer) t them to others. So men meafure their corn
at home, before they bring it to Market, that it may not fall
fhort. Effe we cannot hope to perfwadc others to good, or
difTWadeihcm from evil f, if our argument? prevail not firft
with our ft Ives.
3. ZX#. There is a world of injuftice in the world. As
in Heathen Niwveb. The Lion did tear in pieces enough for hit
whelps, ar.d fir angled for hu lioneffes, and filled his boles with prey,
and bis dens with ravine , Nah. 2. 1 2. Woe to the bloudy City, ft
is all fu (I tf lies and nbbery> the prey departeih nolt Nahum 3. 1.
So in idolatrous Ifrael, Ahab muft have NabotFt vineyard,
1 King. ? 1. It is full of lying, killing, Healing, Hof. 4. 1. In
Judabalia profeffing Religion in David's old dayes. It is
like Abfahm had fome colour of complaint, by reafon of
officers oppreflion. Nr thus this word is tranfl at ed, Pro. 2%. 23.
Ihe North -vemd driveth away rain^fodth an angry countenance a
lao\bhingtongue. It fees forth a reddition to a firmlitude.
So it may do here. As the Fowlers without provocation,
lay wait to kill the harmleffe birds, thatthey may devoure
them, fo robbers without provocation lurk privily to kill
men, that they may deprive them of their riches.
7 hey Uy wait. : See on v. if.
For their own. It may be translated their, or their own. And
therefore the word owne is in a little letter, as not neccffarily
included in the Origin all word. They that take it for their
owne, underftand it thus. Thefe robbers, that are fo fo-
licitous to draw thee into their fociety think to undoe
others, but indeed undoe themfelves in the end. They come
to the gallows. They doe as it were hold a piftoll with a
dark lantern in their hand, and when they think to kill
others, (boot themfelves to death. 6>u£ rapina fuhlata /wit,
raptor em rapwtt. Ab Ezr. Things unjuftiy fnatctt away> [natch
away the fnatcher. Some hold on tiie comparifon, and read
htheir, not their owne, and underftand it of the birds, which
the fowlers are not content to take, but kill them alfo. And
they make. the reddition. v. 19, But the beft way is to read it
their, andapply it to the rich men whom the theeves would
rob. And fo it is a part of the application. As Fowlers lay
wait to kill birds, fo theevesto kill men. The reafons to
inforce this interpretation, are thefe.
1. They that are to be killed are thofewhofe blood they
laid wait tor. i>. 1 1 . which was not their 0 wne3 but fuch as
they
!
^a*— «M»i H—i ' '' ii
Vcrf. 1 8- firft Chapters of the Proverbs. ist?
they would rob. And (wallow up alive, v. 12. And finde
richesin theirhoufes, v. 13.
2. BiCaiife the other interpretation agrees not with the
fimilitude3z>. 17. for fowlers run no danger themfelves in
catching or killing birds. No law layes hold on their lives.
So it mould beadUFimilitiide rather then a fimilitude. Though
fowlers gefcnoharrn by killing birds, yet thou (halt perifli
with murdering theeves, if thou joyn with them. But this
agreesuot with the words.
3. Becaufe it agrees not with v. 19. They feek the life of
the owners of thofe riches, and not their owr.e lives. To
conclude., thedehortation is not taken from the hurt that
might befall the young man, if he joyn with them0butthac
might betide others by his joy ning with them in their crafty
wayes, which will not oneiy be the lode of their eftates,
but of their lives alfo fometime?, which the young man,
not ufed to blood and fraud, would ftarrie at in likely-
hood, though the feducers ufed to it could (hed blood with-
out remorfe.
Bloud. See on v. 11. they lur\ privily. See on v. 11.
Fcrrfeir owne. Rather for their. That is, for to kill thofe
whom they rob. See before in this verf.
CarVUPQJ, their lives. Heb. their fouls. The word fig-
nifies,
1. Thebreath. His breath hjndleth coals ', Job4i.2i.
2. The life, which cannot be without breathing. But flefh
with the life thereof fhallye not eat, Gen. 9.4.
3. The foul, the caufe and fountain of life. Man became a
living fiuly Gen. 2. 7.
4. A liv ing body. Let the earth bring forth the living creature^
Gen. 1. 24.
5. A man. the fouls y that cameoutoftheioynesofJacob^Exod.
1. 5. That is, the men.
6. Thebody of a man. He was laid in iron, Pfal. 105. 1$.
Heb. His [wl came into iron. As in the marg. of your Bibles.
Yet it was the body of Jcfeph oneiy, for his foul could not be
bound in iron.
7. A dead carkafe that had once a foul in it. Whofo toucheth
4nythin&\hat;ismslean>b) the dead, Lev. 22. 4. Heb.Jy* foul
8. The
Ilg An txf option of toe tnrtt ^h At. I*
8. The heart, minde, or defire of a man. Je kpow the heart
of a Hr anger y Exod. 23.9. Heb. theful.
9, For God himfelf, as the foul of man was taken for the
man himfelf, in the fift fignification. the Lnd Cod bath
faorn by bimjelfy Amos 6. 8. Ueb.by his foul.
Here it is taken in the fecond fenfe, for the life, becaufe as
the breath is the figne of life, fothe preftnee of the foul it
thecaufeof life, and the abfence of it the caufe of death.
Faulkeners if they catch birds in the net, kill them. If not,
they (hoot them. So do robbers with men. They kill them
with the fword, or with the gun. Thus the Adulterefle
feeksaiKanslife, ch. 6. 26. 8:7. 22,23.
Figures. Blood for lile,and foul for life. Thecaufeforthe
effeft. The fame thing is doubled in divers words, to (hew
the certainty of it, that this is indeed the intention of rob-
bers, what ever they pretend to the young man. So Vharaoh'%
dream was doubled, to (hew, that the thing was eftgblijhed by
God, andGodmuld fhortly bring it to pajfe. Gen. 41.32. And
Kimcbion thofe words, Ifa. 1.2. 1 have nourished and brought
up children, faith, the doubling rf the word is to confirm the thing
in divers words, though the matter be aU one, T**3T\ pDH 4H •SQJin
CZD^ !"— "flOpM, And fuch is thecuflome of the Scripture in
many places*
For the d'mfion :
Note 1; The efficient, 7hey, the robbers.
2. The aft, lay wait, lurk^privil).
3. The object for their bloody for their lives. To mur-
der fuch as they rob. It agrees with the former verf. thus. As
fowlers liehidthcmfelvcs, and lay their nets, where birdt
come, to catch and kill them, though they never hurt them;
fo thefc robbers lie hid privily to entrap them that hurt them
not, and to kill them for their goods.
1. Vq8, Similitudes rightly applyed are of great ufe.
They are much ufed in the Scriptures of the Old and New
Teftaraent. As by Mofes, Dcut. 31. 11, 12. Where Gods
care of his is fetout by the Eagles tender care of her young
ones. By the Prophets, Ifa. 49. 1 5, 16. which fetsir out by
*he Mothers refpe& to her young children. By Chrift, Matt.
ij. who take fimiHe* from Sea, Land, Trade, Husbandry, to
teach
Verf. 1 8. firft Chapters ef the Proverbs. 1 2£
^dTaTTforts of men piety. By the Apoftles, Jude B.12,13.
where the like are taken from Bodies of men, Heaven, Earth,
Sea.
Heafon 1. Becaufe they help the undemanding much. For
earthly things are better known to us then heavenly. They
are glaffts, in which we may fee better things. The eyes con-
vey much knowledge to the foul.
2. Similitudes help the memory/or ihings feen are tokens
of things unleen, as a thread on the finger ot an errand. The
aft of memory lodges one thing in one corner of the room*
another in another.
3 They help the will. When we fee the willingnefle of
hearts to provide for their young, it puts Parents in minde of
their duty.
4. They help the confeience. A fimilitude helped David
to fee his fin quickly, 2 Sam. 12. 1 &c. He could loon con-
demnehim that killed his neighbours Ewe-lamb, that would
hardly elfe have condemned himfelf tor killing his neighbor,
andabufinghis Wife.
5. They help the affeftions. The attraftive ones are hel-
ped by fimilies taken from things liked 5 the abftra&ivcby
fimilies taken from things difliked.
6. They help to amend our lives. The Ant can teach the
Sluggard to labour.
Vfi 1. Treafure up ftore of fimilkudes. All pi aces afford
plenty of them. Sea, land, (hop, houfe, ftreets, fields, are not
barren. What can you doe that may not teach you fome good
leflbn for your fouls V
2. Be fute to apply them right, elfe they may doe much
harm. As that parable, Mat. 18 23. where the Lords revo-
king his pardon, verj. 34. is applyed to falling away from
grace, contrary to Chrifts interpretation, verj -35. Godwil
not forgive you, imlefle you forgive others. Simile non currit
quatuor pedibu* : No fimilitude runs on four legs* If it agree in
fome things, it muft differ in others, elfe it were not the like,
but the fame. And what application can be better, then that
which leads to the fcope of the propounder ? Tbeologia fym*
hlica^nonefi argumentativa. Similitudes making nothing true,
but illuftrate things that were true before. The abfurdeft
R thing
130 An Expojitien ef the three Chap. I,
thing in the world might be proved by fome fimilicude. As
that Parents need take no more care for their children, then
theOitriches do for their eggs, Job 39. i$\&C) But what
ehilde will allow of fuch a proof? Therefore a~pp!y fjrnili-
tudes careful ly , left yc run into error.
Before, v. u. they fay. Let m lay wait^&c. Here Solomon
affirms that they do fo.
2. Vo&, A wicked man, as he perfwades others toevil, fo
hea&s it himfelf. $v Judahcoun felled to, and joyned in the
felling of Jofeph, Gen. 37.26, &c. JudM did the like in brin-
ging Chriil 'to his end} Matt. 26. 14, 15.
Keafon 1. To mew their reall approbation of the work.
For it is pjeaftrag to their corrupt nature. They give bad
counfclout of love to evill, as their deeds declare.
2. To encourage others to mifchief. F'or deeds draw mare
then, word?, examples then precepts.
V.fe. Toblamemany, who give good counfel to others
tobejuft, yet prove unjuft themfelves j and to be patient,
yet are impatient themfelves. Like Pharifees,f bey fay heavy bur-
dins on mens (boulder sy but they themfelves will not move them with one
of their fingers. Mat. 25.4.
Fowlers have cunning pates to invent traps, and lixdng
hands to lay them.
3. U08. As wicked men have heads to invent, fo have they
hands to execute mifchief. So Ifhmael contrived and executed
Gedalias death, and others, Jer. 41,1 ^&o. So did Joab: Abnex's
and i4w^sdeathr2 Sam. 3. 27. & 20. 93 ic.
Keafon 1. Becaufe mens hands are naturally corrupt, aa
well as their heads.
2. Becaufe elfe their plots will come to nothing, if their
hands be not nimble to execute, as well as their heads to in-
vent.
Vfe* It reproves fuch as have good heads, and know well
what they mould doe, but finde many rubs in the way, when
they mould go about any good duty. Thefe are fluggards,
aod cry3 A lion in the way, Pro v. 6.13.
New words come to be expounded in every verfe.
4. £<;#. Much pains is needfull to underftand Scripture
arjfchc. Continual! pains., Continue in them> 1 Tim. 4. 16.
Searching
Verf. i p. firfi Chapters of the Proverbs. 1 3 1
Searching pains. Search the Scriptures, Joh.ch. 5. verf. 39.
Reafon 1. Becaufe of the manner of writing Some things
are plain, but other things are figurative; as,I am the true vine,
and my Father if the husband -man, Joh. 15.1. Some direct, but
others ironical; as, Rejoyce, Oyoungmm in thyywth, &c. Eccl.
11.9. Some like lflands and Promontories, as marks of good
example to guide -, fome like rocks,and quick- fandssas (lories
of bad example, to avoyd.
2. Becaufe Minifters which have more gifts then others,yec
labour hard to underftand Scripture.
Vfe. Let us take pains to know the meaning of Gods
Word, as Miners do, that dig for gold, filver, or jewels; or
men that draw water out of deep wells, even out of the wells of
falvation, I fa. 12. 3.
If open oppofing will not ferve to robandkill3 ambufhes
mull.
5. Dotf. Many fnares are laid for innocent men. As for
David by Saul, that he might be killed by the Tbiliftins, or
any other way. So for "Daniel, by the Princes of the King-
dome by enquiring into all his waye«, and by new proje&s.,
Dan. 5.4,5*
Reafon 1 . Becaufe of the malice of ungodly men again ft
them.
2. Becaufe of their fub til ty. If they were not malicious,
they would not lay (hares for good men. If not fubtil, they
could not doit, to prevail.
Vfe. Judge not them evill, that have many (hare* laid for
them. Nets are not laid for Kites, but for Pigeons.
Fct their fouls-, thatis, for their lives. For they cannot
come at their fouls to hurt them.
6. D08. The naturall life depends upon the prefence of
the foul, 1 King. 17. 22. The foul of the childe came into kima-
gain, and he revived.
Reafon 1. Becaufe there is no life in the infant [in the
wombe, till the foul enter into it. This we call quickening
in]the Mother, a diftinft aft from conceiving.
2. Life continues not, if the foul depart.
3. It ends then. Souls departure from the body brings
death.
R 2 4. Con-
4. Continuance of life in the foul after thcde;thofthe
body, (hews , that the life ot the body depends upon it.
5. The fouls returning at the refurre&ion brings life to
the body.
6. It bring*eternall life to italfo. The foul continuing
with the body to eternity, that body then can never die.
Vfe. Be moil careful of your fouls. Then your bodies wil
live aifo, Elfe both perift). No life without the foul. The
body will live if the foul live. And the body will live as
the foul lives3 happily or miferabiy to eternity. If the foul
be damned, fay, Farewell all bodily comfort for ever. Wkai
is a man profited) if he (hatigtht the whole world arid lofe his orrne
foul? Matt. 16.26.
a
Verf 19.
So are lie wayes of everyone that is greedy of gain, which takfth.
away the lift of the owners thereof
Solomons thvte arguments being handled, whereby he feeks
to draw the young man from bad company, and illcourfes*
now he proceeds to raife a larger conclufion, to keep him
not onely from robberies, but from covetou fnefte, the root
of it. He tells him, that notthefegrofle finners onely, but
all that are covetou?, will be drawn to (hed blood, rather
then tolofegain. Hsre in a patbeticall conclafion, allthat
hath been faid before, isftmt up, with a vehement acclama-
tion, and applycd to more then robbers and murderers,cven
to all covetous perfons. See the like collections or conclu-
fions, with enlargements. Pfal. 128.4* Behold, thus fhaU the
man be hleffedtkat feareth the Lord. Not onely with precedent
bleffings of fuccefle and children, but with confequent alfo,
of the Churches peace, and laftiog pofterity, verf. 5, 6. And
Pfal. 144. 1$. Happy is that people that is in fab a cafe-, yta>
hapfy is thatpeopk> whofe Gid is Jehovah,
For the words.
}D, So. The word fignifies,
1 . The foot, or laweft part of a thing, the laveri and hk,
fwf,Exod. 30. 28.
1, A place, or office. Tharnoh fbaU refure thee unto thy place.
Gen.
■»
Vcrf. ip. firjl Chapters of the Proverbs.
133
Gen. 40. 13. Me be re fared unto mine office. Gen 41. ver.13.
3. Right or true. The daughters of Zelophebad Jpeal{. right >
Numb. 27. 9.
a. So. And that fbmc times in the reddition of a fimilkudr.
As the hi averts are higher then the earth, fi are my wayes higher
then your wayes, Ifa. 55.9. And (onutimes without a iirni-
litudc. And it was fa Gen. 1.7. God tffc&cd what he fpake.
Some take it here as a addition to the fimiiitude, verf. 17*
but it is rather a concIufij;i of Salomon* % dififwafion or the
young man fromj jyning with robbers and covetous per-
sons, not in regard oL the unhappy event likely to befall
themfelve?, but inrefpt&of their cruelty to others^ whom
they deprive of goods and life.
1— W1*lt*j lie wages. Itfignifies,
1 . A way or path in which men walk. "DanfhaU be a [erfent
hy the way : an adder in the path ) Gtn. 49. 17.
2. A company of travellers going together in the way for
fafety, as the Turkjjh Caravans doe. A company of Ifhma elites
game from Gilead with their camels, &c. Gen. 37-25.
3. A cuftome or manner of doing, in which men are as
confhntas travellers in their way. If eeafid to be with Sarch
after the wanner of women. Gtn. 18. 1 1 . Left thou learn hit wayesy
Prov. 22. 15. Andfbit istakeii in thisplacefor the conftant
cuftomesof covetous men.
^Dt Of everyone* He doth not fay, of fomeof therm, but
of every covetous perfon. Not a barrel better herring. For
the word, fee on v* 1 3.
W£Z I?YV3> that is greedy of gain, Htb. that gaineih g/m.
That makes ic his greateft employment to thrive, and makes
truth and equity to yeeld to gain. The word fignifies,
1 . To cut, or wound. Cut them in the head} or wound them0
faith the marg. Amos 9. 1 .
2. To be covetous, or greedy of gain 5 for fuch will cut
and wound others in their bodies fometimes, as robbers do.
So the word is ufed. He that u greedy of gain troubleth his ewne
h$HJe> Prov. 15.27.
3. Tofinifh a thing. When the Lord hath performed his vbele
works Ifa. 1 o. 12. for covetous or greedy men are very defirous
to finifh their work.
R 3 Here
*34
Jlfk -&*\ UUjUrtVtk UJ fVQ kVTCC
V>HAP, I.
Here it is taken in .the fecond fenfe, and ic is obferved,
that in that fignirication ic is never taken in a good fen fc, for
a] lawful! ddire, or lawful! gain, but ahvayes in an ill
fenfe, for being fo greedy of gain, that they u(e unlawfull
means to get it.
Which. This word is not in theoriginall. It may be lefc
out, and read, He takftb array the life of the owners thereof*
That is, the covetous man doth it. Some would read, //.
That is, gain, or riches, for many lofe their lives for their
wealth. But it is rather to beunderftood of the robber, or
covetous man, who will not ontly deceive or coufen> but
alfo kill men tor their money.
TTpij Takfth away. See on v.%. on the word Receive. The
Hebrtm have no compounds^nd therefore tfie word fignificih
to take away, as well as to take.
The life. See on verf. 1 8.
Of the owners thereof See on v.ij. Some underfland it of
the thetves, intimating, that when they had gotten wealth,
they fhould be never the richer, it would bring them to the
gallows. But it i s rather to be interpreted of rich men,whom
they would coufen or rob 5 and if they finde them too
ftrong for them, or likely to reveal them, then they will kill
them. This agrees with all the former verfes, efpecially the
eleventh. The word fometimesfignifiethan husband that
hath right to his wife : So here ic fignifies lawfull pofleflbrs,
that have right to their goods, and have onely authority to
difpofe of them.
The fumme of all is : They take away that which be-
longs to others (which they have nothing to do withall)
and the owners lives withall.
Figures. 1. Wayesfor Cuftomes. A Metaphor.
2» A figure of the caufe for the effeft. Soule
for Life. Mark,
1. The note of coherence. So*
2. The matter. And therein,
i. The caufe. 2. Theefftft.
In the caufe note,
1. Tbefubjec>, He that U greedy of gain,
2. The adjunct of number, Everyone.
The
Vcrf. 20. firji Chapters of the Proverbs. i_35
The effettisfetout,
ix. In general] 3 Ths wayes.
2. In particular. And therein,
j. TheaeYjon> Hetaiethaway.
2. Theobjeft, The life.
3. The fubjcc*r, Of the owner*.
4. The sdjunft, Thereof. Of that gain, or
thofe riclu*.
He faith not, So *f the way. Bur,/? are the wayes.
\. Vocl> There are many wicked wayes in the world.
Three arc mentioned, Pial. 1.1. Ihe ceunfell of the ungodly >
the way of finwrs, the fat cf the [cornfuV. Many, Hof. 4. 2.
. Swearing, l#ingy killing, fiesling, adultery.
Keafon 1. From particulars. There are wayes of error
concerning God, his Word, Chrift,the Sacraments. Wayes ot
impiety, as fwearing, blafphemy. Wayes of injuftice, as
fraud, robbery, faife fentences, falfe witnefTes. Ways ot
uncharkablenefle, not giving, not lending to the poor, not
fettingthemon work, or giving them lelle then their work
is worth. Wayes of gluttony, drunken neile., and unclean-
neffe.
2. Becaufe there are divers corrupt principles within, and
devices, which break out in evill wayes.
Vfe* Let us be circumfpeft and careful 1 to keep the light
way,having fo many by- wayes before us-. As a bird that hath
many fnares, or a fifh that hath many baits laid for it, had
need be wary. If thedevill cannot draw a man to Atheifme,
he will draw him to Idolatry ; if not to Profanenefle, 'then
toSuperftitionv if not to Pride, then to bafe Flattery ; if
not to CovetoufnefTe, then to Prodigality.
Of every one> &c>
2. "Dot!. As there are many evill wayes, fo there are many
that walk in them. Thefe evill wayes are not like the h'gh-
wayes in the day es of Jael, unoccupyed, Judg. 5. 6. AU fiefh had
corrupted their Wiiy^ Gen* 6. 12. M-my there fo which go in the way
of deftruftion, Mat. 7. 1 3.
Keafon 1. From particular evill wayes. Many walk in the
way of Idolatry. All the world wondered after the beaj% Rev,
123. In the way of covetoufnene. All (ee\their owne, Phil.
2. %u
*5
V
T~J'
r rs t VI
v>l«ar» x.
2.21. Of waruonnefTe. Every one mighed after hit neighbours
wife, Jer. 58. Of deceitful neile. With a double heart d* they
#eakj£fol- 12. 2.
2 Becaufe there is no way fo bad, but it is pleafing to
any wicked men ; and what men delight in, that they
purfue.
Vfi. It confutes the Papifts, that make Univerfility a
note of the true Church. It may bea note of their malig-
nant Church, for many follow eviil wayes. Major pars me-
liorem vlnclt* Seneca. The greatefl part overcomes the better*
Nunquam cum rebus humanis tarn fceliciter attum eft, ut meliora
pluribus placer ent. Senec. de vita beat a. Mens affairs were never
in fo happy a condition, that the besl things? leafed moftmen
3. Do. Many in the world are greedy of gain. For from the
Ieafl of them, even unto the greatest of them., every one cf them is
given unto covetoufnejfe, Jer. 6 13. Her Prophets have ukgn the
ireafure and precious things* Her Princes in she midft thereof are
like wolves raveningthe prey to fled blood, and fo deftroy fiuls, to
get difhoneft gain. The people of the land have ufed opprejpM9&c*
Ezek. 22. 25,27, &c.
Reafon 1. Becaufe it is the means of a comfortable life.
Rich men can command plenty of the beft food, apparell,
dwellings Eccl. 2. 4, &c.
2. It raifes men to honour, and makes others to attend
and obferve them like demi-gods.
Vfe. To teach us to labour to be free of this common dif-
eafe, as men fly from infe&ed Cities. Let us not follow the
fwinge of the world.
4. There is a propriety of goods in this world. It ap-
pears in the parable of the Vineyard. Is it not lawful! forme
to do what I will with my owne.? Mat. 20. 15. And in the para-
ble of the talents. The Majier delivers unto the fervants his goods >
Matt. 25.14. And becaufe Parabolical! divinity proves not,
look into A&. 5.4. While it remained, war it not thine owtte?
Render therefore to all their dues, Rom. 1 3 .7.
Reajon 1 . The Law of nature confirms it. Beafts that
live promifcuoufly have common pafture*. It is not
h't for men fo to doe, that may marry,, and have chil-
dren.
2. The
Vcrf. i . frft Chifters of the Proverbs. j j 7
2. The Law of Nations. The Barbarians have diftinft
dwellings, and cattle,
3. The Law of trading by exchange, or money, confirms
it, Gen. 23. 16.
4. The Law of God, elfewere there no eight Comman-
dement. No man could be guilty of theft, if there were no
propriety of goods.
Vfe. Ic affords us comfort in what we enjoy by Gods law
and mans. Propriety is a great comfort. Luther was wont
to fay. There was much divinity in Pronounes. Men love
fome children better then others, becaufe they are theirs. It
Is the great comfort of godly men, that God is theirs. My
work^ if with my Gsd, I fa. 49. 4.
5. ~Doft. Wicked men feek to break this propriety of
goods. Ahab would have Ntbottft vineyard, 1 King. 2 1 .
Reafon 1. Becaufe they envy any good that others enjoy.
2. They would live eafily and plentifully.
Vfe. It blames thofe that take other mens goods where they
come, without any order from God or man.
6. Vott. Deceitfull and covetous perfons will kill others
rather then lofe their prey. Ahab will kill Nabotb for his
vineyard, 1 King. 21.
Reafon 1. Becaufe of inbred covetoufneffe.
2. Becaufe of inbred cruelty.
Vfe. Take heed of giving way to deceit or covetoufneffe,
left yeendin blood. Love of gain will draw blood. Some
expound all Solomotf&coun fell byway of hurt to the evili
doers, thus. My Son, go not in, nay enter not into their
wayes, for though they devife mifchief for others, theywil
bring evill on themfelves, and as fowlers oft-times lay nets
to no purpofe for birds, fo will they for others. Their craft
will tend to their owne deftru&ion. They are greedy of
gain, and when they have gotten it, it will procure their
mine. But it rather aims at the hurt of others, thus, My
Son, take heed of their courfes, fori hey are cruell, and feek
the hurt and death of others, and that uu juftiy B Without any
wrong done them, and by crafty and fubtil means. So will
all covetous perfon3 feek the life of others, that they may get
from them with eafe,what they have gotten with much labor.
S For
I j8 An Expofitiw ef the thru Chap*.!.
For the firft interpretation it is obje&ed, that the net is
faid to be laid in the fight of any bird, and therefore the
• meaning is, in valn9 not without caufe. That is, the bird fees
the danger, andefcapes.
Anfe. The meaning may be, nets are laid, where birds are.
As in the firft Cjmmandement^ Thou, (halt have no -othtr
gods before my face* that is, before me*
2. Ciject. There is no antecedent ta tell whofe lives are
meant.
dnfe. The antecedent follows fometimes in Scripture
languor. AsPral.87.1. HU foundation is in the holy meun*
iajns. Whole? A. v. 2. The Lords. Sohere, For their lives;
tbati?. For the lives of the owners of thofe riches, which they
would take away, v. .19.
For thefecond interpretation, the words are the fame with
v>ii . There they arecieerly fpoken of the lives^of others,
not of the robbers. So v. 16. They luft to flied other' mens
blood, not their owne. And the owners, v. 19. are thofe
whofe blood and life is fought, i>. 18. The former intimates
no fu ccefTe, this figni fie s a bad event. The former to them-
selves,, this toothers. There being more difficulty in ihe
former interpretation, ieffe in the latter, let the indifferent
Reader judge which is the better.
Verf. 20.
Wifdom eryeth mthmt^fhe uttereth hcrvoycein theftreets.
Solomon like,a good Phyfician, having firft fhewedthe dan-
ger of the difeafe, to make willing to take phyfick; andlike
a good Ghirurgeon, having ufed corralives, now gives curing
medicines, and lenitive phifters. Or, having before given
antitodes to keep men from ill ccurfts, now he gives cordials
to encourage them to good. Having forewarned the young
man to take heed of bad company, now he brings in Wif-
dome inviting him to her fchool. So the Pfalmift firft dif-
fwades them from ungodly way ee, and then invites men to
delight in the Law of the Lord, Pfal. t. 1,2. Firft depart from
evilly then dogood^ Pfal. 34. 1 4. This is the way to dwelfor ever-
t?;$re0 Pfal. 37. 27. He bad ihewed the arguments of finners
- befors
Vcrf. 20. fir (I Chapters of the Proverbs. iJS
Tjeforeto feduce men, and anfwered them ••> now, that his ad-
monition might have the more weight, he by a Profopopeia
brings in Wifdome her felf to the confufion of fooiimnefic
and ignorance, foliciting him to good waves. It the young
man mould fay, that he defires nothing more then to avoyd
thefociety of finners, and follow the di&ates of wifdome,
but he is difcouraged by the difficulty of attaining it. No,
faith Solomon, itiseafie to attain, it is not hidden any where,
nor far off to-be fought alter, but offers it feH to all, rich
and poor, &c.
For the words of Wifdome note,
1. A preface,!/. 20,21.
2. The fpeechit felf, to the end of the Chapter.
In the preface note,
1. The beginning of Wifdomes proclamation. In the
fields and villages, v. 20.
2 . The progrefTe of it in mor§ publick places, as in wal-
led Towns and Cities, v. 2 1 .
For the words of this verf
Wifdome3 Heb. Wifdomes. For the word it felf, fee on v. 2.
But why Wifdomes, in the plurall > Some think the reafon
tobe3 becaufe it includes all true wifdome in it, and all be-
fide this holy wifdome isbutfolly. And becaufe it gives ur
divers and many documents for the good of our fouls. It
contains many things to direct us in faith and life. So fe-
ven Spirits are mentioned, Pcev. 1.4. to fet forth the mani-
fold graces of Gods Spirit. Or, it is called Wifdomes, be-
caufe it is the moft excellent wifdome, divine, heavenly wif-
dome, which teacheth us how to attain ctcrnall life. So
Behemoth is put for a g^eat beaft, Job 4.0. 1 5. Thus this word
may be ufed here forprincipall wifdome. Asalfo chap. 9.T.
Wifdomes hath budded her a houfe. And Pfal. 49 3 My month
(hall fpeah^ of wifdomes. Some would read, wifdome of wifdomes.
So fome read for Behemoth , the beafi of be aft j, Job 40.15,
And, Remember to remember to tyep holy the Sabbath day, in the
fourth Commandement. And, the Scngof Songs^ Cant. 1 . 1.
that i?, the bell Song, as appears by Gods choyce, who pre-
fervtd that when all the reft were loft. Hereby is meant the
higheft wifdome, called by St. James, the wifdome fom above*
S 2 Jam.
j
j4,o An xxjtvjmun vj wc
. — ^ —————
IV/CC V* *»***"• A#
Jam. 3.17. Wifdome is brought in here as fome great Lady
or Princeffe, the word is feminine, calling on young men
as her growing Subje&s, to hearken to her godly counfels.
And the word is plurall, as God is called ^Tn^M, and
CaiJlfcl in the plarall number, to fet out his (late and ma-
jeity, io may Wifdome. Others takeitto be meant of Chrift,
the eternall wifdome of God the Father. And Co it is com-
monly interpreted, cfc. 8. U And may be here. For he did
cry before he was born, even inthedayes of Noah, 1 Pet. 3.
1 9, 20. And he is called Wifdome here, becaufe he is the eter-
nall wifdome of God, and alfo to fit the title to the matter.
As God is called the Father of mercies in promifes3 to com-
fort aflii&ed ones ; and the juft God in threatnings, to fcare
finners, and the Lord in commandements, to move to obe-
dience : fo here, Chrift may be called Wifdome, to counlel
ilrr pie ones-
nl^ri) Cryeth. The word fignifies a ftrong cry, fuch an
one as Souldiersufe to fend forth in the beginning of a bat-
tle, or after a victory. Thus men cry out in finging for joy,
or weeping for forrow; in prayer, or praife; in teaching, or
admoniQiing others, as here. She fpeaks not low, butloud,
that all men may hear, and to (hew forth her ear neftnefTe. It
may be meant either of this proclamation of Wifdome here,
and in other places of Scripture left on record to be publi-
shed all the world over 5 or of Chrift fpeaking by his Mi-
nifters in all ages, and inviting men to look after faving wif-
dcfB%
^Ifll) Without. Some take this to be all one with the
words following, to fhew, that Wifdome fpeaks, and that
boldly to. In all places. But more particularly the word
fignifies fometimes the ftreets of a City, which are with-
out in refpe&of thehoufes. Jeremy muft have a piece of
bread out of the Bakers fireet>]cr. 37. 21. Sometimes, the
Couutrey villages and fields, which are out of the walled
Townes, and lie open to all comers. Ihe fuburbs of the City
fiall reach from the wall of -the City* and outwardy a thoufand cu*
bits round about) Numb. 35.4. Sohere, for all other places are
mentioned after. Countrey^men as well as Citizens may
hear Wifdomes voyce*
She
Verf. 20. firft Chapters of the Proverbs. X41
She utteretb, Heb. fhe giveth. That is, fhe giveth out, or
putteth forth hep voyce. The Hebrews want compounds.
For the word, See on v. 4. Wifdome, as fhe fpeaks loud,
that all may hear, fo fhe fpeaks freely, plainly, and diftin&ly,
that all) even the meaneft, may underltand.
Her voyce. The word ^1p, fometimes fignifieth a voyce, or
found in general!, though not articulate. That there be no
more thunderwgs, Heb voycesof God9 Exod. 9. 28. Sometimes
it fignifies words diftinftly fpoken. In all that Sarah hath fad
unto thee, hearken mto her voyce, Gen. 21, 12. So is it ufed
here.
mSTttX In the ftreets. The Hebrew word hath its origi-
nall from 3rTT to be broad, as *&&%«, in Gr. becatife ftreets
of Towns and Cities are wide, for men, horfes, and carts to
jpafleby oncanother. Shecryes notin a corner, or within
doresonely, or in fields or villages alone, but in the ftreets
of Towns and Cities, where houfes are neerer then in the
Countrey, that fo all men may hear. City and Gountrey ring
of her inftru&ion.
Figures. Wi[dome, either a Profopopeia, if it be meant of
Wifdomeit felf; or a Metonymie of the fubje& for the ad-
junct, if fpoken of Chrifr, the fountain of wifdome. Voyce
Heb. Sound. A Synecdoche of the generall for the fpeciall. A
found for a voyce, which is the beft found. More is to be
gotten by mens words then by lowing of oxen, or bleating
of (beep. Thebeginningjof Wifdomes fpeeeh in villages is
in the beginning of thit verf- The progrefle of it,
1. In Streets, Cities, and Town?, in the end of this verf,
2. In other places there, verf 21.
In the beginning of the fpcech note 3
1. TheCryer, Wifdome;
2. Theaft, cryetb.
3. The fubjett place, without,
Ia the Country Villages, and unwallcd Towns. In her
progrefle in the ftreets, note,
i. The aft, fhe utteretb*
2. rhcobjeft, her voyce,
3. The fubjeft place, in the flrcets*
S3 3. ZM7. *
x^2 An Expofition of the three Chap. I.
i. Dotl- Heavenly wifdome is worth the looking after. As
things publlcklycryed and proclaimed are worth taking no-
tice of. Hence the fearchof it is fo much prefled, and the
worth of it fo much fit out in this Book, chap. 2. 2. £4,
5, &c. The hear, heart, voyce muft be ufed, as men do to gee
iilyer, and hid treafures. This wifcWmemuftbe gotten, and
not forgotten, and kept as the principall thing.
Keafin 1. In regard of the excellency of it. Icexcellsali
humane arts and fciences, more then gold doth iron.
2. In regard of thelafting of it. All objects of humane
fcience perifh, but the object of heavenly Wifdome lads for
ever in another world.
Vfe. Choofe thefe fludiesthen. Vifcamus ea in terrif, qu£
nobifum mane ant in ceelis. Hieron. Let m on earth learn thofe
things which may remain with M in heaven* It is a fools part
to look after babies, and negleft ferious things. Wherefore
U there a price in the hand of a fool to get wifdome, feeing he hath
no heart to it ? Prov. 17. 16.
2. Doft. This heavenly wifdome is to be found onely in
Jefus Chriff. In whom are hid all the treafures of wifdome and
knowledge, Col. 2. 3. The onely begotten^ which is in the bofome
cf the Father, he hath declared him, Joh. 1 . 1 8. Neither knoweth
an) man the Father, fave the Son, and he to whom the Son will
reveal him, Matt. 1 1. 27.
Reafon 1. Becaufe as the Son of God he&new the Fathers
will from eternity.
2. Becaufe God fpakeby him even before his incarnation,
as in the delivering of the Law. Chrifis voyce then fhook, the
earth} Heb. 12. 26. Therefore he is called hoy^ the Word^ or
Speech, Joh . 1 . J .
3. Becaufe God hath given him the Spirit beyond meafure,
Job. 3. 34. He hath more wifdome and holinefle then any
man or Angel. He is the moft lively imagt of God, Heb. 1.3.
And a principall part of Gods image is knowledge, Col.
3. 10.
4. All wifdome that others have in heavenly things is
from him. Cbrift of God is made unto m wifdome, 1 Cor. 1.30.
No Philofophycan te*ch it. They had good Morall pre-
cepts, but wilde ones in Divinity.
Vfe.
Vcrf. 20. firfl Chafters of the Proverbs. 1 43
Vfe. Go to the right (hop for heavenly knowledge. To
Chriftsfchodl. Search not on earth, for it is vain. Neither
man, earthy nor fea can afford it. Neither gold, filver3 nor
precious ftones can pu.chafe it, Job 28. 12. Seek it then
from the Lord Jefus Chrift, who is the wifdome of God,
1 Cor. 1. 24.
3. Vocl. God is very defirous men fhould get heavenly
wHilome. Therefore he cryes loudly, earneftly, afftcYio-
nately, Vnderftand, 0 ye bruitifh among the people, when willyc
be wife? Pfal 94. 8- Gjd hath written to the people the great
things of his Law, and will be angry if they be counted as a
fir ange thing, Hof. 812.
Keafon 1. Becaufeas he gives light natural! in creatures,
and arts, fo fupernaturall in Scripture revelations.
2. He gives fight of fuch things ordinal ily by reafon, ex-
traordinarily by illumination, and common graces.
Vfe. To admire why men are poor in this heavenly
knowledge, feeing God is fo willing men mould have it.
Who would ftarve where a Piince keeps open* Court to en-
tertain all comers?
4. Voft. This heavenly knowledge is offered to the mea-
neft. It is preached in villages- 7he poor have the Ccjp Ipre*-
chedtotbem, Mat. il.$. God ha.'h hid the fe things from the
wife and prudent, and hath revealed them unto babes. Mat. 1 1 . 2 v
Bring in hither the poor and the maimed) and the halt, and the blinde^
Luk. 14. 2i.
Keafon 1. To (hew that God refpetts no pet forts > Att. 10.34.
A thins; that brings much hurt in the world.
2. To binde them the more to God5as abegger-woman
without bloud, or portion, married to a King, is the more
engaged to him.
Vfe To perfwade mean ones to get thi9 heavenly wifdome.
They cannot get Arts perhaps for want of means of breeding.
This is offered freely . Ho> every one that thirfteth, come ye to the
waters^ and he that bath no money : Come ye, buy, and eat ; yea^
come buy wine and milk, without money > and without price , Ifa.
55- *•
5- VcQ. The way to this heavenly knowledge is plain*
andeafie. Iciscryed about the ftree?s. It is taught in all lar>
guages.
^ ~— — — ' — ■ '^»
I4 - ^ Exfofition of the three Chap. I*
guages. Knowledge if eafietohim that under ftandetb,Pco.i 4.6.
That i*;> that gives his minde to underftand it. ?arthians9
IdedeSy &c We do hear them fpeak^ in our tongues the wonder-
full workjofGod, Aft. 2. 9, 11. It is taught by earthly fitnili^
tudes, as in parables abundantly, Matth. 13.
Vfe. Seek earneftly fork then. The way is e a fie, and the
end profitable.
6. Dc#. Means of falvation are offered to great Towns.
To Cborazin and Bethfaida, Mat. 1 1 . 2 1 . To Capernaum, Mat.
11.23. To Corinth, Aft. 18. 1,4.
Keafen 1 . Becaufe much good may be done thcre,as much
fifh may be catcht in the Sea.
2. God may have much work to do there. Therefore Taul
muft preach boldly at Corinth, becaufe God hath much people
there, Aft. 18.9, 10.
life. Blefle God for the means here. The Gofpel is more
plentifully preached, then in other places. Walk worthy
of it.
Verf. 2i.
She cryeth in the chief placer of concourfe, in the openings of the
gates, in the City /he uttereth her words, faying,
The text is a part of the preface of Wifdomes fpeech. Her
beginning in the Countrey villages was fet out in the begin-
ning of the former verf And her progrefle to the ftreets of
walled Town in the end thereof. Now follows her further
progrefle in this verf 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.
Wifdome like Come great Queen cryes out, calling her
Subjefts from bad courfes to good. r^J^pn, It is a moft
fruitful! word, having abundance of Significations in the
Scriptures.
1. Jtfignifiestocry,ormakeanoyfe. Ifa. 58. 1. Cry aloud 3
jpare not, lift up thy voyce li\e a trumpet. From the Hebrew word
fr^Mp, comes our Englifti word, Cry.
2. To
— - ■ ■ ■ — - -« — I
Vcrf. 2 u frft Chaffers of the Proverbs. 145
~~iTTo ^proclaim or publifti a thing. I will [roclaim the Name
of the Lord before the;, Exod. 2. 3. 1 9-
%. To exclaim, or cry out. 1 lifted up my vyse and coed,
Gen. 39- » 5* ~
4. To read. Heread all the words of theLaw,]o\h. 8.34.
5. To impofe a name .She called hit name Rfw^Ge.29.32.
6. To call one by his name. 7he Lord called Samuel,
1 Sam. 3. 4.
7. To call upon, or pray to God. Cau upon me in the day >
$f trouble Pfal.50. 15.
8. To call one to him. As they called them, [q they went from
*jb*m, Bof. 11.2.
g. To invite to a feaft. 'tomorrow I am invited to her with the
JC//7g,Eft. $.12.
10. To call into judgement, or call to account. And the
Lord, God called unto Adam, Gen. 5.9.
1 1. To meet with one. Jofefh went up to meet Ifraelhk Fa-
ther, Gen. 46. 29. v
^ 1 2. To happen, or come to pane unexpectedly. As I bap*
yened by chance upon Mount Gilboa, 2 Sam. 1 . 6. Here it is taken
in the fecond fenfe, for proclaiming or publifhing, as appears
by the fpeech following.
In the chief place, Heb the bead. For the word, fee on
v. 9. Here u is taken for the chief place of meeting. Some
would take it for an higher place, wherein the Preacher (lands
above others, that he may be heard. But that agrees not well
with the reft, which all mention the place of the hearers, ra-
ther then ol the fpeaker.
Of concourfe, Hebr. of tumults, or of Jucb as wake a mjfe,
V^WQhtl) In Market-Towns and Fairs, Where great con-
courfe of people is, and abundance of noyfe and bulinefle.
Ic is called a place of tumults and tumultuous perfons, be-
caufe men fpeak not there by order, as in other meetings,but
all will be heard. The word is feminine, becaufe women
are frequent in Markets : But principally, to hold on the
Metaphor, and to make the hearers like the fpeaker, for
niQDrt) wifdomes, was plural and feminine, v. 20 as nVQirt,
concourfes, is here.
In the opening of the gates.
T 1 . Enquire,
146 An Expofitien $f the three Chap. I.
i. Enquire what is meant by the gate*.
2. What by the opcnlrigsoi the gates.
For the fir ft, D^TC?, of the gates* The word fignifie?,
i. The gate oi a Town or City, where men goe in and
out for trading, and therefore much people may quickly be
gathered thereto hear. And Hamorand Shechem kk Son came
unto the gate of thiir dtj, and communed with the men e f their
City0 Gen. 34. 20.
2. The Town or City that hath gites, and lies not open
to the fury of theenemies. I will fan them with a fan in the
gates of the land, Jtr. 1 5. 7. Thic is, in the Cities, or walled
Towns.
3. The place of Judicature, .that ufed in thofe daye« to
be neer the gates, that all comers in and out might be witnef-
fes of the juft proceedings there. "Ihou fhali bring forth that
man, or that woman unto thy gates, Deut. 17. 5. That is, to be
judged, a$ appears by the production of witnefles and exe-
cution of juftice there mentioned. So it is taken here, for
places of juftice, where many meet to fee juftice done, anj^^
that both Citizens and Countrey people, goers in, anc^
comers out, and therefore mould be ready to hear good coim-
fel there. Seats of Inftruttion may be where feats of Juftice
are.
For thefecond, "TiriQ 3 the openings* It fignifies,
1. The opening of agate, ordore. Keep the iores of thy
mauth from her thatlyeth in thy bofome, Mic. 7. 5. Reveal not
thy fecret thoughts to her. The entrance of thy words givetb
light> Pfal. 1 1 9. 30. That is., the opening of them.
2U A doreof an houfe or tent. Abraham fate in the tent dor e.
Gen. 1 8* 1 . Here it is taken in the fir ft fenfe, for juftice h
done, when gates are open, that all may hear \ and not when
the gates arc fhut, and the people kept out. As foon, or
when the gates are open, efpecially for judgement, Wifdome
f peaks, as fome would have it ; but the place it felf is rather
meant, as in the reft of the verf.
She utteretb her words > Heb. fhe faith her fayings. She u*te-
tereth what fhe hath to fay, iTHflfc* IQKH, What her Words
are, appearcs afterwards 5 words of Reproof and of Iti-
ftru&ion.
rwra,
Verf. 21 . firft Chapters ef the Proverbs. 147
TI/2, In the City. The word comes from ■0?, to awakf>
or flirty y becaufe a City is a building awaked, as it uere,
or ftirred up out of theduft, as a man out of deep. It it
put,
1. For the City it felf. The men of the CUy^ even the men of
S$dome9 Gen» 19.4.
2. For the inhabitants of the City. Tke Lords voyce cryetb
unto the City, Mic. 6. 9. Here it is taken in the firft fenfe, for
a City, or chief place in a Kingdome or Nation. Some take
it all to be meant of the fame place. Wifdome cryes with-
out in theskirts of the City, within in the Streets, Market-
places, Courts, and any other place in the Qity where people
meet. But I cannot reftrain it to Cities alone, but rather
take it to be an elegant gradation of heavenly Wifdome re-
vealing it felf by feverall degrees, firft in the Villages, then
in greater Towns,after that in Market-Towni5then in Shire-
Towns, and places of Judgement ; and laftly, in Cities,the
chief places in Kingdomes and Nations.
Figures. She. A Trofofofeia, bringing in Wifdome her
felf aifome great Queen fpeaking to affeel: the more. Mens
owne words afTeft far more then other mens relations of
them. So Judfr 9. 8. the Trees are brought in fpeaking.
Or the adjunct for the fubjeft. Wifdomefor wife men,god!y
Prophets, Apoftks, Miniftert, or Chrifr himfelf, as verf. 20.
Head, for chtef place. A metaphor, for Itreets have no heads.
Tumults, or tumultuous prions, for concourfc ; the effect
for che caufe ; concourfe breedg tumults. Gates, for the
places of Judicatures, the fubjett place for the adjunct bufi-
nefle done there.
Paits. Note 1. The agent, She, Wifdome.
2. A double a&, cry elk, utter eth ber words.
3. A threefold place, in the chief place of concourfe,
in the openings of the gates, in the City,
oayitigi ?s added in other letters to uftier in the fpeech.
1. Voti. Common rcpruofc fhonld be publick. Wifdome
reprove? in t^echicf placjsof corcourfe.
Rezfcn 1. ThatgrofTe dinners may beafhamed. Private re-
proofs wi«l hardly work frame in them. Rebukf them fharffy,
tbatthsj mayhe\iundin the faith. Tit. 1. 13.
T 2 *> fhae
Y48 An Expofition of the three Chap, I .
2. That others may tear, even the ftcuteft or finners.
i Tim. 5. 2D. Ihem that fin, rebuke before afl> that others aifo may
fejr. It is good ro iVikc the Dog before the Lion.
Vfe 1. To reprove iaint hearted Miuifiers, who are more
afraid to reprove then others are to iin. Wifdome reproves
here openly, verf 22. So did Eliot reprove King Ahab, and
John Baptift King Herod. And the Prophets reproved (infull
people. So Gcd commands, Shiw my people their travfgref-
funs, and the houfi of Jacob their fens, Ifa. 58.1. If Minifters
reprove but faintly, and by the by, finners are fo found on
deep ihat they will not be awaked. Have no feflovfhip with
the unfruitfull workj of darkpejfe, but repnve them rather, Eph*
5. 11.
2. To reprove open finners, that cannot endure open re-
proof. They would becontent that we fhould damne them-
felves andu* by fikncej When I fay unto the wicked, 0 wicked
man,thou fhalt furely die, if thou doett not $ea\to warn the wicked
from his way, that wicked man fhalldie in hit iniquity, but hie
Hood will I require at thine hand, Ezek. $3.8.
2. Voft. Common inftruftions fhould be publick. So arc
Wifdomes,i>. 23. Jefw went about all Galilee, teaching in their
Synagogue s,Ni*z. 4. 23. I ever taught m the Synagogue, and in the
Temple, whither the Jews alwayes refirtt and in fecret have If aid
nothing, Joh. 18. 20.
JReafon- u To {hew that we are not afhamed of the Gofpef,
but proftfle it openlyjRoro. 1 . 5 6.
2. That we are not afraid to fuffer for it, if we be called
thereunto. This was Paul's refoludon> I count not my life dear
untomy felf, fo that I may finifh my cwfe with joy, and the Mini'
fiery which I have received of theLordJefm, to teftifle the Gojfel
*f the grace of God, Aft. 20. 24.
Vfe. It condemns the enemies of the Gofpel, that can bear
any thing better then a powerfu 11 preacher. Theft are Bats
and Owls, that cannot endure the light.
3. Dtf#. No place is unfit too*o good in. Wifdoraecryes
in G;ty and Countrey. Chrift went about doing good, Aft. 10. 38.
He taught at Jacob 'sWell, Joh. 4 6. Among the Samaritans,
Joh. 4.40.
Keafon 1. BecaufeGod is in every place, and looks for
fome good from us there. 2. Be*
Vcrf. at. frft Chapters of the Proverbs. 149
2. Becaufe we are allowed to do evill in no place.
Vfe* It (hews the folly of ignorant people.who think they
may do what they will, except they be in a Church.
4. DM- Ignorant perions are inexcu fable. For Wi Glome
cryes to them in all places, hit that kjiew not, and did commit
things worthy of Stripes, (hatibe beaten with few fiiipes, Luk. 11.
48. Chrifi will takf vengeance on them \hat kjicw net God,
2lhtfL1.fr
Kcafon 1. Becaufe Wifdomcsvovce is every where to be
heard. In Villages, Towns, &c Yea, in places of greater!
eoncourfe to make men inexcufable. As proclamations are
made in great Cities to binde a whole K'ngdome or Nation,
becaufe all come there to Market, or may hear of them by
fuch as come there, fo that no man can pretend igno-
rance.
2. Becaufe no man is fo ignorant, but a&s fometimet
againft knowledge.
.Vfe. It takejaway the foolim plea of the people, that
under means of knowledge excufe all their fins by igno-
rance. Cftrift will fay to them at the day of Judgement,
Out of thins owne mouth will I judge thee, 0 thou wickfdfervanty
Luk. 19.22. Thou heardefr my word, but wouldft be ig-
norant, therefore thou art juitly condemned.
5. Do8. Men may be known by their words. VVifdome
utters htr words, words befitting her, favouring of wif-
dome. A good tree muft bring forth good fruit, and a good
man fpeafegood word*, Matt. 12. 33,^. A treafure of wife
thoughts is in a wife mans heart, and he is willing to vent it,
Mat. 12.35.
Vfe. Be wary of your words if you would be well eftee-
mcd. For by thy words thou {halt iejufiifitj3 and by thy words thou
(bait be condemned, Mat. 1 2. 37.
6. VoB. All opportunities muft be taken to do good.
f reach the Word,be infant in feafon, out of feafon, 2 Tim. 4. 2.
Efter takes occafion at a banquet to fet on foot her Petition
for the good of Gods Church, Eft. 5. 7, &c.
Vfe. Lofc no opportunity of doing good.
T 3 Vtrf.
/'" jro An Expofition of the three Chap. 1.
Vcrf. 22.
How long ye fimple ones will ye love fimfUcity ? and the [corners d<~
light in {corning) and fools bate knowledge ?
Here begin the words of Wifdome, and lafl to the end
of the Chapter. In which there is,
i. A reproof or expoftulation, in this verfi
2. An exhortation to repentance, v. 23.
3. A promife to enforce it, Ibid.
4. A variety of threatnings, from v. 24, to v. 33.
5. The conclusion, v. 53.
For the firft, the reproof. Wifdome begins with agreat
deal of earneftneffe, as willing to p&rfwade. She out of a
Motherly afFecYton bewails mens continued errors,and kindly
invites them to reformation. Sec the like, Pfal. 4, a. 0 ye
Sons of nwi) how long will ye turn my glory into (hame? How
kng will ye love vanity \ and feel$ after leafing ? .
For the words.
How long. Ye have continued too long in thefe wicked
courfes. It is high time to think of returning to God.
Tefiwple ones. Wifdome doth not teliothersof their fim-
plicity, who may tell them of it again, but fails directly
upon them, and calls thern firnpk ones to their faces. Wif-
dome cannot flatter. She chides thofe that keep chiidiih mm-
ners, when they be men. The word (ignifies fuch as ar«
ea(i!y drawn to beleeve any thin^ that comes into the r
heads, or that others fuggeft to them, though never Co er-
roneous. The fimfle hlecveth every word9 Prov .14. 15. See for
the word en v. 4.
Will ye love. Will ye be carried away with v/oridly vani-
ties, as men in love t It is a weaknefle.to be firnpje, but to be
in love with ones own Simplicity is a madntfle. Mala fua amare
malorum ultimumcjl: For a man to love his owne ■■'evils is the worft
of all evils. Sen.
•Simf licity. The fame word as before. See on v. 4,
And the [corners. See on v. 6. upon the word Interpretation*
where we (hewed that the word (ignifies to interprec3to fpeak
eloquently, and to fcoffe at one in (corn.
•nan,
■ ■«!-■ ■" ■ ■■■■■ mm*m^m**^ m^ , "— ■ ■ im i ^" — "i ■ m I — ■ I i ■ ■ ■■■■»■
Vcrf. 22. firjlchdptersofthe Proverbs. 151
"nQn j 'Delight in. Count ic a thing very pleafing to
theni to fcoffe at goodnefie. So the word is ufed, Gen. 2.^.
Ev^ry tree that isfleafant to the fight. It is a [port toafooito doe
tr.ifcb'ufy Prov. 10.23. or defue it forthemfelves^s Jufli 7.21.
Tfcfrt I coveted them, Htb. T( ■■«! / dV/rr<- &c Job 9.9. Bscaufe asfools are
very ineonftant,fcarce an hour together m one minde,(b that
ftar brings uncertain weather- — Here it is taken in the firft
fenfe. Fools arc fucfr as have an habk of iblly_pf wicked-
nefie in them, becaufe they feek not after knowledge, as
being above their capacity or beleef. Such asknow not tre
wifdome5 though learned otherwife. Men that are not righ*
teous, thatit, right wife, as the Saxons writ it. So Cicero^
one of the wiftft of the Heathen, is reported to cry out
at his death, 0 me uunquam fafttntcm ! Alas I 1 was never
wife.
IfcUW, Hate. The word figniGes,
1. Tohatefo as to feek ones deft rudion. Efau hated Jacob,
Gen. 27. 41.
2. Tocontemne, asmendefpife things hated. If the later
husband hate her ^Deut^. 3.
3. To love one lefle then another. When the Lord fan? that
Leah
■ - - i — , _ — ■
2*g An Exfofuionof the three Cha*. I.
Leah was hated, Gen. 29,31. that is, loved leflethen Rachel,
verf 30.
Here it Is taken in the firft fenfe, for hating knowledge.
For threee fores of doners are here reproved in three feveral
degrees, like fte p« of a ladder, where men ftep from the one
to the other, and each ftep argues greater wickednefle then
the former. It is bad to love fimplicity, worfe to fcofie at
piety, worft of all to hate knowledge.
r"l2n> Knowledge. See on v. 2. & 4. Figures none.
Note 1. The charge of fimple ones.
2. Offcorners.
3. Of fools,
In the firft note ,
f. The per fon s accu fed, )e fimfle oms.
2. The aft, will ye love*
3. The adjunct of time, how long. Which alfo is under-
flood in the other parts.
4. The object, fimplicity. A thing unworthy of any love.
In the fecond note,
1. Theperfons indited, and the [cornets*
2. The aft, delight in.
3. The objeft, their fiorning. To wit, of goodnefle,
which mould be honoured.
In the third note,
1. The pcrfons complained of, and fools.
2. The aft, hate*
3. The objeft, knowledge, which deferveth love.
Wifdome had long forborne them, before (he did thus
fharply reprove them.
1 . V08. Reproof rnuft not be fharp at firft. Such was Fe-
ter\ reproof, 1 Pet. 4. 3. the time faff of cur life may fuffice m
to have wroughtthewillof the Gentiles. The fervant of the Lord
must not firive, but be gentle unto all, aft to teach, patient, 2 Tim.1
2. 24.
Keafon 1. To try if gentle means will pr.cvail. So Phyfi.
cians give gentle purges firft. Of fome have comfafpon, making
a difference, Judev. 22.
2. To mew our love to the perfons reproved, that our
words may work the more with them for their good.
Vfi.
, . I I I ' 1 11 ,
Vcrf. 22, frftchtpers aft he Proverbs. j 5 j
Vfe. Ic blames them that are all vinegar, and cannot min-
gle kind words with reproofs* that put no difference between
weak, and obftinaie Tinners. Non fanat qui vulnerat> nonmonet
qui mo- del : He heals not that wounds % he adwowfhcs not that
bites.
- 2. Vctt. Sharp reproofs muft follow, if gentle ones will
do no good. So here Wifdomc calls them fimple ones, (cor-
ners, foolf. The Pharifcs are (harply reproved by Chrift,
Woe unto you Scribes > and Tharifes, h)pcritety Matth. 23. 13.
Elywas by ?aul> 0 full of all fubtilty9 andallmifcbief, thou childe of
the devW-thou enemy of atirigbteoufhejfe>&c* Aft, 13. 10.
Keafon i. Becaufe of their long continuance in fin. A
hand hardened by labour muft be ftrook hard, before it can
feel. Cuftcme in fin hardens.
2. Becaufe they flop their ears again ft goqdnefie. He that
is in danger of death, and will not open his mouth to take
phyfick, muft have it poured down his throat by violence;
Vfe, It blames thofe that have no vinegar at all in their
reproofs, that mildely reprove greateft and longeft finners.
Eli broke his neck for dealing fo mildely with his Sons,that
were fo wicked.
Here are three forts of finners mentioned one above ano*
thcr.
3. Vo&. There be degrees of finners, fome worfe then
others, though all in their natural! eftate be fin the way to
Hell. There are ungodly9finners9fcornerr9 Pfal. 1. s. There
are empty clouds ', withered trees s raging waves^ wandrlng Mars,
Jude v. 12, 13.
Keafon 1. Becaufe corruption fpreads more in fome then
in others, by their giving more way to it, as poyfon fpreads
in the body where the joynts are not bound.
2. Some are more retrained then others by outward ob-
jects of fear and (hame. A fierce horfe may be kept in by a
bridle.
3. Some are more violently tempted then others* and
therefore fin more, as an horfe fpurred will run faft.
Vfe. It reproves thofe that are Pharifees in religion, that
thankjjod they are not likg other men, Luk.18.11. Thefehavebuc
Sodoms juftification, they are not fo bad as Jerufalem, Ezek.i 6.
5** U 4. Votl.
154 An Expofttion ef the three Chap, I.
4. Vctt. We are by nature fo fmple that we love flmpH-
city. Man is hornlike a wilde 4JTes colt> Job 11. 12. The
Laodicean Angel flatters himfelf in his ignorance, Rev. 3. 17.
being fpimually poor, hwj thinks himfelf" very rich.
Reafon 1. Becaufe our (implicity is our owne, and men
love their owne children.
2. Becaufe naturally we know no better. The Moon is a
fine light to him that never faw the Sun. Mantua was a brave
City to the (hepherds that never faw Rome. Virgil Eclcg 1.
3. Becaufe we look in adecekfullglaflTe., that makes things
look more beautifull then they are. And fo (Implicity fecms
lovely tou?.
Vfe. Lee us bewail our naturall condition^ that not only
arefimple, but love iimplicity. To be fick is ordinary^ to
/ love ficknefleisunufuall, yet welovefimplicity.
5. J>o8. Some are fo bad that they fcorn and fcoffe at all
goodnefle. So SanbaVat.andTobiab-fco-fft at the Jews buil-
dings, Neh. 4. 2,3. F^rprophefiesoffcof7ersinthelaird3TSi
that fhould fcoffe at the very coming of Jefus Ghrift to Judge-
ment, 2 Pet. 3. 3> 4. Such fcoffe,
1 . At good men,'becaufe the good lives of them condemne
their bad ones. This moved onefto give his vote to banifh
An/tides, Hcc tantnm me ma}} habet^ quod juftu* ubiq\ audit.
T## onely troubles me3 that every man counts him a juft man.
2. They fcoffe at good Minifters, becaufe they reprove
their fins, and fo perplex their con fciences.
Vfe. Let us expect feoffs. Others bad triaft of crutllmockjngs,
Heb. 11.36. Ifaac the heir of Abraham, and Son of the pro-
mife, could net fcape. JfkmaeF* mocking Tjaac is called perfe-
ction, Gal. 4. 29, No. nor Chrift himfelf the Son ofGod,
Ihey laughed him to fcorn^ Matie 9. 24. Scorners have a chair,
Pfal. 1. 1. but it is but a chair of pefiilence, as the Vulgar
Tranflmon reads it.
6. P
I will maks knmn my words unto you.
Wifdome having fearched into their forehand difcovered
their difeafes to them in the former verf. doth now apply
plaifters to them, which may heal them. After a fbort re-
buke of their folly and con tempt,fhe adminifters good conn-
fell in an exhortation. Having (hewed them that they were
out of the way, now (he fhews them how to get in again.
She had blamed them before for (laying fo long in wicked
wayes. Now (he bids them turn fpeedily. And this exhor-
tation is backed afterwards with threats and promifes.
For the words.
13W!% Turn you,or return* The word fignifies,
1. To return to a place from which one went away be-
fore. Abraham returned unto his f lace, Gen. 1$. 33.
2. To return from anger, or to be friends with one. Surely
h'n anger (hall turn from me, Jer. 2.35.
3. To repent or return to God, from whom weare all na-
turally gone aftray. And /halt return unto the Lord thy God,
Deut. 30.2.
4. To doe the fame thing again. Ifaac digged again (Heb.
uturned and digged} the wells of water which they had digged
U 2 in
jjg AnExpfitionoftbetbree Chap, I. II
__ . — ■ ■ ■ ■ ■ ■ ■ ■ - . _ _ -
in the dayes of Abraham bis Father * Genetisch. 26. v. 18.
5. To make to return, or bring back. Ibenthe Lord thy God .
milium thy.captivity, Dcut. 30. 3.
Here it is taken in the third fenfe, for t timing from the
wayesof folly to the wayesof true wiidome, from Satan to
God. A iimilitude taken from travellers that are gone out
of their way, or from children, fervants5 fouldiei s, or fcho-
lars, that run away from their governours, and undoe thtm-
felvei. So Hagar fled from Sarah and is bidden to returno,
Gen. \6. 6,9. y
inTQIltf?, At my reproof. The word fig-nifres,
1. Verball reproving ia words, thus (be was reproved*
Gen. 20. 1 6.
2. Reall reproving, that is, correcting. Oh Lord* rebukg
me not in thine anger* that is, as follows, chafien me not in thy hot
difiieafure* Pfal. 6. 1 . Here it is ufed in the firft fenfe for the
words of wifdome in the former verf. or fuch like. Seeing
yeers have not brought you todifcretion, nor ye have wit
enough to return from your evill wayes of your felves^do it
at my repr6of.
fUi!:> Beheld. She puts a note of admiration before the pro*
mife, becaufe abundance of graceB efpecially in them, who
have lived long in wickedneffe, iaa thing worthy to be won-
dred at by all, as it is for a Virgin to bear a Son. Ifa. 7. 14.
Behold^ a virgin fball conceive end bear a Son.
niP2)^ 1 will pure out. It ngnifies abundance of grace to
be given, as a fountain poures out plenty of water. It notes
great fulnefle in wifdome, and great affection to others. I
will willingly poureitoutof a full heart, as water out of a
fountain. So abundance of folly and evil I is poured out of a
wicked heart. Iht.moutho] fookspounth out folly* Prov. 15.2.
the mouth of the wicked poureth out evill things* Prow. 15. 28.
Wl, My fruit. It fignifes,
1. The wind, then came a great wind from the wllderneffiy
Job 1. 19.
2. Vanity, a thing of no fubftance, empty like the wind.
What profit hath be that hath laboured for the wind? Ecclef,
3. A corner, or place, or quarter of the earthy where the
wind
Verf, 23. firfi Chapters of the Proverbs. 157
wind may blow. In four quarters were the pQrUrs} 1 Chron.
9. 24.
4. Tne breath of a living creature, which is kinde of
wind. T^either is there any breath in their mouths^ Pial.
135. 17.
5. A Spirit or Angel, then a fbi.it faffed before my face>
Job 4. 15.
6. The foul of a man. The Jpirit of Jacob their Father revi-
ved^Gtn. 45-27.
7. The life. Thou hafi granted me life. Job 10.12.
8. The HoIyGhoft the third Perfon in Trinity. The
Spirit of God moved upon the face of the waters \ Gen. 1 . 2.
9. The gifts of the Holy Ghoft. I will pour out my Spirit
upon all fefb^ Joel 2.28. So it is taken here for fpirituall
graces. All three Perfons areclofely mentioned in this ch.
The Father, called the Lord, verfj. The Son, called VVif-
doroe, v. 20. . The holy Ghoft, called the Spirit, in this verf.
Some take it for illumination onely, and gifts of knowledge.
So it agrees Well with the word*, that follow. I will make
kpown my words untoyou. If ye hearken to my reproof, I will
tell you more of my minde. Ye mal know more of heavenly
truths. So that pouring out of- the Spirit is emptying of the
foul, declaring what Wifdome 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 fan&ifying gifts of the
Spirit. The former agrees beft with the words follow-
ing.
Vnto you. By making trry minde known unto ycu. By my
words.
fUr'nu^ 7 will make fyown. By pouring out my f pjr; t,and
declaring my whole minde unto you.
^tf; words. It fignifies}
1 • A word. Hear the word of the Lord^ I fa. 1 . 10.
2. A thing. For things are revealed by words. The thing
froceedetbfrom the Lord> Gen. 24. 50. Here it is taken in the
firft fenfe.
Vnto you, Heb. 1 will make you to kpow my words.
The fummeof all is. If ye will turn from your foolifh
wayes to hearken to me, I will fill you with true wifdome.
LI 3 Not
tj8
An Expofiticn of the three
Chap, 1.
Noc that men. have power co repenc of themfelves, but
theie exhortations ol Gods Miniiters fet home by Gods
Spirit, are means to bring finners to repentance.
Figures. T«r«. A Metaphor from men out of the way,that
mud return or never come to their journeys end.
Foure out. A Metaphor from ^fountain chat poures out
water abundantly.
M) Spirit. A figureof thecaufe for the effect. The gifts
of my Spirit, or meaning of it.
Note. i. An exhortation.
2. A promife to encourage them.
He begins with a promife here, and ends with another,
u. 33. and fills the middle with threatnings.
In the exhortation note,
1. An a&, lurn you.
2. The motive to it, at my reproof.
The promife 5s double,
1. Of the Spirit. 2. Of knowledge*
In the firft note,
1. The word of admiration, Behold.
2. The agent, I.
3. The aft, will pome out.
4. The object, my Spirit.
5. The fubjeft, unto you.
In the fecond promife note,
1. The agent, I.
2. The aft, mil mahghpom.
3. The objeft, my wordsx
4. The fubjec\ unto you.
1. Voft. Miniftersmuft mew the way of healing, as well
as the difeafe, Ifa. 1.4. with v. 16, 17. AbfenfuUNatim>&c.
Wa(h you, makf you clean, &c. Hof. 10.9. with v. 12. 0 Ifrael,
thou baft finned from the dayes of Gibeah,&c. Sow to your [elves
in rigbteoufneffe, reap in mercy, &c. Rom. 3.9. with v. 2 1. We
have before (roved both Jews and Gentiles, that they are all under
fin. But mwtherigiteoufneffe of God without the Law k mani-
fefted, 1 Pet. 4. 3. mthyerf.y. 7 he time pafl of our lives may
fiffice us 1q have wrought the will of the Gentiles, &f. Ihs
end
1
Verf. 25. fjfl Chapters g//^ Proverbs. *5^
rmf of all tlmy it' at hand, &e ye therefore fiber, and waub.
Re*fon 1. Becaufeelfe they fhould be like j^'s friend?,
Fkyfic-ans of no value, Job 1 3. 4. Who cares for a Fhy (ician,
that oinly can tell hitv^Vu muft die?
2. They could elk do no good to men by their M'miftery.
He that tells a man he is in the wrong way, or that the ene-
my comes upon him, and cannot guide him in the right way,
or to a fife tower, doth no good.
Vfe. Let Minifters teach men, as to caft off folly, fo to
hearken to VVifdomes voyce to come out of by -way es and
darkneffe, unto the right way, and light. Elfe they arc
like him that (huffs a lamp, and puts in no oyl.
2. V #. Reproof may rurn Tome, that would never
turn ot themfelves. The Angels fpeech made the Ifraelites
weep, Judg. 2. 1,4. Pffer's fpeech pricked the Jews to the
heart, and made them cry out. Men and brethren, what {halt
yre doe i A&. 2.14, 37.
Reafin 1. Becaufe weare naturally infenfible of our dan-
gers, as a man neer death oft-times feels no pain.
2. We are not ir.quifitive after Wayes of cfcaping, as a
madman never fceks to a Fhyfician. No fufpicion, no in-
quifition.
3. Reproof rouzes up mens confeiences, and makes them
look about them, as a roaring canon wakes a man out of a
dead flap.
4. Ic enflames their affections, and makes them to look
after falvation. As pain felt makes a man look after a Phy-
fician, that flighted him before.
Vfe. Let us highly efteem of reproofs ( it may be we
[hould have gone on fleeping to hell elfe) So did Vavid,
Pfal. 141.5. hex the righteous reprove me, it fkalibe an excellent
oyi Giving ear to reproof is the high way to wifdome. Ike
ear that hear eth the rcfr -oof of 'life , abideth among the wife, Pro v.
15.31.
3 ~Do8, Wonderfull gifts are given by Gods Spirit. There*
fore Wifdome faith, Behold, See a catalogue of them, 1 Cor.
12.4, &e. Act. 2. ij,&c. Gifts of knowledge, wifdome,
healing, miracles, tongues, prorjbene. See Abraham's admi-
rable faith, Meb. 11. ?, 10. He hadCmaan, yet like a ftranger
looked
i6o
An Zxgofition of the three Chap. I<
looked tor heaven. See Job's ((range patience, Job i . Won-
der SLtDivid's hearty thauklulnetfe, whereof the Pfalms are
witnetfes, and Solomon's vaft wifdome fee out in his rare Pro-
verbs. Thefe could not grow in the Wilderncfle of corrupted
naturej and therefore muil come out of a garden planted by
Gods Spirit.
Vfe. Acknowledge God in the gifts of his fervants. Na-
ture, Art> Experience, cannot produce thofe admirable ef-
fects, and gifts3 which fome men have attained. Though
dayes may ffceal^and multitude of years may teach wifdome. Yajbere
U a fiirit in man^ and the infpiration of the Almighty giveth them
undemanding, Job 32. 7,8.
4. Voft. Abundance of fpirituall ^ifts are given to belie-
vers. A fountain is poured out on them. The water that I
(hall give him> fhall be jn him a well of water /fringing up into ever-
lafiinglife, Joh. 4. 14. This well is opened, Joh. 7. 39. Ibk
Jpabf he of the Spirit which they that heleeve on him fhould re-
ceive.
Reafon 1. Becaufethe perfons are many, yea many thou -
fands. An hundred forty and four thoufand lfraelitesy befides
an innumerable company of believing G entiles ,Rev. 7. 4,9. And
if every one had but one feveral gift,theymuft needs be many.
2. Every oneof thefe hath many gifts, as knowledge, ho-
linefle, righteoufnefle, meeknefle, fobriety, patience, magna-
nimity, faith, hope, charity, &c. All then mud needs mount
to anhugefumme.
Vfe. Pray for abundance of fpirituall gifts, they are the
beft treafiire. Lofe nothing for asking.
5. D08. They that willturnto God, fhall not want the
plentifull help of Gods Spirit to direct them. If any man will
dc 1 hit willy he (hallkpow of the do8rine9 whether it be of ' God> of
whether I Jpeak^of my felf9 Joh. 7, 17. The Spirit of truth fhall
teffifie of me> Joh. 1 %. 26,
Eeajon l. Becaufe they will pray for Gods Spirit, and
God will give the Spirit to them that at^ fr,Luk. ii.ij.
2. Becaufe God is fo free, that he gives the Spirit to them
that go away front him* as to Pau!9 Aft. 9. Much more will
he give it to them that return to him. Chrift that feeks the
loftfhetp, will give his Spirit to the returning (heep.
Vfe.
s
, ,M t I ' ~" ' ^^ - . - - , l_. I. I
.Yjcrt 24 ftrjl Chtptm of the ProAzrbs. 1^7
1^. Ic encourages men to turn to God, iuv theu they ihall
have his Spirit tor their Intruder, Sao&ifier, Comfor-
ter.
6 DM. The Spirit and the Word muft go together to
guide. Both arejoynedin this verf The comforter (hall bring
all things to your remembrance, whatfover I have [aid unto you ,
Joh. 14.26. The Spirits mull be tyjcl^yfhtherthey beef God,
1 Joh. 4.1. How (lull that be known? By hearing Gods
Word. Hereby kpow we the Spirit of truth, and the fpirit of
error, 1 Joh/ 4 6.
Kea[on 1. Becaufe elfe contradiction, untruth, double
dealing, is put upon God. For if his Word fay one thing,
and his Spirit another, he contradicts hiniielf, and mult
needs fpeak falfely in one of them, for contraries cannot be
true. If it be day, it is not night. If a man bid his fer-
vant before men to do one thing, and whifper the contrary in
his ear, Is not this double dealing?
2. Becaufe there is no other fure way to diflinguifh be-
tween a true fpeaking and a ialfe fpeaking Spirit.
Vje. It reproves thofe that erode the Word under pretence
of the Spirit, and rcvelation,and fo fet God at daggers draw-
ing with himfelf, and make bim inconftant to fay and un-
fay. God in his WoTd bids read the Scriptures, hear the
Word, faith, Faulthe great Apoftle knew but in part. Men
deny all thefe by the Spirit. A lying fpirit muft it needs be,
that contradicts Gods plain Word. ¥0 the law, and to the tefti-
mony ; if theyjpeak^ not according to this Word, it is becaufe there is
nolight in them, Ifa. 8. 20.
Verf. 2 4.
Becaufe I have called, and ye refufed , 1 have fir etched out my handy
and no man regarded.
In the two laft verfes, Wifdomc hath perfwaded wicked
men to repentance by expoftulations, exhortations3and pro-
mifes ; now (he declareth the miferable eftate of wilful per-
fons, wiihcomminations, menaces, andthreatning. Seeing
notwithstanding the plenty of means, many would not gtt
X knowledge.
l6i An Bxpofttien $f the three Chap. I*
knowledge, Wifdome threatens great mifchiefs to them, and
iheftsthccaufe to be their rejecting who] fame counieJs-, dili-
gently given to them. Here is a threefold threatning, and
allvery fore,
i. Wtfdomesderifionof them in their miferie?, verf. 24,
*5, 26.
2. Her denying - audience and help to them in their extre-
mity? verf 27,28.
3. Sdkdcftru&ion, without hope of repair, verf. 29, 30,
31332.
In. the ficft threatning note,
1 . Their obftinacy in finfull wayes, verf 2^ 25.
2. Their heavy punifhment, v. 26*
In the rlrft ihe oppofeth their unkindnefie to her kind-
nefle, in four particulars. Two in verf 24. The other two
in verf 2 j.
In the firft oppofition note, 1. Her call, and 2. their
relufingtocomein.
In thefecond, Her ftretehing out her hand, and their dif-
regarding it.
In the third, Her giving good counfell, and their defpi-
fingic.
In the fourth, Her reproving them for their evill wayes,
and their rejecting it. She had been every way kind to them,
and they were every way ungratefu 11 unto her.
For ihe words,
pi, Becaufc. This word doth not give a reafon of what
Went before, but of what follows after, to wit, of the de-
ftru&ion of ungodly men, fpoken of v-. 26. It is a word ufed
onely in retribution of good or evill. Becaufe thou haft dene
\hk tbingy &c. inblefpnglypilblejfetheei&Q. Gen. 22,16, 17,
Becaufe thou baft defied my Sanduar^&c. Imllalfo dfminifh
f£tt,e^c. Ezek.5.11. Thecaufe of the judgement is fetdown
firft, that Wifdomes kindnefle to them, their unkindnefie
to her, and the juftice of their deftro&ion might t!!e more
fully appear, and fo God get glory. So Vavrd gives glory
to God, Agawft the *, thee onely have lpnnedy and done this evill
intky fi$t\ that thournighttft be jufiified when thou &eak{ ft , and
fa eleet when thou fudge ft, Pfal. 51.4.
I
l' '•■' j ■■■ ' " **"' '" ' * " ■ ■ I ■
Verf. 23. firft Chapters of the Proverbs. 1 65
J W* «//«/. Sec on verj* 21. There it fignified crying ,
hereic notes outsailing or inviting to come to Wifdomc,
that they might be inftru&ed by her, and obey her pre-
cepts.
Ani ye refufed. Ye refufed to come to me, that ye might
hear, learn, and obey.
'ZVDJ. / have fir etched out. The word imports,
i. Holding out, or ftretchingouta thing at full length.
I will redeem you with a firetcbedout army Exod. 6,6.
2. To decline, orgo downward. My dayes are /% a fha-
dew thatdeclitietb, Pfal. 102. 1 1. For (badows grow longer in
the declining of the day, and then fuddenly vanifh away.
'the day goeth away, for the fhadowsof the evening are fir etched
$ut3]tr. 6. 4. Here it 11 taken in the firft fenfe, for ftretching
out.
*1\ My hand. The word fignifies,
i. That member of the body fo called. Thine band upon
thine bead, Jer. 2.37.
2. Strength, or power. Whm be feetb that their power it
gone, Heb. their handy Deut. 32. 36.
3. Counfeiland advice. Is mt the hand of Joab with thee in
all thia ? 2 Sam. 13. 19.
4. A ftroke or plague. Withdraw thine hand far from me,
Job 13. 21.
5 1 A place. Thou fhalt have a place alfo without the camp,
Deut. 23. 12.
6. Power over a thing, or poflcflion of it. Behold he is in
thine handy Job 2. 6.
7. Aftion, which for the rooftpartis done with the hand.
He that hath clean hands, Pfal. 24. 4.
8. Aninftrumcnr, for the hand is the instrument of many
attions. From men which are thy hand, 0 Lord, or with thy
handy Pfal. 17.14.
9. Bounty. Befides that which SoUmon 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.'!/ a fir anger
wax rich by thee, Heb. if the hand of a granger get, that is, if
he thrive by his labour.
X 2 'The
_ m ._ i M. . , . _ m |
7^4 AaBxfofitiCnoftbt three Chap. I.
The word is taken here literally 3 but thephralc is figura-
tive. Stretching out is literal}, and band is literally yet ftreU
c'ving cut the hand is figurative. Sj in the Sacrament of the
the Lords Supper, This i* my body ^ Mat. 26.26. Thlsh lite-
rail, andm; body is literal!, yet this is my body is a figurative
fpeech. The figure is not in the words i'everally, but in the
joyning of them together in a femence. Stretcbiug otic the
hand import?,
1. To ftrike, or punifh, for men (tretch out the hand to
give the greater blow. I will alfoftretch out my band upon Ju-
ddb>Z?v\\ i. 4.
2. To call one to us. Iftretch cutmy bands unto rfc^, Pfal.
143.6. As we call on God to come to help us in our mi-
feries, io Wifdome calls frnple ones here to come to her tor
help andinftru&ion. As if (he had faid, Ye were as deaf
men, or men far of£ that could not hear my voyce; there-
fore I gave you a figne to come tome. The meaning is, I
left no outward means of calling you unefTc&ed.
And no man regarded , Heb. and there watno reparder. Not,
that none at all did hearken to Wifdomes voyce, but the
generality did not. So Joh. 3. 32. No man receivetb bis tejli-
mony. They that attended to it were as .none in comparison
of the multitude who flighted it, or none of you regar-
ded it.
Figures. Stretching out the hand, for beckening one to
us. A figure of thefigneor adjunct, for the thing fignified,
ox fub)e&.
Note two charges in this verf.
In the firftnote,
1. The call.
2. The refufall. In the call note,
j. The illative particle, Becaufe.
2. The pcrfon calling, I.
3. The aft, have called.
In the refufall note,
1. Theperfons refufing, and ye .
2. The afyreftifed.
In the fecond charge note^
i. The invitation. 2, The reje&ion.
In
«- . ■ - ■ ■» ... .,
Verf. 24. /5>/? chapters of the Proverbs. 165
In the iavicatiun note,
1. The party inviting, J.
2. The a&, tazv Jlretcbed out my band.
In the rej^&ion note,
\. The party reje&ing. And no man Every one, or
mod men reje&ed VVifdonies invitation.
2. Theafr, regarded. They gave noheedtoit.
1. V08. Threatnings follow loft exhortations and re-
proofs. Becaufe Wifdornes words are not regarded in this
verf therefore /he threatens, verf 26. This method is ob-
ferved, Deut.8.1 1. with verf. 1 9. Deftruttion is there threat-
ned to thofe that forget Gods words. See the like, Dene.
1 j. 26. where a bleffing andacurfeis fet before the peoplc3 ac-
cording as they prove obedient or difobedient.
Reafin 1. Becaufe God is willing to ufe many means of
ture before he deftroy finners. The axe is laid to the root of the
trees> before they be cut down, Mat. 3. 10. This is Gods me-
thod, to txhort, dilTwade, threaten, before he deftroy.
2. He will not fight before he proclaim war, nor come
as an enemy cowardly before warning given, or behinde a
mansback. He threatens Nineveh before he woulddeftroy ic,
Jonah 3. Cur m'matur Deus, antequam funiat .? Sc ne funiat.
Chryfoft. Miaatur, ne ctdat : He threatens that he may not slrik?.
Auguft.
Vfe. It is good to know Gods method or manner of pro-
ceeding in his Court, as well as mens in their Courts. Men
know notelfehow to prepare for tryal,or prevent danger.
Threatningis the laft help, if men flight that, the threatned
judgement will follow. Elfe God were not true, neither
would his threats be at all regarded.
2. T>ott. God9 judgements never come without a caufe.
They never did fo, as appears,
1. In Gods letting man lofe his image, who had fofhame-
fully abufed it. So rebellious Citizens lofe their privi-
ledges.
2. fn laying the curfe on man and his pofterity. The
ground is curfedfor^^w'sfin, Gen. 3. 17. So traitors and
their pofterity are tainted in blood, and their lands con-
fiscated. <
X 3 3. In
1 66 An Expoftticnef the three Chap. 1.
3 Intbeddvru&ion of the old world by the flood. The
cauie wa?, becaufe the earth wjs filled with violence, Gen.
6. 1 %.
4. In the deftru&ion of Sodome by fire and brtmftone
from heaven, becaufe their fin was very grievous , Gen. 18 20.
$. In Jerufalems deftruttion by the Romans, for kjlUngtke
Prophet /,tuk. 13. 34, 35 .
6. In theruineof thefeven Churchesof dfea,Rev. 2. & 3.
Neither will Gods judgements ever fall on any without juft
caufe. The fall of Babylon will be very juft. Rev. 18.24. For
in her was found the blood of Prophets, and of Saints, and $f all that
were flain upon the earth. So will the deftru&ton of Antichrift
and Popery be moil juft, for deceiving many, Rev.19.20. The
end of the world, and loffe of all worldly comforts, Luk.
17. 26, 27. Hell it felf will juftly fall upon unmerciful men*
that relieve not the poor, Mat. 25. 41, 42.
Vfe. Let us give God the glory of his juftice in all his
judgements. So doth the Pfalmift (ing, Righteous art thou, 0
Lord* and upright are thy judgements) Pfal. 1 1 9 ■ 1 3 7. So the Em-
peror Mauritius con felled in the fame words, when he faw his
children murdered before his face, and was himfelf after them
to be {lain by Phocas. Many can do it in general!, and for
judgements on others, that are loth to do it in their owne
cafe in particular. But Gods people ftick not to fhame theo*-
felves, to honour God. 0 Lord> righteoufneffe belongeth unto thee9
but unto us confufion of faces, Dan. 9.7. ibeLord is righteous, for
I have rebelled again fi his commandment, Lam. 1. 1 8.
3. VoB, God calls us to repentance many wayes.
I. By verball waves ; as,
1. By admonitions, mewing us, we are out of the
way. 1e have not obeyed my voyce. Why have je done this .?
Judg. 2.2.
%. By reproofs, chiding them for their fins. He makes
them worfe then Oxen and Affes, and calls them a finful na-
tion, with other opprobrious names, Ifa. 1. 3,4.
3. By dehortations, calling them from their finfull
wayes- Wafh you, make you clean, put away the will of your dv
ings from before mine eyes, ceafe to do evill, Ifa. 1 . 16.
4. By difiwafions, urging them by reafons to forfake
their
Vcrf. 24. firjt Chapters of the Proverbs. \ 67
their (ins. I have m fleafurein theAatbtf him that dy.th, filth
the Lord God; wherefore thine jour felves, and live )e, Ezek.
18. 31.
«>. By threats terrifying them. 1 trill not hive them out
from before you> but the) fall be as thorns in your fides, Judg.
t. v. 3.
6. By promifes alluring them. 1 fhould foon have fub-
dued their enemies, and turned m) hand againft their adverfaries,
Pfal.Si. 14.
II. By fpirituall wayes. A*,
1 By checks o I con feience . Ih*. ir confeience bearing wit-
neffe, and their thoughts accufingone another ^Kom. 2. if.
2. By monitions ol his Spirit. Beholdjflandatthe dore%
and kpock: if any man hear my vo)ce, and of en the dore3 J will
comein tfbim, and will/up with him, andke with me. Rev. 3 20.
lttr By rcall wayes. As,
1. By examples. I ebtained mercy for a pattern to them which
fbould hereafter beleevt, 1 Tim. 1. 16.
a. By judgements on others. AhoUh is delivered into
the hand of her enemies, that Ahohbah might be warned, Eze.
23.9,10311. So Gods judgements on the rebellious Israelites
in the WildcrnefTe are examples to uj, ttpon whom the ends of
the world are come >> 1 Cor. 10. 11. Helfhazzar muftbe flain,be-
caufe he knew what befell his Father^ yet repented not,
Dan. 5. 22.
3. By judgements on them felves. I have diminifhed thine
ordinary food, and have delivered thee unto the will. of them thai hate
the?) Esek. 16. 27.
4. By mercies. I drew them with cords of amon, with bands
of love, and I was to them, as they that takf off the yok$ vn their
jaws, and I laid meat unto them, Hof. 11.4.
Vfe. Let us bewail the defperatenefle of our natural con-
dition, whom none of thefe calls will draw to God.
4. Dttt* Many refufc Wifdome* call. Tfareegrounds to
one are naught, Matt. 13.4, &c The invitation to the hea-
venly Kings Sons wedding is flighted by thofe that were
invited. But they made light ofih and went their wayes* one to bis
farm, another to his merchandife, Matth. 22.5.
Keafon i. Bccaufefome are in Ioyc with their owne in-
ventions.
1 68
An Exception of the three
Chap. I*
ventions. Ths evil! jxcfle, which refute to hear my words, which
wa\ in the imavjnatin of ihht heart, jer. 13 10.
2. Becaufe others are in l^ve with woridly pleafures5 pro-
fits, or pi-ttcnr.ents.
Vfe- Let us not follow (he multitude'in refufing Gods call.
Say not, I will not be lingular. Why mould 1 regard it m ;>re
then they 1 1 (hall (cape as well as my neighbours. Conh-
der who calls. God, who is great and good,. can and will
prefer thee. He may fay more truly then Balak, 'Old I not
earnefily (end unto theeto call thee? Wherefore cameft thou]not un-
to me? dm I not able indeed to promote thee to hmour? Numb.
22.37 Confider to what he calls. To holinefTe, which is
moft commendable 5 to happinefie, which is moft profi-
table. Follow holinejfe, without which no man fhall fee the Lord,
Heb. 12. 14.
%. Vofi- We are by nature far out of Gods way. A call
will not beheard, nor a beck regarded. They are all gone aftde>
Pfal. 14. 3. Ihey are all gone out of the way , Rom. 3.12. The
Ephefians were once without God in the world, Eph. 2. 12. Yea,
the Fathers of the Patriarchs were Idolaters, J0Q1. 24. 2.
Keafin 1. Becaufe 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 fo far as they can fee. We re-
gard not Gods works.
3. We are gone far in the wayes of the world. The fur-
ther 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.
Vfi. Let us bleflc God the more for bringing us into the
right way, when we look upon other mens dangerous errors-
Such were fome of you, 1 Cor. 6. 11. Yea, all of us : We our
felvet alfo were fometimes foelifh, difobedient, &c. Tit. 3. 3. Sucri
we mould have been ftill, if God had not wonderfully re-
claimed us. Infult not then over others; but pity them,
and pray for them, and thank God heartily for reducing
you.
£• Deft, The generality of men regard not the fignes,
whereby
, - -I — ■— . — - ■ - .
prft chapters of the ProAerbs.
Vcrf.2j.
whereby God calls them to repentance. They regard not
outward means, as rain andfruitfull (ealons, A6t.14.17. Jer.
5.24. northe fending of Chrift tofavethem. Hewasintbe
world, andthe world knew him not, Joh. 1.10. Not onely Gran-
gers, but Jfwx refufed him. He came to his owne, and his owne
received him not , Joh. 1. 1 1. Neither do the mod receive the
Gofpel preached. The wife Athenians mock at it. Aft.
17. 32.
Vfe. Ic informs us of the unfafenefleof following the
generality. Moft men go in the broad way, and will lead
their followers to hell. Wide is the gate, and broad U the way*
thatleadeth to depuUion% and many there be which go in thereat,
Mat. 1 7.1 3-
Verf. 2$.
tut ye have {et at nought all mjf counfei, and would none of mj
reproof.
Wifdome proceeds in fettingdown thecaufe of the great
judgement threatned, v. 26. which was obftinacy and per-
verfenefle in them, illuftrated by her kinde dealing with
them, and their ingratitude towards her, and contempt. This
was fet out in two particulars in the former verf. Her call,
and their refufing to come ; her beckenirig, and their difre-
garding. fn this verf. it is amplified by two more. She not
onely callsand beckens^ butalfo gives goodcounfel, which
they fet at nought. And when that was flighted, (he chid and
reproved them, as (he had juft caufe, but they would none of
that neither.
For the words.
1, Bar, Htb. And. Yet it is often tran flat edEwf, and carries
with it an oppofition to what went before, with an aggra-
vation. As ch. 10. 14. Wife men lay uf tyonledge, but the
tmuth of thefoolifh if neer deffruftion* See the like, ch.12. 12.
and in moft verfes of that Chapter. So here, though ye re-
fufed to come to me when I called you, and would not
hearken when Imadefignes to youj yet I neglected nothing
fit for me to doe. I might have let you go on and perifh. But
Y I
169
%
1
tjfx An Bxfofitien ef the three Chap. ] ,
I wasmo.e careful 1 of you, then ye were of your felves. I
came to you, andgave you good counfel, which ye defpi-
Ced. Yet, I went further and reproved you, but ye would
not regard it neither. See more on ch. 2. 22.
linQTV Te have fet at nought. The word fignifies,
j . To re je& a thing^as efteeming it not worth the looking
after;, or receiving. Poverty and fhame fhaS be to him thai refufeth
inflrutlion, ch. 13. 18.
2. To go back from a thing fpoken, as if it were not wor-
thy to be performed. 1 the Lord "have fpofyn it> it fkaU come
to.p_ajfe9 and I will doit\ I will not ga backj&c. Ezek.24. !4*
3. To make one naked, and liable to (hame, fit to be con-
temned. Aaron hadmadi the people valued unto their fhame among
their enemies^ Exod. 32. 25.
4. To revenge and deftroy mea> as efteemed not fit to live
any longer. Fraifeye the Lord for the avengingof Ifiaels]ud%.<).2*
5« To make to ceafe,or to be idle Wherefore do ye Mofes and
rfarm let the people from their rrorkj? Exod. 5.4.
Here it is taken in the firftfenfefor rejecting a thing as
vile. The Latins call it defiicere, to look down upon a
thing as beneath us, lying on the ground, and not worthy
of a look from us 5 as on the contrary,yj$/cere, to reverence,
as to look up at a thing, as above us, and worthy of reve-
rence from us. We fn a thing at nought, when out of con*
tempt we never look after it. Others prefle the word fur-
ther, to the deriding of good counfel, but F doubt whether
the word will carry Co much or no. And there be other
words for that, as ^iV, v erf 22. pmD> wY> verf. 26. Yet
this implyes more than bare refuting j ye counted it of no
value a tall.
All. See on cb. 1. 13.
ftfy comfelL Sometakeitforadvice,.fiowtodo well; and
reproof, fordiffwafion fromevill. But Counfel here is to
be taken for all the wholefome precepts and admonitions
given by Wifdome^ whether to do good3 or avoyd evill.
And reproof is chiding men for not hearkening to counfel!.
I would by my counfell have kept you from much evill, and
done you much good. I (hewed you how to efcape hell, and
attain Jieivcn, But ye regarded not my counfel at all,though
given
Veff.25. firft Chapters of tbeVrovctbs, , 17!
given tor your good. Ic is a fault to refufe good coun fell
given by any, though by a fimple man ; but a greater fault
to refufe Wifdomes counfell, which a! wayes gives good
counfel. It is a fault to refufe any of Wifdomes counfels, a
greater to refufe all.
And would none of, Heb. would not have. That is, ye rejected
it, oryerefolved not to obey it. Meiofis. Some ftretch it
further, to refuting to hear. But the word properly figni-
fies, to reft in a thing as well pleafed with it, and being wil-
ling to follow it. And here is intimated the not liking of
Wifdomes reproof, and-refolving not to be amended by it.
And this is more then (lighting it, or counting it a thing un-
profitable.
My reproof Neither counfelling nor chicling would mend
you. For the word fee on v. 23.
The fumme is. Yedefpifed all my wholefome counfels
which I gave you for your good, and continued in bad
wayes that tend to deftruftion, that you might fpend your
time unprofitably, and take no pains to get wifdome, and
therefore ye muft needs pcrifh.
Figures none. In the third charge note,
1 . The note of oppofition, But.
2. The parties accufed, Te. Ye fimple ones, {corners
and fools, v. 22. for all thefe were guilty.
3. Theac"r3 have fet at nought.
4. The object, counfell. Aggravated,1
. 1. From the giver, my. Wifdomes counfel 1.
2. From the extent, all. Not fomconely. This is
a great flighting of Wifdome, as if (he fpake fooliftily always,
and were not worthy to be heard at any time.
In the fourth charge note,
1. The note of conjun&ion, which (hews it to be a
new charge. And. •
2. The aft, -would none of Ye utterly refufedk.
3. The object, mj reproof
1. Vo&. Goodcounfell is profitable to men in it ftlfe*
Elfe would not Wifdome have blamed men for (lighting it.
Therefore Chrift gives ic to the Angel of Laodkea. I coun fill.
thee to huj/ of me gold tryedin the fire9 &c. Rev. 3. 18. Pavia^
Y 2 praifei
j-^ AnExfofition of the three Chap. L
praifes God for it, though given him by a woman : Blef-
fed be ths LordGed of lfraely which fent thee to meet me tkk day,
And bleffedbe thyadvice, and bleffed be thou, I Sam. 25. 32, 33.
It is profitable,
1. To inform our ignorance. For no man knows al-
wayes what isbeft for himfelf* A fonder by may fee more
then aSouldier, and give good warning,
2. TocureourheedlefnefTe. Many of the faults of Gods
fervaius come from hence, and may by others good counfell
be prevented.
3. To repair our falls 5 for we lie in fin fometimes till we
be admonished by other?. Nathan cells Vavidoi his fin before
he thought of repenting, 2 Sam. 12.
4. To comfort our fouls. As it is an eafe to let out our
forrowS;, like corrupt matter, into our friends bofome^ fo
to receive oyl of confolation from them.
Vfe 1. It mould make us willing to give good counfell.
This they may give that have no filver nor gold, and it Is
worth giving. And then may we fay as Peter in another
cafe, Silver and gold have I none, bat that which I have (good
counfel, which is better) give I unto theey Aft. 3. 6.
2. It mould makeus willing to take good counfell. We
would take good money of any, why not good counfell,
which is far better, though given by mean men ?
3. It fhews us the excellency of the Miniftery , whofe main
end is to give good counfell to miferable men, yea the beft
counfel. We love them that will Cbew us the way to live
with comfort here, much more mould they highly be eftee-
mtd, that teach us the way how to live for ever. How beau-
tiful! are the feet of them that preach the Gojfrel of peace y and bring
glad ty dings (if goott things ? Rom. 10. 1$. It is alfo one of
Chrifts titles, he is called, Counfelour^lC^ 9. 6.
2. Vott* Though good counfell be very profitable, yec
are forae fo bad, that. they will not take it. So Elie't
Sons hearkened not to the voyce of their Father, 1 Sam. 2. 25.
So Rthoboam forfook>, the counfell of the: old meny 1 King.
12. 8.
Reafon 1. Becaufe of love of fin, frlen love not them that
gpsaiagainft thwufriends,
2. Becaufe
Verf. »5. frji Chafters of the Proverbs. 173
2. I&caufecf cuftome in (in. This flops mens cars to
good counfels.
3. For pride of heart. They think it a difparagement to
be guided by others, as if they were not wife enough to
guide the infe Ives.
4. For prejudice. Either they that counfel them are infe-
riour, and fo thought not wife enough, nor good enough
to advifej or fuch againft whom they have taken difplea-
fure, and fo think truy fpeak out of ill will ; or clle they
areaged, and would have them grave before their time (as in
Terence^ Volunt nos illico nafci fenes > Ihty would have us old men>
ai foon as we axe born.) Or laftly, they arc Minifters, aad
would bring all under their girdle.
Vfe. Lctut like good coun fell the better, becaufe many
defpife it. The greater part are feldome good husbands for
the world, mucrjhfle for heaven. Wicked mens defpifing
Gods law, made David love it the more. Ibey have made voyd
thy law*, therefore I love thy commandemeats above- gold 5 yea9 abwe
finegoldiPfal. 119. 126, 127.
3. VoU. It is a dangerous condition not to hearken to
goodcoanfell. E/ie'sSons not hearkening to the good coun*
fell of their Father, was a figne thf Lord would (lay thems
1 Sam. 2. 25. So faith the Prophet to Amaziab> 1 know that
God hath determined to deftroy theey becaufe thou haft not hear'
kfned to my counfel^ 2 Cbr, 2$ . 1 6.
Reafon 1. Becaufe it layes a man open to fpirituall evils,
as to hardnefle of heart. My people would not hearken to my
Hfi%W*.fi 1 gave them up unto their owne hearts htfti and they wd*
fad in their owne counfils.Pfal. 81. 11, 1.2.
2. It layes a man open to temporall evils. So faith Jere-
my to Zedekjah, If thou wilt not go forth to the King of Babylon:
Princes y then fiall this City be given into the hands of the Chaldeans^
mtdthejfhaUbHrn it with fir ey and thou flf alt ml efeape out of their
Aral, Jcr. 38.1 &•
3. Ic brings death here, as k did tor good Jofiah* He was
warned to avoyd the danger, but would not, aChron. 35.
21, &c,
4. k brings etesnaJJ death, aThtff 1.8. Tfey that obey
•tyflfi^ Gekfo m& P*r*& foM»«v
Y J Vfe,
174 *n &x$°Jltt6n6f^e three Chap. I.
Vfe. Itrcprovef thofe that not only arc naught of them-
felves, butalfo (b bad that they are paft all good coun fell.
They lay themfelves open to many rocks and quickfands.
Their condition is very bad, and well-nigh defperate.
4. Dctf . Reproof) although it feera rough, is very pro-
fitable* David deffres it as an excellent oyl> Pfal. 141.5. fa ul
requires it for a good end. Rebuke them (liarpfyj that they may be
found in the faith > Tit. f • 13.
v Reafin i. Becaufe it isa glaflc to (hew us our fins, when
we cannot fee them our felves, nor admonition will not
make us look into our felves. If a Fathers telling wil not
ferve, he muft chide.
2. It is a bridle to keep us from fin for time to come!
„ when no warning will ferve. For it carries anger with it
in the reprover, and ihame in the reproved.
Vfe. Let us not be offended at reprovers, but love them.
Reproofemay work, when promifes, exhortations, admo-
nitions will not.
5. D08. Though reproof be very profitable, yet many
regard it not. Vz&iab was Wroth, when reproved by the
Prieft, 2Chr.26. 19. The Jews regarded not Ifmtf* reproof,
Ifa. 1. 4, 5. Aft was wroth with the reproving Seer^ and
puts him into prifon, 2Ghr. 15. 10. they hate him that rebu-
keth in the gate, Amos 5.10. Ahab cry es out to Elijah •, Haft thou
feundme, 0 mine enemy? 1 King. 21. 20. Nulli grata reprehenfio.
Reproof is a bitter pill, it goes down with few men.
Reafin 1. Becaufe it is a kind of difgrace unto them, and
an accufation of folly. Had they done well, they needed riot
to have been reproved.
2. It erodes their deereft fins, and men cannot abide to be
eroded in what they love.
Vfe. Let us (hew our felves wifc men, by looking rather,
what is profitable for lis, then what is pleafing to us. intem-
perate per fons feed on ill meats, and die; fbber men for-
bear, and live. So muft we in fpirituall things. Look on
reproofs as profitable, look offthe bjtternefle of them,and be
amended by them.
6. Vo&. It is a dangerous condition to reject all reprooft.
Tovsrtj andfhamefhall be to him tbatrefufeth }nflru8ion9but h that
regardetb
Vctf. 26. firjl Chapters of the Proverbs. 17S
rtgardetb reproof fltallbe honoured, ch. 13. 18. If the ear that
bcaretb thereproo] of life, abideth among the wife, Prov, 15. 31.
then he that rejeð it, muft dwell among fools.
Keafon 1. Btcaufethen Gods Word hath delivered them
over to Gods fword, which isvery (harp. If Gods Wordbe
{harper then any two edged freer d, Htb* 4. 12. ( which yet can
kill a man ) howfliarpisGods (word then?
2. Such, a man may ukeVavid's oath fafely, As the Lord
livelh, there U but a flej> between me and death, 1 Sam. 20.3.
Nothing but fome heavy judgement between him, and hell.
Little elfe likely to recover him. He is like a man at Sea,
fome three inches from death.
Vfe. It blames them that think they arc fafe, becaufe
no reproof will ftir their conference. This is their mifery,
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 con-
dition. Hearken then to reproof, that ye may live in
fafety. >
Verf. 26.
I alfi will laugh at ' your calamity , , 1 will moc\ when your fear
cometh,
1 t
The caufes of their miferies were expreffed before, the<
grlevoufnefle thereof is expreffed in thefe word*, and thofe
that follow. They mould be cemfortlefle, helplefle, and
ruined. God would (hew himfelf righteoufly unmercifull
co them. They had defpi fed calls, becks, counfels, reproofs,
and God would defpife them in their miferies,
For the words.
ijfct, I. The Pronoune is added in the Originall, for
Emphafis fake, which elfe 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 thewifdorneof God will
deride you.
CZ3J> Alfo. It imports a proportionable revenge. Ye
Scorned good counfel, and I will laugh at your calamity.
This particle doubled, imports,
1. A
— — . ■ - - i i m n ■ t.
17g An Exfofition of the three Chap. !•
i. A diflribution. Neither by frofhets nor by dreamt, i Saa.
28. i5«
2. A conjunftion of two things together. Both the Vn*
pketand theTrieft, Jer. 14. 18.
3. A comparifon of things in a way of likenefle or equa-
lity. As Babylon hath caufed the pin of Jfrael to fall , fo at Babylon
pall fall the flain of all the earthy Jer. 51. 49.
4. An augmentation or increafe of a thing, Neither here-
tofore norfmce thou haft fpokfn unto thy fervant, Exod. 4. 10.
ptWtfj Will laugh. The word fignifie s^
i. Slighting of a thing. He fornetb the multitude of the City9
Job 39. 7.
2. Smiling upon one in good will. If I laughed on them$
they beleevedhnot, Job 29. 24.
3. Jefting or being in fport. Whether he rage, or laugh)
Prov. 29. 9.
4. Dividing or laughing to fcorn. He that futeth in the
heavens (ball laugh ; the Lord (hall have them in Aerlfiort, PAil . 2.4.
Soic is taken here. Some by Gods laughing underftand the
pleafure that God taketh in the execution of his juftice
upon wicked men. But it rather inLimates Gods (f range
carriage toward them* then any content Hi God. The an-
ger of Wifdome comes from upbraiding unto threading.
Some takeit for not pitying them in ihtir mifery, as men
pity not thofe whom i they laugh at. For Gcdh^tk no face
to laugh. Rider e Dei eft nolle humanarwn affli&ionum mijereru
Greg. Moral L 9. c 1 % . Gods laughing is not pitying mens affliflions.
A fimilitude from Mm. It h a mifery to be in troubk, but a
double miferytobe laughed at by them who only can help.
Others take it for deriding or flighting their counfels or pro*
jt&sfor delivery ,and having them helplefs. Others takeit for
bringing them into fomiferable a condition5that they ftdtild
be a deriiion, and made a laughing ftock to all men. Bus
this is fomewhat ferfetcbt. It is taken here for forfaking
them utterly^ and having no more companion on them, then
men have on one going to execution^ when they laugh at
him3 and make fport at his torments.
At, Heb. In. But fometimesit notes the objeft or caufe
cf a thing. That they die not intheir uncleanneffey Lev. 15. 31.
That
■ ■■ '.. — I
Vcrf. 25, firft Chapters eftbeVroAevbs. 177
iij for their uncleannefle. So" here God will laugh, not
onely in the time of, but at their calamity. Your trouble
(hall be my joy.
Tour. Your calamity, whorefufe all good conn fell.
Calamily> "^N. The word literally fignifies a cloud, or
mift, as in a dark day. There went up a mitt from the earthy
Gen. 2. 6. Figuratively, it fignifies calamity and aftii&ion,
which is uncomfortable and troublefome, like a foggy mifty
day. The calamity ofMoabUneer to come, and hit affli&ion bafteth
jaft9 Jer. 48. 16. So here it fignifies affliction fo fore that
it darkens men like a cloud, and affords them no light
of comfort, or hope of delivwy.
&V*7&> 1 will mock,. The meaning is, that as he that mocks
another cafts his former courfes in his teeth with contempt,
fo God in their miferics will caufe them to think of all
their evill wayes with (hame. This is a further addition to
their mifery.
When, Heb. a, in the coming of.
j, Tour fear. The word fignifies,
1. Fearing, or the aft of fear, the fear of the Lord fell upon
aU the Kingdomes, 2 Chr. 17. jo.
2. Theperfon feared. Jacob ftp are by the fear of his Father
Ifaacy Gen. 3 1. 53.
3. The thing or evill feared. Be not afraid of fudden feart
Prov. 3.25. So it is taken here. Wicked men are afraid of
trouble, death,loffe of goods, and life 5 and all thefe things
(hall come upon them. Which becaufe it will be terrible
unto them, and make them fore afraid, it is called by the
name of fear it fclf. So Job 3 9. 22. He mocfyth at fear*
tvaia, Cometh. The word fignifieth,
1. Coming to a place. When we came to the Inne> Gen.
43. 21.
2. When it isfpokenof the Sun, it fignifieth the fetting
of it. Because the Sun was fet, Heb. came. Gen. 28. 1 1.
m 3. WhenfpokenofaWoman, it fignifies carnall copula-
tion. A modeft exprefllon. After David tad gone in to Bath*
(heba, Pfal. 51. in the title.
4. When it is fpoken of dayes, it fignifies old age. Abu-
Z ham
178 An Exfofitien ef the three Chap. I.
ham wasold^ andweUftric^eninageyGtr\. 24. 1. Hcb. ceme into
day a. See the marg. there.
5. When it is fpoken of words, it fignifies the fulfilling
of them. Where k the Word of the Lord? let it come now, Jer.
17,15
6. When it is fpoken of Corn, and Fruit, it intimates the
gathering of them. It bring in Unity Hag. 1. 6. Heb. ye hive
made little to come,
7. When it is fpoken of a congregation or fociety of
men, it notes adraiffion into> as a member to enjoy all the
priviledges of it. A MsabitefbaU not enter into the congregation
of the Lord) Deut. 2 3. 3.
8. When ic is fpoken of a Covenant, it fignifies making
of it, or accepting of it. Which had entred into the covenant,
Jer. 34. io.
9. When of going to Fathers, it fignifies dying, thou
fhaltgo to thy Father s>Gtn. 15.15.
10. When it is joyned with going out, it fignifies admi-
nift ring 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 fpoken of a thing without life, it notes
the coming to pafife of a thing. 'There came a great windy
Job 1 . 1 9. So here. When thofe things ye fear (hall come
upon you.
Figures. Laugh at, a Metaphor taken from Scorncrg.
Calamity, a Metaph. from a Mift. M^aMetaph. Fear J* Me-
tonyraieof the adjunct for the fubjeft. .Cometh, a Metaphor
from living creatures.
Note a double threatning in this verf.
In the fir ft note,
i, The word of coherence, Alfa
2. The agent, I.
3. The aft, mil laugh.
4. Thecaufe, orobjeft* at- your calamity.
In the fecond note,
1. The aft, 1 will moc\.
2. The adjunft of time, when your fear Hmetb. In the
tVme% of y our raifery.
1 V&
u i 1 i - - — "■* i i ■ ■ i
Verf. 26. fir/l Chapters of the Proverbs. 179
— — _ 1 _i _ - ■* — ■ — ~
1. Do&. God payes wicked men in their owne kinde. Ye
fligplccci my counfels, and I will flight your miferies. The
old world wasdeftroyed by a flood of water, for a flood of
fins. Sodomcby fire, for fiery Iuft. JEpyptians children (lain,
for flaying the lfraelites Children. 7"jty//s brethren hardly
olcd for ufingbirnfo. So they conteife that was the caufc
of their diftrefle, Gen. 42. 21. So ^wi&s^thatcutofFthe
thumbs and great toes of threefcore and ten Kings, had his
owne cut off, and confeiTeth, As I have done, fo God bath
requited me, Judg. 1.7. So Sballumznd Fekfb Kings of lfrael,
flew their predeceflbrs, and were flain by their Succeflbrs,
2 King. 15. As David defiled Vriah'i Wife, fo Abfalom defiles
his Concubines, 2 Sam. 12. 1 o,i i.
Reafin 1. That God may cleerly declare his own juftice
before all men.
2. That men may cleerly fee their owne fin written, asic
were in their punifhment.
3. That men in greatnefle and power may take heed of
wronging others, left God mould fet up others to pull down
them.
4. To fee a pattern of doing juftice before Magiftrates, as
God did in his Law. Who fo fbeddeth mans Mood, by man {ball bit
blood It {bed, Gen. 9. 6. Eye for eye, tooth for tooth, hand for hand,
foot for foot, &c Exod. 2 1 . 24.
Vfe. It ferves to teach men that complain of hard dealing
from others, to look back and fee if they have not dealt ill
with others in the like kinde. Minifters complain of peoples
not hearkening to them : Have they hearkened to God ? Ma-
gi ftrates complain of Subjects breaking their laws: Have
they not broken Gods law * Parents complain of Children
flighting their words : Have not they flighted Gods Word ?
Matters cry out of the falfhood of Servants : Have not they
been falfe to God ? Let fuch as are guilty, give glory to
God, who hath paid them in kind. *Ov cfyc? W^«r ui pradam
vult ejfe merit 0 fit prtda: He that will eat the prey, defer ves to be
rmdeaprey. Aug.mff.tf. Z 2 2. A>#.
i8o An Expfition of the three Chap, f .
2. Dua. God himfelfwill (hew himfelf an enemy to un
godly men. His anger will confume obftinate finners. Denr
29. 19,20. Vpcn the wickfd be (hall rainfnares, fire and brim*
fiome, and a horrible temfrft ; this fhall be the portion of their cup
•fizi. 1 1. 6- ' * '
Keafin i.Becaufe God hates wicked men, and that hear-
nlyalio. 7he viewed, and him that lovetb violence, bit foul hateth
Pfal.n. 5, ' ""<">
r 2;lHldrn°UnC«eth,a ?erP«uaI1 wa«- againft them, the
Lord hath [from, that the Lord will have war with Amalek bom
generation to generation, Exod. 17. 16.
3. Nothipg will fathfie him but their utter deftruftion
Iwrll utterly put out the remembrance of Amale\ from under bea-
*OTjExod. 17. 14. y
4. After their death he will never be reconciled to one
Vfe. To reprove fuch as flatter themfelves in their wic
ked wayes, under hope of mercy from God, while theJ
continue in thofe wayes that God hates. Who would ha«
fo wife and powerfull an enemy ? Nothing can follow but
certain deftruaion. Fo, -m God k a mfumintfre, Heb. ,". "
3 V*. God will take no more pky of wicked men in
their forrows, then men that laugh at other mensmiferies
Lwildafh them one again0 another, even tb, Fathers and the ?,«
tether, faith the Lord. I will not fit,, nor fare, norhJeJ"
v hutdeflroy them, Jer. 1 3. .4. Hebids his fervantlay load on
Babylon : Reward her even a, {he rewarded you, and double unto her
Reajon 1. Becaufe God is immutable. He hates wicked
men, and cannot affeft them, if they live and die fo. It h
againft his nature. 1S
2- Hisdecrees concerning the end of wicked men are for
eternity. He hath preordained all their mifery, /„<, Snot
Vfe. It (hews the vileneffeand venemous natureof fin and
abonouUcncffiofit, that provokes thegreatG^YhaJ hath
more pity ,n him then all AirgelsandmeS, fo lobedifPIea-
fed,
Verf. 26. firjl Chapters of the Proverbs. i$i
fid, that when the creature (hall be in mifery, he toil! Ut it
abide fo for ever,and mew it no more pity in hell then they
that laugh at men in their miferies. §>uod Deus loquitur cum
rifu, tu le^as cum fietu : If God laugh > thou haft good ciufe to cry.
Augufl. It makes God merry at his creatures mifery, who
otherwife dtlights in mercy, Mic. 7. 1 8. Trap.
4. DM. God willcaft wicked mens (ins in their teeth ta
their miferies. Te have firfal^n me, and ferved other gcds\
wherefore I will deliver you no more* Go and cry unto the gods which
ye havecbofeny let them deliver you in the time of your tribulation,
Judg. 10. 13, 14. Whomever (hall deny me before men, him
will I alfo deny before my Father which m jn heaven, Matth.
10. 33.
Reafon 1. Notthat God will vouchfafe tofpeak to them
in hell, but will caufe all their (ins to come into their me-
mory *, which is as much as if he from heaven told them of
them, Pfal. 50. 25.
2. Not onely their memories fhall bring them to their re-
membrance, whether they will or no, but God will alfo fit
m their con fciencei, and cheek them to eternity. The con-
fcience (hall never lofe his force. Excufe it cannot in hellj
therefore it willaccufefor ever.
Vfe. Think of this ye that live in finfull courfes, your
fins will never be obliterated. God will upbraid you to eter-
nity* Men are afhamed to be mocked a few diyes, how much
more for ever?
5. V08. Wicked men live in fear, ^through the fear of death
they are all their life time fubjett ta bondage, Heb. 2.15. I will fend
afaintnejfe int$ their heart $} and the found of a fhakgn leaf fhall
chafe them^ Lev. 26. 36. A dreadfuU found is in hie ears, Job
15.21.
Reafin 1. Becaufe they think every thing threatens death
co them, which belides the pain of it, is the lode of all good
had and hoped for.
2. Their conference tells them o^ and makes them fear
cvill after death., even hell ic fclf,
Vfe. See now if many wicked men be not grofle hypo-
crites. They (peak floutly, and brag, as if they were the
moft fearlefle men in the world; yet God that knows their
Z 3 hearts^
x82 An Exfofiticnef the three Chap. 1.
hearts, pronounces them timorous creatures. 7ulius Hadi-
lius worfhipped Fear and Pulene/Ie. Latt. Infthut. Cataline
was afraid at any fuddennoyfe. Salufi. Richard the third,
after the murder of his Nephews, could never fleep in quiet.
Daniel Ch* on. Nor Charles the nineth after the Park Maificre.
Thuan. Thefe Tyrants became more terrible to themfelves
then ever they were toothers. Trap.
6. Voft. That which wicked men fear, will certainly come
upon them. The Romans did come and deltroy Jerufalem, as
the Jews feared, Job. u. 48 The fear of the wick/d it (hall
come *ponhim> Prov. 10. 24. I wiU bring their fears upm them>
Ifa. 66. 4.
Reafon 1. Death will certainly come, which is mod ter-
rible to wicked men.
2. Hell will certainly come, with which their confeience
frighteth them here.
Vfe. It (hews the grofle felf-flattery that is in ungodly
men. They make us beleeve they fear not evils, and arc
confident they will never come on them, but they are decei-
ved in both* Becaufeye havefaid, We have made a covenant with
death, and with hell are we at agreement ; when the overflowing
fiourge fhallpaffe thorow^ it /hall not come unto m : Tour covenant
with death (hall be difanulled) and your agreement with hell fhaU not
flattd, when the overflowing fiourge {hall paffethorow9 then )f (balk
trodden dwnby it, Ifa. 28. 15, 19.
Verf. 27.
When your fear cometh as defelationy and your dfftruQion cometh m
a wbirlewind, when diflrejfe and anguifh cometh upon you.
Wifdome comes now to a fecond judgement to be denoun-
ced again ft fools, thatdefpifeinftru&ion. And that is help-
lefnerTe. They (hall cry to her for help, but all in vain. She
will not hear, v. 28. The judgement is (et down,
1. By the caufe of their crying, to wit, the greatnefle of
their mifery, and grievoufnefle of their puni(bment, in this
verf
2. By the fruitlcfneflie of it. They fhould cry in vain,
and to no purpofe, verf. 28. The caufe of their cry, and
grievouf-
* *
. ■ I ■ — ■ » ... —
Vcrf. 27. firjl Chapters of the Proverbs. 183
gritvoufnefle of their puniQimcm, is fetoutby foure liaii-
licudcs.
1. From an enemy or flood, that fweepsall away.
2. From a vihirlewind, which none can refilt.
3. From bands that gird in a man, and pain him Co as
he cannot get our, or fromabefiegedC ty.
4. From adifeafe thaccleaves to a man, fo that he can-
not be rid of it. For the words.
When your fearcometh. See on verf 22. it is called their fear>
becaufe they mould have feared it, or did fear mifchief in ge-
nerall, though they went not the right way to work to pre-
vent it. Hereby is meant efpecially death, for many wicked
men fear not hell, though that be mod to be feared. See
on.verf.26.
77NTD3, As defolation. The wordfignlfies anutterlaying
wafteof a Country in war by an Army ofSouldiers, who
lay heaps upon heaps, and leave not a (tone upon a ftoncy
Matt. 24. 2. or by a flocd or ftorm coming with a great
noyfe and violence, and fuddenly carrying all before it.
therefore /ball tvill come upon thee3tbou {halt not kpow from whence
it rifah) aid mi fchief fhatt fall upon thet, thou fhalt not be die
ta put it off, and defolation fhall come: upon thee fuddtniy-, which
thou (halt not fyfljr, Ifa.47.11. 1 hey came upon me at a wide
breakin£ in of waters^ in the defolation they rolled themfehes upon
me> Job 30. 14.
And your deflruSion. The fame word that was tranflated ca-
lamity, v. 2 6.
Cometh. See on v\ 26. This v. expoundeth the end of the
l*n verf before.
nSttO^i As- a whirlewind. Suddenly, and irrefiftibly, and
ivith a terrible noyfe, and fragor. It comes from 3 word
that Signifies to beconfumed, or ended. It fets out a vio-
lent wind, that blows all away before it like ehaflfe, and
confumes it. Hereby 5 3 intended death taking away all thofe
lovely things, which men have been fo long working for5
and gotten with fo much fweat. Sudden death like a grie-
vous whiriewind will blowthemout of the world. Some
take it for a tempeft at Sea, that rifeth fuddenly after a long
calm, when men are fecure, and lifts the waves up and
drowns
1 84
_ 1 « 1 1 _ ■!!- ■ 1 ■ ■' - ■ 1 ~ «im 1 -I, _ r,- — 1 m , ...-,. ,. ■ .
An Exfofition of the three Chap. !•
drowns the fh;p. Aq&h takes it tor an earthquake-, and
that Hidden ly flukes jthe earth it fell, and throws downe
Houfes, and GiftltSj a]M (wallows up men alive in the
bowels ot the earth. Hjwever, ic fets out an unlooked for,
and unavoydable judgement.
mS1 6^33 When dijlrejje cornrtb. It comes from a word
thzt betokens to keep in, ftraken, or befiege a man or a
City, Co that men have not room enough to breathe, or to
get things necefrary, Ifa. 29. 2,3. It imports any great grief
or trouble of minde, whereby the heart is as it were ftrait-
ned, and kept in, andopprefled. When ye are fo diftreflfed
with troubles, that ye are ftraitned like men in a narrow
way, in great danger, yet finding no way to get out.
np1?1> And anguifa Ic comes from a word that (ignifies
cleaving faft to one* like a difeafe that cannot be parted
from the body, though it pain a man fore. An evill difeafe
(fay they) cleavetb faft unto him 5 and now that he lietb, he [halt
rife up no more> Pfal. 41 . 8. Ic may be meant of bodily pain.
Some think that both thefe words fignifie the fame thing,
and two words of the fame fignification are u fed to heigh*
ten the fignification, and to fignifie extreme trouble, great
fear and grief (hall accompany your deftru&ion and death*
As if one word were not fufficient to fet out the horror of
it. See the like, Job 14. 10, 1 1,1 2. Where death is fet
out in divers phrafes. So many words and /imilies are ufed
here to (hew the grievoufnefle of their deftru&ion. It is
called fear, becaufe it will make them fore afraid. Defola-
tion t urioufly breaking in upon them. Deftru&ion making
an end of them. A whirlewind blowing away not onely
light th ngs, aschaffe, but alfo blowingdown trees, hou-
fes, and ftrong buildings. Anguim and diftrefle grievoufly
affli&ing both foul and body, and all to (hew how fliarply
God will proceed againft impenitent finners. As if an ene-
my came with anoyfeto deftroy a City, or a great houfe
fell by a hideous earthquake, with a terrible noyfe, or a
(hip funk in a raging ftorm, or the corn were fmote down
with hail, or floods overran all the fields: So terrible will
thedeftru&ion of wicked men be.
Vfonyou* On you fimple ones, fcorners and fools, v* 22.
Figures.
•*a
Vcrf. »?♦ frfi Chapters of the ProAerbs. 1 85
Figures. Cometh, Befallethyou. A Metaphor, attributing
a living aftion to a dead thing, as Job 1,19. there came a great
wind from the wilderneffe.
The mifery to come upon thefc wicked ones, is let out,
1. Literally.
2. By firailitudes.
Intbefirftnote,
1. The object, When your fear.
2. The act attributed to it, cometh*
The fimilitudes are taken,
I. From a Countrey laid defolate, at deflation.
2i From things thrown down byatempeft. And in it,
1. The mifery, and your deftru&ion.
2. The &&9 cometh.
3. The manner, at a whirlewind.
The third fimilitude may be taken from a body ftraitned,
or a City befieged, when difireffe.
The fourth 60m a painfull difeafe cleaving to a nun.
And in it,
1. The evill, <0Z£«//I>«
2. The aftj cometh.
3. The objeft, 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 fhall handle, (hall be only of the conditions
of wicked mens deftru&ion, as they naturally arife out of
the former fimilitudes. Enemies lay a place defolate quickly.
Tempefts fooa throw down trees and houfes.
1. Dotf- The deftru&ion of wicked men (hall be fudden
and unexpected. Sodoms deftru&ion was in a Sun-ftuny mor-
ning when they expected comfort, but were foon deftroyed*
Gen. 19. 23,0?. The Ifraelites in the Wilderneffe were dc«
ftroyed while the meat wot in their mouths, Pfal. 78. 30, 31. So
the old World was unexpectedly deftroyed. they did eat, they
drank,, they married wives, they were given in marriage , unlit the day
thatNoe entredinto the Ark^ and the flood came and deftroyed them
all,Luk. 17. 27. Nebuchadnezzar9* cafting down, came fad-
denly, Dan. 4. and Bdfbazzaft death, Dan. 5. When they fhal
Jay, Feace, and fafety then fudden dtflruttion eometb upon them,
Aa "
l%6 An Expofition $f the three Chap. I.
as travail upon a woman with- ch'ilde^ and they fhall not efcape^
*The(T5.3.
Reafen i. Becaufe their fins hinder them, and blind them
Co, that they cannot fee the danger, till it be upon them.
2. Their bufinefles hinder them, and leave them no time
to think of danger.
3. Their pleasures Co content them, that no fear of alte-
ration can fink into them many times, and then lightly dan-
ger comes.
4. Their hearts will not let them think of danger, but
foo<} cad out fuch thoughts, left they make them melan-
choly.
Vfe. 1. Let not wicked merr flatter themfelves. Danger
may be neerefl when they think itfartheft off. It is more ter-
rible to peri(h fuddenly then by degrees. Trees, houfes8(hips,
that are frrong are fuddenly overthrown by a rifing wind*
As the whirlewind paffethy fi it the wicked no more, Prov.
10.25. Ihou breads! the (hips cf Tarfhifb with anEafi wind,
Pfal.^S.Z.
2. Let them prepare for a better condition. They know
not how foon they may lofethis. Who would live a Te-
nant at will, that may get a Leafe of yeers, or a Fee-
timple ? Make Cure of heaven quickly, and then all will
be well.
2. T)o8» The deftru&ion of wicked men is irrefiftible.
Who can relift a ftrong invading enemy, or a whirlewind >
And what will ye do in the day of vifttaVion^ and in the deflation
which fha 11 come from far ? To wb»m will ye flee for help? and
where will ye leave your glory .? Ifa. 1 0. 3 . Therefore fhall evill
ceme uponthee9 thou {halt not kpow from whence it rifeth> andmif-
chief fhall fall upon thee, thou fhalt not be cbletoputit off% and defo-
lation fhall come upon thee fuddenly , which thou fhali not k$Wy
Ifa. 47. 11.
Keajon 1. Becaufe their deaniftion comes from God,
wViofe power and wifdome no man can refift..
2, He can goe beyond r»'i the'i*" power and r^ifdome,
though the greatefhthat i* or can be in any or all the crea-
tures.
3* He can difappoint all their friends, and all fuppiies.
4. He
Verf. 27. fir (I Chapters of the Proverbs. 1 87
4 Hecanfec all creatures againft them. And how can
the ftrongeft creature refift all other in heaven, earth, and
hell?
V\e. It (hews thegrcat mifery of ungodly men, they can-
not refift deftruttion. If an enemy come into a Land; or
befiege a City, if there be force enough to refift, deftru&ion
will not follow; elfe all wilibe laid wafte. Wicked men
cannot refift God., therefore they muft needs perifh.
3. Vctt. The deftru&ion of wicked men mail be totall, or
univerfall. An enemy Jayes all wafte, Cities, Houfes, Gar^
dens. A whirle wind or flood fiveeps all away*
Rtafen 1. It appears in particulars. Their credit will be
gone. Not onely their good name (hall decay, but their
namekfelf fhallbeloft, as a rotten thing ftinks and wears
away. Ihe name of the wicked (hall rot, Prov. 10.7. Their
goods (hall be gone, thou f>ol% this night {ball thy foul be re-
quired of thee-, then uhofe fhall tbofe thing! be, which thou haft
provided? Luk. 12.20. Yea, Cujus em tu? Whofe [halt thou be?
faith Ternard. Their life fhallbeloft. Whomever fhall fave hit
life (by iinful wayes) fhalllofe zr, Mat. 16.25. Yea, their foul
and all dial be loft. What is a man profited, if he pall gain the
whole world, and lofe ha own foul ? Mat .16.26.
2, By thecaules of it. Their fins are univerfall. Their
thoughts, words, deeds^ altogether finfull. Humours that
run overall the body, ma! e all the body fick. They fin
againftall Gods commandements, and that wilfully and con-
stantly, and therefore muft perifh wholly.
Vfe. Let wicked men labour to get out of this condition.
A man would be loth to live in a trade wherein he fhould
get nothing.moreloch to live in a calling wherein he were
fure to lofe all, and fpend his ftock. This is the wicked mans
condition, get out of it, elfe ye perifh totally.
4. T>oB. ThedeftrucYion of wicked men will be irrecove-
rable. Such was the deftr uftion of thofe two rich fools, Luk.
ch 12. 8t 16,
Reafin 1. Becaufe 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. A a 2 Vfe.
jgg AnBxpfition of tht three Chap, I.
Vfe. Take heed of impenitency, left it bring you to irre-
coverable punifhment. Bajazet the great Turk could fay, Rr-
fmfcentia fera mlli unquam profuit : Too late repentance never did
any man food. Mzr\ inclining to a dropfie or confumption,wii
feek tor cure before it grow incurable. Repent in time, left
ye pi rHh for ever. Ad Deum redeundum> autper Veum pereundum.
Return to God-, orperifk by Gcd.
5. DoU. The deflruftion of wicked men will be mrfe-
rable. Such was the deftruftion of old Babylon, Jerem. 49.
2%,&c Afword upon men and bea(l$. Such of new Ba-
bylon, Rev. 18. J>&c- Torment, death, mourning,famin €,#"£.
.Reafon 1. Becaufe it is a heJplefle condition. Evillmen
cannot hdp others, if they would, for they are in the fame
danger, and need help themfelves. Good men would not
help them if they could, becaufe they are Gods enemies, de-
voted by him to eternal deftruftion.
2. It is a comfortlefle condition. No eafe or comfort will
be afforded to them. Not a drop of cold water to cool the tongue,
Luk. 16. 24.
Vfe. Let usblefle God, that frees us from fo great a de-
ftruftion, which we have deferved as much, yea more then
many that are in hell. Should not wepraife God for deli-
verance from fo a great a deftruftion, who are in the fame con-
demnation? Luk, 23. 40.
6. Vofc The deftruftion of ungodly men is lamentable,
Jeremy takes the deftruftion of the people fo to heart, that
he wifhes his head a fountain of waters, and himfelf in a
wildernefle, to weep his belly full alone, without inter-
ruption, Jer. 9. i, &c. Kings and Merchants muft weep and
lament for the downfall of Babylon, Rev. 18. p5 1 1. See the
truth of it in two glafles, one here, the other hereafter. The
one in the JEgyptians, who had domineered over the Israe-
lites, yetatlaft the lfraeliter fee them fwimming dead on the
Sea, Ex. 14. The other in hell, where their worm dieth not, and
the fire U mt quenched. Mar. 9.44. This caufeth weeping and
gnashing cf teeth, Mat. 8. 12.
Vfe. Remember the woe to them that laugh now, their
ftate fhall be lamentable, Luk, 6* 25. Wicked mens joy termi-
nates in this world. Better weep for fin here,then for punifti-
rr.entin hell, Verf
. - ■
Verf, a8. firft Chapters of the Proverbs. i %9
Verf. 28.
there (hall they call upon me> but I will not anfwer 5 they (bal fee\
me early > lut they jjj all not fin de me.
Wifdome having fet out their mifery before, now re-
moves all lu-Ip from them in their mifery. And their an-
guifh is encreafed by the fruitlefnefTe of their prayers. A
fad condition to be rniferableand helplefle, yet a moil juft
puni/hment, that they that would not hear God, fhould
not be heard of God. Ye heard the caufe of their crying in
the laftverfe, extremity of mifery, now ye have the fruit-
lefnefleof it in thisverfe.
For the words.
?fc*j then^ In that moment when they fee their deftruftion
coming upon them. I called in their profperity, and they
wouldnothear. They (hall call in their adverfity, and I
will not hear. There is both an Emphafis in that particle,
and an Antithefis. Now I call, and they will not hear. Then
they (hall be glad to call to me, but I will not hear. When
their hearts are full of diftrefle and anguifb, then their
tongues fhal be compelled through extremity of torment and
danger, to cry to me.
they. They, who have thus flighted me. Which flighting
Wifdomc takes fo unkindly, that (he will no more fpeak to
them in all the Chapter. Onely, {he tells other men what
fhall become of them. She fpeaks not in the fecond perfon,
as before, but changes it to the third. No more ye^ but ftill
they 5 fpeaking at a diftance, as if they were unworthy to be
fpoken to directly any more.
Shall call. They (hall pray for help. For the feverall figni-
ficationsof this word, See on v. 21.
Vfon me* Whom they would not hear before.
But. See on v. 25.
nJW **S I will not anfwer. This word fignifies,
1. To fpeak, or begin a fpeech. And Job $a\t and fa id ^
Job 3. 2.
2. To cry out, or fpeak aloud. And the wilde heafis of the
Jflands Jhallcry, Ifa. 1 j. 2*t
Aa 5 3, To
■ - ■ ■ - — --- ■ ■ . - i i — ■ ■ p ■ p — - ■ .» — - — ^—i pW ■ —
Ygo An Expoftthnef the three Chap, L
3. To ling. Sing unto tie Lord with thankfgivmg. Singfraife,
Pfal. 147.7.
4 To fpeak fororagainft one, or bear wknclTe. Tbou
flxtlt mt bear falfe witneffe, Exod. 20. 16,
5. To hear what is faid, or regard it. Behold t 1 erf out of
wrong, but latnnut htard^ Job 1 9. 7*
6. To give an anfwer to whatsis faid. ThenanfeeredBildad,
JobS. 1.
7. To grant what isdefired, which is a reall anfwer. They
cryed, but there was none to favethemm9 even unto the Lord^ but he
anfwered them not , Pfal. 18. 41.
8. To be afflicted. X was greatly a fflitiedtVCri. 116. 10.
^ Here it is taken in the feventh fenfe. I will not grant
what they pray for, fo that they (hall pray to no purpofe,
and without fuccefJe. And noneelfecan help them; there-
fore their cafeii defpeme, and they muft needs per J(hy being
forfakenboth of God and men.
*»:. .J^TW, They (ball feehjne early, H*b. They (ball feek me in the
morning. For then comes the light, by the benefit whereof
things fought for may be found out. They (hall feek me not
coldly nor faintly, but as diligently, as men that rife be-
times in the morning, as foon as they can fee, to fcek fome-
uhat loft. The greatnefTc of their diftrefTes (halmake them to
feek me quickly, very diligently and carefully, they fhai fpare
for no pains, they (hall break their deep in the morning to do
ir. So diligent men ufe to feek things they would findc.
So the Ifraelites went early in the morning to feek for Manna.
They (hall feek me diligently, as men that begin in the mor-
ning betimes, and hold on till night.
But See on z>. 25.
They (ball not findeme. They (hall not finde me gracious
andtnercifull unto them in the time of their perplexities.
Seeking here is praying, and finding is fpeeding. Seek, ye
the Lord while he may be found, call ye upon him while he Uneer^
I fa. 55 6. As^andit ffjall be given unto you ; fse^ and yefitall
jfzW*, Mat. 7.7. For the word, fee on v. 13.
Figures. Call upon me. A figure of the generali for the
particular. The meaning is. Pray tome.
Anfoer* I will not grant what they ask. The fame figure
as
Vcrf. 28. /'/ Chapters of the Proverbs. i9j_
as before For a man may anfwer and deny. Seel{ me
Why Pray earneftly to me, as men feck good things loir.
So (ball they pray fervently to me to deliver them. A Meta-
phor Not fincte me, Not have their defires of me, nor be
fatisfied, as men are that finde what they leek for, A Meta-
phor.
Note a double threatning.
In the firft note, /
1. Mans call. 2. G0ds rcfufall.
In mans call note,
1. The adjunct of time, then.
2. The aft, (hall they- cull.
3. The objeft, upon me.
In Gods refufall note,
1. Theperfon, but I.
2. The afr, will not anftver.
In the fecond threatning note,
1. Mansendevouring. 2. Godsreje&ing.
In mansendevouring note,
1. The perfons, Ibey.
2. The 'aft, (hall feek, early.
3. The object, me.
In Gods rejecting note,
1. The parties, They. They that feek me.
2. The aft, (ball not find.
3. The object, me.
1* T)oU. Affliction makes men feek to God, that flighted
him before. So the Ifraelites did, their cry came up unto God
by reafon of the bondage Exod. 2. 23. When they werefmit-
ten down by their enemies they would pray, 1 King. 8.33-
Reafon 1. fxna aperit nuks* quos culpa tenebat claufts* Greg*
Men are dull lighted in profperity, and quick lighted in adv
vcrfity.
2. Becaufe they know not whereto gethelpelfe. As the
prodigall child, when none elfe would relieve him, thought
of returning to his Father, Luk. 15. 16,17. Wicked men
will try all wayes ere they will feek to God, he is their laft
refuge.
3. Sufpiciou bc&ins to work when trouble: begins to
come,
19s An Ex f option of t be three Lha?. I.
come. Wicked men are ofcen called Fools in this Book,
Fools fear nothing, till they feel fomething, and then they
fear more then needs.
4. Confcience then begins to terrifie them, fetting fin
before them in its colour?, with death and heli attending it,
Rev. 6.8.
Vfe. 1. To mitigate our forrows in our afflictions. They
bring fome good. They have honey as well as a fting.They
oftentimes drive men to God. Fcelix neceflka* qu* cogh ad
Chriftum : Happy tieceffttytbat drives men to Chrift.
2. To condemne thofe that keep aloof from God even
in affliction. Men may keep out at Sea in a calm, but they
that keep out in a ftorm aredefperate. So are fuch as call
not on God in trouble. Sea-risen will pray in a ftorm, that
fwear in a calm.
2. Pl will not hearken unto them, Jer. 11. 11. When ye
makf many prayer t, 1 will not hear, Ifa. 1. 15. then fhall they cry
unto the Lord, but be will not hear, Mic. 3. 4.
1. For the time.
2. For the perfons.
For the the time. That is twofold ;
1. After a time of long calling on them to return, yet
flighted by them. He that turneth away his ear from hearing
the Law, even his frayer (ball be abominable,Prov. 2^.9 . Yea, ,
true repentance then, though it may deliver from the curfe,
yet fometimes not from the crofle. God would deftroy Je-
B b rufalem
1^4 An Expojitien ef the three Lhap, J,
Jerufalemioi hLnzJf.s his fins, though he repented, and Je-
fiah reformed, 2 King. 23. 26.
2. After this life. It is too late to cry for mercy in hell.
Net a drop of water co be gotten, Luk. 1 6. G >d hears not
impenitent finners here, much leffe in hell. Here is time of
1 epentar.ee, thete none. Thedoreof mercy is (hut up forever
by death, Mat. 25. 10, When the golden time of lite is gone,
no trading for fouls health. No phyiick after death. For
the per fens,, they are,
1. Impenitent finners. God hearethnot finners, Joh. 9. 31.
P. slyer and repentance muft go together, elfe no audience.
2. Unbelievers.The Word without faith doth no good No
more doth prayer. An unbeliever muft not. thinks that he fljalt
receive any thing, of the Lord, Jam. 1.7.
3. Hypocrites, that have no religion, but in (hew, and
pray accordingly. JVi 11 God hear the hypocrites cry, when trouble
cmetkufon him? Job 27.9. Sure he will not.
4. Uncharitable men. A father will not hear them that
are cruel to his children.
Vfe 1. It teacheth us to take heed of putting off repen-
tance. We may be in hell in a moment ; or God may be fo
offended with our peevifh 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 inftru&ion in our profperity, he
will not follow us with help in our mifery. He that
meant to fay , Lord have mercy onmer cryed out at his death,
Horfe and man, and all to the Devil! . Berlins government of the
tongue.
2. Let us hearken to God in our profperity, that he may
hearken to us in our extremity, elfe we perifh eternally.
Quid aquius ? quid y^fiius ? nun refpeximus, nm refpicimur ; non
audivimuS) non audimur. Salv. What more equall? what more
jup ? we regarded noty we are not retried \ we beard not, we
are not heard, I.fpakfimto thee in thy profperity , but thou faidft,
I will not hear * this hath been thy manner from thy yuth^ that
thou obcyeftnot my voyce. Ibe wind (ball eat up ail thy pa/lours,
and thy Iwers fl)dl go into captivity ; furely then .pah thou be
afbamed. and confounded for all thy wickgdneffe, Jer. 2.2. 21, 22.
To
Verf. 2£« firft Chapters of the Proverbs. x 95
To conclude, God will hear a penitent (inner at any time;
yea, even at the houre of death, as he did the penitent
thief; bnt he often denies true repentance to thofe that
flight ihc means of grace , and alvvayes denies audience to
thofe that cry net with their hearts to bim% when they kowle on
their beds fir corn and jr///e, Huf. 7. 14- Let not then an im-
penitent linner ever prefume, nor a penitent defpair.
Verf. 29.
For that they hated knowledge, ar.d did not choofe thejear of the
Lord.
Wc arc come to the third judgement denounced, where-
in Wifdome firft fets downe the catifes of the judgement,
v.29,30. Secondly,the judgement it felf, v. 31, 32.
For the firft, Wifdome repeats the former juft caufes, to
juftifie her accufation , yet with fume elegant change of
words and order, to affeft the more with the variety of them,
and to drive the caufes of their ruine the more home to their
hearts, that at length they might repent and prevent it. An
ufuall thing in humane judgements, that the fentence may
appear to bejuft. The Clerk reads thecauftsor thecondem*
nation, and the Judge oftentimes repeats them. Their
plaguesare fearful!, therefore Wifdome would have the cau-
fes of them well known. If any man (hould ask, Why
Lord art thou fo inexorable and hard toward them > The
anfwer may be in the text, For that they hated knowledge. So
the words may look backward and forward. Thus he (hews
that they did juftly perifb, and were juftly neglected. Four
caufes mentioned before are here repeated. The two firft in
this verf. The two laftin v. 30.
The firft in this verf. is hating knowledge, mentioned
verf. 22.
The fecond in thiswr/alfo, is not chooffng the fear of
the Lord, intimated, v. 7.
The third in verf 30. is rejefting Wifdoraes counfel, men-
tioned v. 25.
The fourth in v. 30. alfo is defpifing Wifdomcs reproof,
mentioned like wife v. 25. And in an elegant order. For,
Bb 2 x. Know-
jp6 Jin r,xf>vjniv/9vj *
UZ. l/TJf %.%, V>« AF
j. Knowledge is to be gotten.
2. The fear of the Lord.
3. Good couniell to be hearkened to3 foF direftion
of life.
4. Reproof to be regarded when we fin, that we may
reform. For the words.
*3 firm, For ito, Heb.I'J /lead of thxt. For their fin they
fhali be punifhed.
7 hey bated iqiowledge. See on v. 2, 4, 22.
•Jina N^, And have not chofen. To wit, in their profpe-
rityi when they might and mould have done it, they did re -
fufe to doe it, or defpifeit, as v. 24, 30.
The fear of the Lord. See on v. 7.
Figures none. Foure caufes of judgement are here fet
down. Two in this verf. Two in the next.
In this ver[. 1. Hating knowledge.
2. Not choofing the fear of the Lord.
In the next, 1. Refufing counfell.
2. Defpi fin g reproof.
In the firft note,
1. The word of coherence, For that*
2. The aft, they hated.
3. The ob/eft, knowledge.
In the fecond note,
1. The aft, oCu Repetitions in Scripture are ufefull. Compare
Phil. 3. 1 ■ with Phil. 4.4. Rejoyce inthe Lordjejoyce in the Lord
alway, and again 1 fay rejoyce. I will not be negligent to fut youuU
-my es in remembrance. I thinks it meet as long as I am in this X<*-
bernack) tofiirycu hf\by futtin%youin remembrance , 2 Pet. 1. 12,
1 3 , The fame thing repeated in two verfes.
Reafm li They are great helps to the memory. Often
reading imprints them dte.p there. Therefore in the
G$e!s? the fame Hiftoriea, Miracles, Precepts, and Doc-
trine ■ cf Sacraments, art repeated. The fame things are
oftcft
I - — —■ ... .1
Verf. 29. frft Chapters of the Proverbs. 1 97
often found in the fecond Epiftle of Teter, and Jade.
2. They are great helps to the understanding, becaufe of
fome different cxprefliom and addition*. Asinthed £hine
of the Sacrament of the Lords Supper fome things are added,
1 Cor. 1 1 . which are not in the Gofpels.
3. They are great helps to the affection*. Every new rea-
ding with delight works more love, or joy, or forrow^ or
fear. The oftener men view what they love, the more they
like ir.
4. They are great helps to practice. The more we fee
things in Gods Book, the more delirous we are to fee trum
in our lives.
Vfi 1. It reproves the queaGe ftomachs of the people,
that had rather hear falfboods under a glittering colour of
new truths, then the fame things inculcatedon their fouls,
though never fo found. They like the fame meat again and
again, efpecially if the fauccanddrcfling differa little, and
why not then the fame points of religion ?
2. It calls upon Miniftersto prefle the fame truths. Re-
ligion follows not new fafhion?, as Clothes do. Hence come
errors, for want of a good foundation. Flantas fitfiw ad-
aquare cortdycit. Primaf Gardemrs often water their flams with
the fame water. God lays downe the reafons now the fecond
time, why he deftroyes thefe ungodly men.
2. Vott. God eleers himfelf abundantly in his Word, of
the deftruftion of ungodly men. Had not God caufe to de-
ftroy the old World ? See Gen. 6. 1 1. The earth was corrupt
before Gody and the earth was fitted wit b violence. God examines
the caufe of Sodorn^ and condemns them juftly, Generis 18.
So he deals with lfraelj 2 King. 17. with Judah^ 2 Chr. 36.
with the Church of Ephefui, Rev. 2. with Laodicea^cy.^
Keafon 1. Becaufe fin the caufe of it, is from us, and not
from God. He neither compels, norcounfels, nor allures,
nor confents to it, but forbids it, and threatens to punift it.
0 Ifrael, thou haft defrayed thy [elf, Hof. 13.9.
2. ItisjufticeinGod to punrfh fin, and not cruelty, as in
a Judge to condemne murderers.
3. God foretells their deftruftion in his Word, and by
hit Minifters.
Bb3 without knowledge of the objeft.
2. Knowledge is the guide and mover of the foul. It
(hews arguments to fear God, as well as whom to fear. So
the great wheel of the Jack makes the reft to go ; if it be
ftill, the reft are fo. There is then no fear of God without
knowledge.
Vfe. No marvell that many are fo deftituteof the fear of
God, They dare fwear and lie. They are Ignoramuses* They
know not Gods power, el fe they durft not doit; nor his
goodne(Te,elfe they would not doit.
4. Vocl' Many care neither for the knowledge nor fear of
God. Ifraeldotb not know, my people dotb not confider, Ifa. 1. 3.
The
Vcrf. 29. firjl Chapters of the Proveibs. jj?P
The unjuft Judge did not fear Gdd, nor regard man, as him.-
(df confefleth, Luk. 184.
Keafin 1. Becaufe knowledge and the fear of God are dif-
ficult to obtain. There are lo many th ngs to be known,
and fo high above Nature, and Aa, that thty are not
ealily reached. And the tear or God is harder to get then
knowledge. For many get the one, asd never come to the
other.
2. They crofle our corruptions, and curb them. The
fear of God keeps men from many fins, to which their
corrupt nature would lead them. Jofeph would not wrong
hisBrethren, for (faithhe) J fear God, Gen- 42.18. But fa
did not I, becaufe of the fear of God> Neh. 5. 15. Jofeph lac-
ked not power nor opportunity, onely Gods fear kept him
back. Knowledge flies in mens faces after they have finned.
Ignorant men are quiet after iin> becaufe they know not that
they have done amide.
Vfe. Be not ofKndtd at hard ufage from ungodly rren.
They want knowledge. Had they known it> the) would not have
crucified the Lord of glory, 1 Cor. 2. 8. Sure they want the
fear of God, and then no good ufnge is to be expected
from them. I thought fur ely the fear of God is not in this \lace •
and they mil flay me for my wives fafy) Gen. 20. 11.
j. T>oU Knowledge fbould -be the guide of our chovce.
Now webeleeve, for we kyow that th'a is indeed the Chrift, ]oh.
4.42. Webelesve, andarefure, that thou art that Chrifl9 joh.
6. 69.
Keafin 1. It appears in credendis, in things to be be-
leeved. How can men without knowlege tell whattobe-
leeve of the World, or of the Church, e>rof the world to
come ?
2. In agendis. In things to be done. How can men tell
what is to be done toward God, men, themfelves, if they
have no knowledge ?
Vfe. We fee here the fad condition of an ignorant man.
He muft needs be an Infidel, and injurious to God and man,
for he knows not what to beleeveordo. Knowledge is the
eye of the foul. A blind man knows not, which way to
take.
6. ~Dott.
200 An Ex f opt ion of the three Chap. I.
6. Dttf. They that choofe not piety muft be damned, as
well as ihey that hate knowledge, and they that telufe
YVifdomes counfels and reproofs as well as either. My
feofk would mt hearken to my voyce, and Ifrael would none of
me : So, I g''ve them uf unto their owne hearts /#/?, &e. Pfa).
8 i. 1 i, 12. And what could follow then but damnation ?
Chrift will come in flamhg fire^ taking vengeance on them that
J know net Gcd3 and that obey mt the Gcjpel of Jefits Chrid>
I 2 Their. i.8.
Keafon !• Becaufe thefe things flop up the way to heaven.
Want of piety and the fear of God keep them out. So doth
refufall of good counfels and rebukes. And he that goes not
to heaven, muftgo to hell.
2. They (hut 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 fuch thoughts^
are drawn out by the counfel of others that are efcaped.
Others that (light counfel, are moved with reproof. Thefe
flight all, and perifh.
Vfe. Think not your felves in a good condition, be-
cauieyearenot the worft of men, and hate not knowledge.
Such as fear not God, nor regard counfell, nor re-
j proof, muftperim alfo. Though ye put not out the light,
norcaft away phyfick, yet ye get no good if ye ufeit not
well.
Vcrf. 30.
they would none of my coknfitt, they df$ijed all my repmf.
The third and fourth caufe of the following judgements
are fet down in this verf, which was all, but one word, in-
terpreted before in v. 25. And in the tranflation there al-
fo is another word, the fame in fenfe. Settting at nought,
and defpifingjintend the fame thing, though they be different
words in the Originall. A little alteration there is. There
counfell is defpifed and reproof refufed; here counfell
refufed and reproof deipifed. To mew that wicked men do
both refufe and defpife both counfell and reproof, and fo
are
Vcrf. 31 • firfi chapters of the Proverbs. 201
are in a ckfperate condition. For the words, fee on v. 2j.
Their fin is aggravated, and rifeth by degrees, to fliew the
jufUcebf their punifhrnent. They not onely rejected know-
ledge, but alio the fear of God 5 and not that onely, but I
alfo hiscounfels; and not that onely,but alfo his reproofs.
What remain?, but that they eat of the curfed fruits of their '
owne labours?
There is but one word new to be expounded, IjffcU,
they dejpifed, which imports a contempt of a thing upon a
light account of it. They had a fmall eftimation of Wif-
domes reproof, and therefore would not be mended by it,
and fo are inexcufable. Let Wifdome chide, if (he would,
they cared not for it, but would do as they lift.
Figures none. fy
2(ote 1. The third caufe of the judgement, ^ffl
2. Thefourth. <*T
In the third note,
1. The aft, They would none of*
2. The objeft, my counfeU.
In the fourth note,
1. The aft, /Iky deflifed. •
2. The objec*, aU my reproof.
The particular do&rines have been handled on v.2%. For
the words are the fame in efTeft, and well-nigh in fyllables.
The general! ones are to be feen on v, 26.
Verfc 31.
"therefore (hall they eat of the fruit of their owne way, and be filled
with their owne devices;
The complaint was renewed in the two former verfes.
The commination follows. The caufe there, the effeft here.
In their mifery note,
1 . The effect, in this verf.
2. Another caufe, v. 32. Seeing ye have fuch an ob-
ftinate minde, and hard heart, that ye would admit of no
cure, what remains, but that you be filled with thofe
evils which your fins have defervedly brought upon you ?
Cod cleers his juftice by a common proverb then in ufe. It
Cc is
J
202 An Expofition ef the three Chap, !♦
■■.' i "— 1 ■ ■ 1 — -
is juft that men (houldeatoutof their owne work, and reap
what they fow. This proverb by way ot fimilitudemews,
that ask isjuftand cqmll that Planters or Plowmen (hould
eat of the fruit or gram which they have laboured for, or
fown ; and if they have great encreafe of fruit, orfbwne
x much corn, or taken much pains about either, that they
mould be partakers of the labours of their hands plenti-
fully ; fo it is juft with God, that thefe mould feel much
forrow and confulion, which their diflblute lives, and
fro ward hearts deferve. They (hall have plagues anfwera-
ble to their fins, and bear the punHhment of their evill
eounfels. For the words.
1, Therefore. So it is tranflated, Job 35.16. Therefore doth
Job open his mouth in vain. And Prov. 6. 34. Therefore he mil
not ffiare. Becaufe they were fufficiently admonimed^ yec
would not hearken unto me, but followed their own lufts,
and walked in vanity, they (hall fee what they (hall get by
it, when their fins have brought irreparable loffes upon
them, when they (hall be forfaken of me, as I was of them.
As they have gone their owne wayes* fothey (hall fuffer the
wofulliflue of them, becaufe they refufed my counfels and
corrections.
1^9fc*i> They fkall eat. The word literally fignifiesdevotx-
ringot meat, asExod. 34. 28. He. did neither eat bread, mr
drinks water. Metaphorically it fignifies devouring any thing
elfcj even by fenfeleffe things, as by the fire, The fire of God
hath confurmd the fheefo Job 1 . 1 6. By the fwordj Shall the
fw$rd devcurefor ever ? a Sam. 2.26. iBy the earth. The Und
eateth up the inhabitants thereof, Numb. 13. 33. Alfoitis ufed
for receiving things brought upon men by their own waves,
©r procured by their works, be they good or bad. A man
(hall eat good by the fruit of hit mouth % Prov. 13. 2. Thou fh ah
eat the labour of thine bands, Pfal. 128.2. So here. They (hal
receive a juft(te ward of their wickedneffe. They (hall eat as
they baked, drink as they brewed. They that fow the wind
of iniquity, (hall reap the whirlwind of mifery.
1S&O; Of the fruit* Not part of it, as this particle is
ufed of the fruit of the tree, ye fit all not eat of it. Gen. 3. 3. but
feed upon it so the full* as follows in this verfl
Vcrf. 3 1 • firft Chapters of the Proverbs. 203
via, iignifieSj 1. The fruit of a tree. Of the fruit of tr.e
tree, Gen. 3.3.
2. That which proceeds from,or comes forth out of another
thing, oriscaufed by it, be it good, asch 8. 19. My fruit it
belter then gold. Give her of the fruit of her hands, ch . 5 1 . 3 1 . Or
be it bad, I will puniflj the fruit of tie tfcut heart of the King of
Ajfyria, I fa. 10. 12. / will bring evill upon this people, tven the
fruit of their thoughts, Jer. 6. 1 The word of coherence, 'therefore*
2. The perfons, they.
3. The aft, (ball eat.
4. The objett, of the fruit of their owne way.
In the fecond note,
i. The aft, 'Be filled.
2. The object, with their owne devices.
1. Uoft. Sins bring miferies upon men. Te have plowed
wickfdneffei ye have reaped iniquity, ye have eaten the fruit of lies,
Hof. 10. 1 3. He that foweth iniquity (hall reap vanity, Pr. 22.8.
And that,
1. In amorallway, when God punifhethmea according
to their fins. The Israelites arc flain, while the meat which
they lulled for, was in their mouths, Numb. 11. 33. Whac
more juft, then that men (hould reap that they fow?
2. In aphyficallor naturall way. And that,
1. When fins breed difeafes, as drunkennefle breeds
dropfies ; gluttony, furfets ; wantonnefle, foul difeafes .
2. When God leaves men to their owne foolifh cour-
fes, which mine them.
Vfe 1. Let no man accufe God or others for his trou-
bles or condemnation. His own fins bring them upon him.
Nemd Uditur nifi a feipfo : No man U hurt hut by himfelf ^ui
nolmt regi a prUdentia Dei, neceffs eft, ut regantur ah itr.prudeu,.
%ia fua> & in multos error es, mala, damna labantur : Ihey that
will not he ruled by Gods prudence, mufi of necefflty be ruled by
their owne imprudence, and fall into many errors, mifchiefs, damages.
2. When troubles come upon us, let us look back to our
fins,, yea to the fins of our youth, thatwemay be humbled
for tbem9z$Ditvid was,Pfal. 2$. 7. Tkemember not the fim nf my
youth. And Job, ch. 1 3.26. Thm ma-kfft me to pojfetfethe iniquities
of my youth- Harveft follows long after feed -time. So may mi-
it ry alter fin.
The
Vcrf. 32. frjt Chapters of t he Proverbs. 205
The fins mentioned before were not about matters ofju-
fticejor Morality, but of Religion.
2. Pjc7. Syns inmatter of Religion bring heavy judge-
ments on men, yea on whole Nations. Hjw coftly was
Idolatry in the Judges dayes ? It made Gods people (laves to
CanaaniteSy and many otheadverfaries. Whatcoft Jeroboam's
Calves, i4£tf£'s &\a]Jfraelites Idolatry ? Lofle of the Kingdome,
and Captivity, 1 King. 17. The like effect hzd J udts fligh-
ting Gods Prophets, 2 Chr. 36. The feven golden candle-
fticks were ruined by impiety. Rev. 2. & 3.
Jtwr/o// 1. Becaufe duties of Religion more neerly con-
cern Gods glory,therefore fuch fins more highly offend him,
as being not againft his image onely, but againft himfelf,
not mediately, but immediately.
2. Becaufe Gods honour is of more weight then mans
good 5 for God is far greater then man, and we far more
engaged to him, then to any man.
V\e 1 . It difcovers how different mens judgements are now
adayes frornGods, howljttle love they have to God, how
much (elf-love, thai would have the leaft dn againft man pu-
nifhed by theMagiftrate, buc not the greateft againft God.
They are like the Turks, who whip men for fpeaking againft
God, and kill them for fpeaking againft Mahomet> faying,
God can revenge himfelf^ blahomet cannot.
2. Take heed of impiety. Morall men may condemn in-
juftice more, buc God condemns impiety mod.
3. Pc#. Conftant and continuall evils come on finnersr
See variety of judgements one in the neck of another. Lev.
26.18,^. Gods baud it ftill ftretcbed out againft them, lfa.
9. 12, 17,21..
Reajon 1*. Becaufe evill men are conftant in (in* Now evil
of (in is not barren. It breeds evil of punifhment. Rarl an-
tecedentem fceleftum defirmt fade poena claudo : Sin kqm never fo
quicks footed) nor punifbment fo Ume> but that the latter could overtake
the former.
2. God is conftant in juftke. If they (in ftill, he wil pu-
ni(h fiill. A thief mud be punifhed the fecond and third
time, as well as thefirft.
Vfe. Itfhsws us, that fools and wicked men are not in
Cc 3 vain
VA
2o6 An Exfojttiontf the three ■ Chap. I.
vain confounded in this Book o\ the Frwerbf, and the word s
jpromifcuoufly ufed. What are they but Fools rhac heap for-
rows in tteirheads, by continuance in Sn,and will notgWe
over till they perifh eternally ?
4. Vc&. Wicked men drive a tivde cf finning. They
walk, fond, fit in wicked ivayes, Pfal 1. 1. They commit
fin daily 3 as working in a (hop, 1 joh. 3. 8.
Reafon. In a trade are two things coniiderable. Conflant
labour, and expectation of gain. Walking for health is no
trade, nor expectation of gifts is no trade. A wicked man
labours conftantly in fin. He may {tumble onagooda&ion,
as a good man on a bad, but his head and heart both labour
m fin. Gain he looks for from it. His Motto is, VhIck
cdor lucri e re qualibet : Gold fads well, though raided out of a
dunghill. He can gain by wantonneffe, oppreflion, lying,
flattery, &c.
Vfe. Here is an help to judge of our eftate. Is our way
a way of (in, or of goodnefle? Werauft not try ourfeives
by one aft, either tocleer ourfeives for one good aft, or
to condemne our felves for one bad one. Our courfe of
life rauftcleer or condemne us.
5. Vo3. Abundance of troubles (hall come upon wicked
men. The back^flider in heart {ball be filled with hk owne
wayes, Pro v. 14.14. Many forrows {hall be to the wickfd, Pfal.
32. 10.
Reafon 1. Their fins bring on them ftore of fpirituali
evils, as fhame, grief, defpair, wherewith the mind is over-
burdened, as the ftomach over preft with meat, and made fick
of a furfet.
2. Bodily evils* as difeafes, pains, &c.
3. Their ill life brings an ill death, violent or defpai-
rlng.
4. Wicked men cannot be filled with fin here, but they
uiuft be filled with mifery in hell. A way of fin here, anda
way of eternal forrow there.
Vfe. It declares to us what is the portion of finners.
They take great content in finfull wayes, as if they were
the onely free and happy men 3 but their end will be mi-
fery.
6. V08,
*'■ ■ '* — ■*
Vcrf. 3 2 . frji Chapters of the Proverbs. a 07
6. Dott tfogod!y men have many devices to undoe them-
fclves. So Achitopbel and Judas were wife enough to hang
thcmielves.
Reafin 1 . Becaufe God overpowers them in their owne
way, and beats them at their owne weapons, and takes
them in their (ubtilty. He countermine?, and voyds their
mines. He takfth the wife in their owne craftinejfe, 1 Cor.
3 . 1 p.
2. Becaufe their Wifdome is imperfect. They know not
how to prevent all dangers.
Vfe. See themifery of wkkedmen. Their witttnds to
ftlt-deftru&ioa.
Verf. 32.
For the turning aw ay of the fimple flail flay them, aid tbt proffer it)
of fools [fall defiroy th?m.
Wifdome having in the former verf Crt out the effeftj to
wit, the deftrucYion of ungodly men y here (he concludes
her threatningswith another caufe of it. This verf gives a
reafon why wicked men (hall be fo horribly and inevita-
bly deflroyed. And therein both expounds the former ver[e9
snd gives anfvver to a fecret objection. It might be demanded,
Who are they (hat (nail eat of the. fruit of their labours?
The as
it istranflned, ch. 9. 18. But he hjtoweih not that the dead are
there. And then they undetftand the former verf. thus5God
will fuffer wicked men to eat of their labours, and profper
for a time, but will deftroy them in the end by their owne
profperity. The former reading agrees beft with the fcope,
which is neer threatning.
U3VD23) The turning away. Some take it to be meant of tur-
ning away from God and goodnefle,to error,and wickednefle
of life. Others take it for their turning away from feeking
after heaven to look after the world. So Demas forfook, ?aul>
having loved this pre fent world, 2 Tim. 4. 10. Others take it
for turning away from Wifdomes counfels given before,
which they are charged withall, v. 25. 30. An unwilling-
nefle to be taught by Gods Minifters. And that agrees well
with what went before. When men will not be taught by
Gods Minifters, deftruttion follows,
r— ■***■) cv Of the fimfle. See on 04. 22.
Shall flay them. Shall deftroy themfelves.
r— Vt^01> And the profperity. The word fignifies quiettieflc
and abundance, which ufeth to follow peace.
Of fools. See on v. 22 .
Shall deftroy them. Shall lay them open to death, temporal
and eternall. This is Scripture language. In the day thou
eate ft thereof > thou fhalt fur ely
bring much glory to God, Gen. 18. 17, 18* \:
2. For mans good, that he may bring him to repentance.
How (hall the Childe mend, if the .Father tell him not why
heftrikes>
3. That God may cleer his owne juftice.
Vfe 1. It ets out Gods goodnefle plainly before oup
eyes, who being above all, yet is pleafed to make men
acquainted with the reafons of his proceedings,
D d 3. Let
210 An Bxf option of the three Chap. I.
2. Let us nuke good u(e of this information. Let us
obferve thercafonsof Gods judgments, recorded in Scri-
pture, that we may avcyd the like (711*5 and prevent the
like judgements, tor God is as juft now as ever. Did he
punifh Adam and Ev: for difobedie.nce, Ctfittfor murder, the
old Word for violence, Sodome tor luxury ? He will punifh
others for it now. They are examples to us, upon whom the
ends of the world are cm:, 1 Cjr. 10. 11. Did henotfpare
Noah** nor David, when they (inned againft hirr? neither wii
he fpa re his offending children now. Let us then be wife,and
beware.
2. Doff. They are fimple that do not hearken to heavenly
inftrufrions, v. 22,23.
Keafon 1. Bccaufe they are made acquainted with the
greateft danger to their fouls, that can be, and yet will noc
avoyd it. If a mart were told of a pit in his way,out of which
there were no efcaping, and would for all that run into it,
were he not a fimpleton ?
2. The way to attain greater good then all the world
can afford them, and that for eternity, is made known unto
them plainly, foas they cannot deny it, and yet will noc
look after it: As if a man were (hewed an eafie way to get a
Kingdome, arid yet would live a begger. Is not fuch a man
very fimpit \
Vfe. it mews the great dtfhnce between Gods judgement
and mans. Many of thofe that are of great account for wit
and policy in the world, God accounts to be very fimple, and
io they will prove in the end. They nmft prove fh, that will
not hearken to the cdunfels of ihe God of Wifdome.
3. T>otf. Not hearken ing'tb'-gobd counfell brings deftru-
vMon. Ihey deftifedGcds wordf, andmifufed hx Prophets, unliU
thu wrath of the Lord ah fe •agaiftft'htj people > till there teas no remedy,
Therefore he brought upon them the Kingof the Chaldeans, who flew
their yimngmen with the {word \ &v- 2 Chi\ 36. r^'17. They aft
thy Law behinde their backs. Therefore thou deliver edft them into xh%
hand of their enemies ; ry . h . "o. 2 6 , 27.
Reason I. Beeaufek brings many temporal! judgements
upon men. God will fet the brand of hisdifpleafurcjand their
difobsdiencfj upon thcm3 ,in letters of blood.
I 2. If
Verf. 32. fir ft Chapters of the Proverbs. 2 1 1
2. It ic bring not violence upon their bodies,yet it brings
both body and foul to perdition for ever. No man can invent
away to heaven. It' he will not then go the way that God
hath revealed, he muftjperim.
Vfe. Let this drive men to hearken to goodcounfell. If
the odious name of fimple ones will not do it, lee fear of
ciernall wrath open our ears and hearts.
4. DM. Men in profperity will feldome hearken to good
counfel. I Jj>ak$ unto thee in thy pre$erity> but thou faidfo I will
not hear, Jerem. 22. 21. Woe to them that are at eafe in Siony
Amos 6. if The Prophet had little hope to doe good on
them.
Reafon 1. Becaufethey think they are good enough al-
ready.
2. They think they (hall continue fo, and look for no
change. Becaufe they have no changes ', therefore they fear not God9
Pfal. 55-19. Vavid /aid in his profperity > 1 (hall never be removed,
Pfal. 30. 6.
Vfe. Let rich men take heed, and not think themfelves
too good to hearken to good counfell. They are in more
danger then meaner men. Their ears are ftopt with their
wealth.
5. DoCf: Profperity 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. 1 2. 20.
Reafon 1. Becaufe wealth is not alwayes gotten by wif-
dome. It may come by gift or favour of Princes, or by in-
heritance, or by painful fervants, as Laban't by Jacob's pains,
Fetifharh byjofefh's-
2. Becaufe rich men are from their youth cockered by pa-
rents, and flattered by others, which keeps them from the
knowledge of the truth. Therefore faid the Philofopher,
Great men learn nothing fowell at toridewell^beeaufe thehorfewiU
not flatter.
Vfe. Do not imitate rich men becaufe of their wealth.
They may befools for all that, and then why mould wife
men be guided by them ? An Ape of a Fool is very ridicu-
lous. Profperity and folly are well joyned together, for
where is moft wealth, there oftentimes is leaft wifdome.
Dd 2 &Dc#.
212 AnExyofitionofthethrce Chap. lm
6. DoQ. Profperity is the ruineoi many. As ot thole two
rich mtn, Luk. 12. 1 6. & 16. 19.
Keafon 1 • It often makes men let go piety, and then as boy»
learning to (win), they let go their bladders3 and link.
guiando he incautis non fait ad difciplmam, quod ignis adceram*
quod jolif radius ad riwem>vel glaciem : Profperity to unwary per font
is likjfite to wax, or the Sunbeams to [now ox ice. Bern, de Confi'
derationed I. 2. c.12. Magnus eft qui incidens in adver£t} non exci-
dit a fapientiay nee minor cui preens jcelicitasfi arrifit, non in fit.
Ibid. He is a great matt, who falling into adverfityy falls not out
ofwifdome j and he is n$ leffe, on whom prefent f elicit) >fmiling, moc\s
him not.
2. It U harder to bear prof parity wellethen adverfity The
JDutcb Proverb is, the feet muft be firong that carry profperity.
Xenopb. Cyroptd. It feems to me an harder thing to bear good
things welly then bad '; for the latter ma\e many a laughing flock^
but the former mahfs & menwifer. Peacocks letdown their
proud feathers when they fee their black kct. Hannibal's
Army having overcome the troublefome Alps, was fpoy*
led by the Italian dainties.. Xribuldxio probat mam\patientiam ;
profperitas verh omnes virtutes examinat. Anfilm* in Sentenu
Adverfity tryes Patience onel^ but Profperity examines all vir-
tues.
3^ Profperity layer men open to many fins. To in-
juftice in getting it. <§k* agit femper fxticiter, inique agiu
'Euripides* He that doth alwayes profperoufly, doth unjuftly- §>uam
grave onui bomofodix infip'tfns \ nam ftultitia germana eft iniqui*
tat is. Mfihylus. How great a burden is a rich fool / For foo*
lifhnes is fifier to iniquity- Fcrtuna quern nimium fovet, fiulrum
faciu Whorn fortune cocker s, him (he . mafys a fool. Jdimus. A nd
our Saviour calls riches the Mammon of iniquity, became hardly,
gotten without it, Luk. 16.9. It is often abu fed to fen -
Fuality. One rich man cry es, Soultahf thine ea\e^ eat, drinks
and be merry, Luk 12.19. The other was clothed in purple >and fine
linn*n, and fared fumpmufly every day% Luk. 1 6.19. It makes men
Secure. Living long in p/ofperity, they neither forefee? nor
feek
%
Verf. 33 . firft chapters of the Proverbs.
fcek to prevent their ruine. lc hardens men in fin, as it
did Pharaoh.
4. Itjbrings Gods judgements upon them. Nwerca virtutit
proftreitas; fie bajulti fu* applaudit^ ut n-jceat. ConvivH fuis ab
initio propinat dulcia^ ut cum inebriati fuerint, let hale vulnut ad-
mifceat. Cbr)fol. Prcfyerity it the Step mother of virtue. She fo
applauds ber'forters, that fhe hurts them. She gives her guefls
pleafant cups at the beginning, that when they aredrttnkj fhe may
give them a dead1) wound. S^Ammn wjsiliin, when his heart
was merry with wine, 2 Sam. 1 3.28. Is he happy that is ftrong
tokillhimfelf, or that runs la ft, and climbes high to break
his neck? Like thofe that eating of the juyce c f iome poyfon-
fullhcarbs, die laughing. Jt haftens znd heightens judge-
ment.
Vfe. Dote not on profperity, left ye defire your ruine. I
may fay to you, as Cbrift to the two Difciples, with their
Mother, Te kpownAwhat ye as^ Mat. 20. 22. Are ye able
to bear that burden ? Rather ufc Agur% prayer to Godj
Give me neither poverty nor riches^ feed me with food convenient
for me9 Prov. 30. 8. Many might have failed fafe to the more,
if they had not put out their top and top-gallant. Keep
then the golden mean, and be fafcr.
Verf. 33;
But who fo beartyetb unto me, fkall dwell fa fely, and (hall be quiet
from fear of evill.
Wifdome having fent forth three fore threatnlngs to ter-
rifie ungodly men from following their vain and dangerous
wayes, now concludes her fpeech with a comfortable
promife to perfwade them to hearken to her wholefome
counfels.
For the words.
1, But. It often fignifies ArJ, and joyns like things toge-
ther. But fomcumes it is a note of opporirion, as verf 25.
See there. Theprofperous condition of -hofe that hearken
to Wifdonxs wholefome cqanielf, is oppofed to the ruine
of thofe thatdefpile them.
213
Dd
Who
r
- _ — — ; ~ ~ — f
214 An Expofithn of the three Chap, \
. _~ j^-
Who ft hearkemtb. See on z/. 5. Here ic is taken for rcgar- ^
ding Wifdomes coun fell, and obeying it. ,i
Vnto me. To me Wifdome, and thofe counfels that I have
given, or fuch like other given in Gods Word, or by his
Minifters agreeable to it.
Shall dwell. Shall perpetually abide in fafety. As a man
' that Jives quietly in his ownehoufe.
nZ3X Safly. Free from danger, or confidently. Free from
fear; as follows. Knowing he (hall be fafe, and therefore
needfearno evilJ. After that he hath hearkened to my coun-
Tel, and gotten wifdome according to my advice> God will
keep him fafe within the compafle of his protection. He
fhall be out of danger of deffru&ion.
pWl, And (hall be quiet, The word fignifas,
1. Onethatisquiet outwardly, and inwardly, inflate,
and minde. Onediethin his full fir ength, being wholly ateafeand
quiet) Job 21. 23.
2. One that lives fecurely in fin, and fears no danger,
though he have caufe. Woe to them that are at eafe in Sion9
Amos 6. 1.
3. One that is proud and infolent, forprofperityandqui-
etnefle makes men fecure and proud. The [corning of thofe that
are aieafe> and the contempt of the proud, are joyned together,
Pfal. 123.4. Here it is taken in the firft fenfe, for agood
fecurity or quietnefle.
From fear. See on v. 26. He fhall lead a mod quiet life,
being free not onely from evil! it felf, but from the very
fear of it. He fhall not need fo much as to fear adverfity.
njH> of evill. Sometimes it fignifies evillof fin, which is
committed by man. Mans thoughts are onely evill continually ,Gen.
6. 5. Sometimes evill of punifhment inflifted by God.
Shall there be any evill in the City, and the Lord hath not done h ?
Amos 3. 6. So it is taken here. He fhall need fear no hurt
at all. Figures none.
Note 1. The condition required. 2. A double proraife.
In the condition note,
1. The word of oppofition, But,
2. The pevCon>who fe.
3. The a&, hear^eneth*
4. The objeft, unto me.
rf Vcrf/33. firfl Chapters oft be Proveibs. a 1 5
t '3ft thefirft promife note,
1. The thing promiled, Shall dwell.
2. The adjunct, fijel).
In the fecond promife note,
1. The good promifed, An! fhallbe quit.
2. The objccl., from fear of evill.
1. Vott- All nun (lull not be in a fafe condition. There
is KopeJce} faith my God, to the nicked, Ifa. 57. 21 , JVLen they
fhall fay, Teace andfafety, then fudden defituSivii Chineih u$un thtm3
1 TheiT 5 3.
Keafon 1. Bccaufemany remain yet in their natural con-
dition, as children unregenu ate, and ti ere is no iafety in
being bom fubjeft to Gods wrath, Eph. 2 3.
2. Many aredrencht deeper in that and afterwards either return with
Demcx to the world, 2 Tim. 4. 10. or witi the dog to the vomit,
or the fow to the mire} 2 Pet. 2. 21.
T^. Let us examine our ielvcs whether cur condition
be fafe, or. no. There is no fa ft "ty to be had, urilelic we be
reconciled to God by Jefus Chrift. Ic is not wit-;nor wealth,
nor ftrength that an fave thee, nor multitude of friends.
Onely Chrift can (belter thee from Gods Wrath. He (bel-
ters none but his owne members, and chat not in profedlon
onely, but in truth. Cyphers in his Arithmetick, neither
advance chemfelves nor utber numbers. Try if thou be a
true member of Chrift by thefe notes :
1. If tfrotf have another heart, zs Sau'.-hzd, when God
made him a Kfegl That heart* becomes not a member of
Cirift\ that became aHmbe of Satatf.
g, Vilaz hi(hhoudone or fuffcreJ to honour Chrift?
TVsw.n thr ?hil:p?\vis mark. Your fu[Tlrings are unto you-
an evident fofyi of filiation, and ttat of Cod Phii.i 28.J They
- mnft look tor no fpoyls., laac will not fight for ttuir Ge-
, irefall.
2. IX-fl. "Wifdomes counfels are worth hearkening to.
Hitherto
a 1 5 An Expofuton of the three Ch ap . I.
Hitherto tend Wifdomes earned perflations, v:rf. 22, 23.
cfc 9.4. In both which places iimpJe perfonsareearneftly
(elicited to give audience to Wifdomes precepts. Hitherto
tend her fwect promifts of communicating excelknt and right
things, ch. 8. 6. & 9. 5.
Keafm 1; Becaufe they are fafe. There may be danger trt
following other counlels. None in following Wifdomes.
It is in Religion as in the State 5 folly ruling overthrows
it, and not wifdome. The foolifti Pilot overthrows the
fhip, not the wife.
2. All (ate things are not honorable, but Wifdomes coun-
fels are like Aehitopkel*$5 as if a man had enquired at the oracle of
Godt2 Sam. 16. 23. or like SoLmons wile faying?, which
men came from tar to hear. And there came of all people to hear
the wifdome of So'omon, from all the Kings of the earth which had
beard of his wifdome^ 1 King. 4. 34.
3. All things honorable are not profitable. Many die
honorably in righting for their Countrey, that get nothing
by it; but Wifdomes wayes are profitable alfo. Gcdlmejfe
is profitable to all things, having promift of the life that mw /'/,
and of that which is to come> 1 Tim. 4. 8. Wifdome brings
happineffe, and many particular comforts, Prov. 3. ijyc^c.
We fee wife men thrive in Trades, when fools fpend their
patrimony.
4. All things profitable, are not comfortable, as Matches
made for money, but Wifdomes counfels are comfortable
alfo. Her wayes are wayes of pleafantnefe9 and all her paths are
peace ^ Prov. 3. 17.
Vfe. Let us open both our hearts and 'ears to fuch coun-
fels asthefe fcattered in the Book of God, the fountain of
wifdome. We are too prone to hearken to foolifh coun-
fels, as Abfalon was to give car to the unfafe counfell of
Hufkaiy 2 Sam. 17.14. And to the finfull crunfel of Ackito-
phely togoinjto his Fathers Concubines, 2 Sam. 16. 21,22.
The whole world foolifhly hearkens to the unprofitable
counfell of fome idle ring-leaders at the Tower of Balely
Gen. 11.4. The Jews to the uncomfortable counfell of
their Captains, to go back into JEg}pt> Jerem. 43. 5. Let ui
for time to come, rather hearken to Wifdomes counfels,
which
firfi chapters of the Proverbs.
Verf.34'
which are fafe to the Soul, honorable to the Body, profita-
ble to the State, comfortable to the whole man. And of
fuch counfell we (hall never need to repent. It is ftrange
that the World (hould call; and men run ; the Devili call,
and men fly ; but when God calls, they will not creep.
3. Vod. Conftant fafety isprcparedfor good men. Truft
in the Lord, and: do pod, fo [halt thou dwell hi the Land, and
verily thou (halt be fed, Pfal. 37.3. Great peace have they which love
thy Law, and nothing [hall of end them, Pfal. 1 1 9. 1 65. Thou,
fhalt fee the good of Jerufalem all the dayes of thy life. Tea, thou
{halt fee thy ckildrem children }and peace up m Ifrael,?C. 128 5,6.
For Ufaith the Lordjwil be a wall of fire unto her round about ,Z?c.2.5«
Rcafon 1. Becaufe they have a guard of Angels fetabout
them by God. He {ball give his dngels charge over thee% to keep
thee in all thy wayes, Pfal. 91. 11.
2. God himfelf is their guard. He that dwelleth in the fe-
wer place of the moft high, fhall abide under the fhadow of the
Almighty, Pfal. 91.1. Who are k£pt by the power of God through
faith unto jalvation, 1 Pet. 1. 5.
Vfe. Let us learn fpirituall policy in thefc dangerous
time?. Who would not be glad to be fafe in thefe ftorms ?
Follow Wifdomes counfel. Labour for piety, and thou (hale
be fafe.
4. V08. QeiietnerTe alfo is the portion of Gods fervants.
When he giveth quietnejfe, who then can ma\e troubles, Job 34.2 9.
i.Quietnefle outwardly, if God fee it fit for them. 0 that thou
hadft hearkened to my commandements I thenbad thy feace been at
a river, I fa. 48. 18.
2. Quietnefle inwardly. Being juflified Jy faith, we have
peace with God, Rom. 5.1. QuietnefTein life. The mee\ fhall
inherit the earth, and fhall delight themfelves in the abundance of
peace, Pfal. 37. 11. QujetnerTe in death. Mark, theperfeft man,
mid behold the upright ; for the end of that man is peace, Pfal.
37. 37. In the grave, which is their bed. He (hall enter in-
to peace; they fhall reft in their beds, each one vealkjngin his up'
rightneffe, Ifa. $7. 2. After death for ever. None can pafle the
great gulf between them and hell, to moleft them, Luk. 16.
26. They reft from their labours, Rev. 14.13.
Vfe, Woe to thofe that feek to difcjuiet the people of
E e God.
217
2 : S An Exfofitian of the three Chap. 1*
God, They go about to crulfe Geds will, and he will
crofli theirs.
5. T>oU. A good man need not fear any trouble. Thou
(halt nJ be afraid of diimUion* when it comet b, Job 5.21. Thou
/halt not be afraid of th? terror by tight, nor for the arrow that fl) etb
by day* P'fal. 91 5- Hefljall not b?afra''dof evilltydings-, his heart
is fixed) trufting in the Lord* This tearlefnefle proceeds,
1. Fromfome inwaro! principles- A good man may be
like a (hip at Sea, infucha ftorm, that he hath no anchor-
room abroad, nor haven ncer3 all that fuftalns him mull be
within : As,
1. An equal 1' and proportionable baliancing by ballaft^
or goods. So a gocd man may have peace of confeience,
which may make him fearleffe. He that knows himfclf 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 fweet duelling roies.
2. The skill of the Ship-mafter makes them not to
fear. God gives fpiritual wifdome to his, how to carry them
in and get out of any trouble. Wifdome onely can teach
men how to keep an eternall Sabbath of reft in the foul.
3. Labourof fhip-men isneedfull to preferve the fhipi
Except thefe abide in thefhipy ye cannot be faved, Aft. 27. 31. So
God gives fpirituall courage and grace to his, to hold up
their heads in all troubles.
2. From outward helps : As,
i> Godsprote&ion. I will give peace in the lani* and ye
fkall lie down* and none fhall make you afraid* Lev. 26. 6. They
know that God who hath undertaken to deliver them, hath
many wayes to doe it, and they reft upon that, and are quies
and fearlefle.
2. He hath a guard of Angels about him. The Angel of the
Lord encampelb roundabout them that fear hintj and deliver eth them,
Pf. 34.7. But it may be obje&ed,that good men have a paflion
of fearaswell as others, andatfome times are afraid of trou-
bles. It may be anfwered, that becaufe no man can perfectly
©bey Wifdomes counfels, they beft in infirmity may be per*
plexed, but not quite overcome with fear; they will reco-
ver. Fides mn tollit omnem dubitationem^ fed, vincentem* Ffiitb
Verf. 3» frft Chapters of the Proverbs.
219
lakfi not away all doubting^but prevailing doubling. Scotus in Sunt eat.
He (but walketb uf 'rightly, walketk farely,?c .10 9-Perfcft freedome
from fear is rtferved for them in heaven. Wicktci nun dwe^ in
fear, as Grangers; good men in hope>?3 inhabitants Further
' it may be objected) Good men had need to fear troubles,for
the world hates them, and doth often perfecute them, Anfw.
Troubks may befall a good man, but he need not frar any
hurt by them. Surely in the fliuds of grest waters, they (ball
not come nigh unto him, Pfal. 32» 7- They can dctraft nothing
from hisfelicity. He (hall be happy in profperity andad-
verhty. Trouble (hall not ,be evill to him, bm doe hiin
good, and lead him to good. For our light cfjii&icn, which is
but for a moment, rrorkfth for us afar more exceeding and elernall
weight of glory, 2 Cor. 4. 17. It may be God may fometiraes
try hisfervants, but ordinarily they change their manners,
before God changes their profperity. Fortunam fui cuiq> fin-
gunt mores* Cornelius Nefos in vita Pompeij. Every mans manners
carve out bis owne coidition* Fortune is a conflant wife togoodmen9
and an incenftant (trumpet to bad men, [aid Heathen Flutarcb. Apo-
phthegm. She is nailed to good men^ not well faftned to
bad men. Evill mens troubles will be cndleflc, good mens
not fo.
Vfe. Behold a great encouragement to hearken to Wif-
domes counfels, and to be pious. We (hall attain to a con-
dition that need not fear any troubles. I will mt fear, though
the earth be removed \ and though the mountains be carried into the
mid ft of the Sea. though the waters thereof roar, and be troubled^
though the mountains (bakf with the fwelling thereof, Pfal. 46.2,3.
Si fra&M ilaba\ur orbk, Impavidum ferient ruin*. Horat. A
godly mans Ark is pitched within, and without, tolled it
maybe, but not drowned; fhaken, but not fhivered. No
Kingdorae in tire world, no Empire hath fuch a privi-
ledge.
6. Vott. Trouble is evill in it felf. Tie jeers wherein we
have ften evilly Pfal. 90. 15. Sballthere be any evill in the City >and
the Lord bath not done it ? Amos 3 . 6*.
Reafon 1. Becaufe it is evill to the body, helping to con-
fume it by difeafes .
Ee
2. It
220 AnExfofitionof the three Chap. I
2. It u evil to the foul, helping to vex it with grief
anddifquietneffe. It makes a man cry out, Why art thoucafi
downe> 0 my foul, and why art thou dijquieted within me 1 P(al.
43-5-
Vfe. Let us blefle God our heavenly Phyfician., that turns
our troubles to our good; and makes an antidote of poyfoD,
C H A P.
Verf. i . firft Chapters of the Proverbs. 22 1
**SSS*SSS*RwR*SSRS^S**^^^SX?5SXS^Sx
CHAP. II.
Verf. 1.
lAy Scn} if thou mil receive my words > and bide my commfflde-
menu with thee.
.
Solomon having before in the words of Wifdome threate-
ned obftinate (inner* with deftru&ion, now in his owne
words falls to inftrutt fuch as aretra&able. Now that thefe
things are fpoken in the words of Solomon, and not of Wif-
dome, appears by the title given to the young man in this
verfe. My Son. Which is alfo given him by Solomon ,
cb. 1.8. Butneverby Wifdome in all this Book. And by
cb. J- v. 13 He faith > Happy if the man that findetb wifdome. If
Wifdome had fpoken, (he would have (aid, tbjtfindetb me*
In this Chapter the Wife-man (hews,
u How to get true wifdome, to verf 5.
2. What good isgotten by getting it, to the end of tJhe
Chapter. And that,
1. Po fi ti v dy, from :>. 5. toy. 10.
2. Privativcly, from thence to the end. And this latter,
1. By preventing danger from bad men, from vx 10.
ta verf. 16.
7. From bad women, from:;. 16. to the end.
For iht firft thing, the way toa-ttain true wifdome, ins,
1. By gating a docible rninde, v.\.
2. Bj? learning it of them that are wife, v. -2.
Ee 3 3. By
2 1 2 An Expofition ef the three C h a p , 1 1 .
3. By prayer to God for it, v. 3.
4. By our bwne ftudiesand endevour?,!'. 4.
To return to v. 1. And fifftTor the words.
M> Son. See on cb. 1. 1,8. It is a tide often repeated to
be^t attention and obedience.
If thou wilt receive. See on chap, 1. 5. If thou wilt bring
vvhh thee a willing minde to learn of m(ja and to receive
my words into thy under fUnding, will, and affections. So
Lira interprets it of a Scholar, docible, and willing to learn.
Hugo Cardinal'^ takes it for a Metaphor from the earth,which
being plowed and opened, receives the feed into it,and brings
forth corn. So d jth a docible Scholar. As on the contrary,
Teirareh Dialog. 41. fpeaking toa Schoolmafterthat had or
might have an undocible Scholar, faith, Difapulum iudocilem
hyned thee. Thefc they muft hid* in their memory, that
Satan beguile them not 0$ the knowledge of them, but they
may be ready for prattife upon all occaiions, as money in 4
Treafury, or victuals in aStorchoufe.
With thee. Not from others, for thou: muft teach thern^
but lay up the knowledge of them for thy owne ufe.
Some things are fo dear tous, that we will not truft our
chefts with them, but carry them alwayes about with us.
So muft we doe with wife precepts* Mwimut reports that
EHrip;dVr the Philofopher feeinga young man buying many
Books, faid, Non are*, 0 adolefiens, jed pedori : 0 young many
xhefe are not to be futinto thy cheft, but into thy bredft* Commu*
mum Sermonum 17. I have heard that famous Buchanan,
King James his Matter, when a GermaneDoSiOr coming into
Scotland, defirous to fee him, and obferving his few books,
and great learning, faluted him thus, Salve "Dodor fmelibr U*
God fave you Mr. Voflor without bookj; going into Germany af-
terwards, and fteing in that Doctors Study a multitude of
booksj and thinking him little learned, retorted bitterly,
Salvele libri fine Do ft ore : God fave you bookf without a Doftor.
Intimating, that few books well read,* were better then many
never looked upon. He is thefirftin the (hip of fools, that
buyes many books, and reads them not. To this purpofe
Solomon feems to fpeak to the youngiuan h*re, asif he had :
faid, I have and will do my p3rt to fill tnee with good
inftruftions, fee thou do thine in receiving them into thine:
heart, and keeping them there.
Figure?. My Son, a Metaphor. For Salomon meant others t©
be taught by him, as well as his Sons.
Receive . A Metaphor from the earth receiving fed..
Hide3 a Metaphor from trcafures locked up.
In the text there is,
1. Aniditas aufcultandi* A greedy defire of hearkening.
223
zt * An Exp option of the three Chap. II,
2. Affiduiw memorandU A daily care of remembring.
In thefirft note,
j. The perfon fpoken to. My Son*
2. The aft required, if thou wilt receive.
3 . The object, my words*
In the fecond note,
i. The aft, And hide.
2> The object, mji commandemefflr.
3. The fubjeft place, witbtbee.
Obfervationr. My Son. This word is often repeated, be-
caufe good children ufe readily to receive their parents
counfels, as judging themalwayes to come out of love.
1. P feeing he bath nobeart to it> Pro v. 17.16.
2. Gee a docible heart, elfe all your owne pains and
your Teachers is loft.
3. Z>oc7. Good counfel snot received do no good. The
Word muftbe received with meek neffe, Jam. 1. 21. Elfe k
profits nor. The Corinthians had not been faved by the
Word that Paul preached, had they not received it, 1 Cor.
15.1,2.
Reafon 1 . It appears in natural! things. The earth bears
no corn, if it receive not the feed. In Civill things alfo.
Men cxp*tt no gain where they put in no ftock. In Medi-
cines, Phyfick cures not, if not received.
2. Becauie two things are required to make good coun-
fel profitable, that ic be good, and rightly applyed. Good
meat not eattn nourifheth no more then bad.
Vfe. Be caretullto receive all good counfell, or look for
no good from it. A man that would learn to paint, or
build, when he hears a good Workman difcourfe well of
fuch works, goes afide, and takes a tool, and draws a
draught of it. Do thou fo in Divinity.
Ff 4. Vo&.
2i6 An Expofitisn ef the three Chap. II*
4. Uoft. Knowledge is very neceffary. My people are de-
^royedforlack^of hriowledgey Hof. 4. 6. Ifrael doth not kpow> my
people doth not confider* lla. 1. 3. Solomon calls often on us to
embrace ic. Herat hen a prized ic above all outward things.
fro fcientia emend** omnia vendenda : All is to be fold to buy
knowledge. Tljto. The wife Merchant fold all to buy the
pearl oi price, and made no ill bargain, Matt. 13. 46. All
things prove unprofitable or hurtful! to him that knows
not how to diftinguifh good from evil!, ashe that knows
not meat frompoyfon, may foon perifh. Woe unto them thai
call will gocd> and good evilly Ifa. 5. 20.
Vfe. Pity thofeblinde fouls, that prefer all things above
knowledge. Their money will perifti with them.
5. VoQ. Words of truth are worth laying up. Mary kgpt
all tbefe things, Luk. 2. 19. Let thine heart retain my words } Pro v.
4. 4.
Keafon 1. Becaufe they are precious like jewels, or feed
hidden in the earth.
Because of the good that comes by them. They (hew the
way toeternallhappineffe.
Vfe. Lee us bewail our lofle that have loft Co many
jewels for lack of laying up. We doe not Co with gold and
filver. We leave thero not on the benches, but lay them up
in chefts, that they may be fafe 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. De#. Mans heart is the beft place wherein words of
truth may be hid. Iby Word have I hid in my heart* Pfal.
119,11. His Mother kept all thefe fayingf in her heart* Luk. 2.51.
For there they are fafeft.
Vfe, Lay not up then holy inftru&ions in a cheft of filver,
but in the cabinet of thy heart. So wile thou finde them when
thou haft need of them.
YcrlS
Verf. 2. frft Chapters of the Proverbs. 227
Verf. 2.
f 0 that thou incline thine ears unto wifdome^ and af fly thine heart un*
t f# underftanding.
We are now come to the fecond way of getting heavenly
wiWomc; namely, by learning it of them that are able to
teach it.
For the words.
So that. This fhews a dependence on the former words*
Thoumuftbefo willing to learn, and remember that thou
imploy both ear and heart to get knowledge.
Incline thine ear, Heb. to ma k$ thine ear to bear> or regard. So
that there is no colour for Popifh Commenters to defcanc of
humility, as they do, and how it fits men to get wifdome.
The word hath no fuch notion in it. And if it were [Incline,
yet that were token of humility, but of careful 1 hear kening.
Here is nothing meant but applying the ear, not to hear
onely, but alfo diligently to hearken and attend to things
taught. As a Mufician bowes his ear to tune his Lute, and
the hearer afterwards, not in figue of any humility, but to
hear the better. Yet 1 he following word, T)DT)> way fecm
to look that way, but that alfo /ignifies ft retching out the
heart to hear, rather then bowing it down. Others think
it imports lifting up the ear to attend, as wilde beads quick
of htaringdoupon a fudden noyfe. It argues unwilling- s
nefle to lofe a word of Wifdomes inftrucYions, and quick «
nefle to hear. Others, as Pifcator reads it, If thou enclme,
taking // out of the former verf. and fo carry the word
ftraighton to the reddition in the fifth verf and make this
verf to have no dependence en the firft, and the things alto-
gether fcverall running into the fift v. as fverall riversinto
the Sea,to be fwal lowed up there. But the fir ft way an f wen
beft to the rhb. text, yet may there be feverall means to at-
tain wifdome, although the firft be an help to the fecond,
as the lower fteps in a ladder help to mount up to the
higher.
*th\nttar. The word {m in the Original), comes from a
Ff 2 word
22g An Bxpfition of the three Ch ap. II.
word thatfignifiesfofotfr, which is the proper function of
the ear. And kfignifies,
i. The ear5the inftrument of hearing. Mofesput of the blood
upon the tip of Aarom right ear. Lev. B, 2 3.
2. Theafl: of hearing. Thou (l)alt read this Law hefort alt
Ifrael, in their hearing, Heb, in their ears, Deitt.31. |i, Here
it is taken in thefirftfenle.
Vnto mfdorne. See on ch. 1. 2.
And apply, Heb. Bow dmn. For roan is naturally proud,
and fcorns to Hoop to inftruttion. Omnes nati fumus inmonte
fuptrbU : We are all born in the mountain of pride. Eucherius. And
as i oolifh as the wilde Afies there, Job 1 1 . 1 2. Or, ftretch
cut. For we are by nature far Qiort of it, and unwilling to
hear of it. For the word, fee on chap. 1. 24. on the word
ftretchedout. It may import a willing attendance on inftru-
ftion, rather then humility.
rjaVs thine heart. The word h taken,
1. For that flefhly member, which we call by that name,
Jcab thru/I three darts through the heart of Abfalom, 2 Sam.
18. 14'
2. For the middle of any things becaufe the heart lies
in themidftof the body, Ihouhaftcaft me in the midfl of the
5>#,Jona8 2. 3.
3. For the foule it felfe, which brings life, and refides
firft and laft in the heart. Davids heart [mote him, 1 Sam.
24. 5.
4. For the thought of the heart. It may h my Sens have
cur fed God in their hearts, Job 1. •$.
5. For the affettion. Is thine heart right) as my heart is with
thine f 2 King. 10. 15.
6. For knowledge or underftanding. He that hearetb re*
f roof i getteth underfianding, Heb. getteth an heart.
Here it is taken in the third fenfe, for the foul it felfe,
which muftbe apply cd in hearing, as well as the ear* and is
more needfull alfo for learning.
To underftanding* The fame thing in divers words. Heavenly
knowledge is fee out in many terms in this Book.
The fumme is : That thou may ft in joy this excellent trea-
furf3 thy ears both of body and foul muft be taken offfrom
worldly
Verf. t . frft Chapters of the Proverbs. 2 ^9
worldly and tranlitory things, and fully fet to get true
wifdome. The one will do no good without the other. Both
together by Gods blefling may attain it.
Figures. Apply, a Metaphor from corporall things that
are applyed to their objefts by bowing them downe, or
ftretching them out. So much the Hebr. word imports.
But the foul cannot be applyed to learning in that corpo-
rall way; but in a fpirituall way, by giving heed to what
is taught.
For the parts. Two means of attaining fpjmtuall wif-
dome, are here prescribed.
1. An outward one. Inclining the ear.
2. An inward one. Applying the heart*
In ihefirft note,
i. The aft. So that thou encline.
2. The fubjeft, thine ear.
3. The objeft, unto wifdome.
In the fecond note,
1. The afr, And apply. .
2. The fubjec\9 thine heart.
3. The objefr, to mderftanding.
1. Vott The earmuftbe firft employed in hearing, if we
would get knowledge. T#. men of Judea, and all ye that dwell in
Jerttfalem, bethiskpown unto you, and hearken to my words. Ad.
2.14. As ifhehadfaid, All I (hall fpeak will do you no
good) except ye hearken to it. Who bath ears to hear, let him
hear, Mat. 13. 9.
Reafin 1. In generall, becaufe the ear is one fit inftru-
ment of learning from others, what our eyes cannot teach
us. Aurit fenfm difciplin* : 1\ie ear is the fenfe of learning.
Arifi. Etbic.
2. In particular. It is a quicker way of learning by [hea-
ring, then by any other fenfe, or any labour of our own.
A maji may teach that in a quarter of an hour, for which he
hath ftudyed many dayes. Elfe Schools and Sermons were
aeedlefle.
Vfe. Think not fcorn to learn of others. BlefleGodfor
thine ears. Faith cometh by hearing, Rom. 10. 17. Man is like
the Hart5 of which Ariftotle lib. 9. deHiftor* Animal writes,
Ff 3 that
230 An Expofitionef the three Chap. II. I
trut when he pricks up his ears be quickly hears the leaft
found, but when he hangs therndowne, he is deaf, and ta-
ken and killed. So men Itretching out the ear to hear,
hear quickly, and efcape, when dull and deaf ones pe-
rifh.
2. T>o8. The ear doth no good, if the heart attend not.
My Son, forget not my Lawy but let thine heart, keep my cowman'
dements^ ch. ?. 1. Elfe hearing helps not. Let thine heart retain
my words > kfep my commandements , and live , ch. 4. 4. God opened
the heart of Lydia, that (he attended unto the thing! which werejpo-
\en of Paul, A ft. 16.14.
Keafon 1 . Becaufe it makes no change in man, if the word
ftrike not on the heart. And without a whole change, no
falvation is to be expected. Exceft a man be born again, he
cannot fee the K'mgdome of God, ] oh. 3. 3.
2. Elfethere will be no belief of the Word, nor fubmif-
fion to it, without which it doth the foul no good. The
Word preached did not profit them, being not mixed with faith in
them that heard it, Heb. 4. 2,
Vfe. Be fure to bring attentive hearts, as well as atten-
tive ears. Be not hypocrites. Give not bodies without fouls.
Be not like the pillars of the Church, to be preferu,and get
nothing. If rhe heart be not drawn offthc world, no good
comes by the Word.
3. X>0#. We muft not reft in hearing, till we come to
compleac wifdomc. As Preachers arelto preach for the edi-
fying of Ch rifts body, tillit beperfeft, Eph. 4. ii^&c. So
are we to hear, till we have attained to perfection of know-
ledge ; that is, all our life long we muft give heed to the
fure word of prophefie, untillthe day dawn, and the day-
ftar arife in our hearts*
Keafon 1. Becaufe then, and not till then, ye underftand
things aright, 2 Pet. 1. 19.
2. Elfe all your labour is loft.
Vfe. Be no more removed fmm God ordinances, then
the Sun is from his courfe. So Valerius M*ximw,L 5. com-
mends Fabritiut and Fyrrhus, that the Sun might as foon be
turned out of his way, as they out of the way of juftiee or
virtue.
Verf.
.1 I ■ - ■ I , - ■ ■
Vcrf. 3. firfi Chdfters of the Proverbs. a 3 1
Vcrf. 3.
Yea, if thiu cryefl after knwledge, and liftefl up thy voyce for un-
demanding.
The third help to get true wifdome follow?, and that is,
carneft prayer unto God.
For the words.
*Dj Tfl*. This word here adds an Emphafis to this means
above the former. As if he had faid, A docible nature is
good, and inftrucYion of men ; but both thefe cannot beget
knowledge without Gods blefljng. Prayer therefore mull be
adder1. So this particle add* increafe. Tea, ten ace* of vine*
yard fhall yetid om Bath, Ifa. 5.10. & Pfal. 21. 3. where it
fliould be rendred, yeathou prevented]} him, Thou not onely
gaveft him what he defired, v. 2. but much more, verf$. See
more of this word, ch. 1 . 9. on the word For,
If. See on ch. 1 . 1 o.
7bou cryf/LSee on ch. 1. 21. Some underftand this of an
earneftdelire of knowledge* as a Childe hath of the breaftj
when he cryes for it. Others underftand it better of prayer
to God, which alfo includes the former.
After knowledge, or for kpowled^ey as it is tranflated in the
end of theverf. for under fiandtng. And that is neerer to the
Hebr. text. For the word, fee on ch. 1.2. on the word
kpow.
And lifteft up thyvoyce^ Heb. givefl or utterefl thy voyce. See
onch. 1. 20.
For undtrftanding- See on verf 2 .
Figures.- Cry?)}. Lifteft up thy voyce* Synecd. generis. If thou
pray. For a man may cry and fpeakloud, and yet not pray.
Hereby is meant the particular earneftnefie of a man in
prayer for wifdome. The fame thing is fet out in two fcveral
expreflions. to (hew the necefllty of prayer for wifdome?
and earneftneffetbatfhouldbeinit.
In the firftexpreffionnote,
1. The aggravation, Tea.
2. The aft, if thou cry eft.
3. The obje&3 after knowledge
Id
%^% An Expofition of the three Cha? . II#
_ — — — ''■■■-' ■ ■ ■■ - , »,
In the fecond exprefton note.* ,
i. The aft, And lift efi up.
2. The fubjeft, thy voyce.
3. The objeft, for under (landing.
As if Solomonhzd faid, Though humane inftru&ion and
adocible difpoficion be needfull to get wifdome, yet they
are not fufficient to get it. God mud be fought to far a
blefling.
■1. Vc8. There is more help from God to get wifdomes
then from men. Every good, and every per fe 8 gift is from above 9
and cometb down from the Father of lights , Jam. 1.17. And furc
wifdome is one. I have planted, Apollo watered, but God gave
the increafe> 1 Cor. 3.6. I am the Lord thf Cod which teacheth
thee to profit, I fa. 48. 17.
Reafon 1. BecaufeGod is the principall caufe, men but
inftrumentall. Thechief builder in making a houfe, and the
chief Pilot in guiding a (hip, afford m oft help, and deferve
rnoft praife. The Husband-man can caft feed into the ground,
but God muft quicken ir,
2. Becaufe fome grow wifer then their Teachers, there*
fore God gives them the overplus of wifdome. Men cannot
give what they had not. Suavid prays fo often in that PfaltD,that God would
teach him.
Vfe. Give God the praife, if thou get much wifdome.
I,ook not with the Swine to the earth where the acorns lie,
but up to the tree where they grow.
2. DM- Prayer muft be u fed for the getting of knowledge.
So did Solomon* Give thy Servant an under /landing heart, 1 Kin.
3 . 9 . . ' So St. James bids us. If any man of yon lacf^wifdome, let
himas^of G?d, Jam. 1. 5.
Reafon (.« Becaufe we are not able to root out the thorns,
and difpelthe clouds of errors in our hearts, which will
hinder the good fttd 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,elfe
we need not ask it3 nor God would not bid us ask, if he
meant not to give it, for he is not covetous to promifc
much, and give little, -Vfe*
- » » —
Vcrf. 4. firft Chapters of the Proverbs . 2 j -
Vfe. Add prayer to diligence. Sine opedivina vacillat huma-
rum fiudium. Without Gods help mans ftudy faints* Valer. Max.
Pray before Sermon, and after, tor a blefling.
3. VoU. Prayer for knowledge mull beearneft. We mull
cry, and lift up our voyce, as if our voyce were confecra-
ted to that work onely. Wemuft ask, feek, and knock for
ic. Mat. 7. 7. The need is great and the benefit will be anfwe-
rable.
Vfe> Add fire of veheroency to your incenfe of prayer for
wifdome. A cold Suitor fpeeds not in the Court of heaven.
Wilfm.
Verf. 4.
If thou feeksft her as filver^ and fearchefi for hep*s for hid trea*
fures.
The Wife-man is now come to the top of the Ladder,
which doth bring us to true wifdome. The loweft ftep
was a docible heart, v. 1. The next, humane inftru&ion,
1/. 2. The next above that, prayer to God5 v. 3. The laft,
ftudy and painfull endevour through Gods blefling to obtain
it in this v. We muft not lie in a ditch, and cry, God help.
Wemuft not fotruftto our prayers, that we give over our
endevours.
For the words.
If, See ob chap. 1. 10.
thou fiefyft her. If thou ufe all diligence, labour, care and
co ft tofinde wifdome, as men d<> to finde things they have
loft, or have need of. This word intimates,
1. A lofle or want of fomething. E*fe men feek not
for it.
2. A knowledgeof this want or lorTe. Elfe men fit ftill.
3. Some goodneffe indeed, or in our opinion, in the
thing lo ft or wanting. Men are or mould be content to lofe
what isevill.
4. Some benefit to our felves in it. Elfe few will feek it,
though goodinitfelf.
5 . An eai neft defire to find it. Elfe men have no heart to
feek it.
Gg 6. A
% 34 An Bxfofitien of the three Ch a p ♦ 1 !•
6. Aconftant cnqu ry after it, wherefoever there is any
hope tofindek. Elfe we fee k in vain. So it is in Peeking
after wi(dome, wemuftwancit, and know that we want it*
and fee good in it, and that to ourfelves, and feek it ear-
neftly and conftantly, if we would find it.
As filver. The word t|03, comes from a word which fig-
nifies to defire, becaufeaii men defire mony, and it can help
them to all outward deniable things, if they be to be had,
as meat, drink, cloaths, &c*
i. It fignifies filver in the oar, or lump, the filver is mine 9
Hag. 2. 8.
2. When it is joyned with words of number, it fignifies
filver coy ned, or money made of filver. Four hundred Jfhel^e Is
o] filver > Gen. 23. 16.
Here it is taken in the firft fenfe. For the feeking here
ipoken of, is not taken from covetous men, toylingtoget
money, but from Miners digging for filveroar, asthewords
following declare. This may be taken either for mens care in
digging in divers places, till they find a vein of filver, or for
their labour in digging to the bottome, when they have
found it. So when men want knowledge, they will wander
from Sea ta fea, and from the North even to the Exjty they will
run to and fro to fee\it9 Amos 8. 12. Many wiU run to and fro ,
that knowledge may be increafed) Dan. 12. 4. From one BdoIc
to another, from one Sermon to another, and they will
be diligent in theufeof all good means, till wifdome be
found out. They know, that fwcely there is a vein for the
filver^ Job 28. 1. Yet they are not fatisried with that, but
enquire further. Where (hall wifdome be found? Job 28. 12.
It may well be, that feeking for a mine may be meant by
this firft part of the verf Cunning men, when they fee
fprings ifluing from the bottome of mountains, know by
the fand, or by the tafteof the water, where filver mine*
are. So muft men gueffe by goodneflfe of dbftrine and life,
where wifdome is likelyeft to begotten. Men are not con-
tent to feek in one place for amine* but if they fpeed not
there, they dig in another. So muft we for wifdome.
And fearcheft for her. The word XCDrtj fignifies fearching
in generall, which yet is fomewhat more then feeking. A
man
Verf. 4» firfl Chapters of the Proverbs. 255
nian may ieek that looks onely in fome likely piaces,but fear-
ching is looking in every room and corner of an houfe.
Ibey frail fear ch thine houfey and the boufes of thy ftrvanlt ; and it
ftalbe> that whatfeever U pleafant in thine eyes , ths)fi^a!l put it in their
kanditndtatyitawayj 1 King. 20. 6. This was a through fearch
indeed, fo muft the fearch of knowledge be. Now there is -
no way to fearch for filver, but by digging. Miners dig on,
till they have got all thefilveroutof the mine. So muft we
dig for wifdome as long as we live, for the vein of it is bot>
tomlefle.
As forhidtreafures. Not hid in the cherts, which theeves
hunt after, nor in the ground, to be faved in times of
war from the enemy, which Souldiers fearch for, but in
Mines, in the bottome of the earth, which men dig deep
fo. Such pains (hould we take for wifdome.
Figures. Seek* Search. Metaphors from men that hunt up
and down for thingt miffing. It intends to fet out our con-
tinued pains, which we (hould take to get heavenly wif-
dome.
Here are two (imilitudes.
The firft taken from Miners care to find veins of filver.
The fecond from their pains in digging it out of the
earth.
In the firfl: note,
1. The aft, If thou fee\ her*
2. The manner of performing it, of filver*
In the fecond note,
1. The aft, And [earcheft for her*
2. The manner, asforbidtreafurer.
1. Vctt. Heavenly wifdome is of great price. Like fifver,
and hid treafurcs. More n be defiredthen gold; yea, then much
fine gold,? (d. 19. 10. Yea, then jewel?, or prtcious nones,
Job 28. 16, &c.
Reafon 1. Becaufe as wifdome is more excellent then ri*
ches, or ftrength, fo heavenly wifdome far exceeds a! ! other
wifdome; yea,themoft curious Arts. Allthingrtha ex-
cell other in their kinde, are of greattft price. Bcft b )oks
are deareft : Scholars know it. Bt/t food is deareft : Citi-
zens know it. Ben clothes are decreft : Gentlemen know it.
Gg 2 So
.
~^7£ ~~~ AnBxfofitionofthethree Chap. II.
So mould the beft knowledge be oi beft account. AH the eartb
fought to Solomonyto bear hit wifdome, \ King. 10.24.
2. Itismoft ufefull. Other wifdome tends to, and ends
in the comforts of this tranlitory life, for to get houfes,
i"ood3 appareil, which muft perifh. This wifdome looks
after eternity.
Vfe 1. To prize this above all other Arts. Things of
greateft pace (hould be moft prized, and of higheft account
with us.
2. To take mod pains for it, as men do for things that
are of greateft price. Scholars take great pains in the Uni-
versity for one Art. So do Tradtf-men in the fhopfor one
Trade. How much more pains mould we take for the -chie-
fs ft wifdome?
2. DM. Heavenly wifdome 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 ftumbling blcck,y
and unto the Greeks foolifhneffe^ 1 Cor. 1. 23.
Keajon I. Becaufe it is beyond our invention. Many
witty things have been invented by men, but no man fo
wife, tha*t could ever ftumble upon the way to heaven. No
man hath feen God at any time \ the cnefy begetten Son^ which it in
the befome of 'the Father, he hath declared hint, Joh. 1. 18.
2. It is beyond our apprehenfion. Senfe and reafbn with-
out illumination cannot conceive of divine truths manifefted
to us in Scripture. Thou haft bid thefe things from the wife and
prudent j and haft revested them unto babes> Matth. it. 25.
2 he naturali man receiveth not the things of the Spirit of God9
i Cor. 2. 14.
Qbjeti. the commandement it not bidden from ut) neither far
if.
Anfw. It is ncer in regard of Gods revelation. though noe
in regard of our acceptation, as the Sunfhines on a blinde
man, that fees it not.
Vfe. BlefleGod for anymeafure of heavenly troth made
known to thee. He gave both light and (Tght.
3. QoU. We muft fearchfor the means of obtaining hea-
venly wifdome. As they that will dig for filver9 muft get
Matte ck?3and Spadts^and finde out mines. Cume^ andfee^ Joh.
1.46..
Vcrf. 4. fTfi Chapters of the Proverbs. 237
1.46. The people follow Chrift by fliipping to be taught,
Jon. 6.24.
Keafon 1. Becaufe God doth not work by miracle now,as
he did, when he gave tongues, and healing power, A&.
»■ 3> 4.
2. Becaufe wifdome grows not everywhere Non omuls fen
omnia tellus. Severall Lands have Overall Hearbs, Trees, li-
ving Creatures.
Vfe. Seek to live under godly Minifters, where Gods
Word drops like dew from Sion, to make the valleys fruit-
full. There aretheW/ex, where mines ?of golden truth are
to be found. And men fpare for no coft to travel! to the
Indies, nor fear no peril].
4. J)ott. We muft ufe the mean? when vrefindc them. So
men dig when they have found a mine. Cornelius is at coft
to fend to Joppafor Peter to inftruft him, as God enjoyned
him, A&. 10. 32, 33. The n xt Sabbath day cawealmosl the rrkzle
City together, to hearth; Word of God, A&. 13.44.
R-afon 1. Becaufe God hath appointed them. And his
will is a law to us, to ufe them, although we had no need
of them, or thought other means better, as Naaman thought
his Sy ian rivers better then Jordan, 2 King. 5.12.
2. Becaufe we have great need of them, and cannot atuin
true wifdome without them.
Vfe. It cryes down thofe that cry down Gods ordinances.
They had need put this text out of the Bible. It wrllbe a
ftrong witneffe againftthem elfe at the day of judgement.
Men will dig in Gold mines, yea in Coal mines, while
anything is left. They can never dig the Scripture dry.
Batmen of this generation are wifer for the world»then for
heaven.
%kT>. We muft take pains in the ufe of the means of know v
ledge. S ) do men in digging for filver. We mufi watch daily
at Wifdomes fates , and wait at the pjfts &f htr dores, ch. - 8 - 5 4- Cite
attendance to readings 1 Tim. 4. 13.
Keafon 1. Becaufe worldly men take fo much pains for
Wealth, which is not to be compared to knowledge. Mine-.rs
take great care, ftudy, pains, and are at great coft, and fpend
much time to get gold and filver out of theearth; and after-
G g 3 warcL
W8 An Expofithn of the three Chap. II.
\\a\& to purge it from the drolTc. Merchants are at much
cott) and run many dangersby (forms and Pirats to get gain.
All their heart runs after it. So mould ours after wifdome.
Omuls cufiditM iniWamtendatur. We mould feek ic with as
vehement defire, as covetous men feek after money. Not
that covecoufneffeis to be commended, but that we mould
be afhamed nutto (eek alter wifdome fo carneftly, as they
do after riches. See how patiently they that love money,
labour ard fweattorit, forbear plea fure, and delight, take
alloccafionsofgain, avoid all occafions of lofle. And we do
not fo much for heavenly wifdome, which is far better. For
riches diminifh by ufe, wifdome encreafes. So Chriftfi
coming is (kt out by a theeve's in the night, i Theff 5.2. We
are fpoken to here after the manner of men, Rom. 6. 19,
For wifdome ftiould be fought with more diligence then
riches.
2. Becaufe though God could give it us without our la*
bour, yet he will not> that we may the more efteem it, being
hardly gotten. So Husbandmen, Shepherd?, Gardiner^
Labourers, Inkeepers, Merchants, learn Languages, Arith-
metick, incur many dangers. Fer mare pauperlem jugiens^ per
Jaxa, pit igneS) Impiger extremos current Mercator ad Indos. Horau
The greedy Merchant runs to the Indies through fea3 rockf, and
fires to avoyd poverty. The unjuft Steward cannot dig. It
requires no great skill, but is too great a labour for him,
Luk. 16. 3.
3. Becaufe wemuft not fodere only5but effodere 5 not only
dig, but dig out. Ail the Diggers labour is loft, if he dig
not till he dig the oar out of the ground. Yea, men dig
till they dig it all out. So muft we labour till we attain
the height of knowledge.
4. The pleafure and profit will anfwer all the pains. Ic
brings happinefle and better profit then merchandise of gold
and iilver, chap.$. 13, 14* It will make amends if a man
fell all he hath for it, Matth. 13.44. The fruit is anfwe-
rable to the labour. The treafure anfwers the Miners pains,
and fills him with joy, when his labour is done. He fares
the better for ic all his life long.
Vfe.
Vcrf. 4. firfl Chapters of the Proverbs. a^9
Vfe. Let us be afhamed that we have taken no more pains
in the ufeof the means to get heavenly wifdome. We may
fay of Knowledges as Simmides (aid ot Virtue, Ferturin ru-
pibus aditu difficilibm babilare : It is rented to dwdl in rocty
hardly accefftble. Sudor ante virtutem pofitus : Sweat goes before
virtue. Clem- Strom /. 4. A man ftillft climheOrdig fefic,if
he willhave it. Worldly men dig where they have hope of a
Mine, though with much uncertainty. We may be afha-
med of doing fo little., where there is certainty of finding
wifdome. Vifcera terra extrahimtts, ul digito gefihtur gemma ,
quam petimw. Quot manm afferuntur> ut unus niteat articulm ?
Similifindio^hdufiria, confiantia, fapien i£ inqwfitioni incumbendum
erat- Plin.l.2.c. 65. We draw out the bowels of the -earth to get a
jewell we defer t to wear on a finger* How many hands are worn out>
that one finger may fhinef J he like pudy, indufiry, conftamy, Quid
xse ufe infearchingfor wifdome. We may then marvel 1 at, and
bewail our flothiulnefle in fecking wifdome, who all our life
long are fo diligent to feek for wealth.
6. Do?}, We muft be conftant in our pains in the ufe of
themesmsof gettmg wifdome. So are men unweariable in
digging for treafure. This Bo\pf the Law fltallnot depart out
of thy mouth, but thoufbalt meditate therein day and night, Jofh.
1.8. The bleffed man meditates in Gods Law day and night,
Pfal. 1.2.
Reafm 1. Becaufe theMiniftersare to preach conftantly.
Preach thiWord in feafon} out of feafon, 1 Tim. 4. 2. And if
Schoolnnfters muft keep hours, it is fit Scholars do fo
alfo.
2. We (hall not be perfect in knowledge while we live,
no not if we had attained to Paul's ftature. We (Ijouldkyow but
in part, till that whkh is perfiU come, 1 Cor. 1 3. 9^ 1 o. And we
muft no: give over mean?, till we attain to a full meafure
of knowledge. As a fick man gives not over phyfick and
diet, till he be fully recovered.
Vfe. Let fuch take it to heart, who have found fweetnefle
in Gods ordinances, and now tinde none. Where is their
conftancy > Qui thefaurum efodiuntinmundoj licit infinitas ca-
piant divitias , non priits abfiftunt, quam mum exhauferint. Non
enim utmulta tollant, fed ut nihilrclinquanth.ee eos fr tcipu} cur a
tenere
^ao~~~ An Expofition of the thru Cha?. \\%
tenere folet. Multo magis hoc nos in divinU facere thefiauris oportet
tamditt effodere quoad tot urn exhaufierimus apparent. Apparent an*
temdixiy quoni am omnia exhaurirenm datur. Chryfoft. in Homil*
fiuper orat. Ann&. They that digcuttreafures in the world, although
they get infinite riches, yet ceafenot till they have drawn the Mine dry:
For this is their chief care, not to gel out much, but to leave none be-
hinde. Much more (liouldwedo thus, dig fo long, till we draw cat
all that appears. Now 1 fay that appears, becaufe no wan hath
p.wer to draw cut all. Arbor em quam fumma conflicts viriditate
Utari, nifi fimo& humor e fubterraneofoveatur, continue exarefcety
nee viror corticis qukquam valet , wfi virtus ftipitif humor em
continuum fibi trahau Sic & homo, quantumcunqus in fapientia
virefcat, ft novum humorem continue fibi nen trahat per fiudium,
acauifita viriditM facililh exarefcit. Caffiodor. /. 2. The tree
which ihcu feeft enjoy the moft greenneffe, unlejje it be continually
cherifhed with dung, and underground moyslure, will be dryed up;
neither is the greenneffe of thebarl{ worth any thing, unleffe the force
of the trunks draw moyfture to it continually. So aman% how green
foever he be in knowledge, if he draw not daily new moyfture to him*
felf by fiudy, his greenneffe gotten will ea fitly be dryed up* The
caufe why many get not faving knowledges, becaufe dis-
couragement makes them give over labour. But fiee\ and ye
/ball find, Matth. 7.7. Tlanlin the curious Printers Motto
was, Labore& cwftantia : By labour and conftancy.
But what are thofe means that we muft ufe to get know-
ledge ?
An[w. Light and fight. So in worldly things,light of the
Sun, and our eyes muft be ufed to diftinguifh objects. The
light is manifold:
1. Of Creatures, which muft be ufed by obfervation of
Gods power, wifdome, goodnefle chara&erifed in them.
Rom. 1.20. The invifiible things of 'God are feen from the creation of
the world.
2. Oi Scriptureufed by reading. Nihil invenitur, nifi quod
psrviamfuam qu&ritur : Nothing is found, unleffe fought in the right
way.
3 . Of the Word preached ,ufed by hearing.
4. Of the Sacrament of the Lords Supper, ufed by re-
ceiving.
5. 0/
Vcrf. Jt frft Chapters of the Proverbs. 241
5. Of good parts given to others^ufed by conference.
6. Of principles in our felves, ufed by meditation.
The fight is twofold. As the body hath two eyes, fo
likewife hath the foul.
The firftis Reafon, whereby man xnu ft feek to underftand
all the former mean s of knowledge truely.
The fecond is Illumination, whereby he is made able to
underftand fuch things as Reafon could not reach. This if
the cleerer eye of the twain.
Thefe muft be continually poring upon the former
grounds, that we may underftand the words of Wifdome.
Thefe arc the means to attain true wifdome, a docible mind,
inftruction by others, prayer to God, and diligent ftudy.
Where all thefe are joy ned, there is no doubt of good fuc*
cede, life them all then, and fare well : one tool will never
build an houfe.
Verf. 5.
Then {hall thou underftand the fear of the Lord, and finde the
knowledge of God.
The way to true wifdome hath been fet down before*
now follow the benefits of it, to allure us to take pains*
and obferve the former directions to get it, and thofc are
fet down,
i. Pofitivcly, to verf. to.
2. Privatively, to the end of the chap.
For the firft. It contains promifes of good things Co be
gotten by fearchingfor wifdome. After the precepts and
inftrucVions, followeth the promife of good fuccefle to every
one which is tradable, and perfwaded to obferve the directi-
ons propofed. Here is promifed,
1. Wifdome to direct us how to carry our felves toward
Godji/. 5,6, 7, 8. 2. Towards men, v*9.
In the firft part note,
1. The things promifed, verff.
a. The reafons why we may expect them.
1. From Gods liberality, v. 6*.
2. From divine inftructioni v, «5. alfo,
Hh 3, from
2$i An Exfofititn $f the three Chap. II#
3. From his plentiful J provision, v. 7.
4. From his defence of them againft error* and
follies, v. 7. alio.
5. From bisdirccVion in matters of truth, v 8.
6. From his preservation of them that are his in
pra&icaH duties of Religion, v. 8. alfo.
The fumme is : They fhall underftand how to know and
fear God aright, becaufe God Will give them light and fight,
aud (lore of it; and power to avoyd errors in judgement and
pr*cVi fe, and to keep truth aud pitty. For the things pro-
mised in this verf.
For the words.
then. When thou haft ufed all the former means. But if
thou go any other way to feek true wifdome, fchen God hatk
appointed,'. hou art fure to go without this heavenly treafure.
For the word fee on cb. 1.28
1'kou [bah underftand. Second. 1.6.
Ike fear of the Lord. See on cb. 1. 7.
And find* St con cb. 1. 13.
the knowledge. Seeoncfo 1. 4.
Of God. The word ca*n!?fct> comes from a word that
fignifies power. For all power is from God It is ufed,
1. For the true God. Intbe beginning GJ created the hea-
ven and the earthy Gen. 1 . 1. And it is the firtt name that is gi-
ven to God in Scripture.
2. It is attributed to Idols, and fa He gods, as the pi &u re
of amaniscalledaman. So are they called gods, becaufe
they feem fotomen, though they be utterly unworthy of
*hatname, and have no divine power in them at all. A§ the
gods oftbeVathns me idols, Pfa. 96.5. The) have caft their gods
toto the fire, for they were to godsy Ifa. 37. 19.
5. It is put for the images of the true God. Thefe be thy
Gcds9 0 Ifraeh Exod. 32*8. The Calf was made for an image
or representation of the true God, as appears by what fol-
io ws3 which have brought tberup out of the Land of Mgypt. Such
Were Jeroboam'* Calves, not Images of Baal, but of the true
Cod, 1 King. 12. 28. *
4. For the Angels, which are neerefr to God in glory
andpowcE, far excelling all earthly and bodily creatures in
both>
—
Vcrf. 5- fir/l Chapters of the Proverbs. 243
both. Thm baft made him a little lower tbm the Angels, PU.
8. 5-
5. For men that come neereft to God in ftate and power,
efpecially Magiftrates and Judges. I have {aid, Xe are gods % Pf.
82.6.
6. It is ufcdto fetout the greatnefle or excellency of a
thing, though unreasonable, in that wherein it excells all
other things of the fame kinde, and fo come* neertr to God
then thty do. Nineveh wot an exceeding great City, Hebr. a
great City of God. Here it is taken in the fiiftienfe for the
true God, for the knowledge of other gods will do us no
good, without the knowledge of him, but hurt rather.
Their farrows fljati be raultiflyed that baften after another God) PC*.
16. 4.
The furumeof all is: That he which confeionably ufeth
all the former means, (hall experimentally be acquainted
with true piety and religion, and found ly feafoned with
an holy illumination, and made judicious in Scripture
truths, and matters of faith ; fothat he (hall be well able
to diCcern between light and darknefie, between truth and
errorf,in meafure competent for his falvation.
Figures. The par of the Ltrd. Syntcd. Speciei. Hereby it
meant true religion and piety, which befides the fear of
God requires many other graces, but this is one of the
principal I, and put for all the reft.
F'mde. A Metaphor from Seekers. The benefits co be
gotten are two.
1. The fear of God.
2 The knowledge of God.
In the fir ft rote,
1. The time, Then.
2. The aft, thou (halt under [land.
3. The fubjeft, the fear.
4 . The obje ft, •/" the Lord.
In t^e ftcond note,
1. The aft, And find.
2. The fubjeft, she knowledge,
3. The objeft, of God.
Hh a aeri
I, — .1111 ^— — «-. ,11 . f
aW™ T -<*» Exfofition of the three Ch**# U
Here thel/iend, and thefentence is com plea ted thus : If
thou do all the former things, thou (halt have heavenly
knowledge.
'ibeny is to be taken , i
i. Inclufiveiy, when thou haft ufed all the former meant*
thou may ft expeft it.
2. Excluiively. Never look for it, till thou* have ufed
them all.
1. 2>c7. Men that confeionabfy ufe ail means of getting
true wifdome, appointed by God, may expeft good fuccefle
from him. So did Solomon fpced, who records his Fathers
inftrucVions,from ch* 4.4. to give thy felf wholly to tbem> that th}
fr of ting may appear to ,all> 1 Tim. 4. 15*
Reafon j. Becaufe elfe Godspromife is voyd, and then
hi* truth will be queftioned. Men may fail of performing
promifes, for want of wit to forefee inconveniences, and*
power to zffkdt what they fay. But God wants neither.
2. The means appointed by God would be flighted. Who •
would ever ftudy Law or phyfick, if after all his pains he
could not attain to the profitable knowledge of them?
Vfe. Let this encourage you to ftudy for true wifdome.
Here is a fair promife, God will not faU us, if we take
pains to get wifdome. Many of the people foolifhly com-
plain, that they cannot know the way to true wifdome*
Great Scholars cannot agree upon it. Sure if they fought as
diligently by reading the Scriptures and Prayer, and other
good means,as they and others labour for weakh,they would
find wifdome. The rich young man came to Chrift, as dc-
firous to learn, yet preferring his wealth before true wif-
dome, went without it. When men fee Merchants returnc
home rich, and Husband-men have great crop?, they are en-
couraged to thofe Trades. Sofhouldwe be encouraged to
feek wifdome by what others have got. Try the means,and
let what you get encourage- you to feek for more j as men
work ftill, and harder in their Trades, when gain comes.
Stfanm finding his Ofhir trade for gold to thrive, 1 King*
Vcrf.J- . firft Chapters oj the Pfoyt rbst 245
9 28. Cent thither every three veers, 1 King. io. 22. So let
u s be encouraged by what we have got ah eady, to get more
wifdome.
3. Do#. There 3s no cxpe&ation of attaining true wif-
doroe, without a confcionable ufe of all good means.-. The
Kings of Jffael could 11 < »t obtain true wifdome, nor the wic-
ked Kings of Judab, becaufe ihey ufednot the means pre-
fcribed to them to caufe the Law to be written ouc for
them, and to read therein all the dayes of their life, Deut.
17. 18, 19,20.
Ret/on 1. Becaufe God will not bleflt their labours, that
go nut his way. They may as well expect ftrength without'
food, health without phyfick, warmth without clothes or
fire, crops without plowing or fowlng.
2. God will croife thole that go their owne wayestogec
wifdome. For they afcribe to themfelvesa power above God,
and a wifdome futable, that pulldown his way to fet up
another.
Vfc. It (hewius areafon why many have not true wif-
dome, becaufe they feek it not in Gods way, and God,
will not give it in theirs. They have no mind to learn it,hear
feldome, ptray feldomcr, never ftudy.
3. Dofl. Much wifdome is needfull to 1 find out the true
religion. *timoihy from a childe had learned the holy Scripturer9
which were able to mak$ him wife to falvation, 2 Tim. 3.15.
7 he wifdome that k from above ', h fir ft pure, then feaceable>&c.
Jam, 3. 17.
Reafin 1. Becaufe it i& high above u*;fenfe nor rcafon
cannot reach it.
2. There arc many (hews of falfe religions to deceive ut.
As voluntary humility, and wor (hipping of Angels ; a (hew of wifdome-
in will-worfhipy &c> Col. 2. 18^13. All is not gold that gli-
tters.
Vfe. Marvell not that men are Co ready to imbrace falfe re-
ligions, Popery, Idolatry, Herefie. It is for want of true
wifdome. They think themfelves wifer then they are.
Va'mman would be wife, though man be born likg a wild Affescok%
Job 1 1 . 1 2 . The name here given to God is Jehovah* which
ihgnifies being.
Hh $ 4, VoO*.
t - — — - — ■ ■ . - , , . _ ... — -
1 44 An Exfofition $fthc three C h a p. I \.
4. Itotf. We mud look upon God as the fountain of all
being. In him we live, and move, and have our brings Act. 17.28.
Of bim, and through bim, and to him art all things > R > m. 1 1 . 3 6.
Reafon 1. Becaufe this will be glorious to God when we
fee him in all things.
2, It will be pleafing to us, as to men, to read their genea-
logies 5 and to children, to fee their parents love in their
clothes, vi&uals, &c>
3. It will be profitable to others, and keep us from wron-
ging others. He who made them, will right them.
Vfe. Let us, as fee God in our being, fopraife him while
ire have any beings Pfal .146.2.
5. Vott. The knowledge of God is worth the finding.
Let him that gloryeth, glory in tbk, that be underftandeth and kpow-
etb me, that lam the Lord, Jer. 9.24. I count all things but loffe
for the excellency of the knowledge of Cbr'ift Jefut my Lord, Phil.
3. 8.
Reafon 1 . Becaufe 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. Thk k life eternal,
that they might kpow thee the onely true God, Joh. 17. 3. No ad-
million to live in a palace without the owners acquaintance.
Heaven is Gods palace.
Vfe* Woe be to them that fcek fo much to get acquaintance
on earth,but never look afrer acquaintance with God. They
may feek it when it is toohte. When they come to die, and
would fcrape acquaintance with God, he will fay, I never
kpew you : "Depart from me, Matt. 7. 23. Therefore acquaint thy
felf nor* with him, and beat feace, thereby food fhall come unto thee,
Job 22. 2f.
6. Vc&. We muft look upon God as moft powerful!.
Cod hath fpofyn once -, twice have I heard thk, that power belongeth
unto God, Pfal. 62. 1 1.
Reafon. Becaufe we may have need of more then a created
power, which is not to be found but in God.
Vfe. When men over- power you, look up to Gods power.
This may eafe your (pints.
Verf.
j m ^ !■■ ' ~~ ■■"-- ' — ~ i ■ _ i i ~ i i 1 , _ J~ i _i _ ^^B__J— -
Vcrf. 6. frfi Chapters of the Provci bs. 347
Verf. 6. .••
For the Lird glvetb wifdome; out vf bit mouth cometb knowledge
and under/landing.
Here arc the two firftreafons, why they which confeip*
nabiy ufe all the form* r mean?, fhall attain true knowledge.
And they are taken from God* liberality in giving wifdume
inwardly to make the foul fee the truth, and hi? outward
inftruftion of things fit to be difcerned by that wifdome
wrought in the foul within. God gives fight and light.
Both are neceflary, and both from God.
For the words.
For* See on ch. 1. 9, S )me tie thefc words to the third v. as
giving a rcafon why we fhould pray to God for knowledge ;
becaufe he is ready to give it. Others knit it to the fourth v.
thus, by way of qualification. Though thou muft ufe all
diligence to get heavenly wifdomp, yet know, that all thy
W»t and labour cannot reach it5 but God muft give it to
thee, or thou wilt never have it. But it is beft to knit it to
the verf. immediately before. If any man fhould fay, I de-
fpair of getting heavenly wifdome. My pains cannot reach
it, and God will not hear my prayers. Solomon anfwers in
the text, Defpair not, for God is as ready to give, as thou
art to ask it.
the Lord. See on chap. 1. 7. God gives true wifdome
inclufively. He can do it. And exclusively. None elfc
can do it.
Givetby Heb. will give •> to wit, if thou pray and labour for
it, as before. For the word fee on ch> 1 . 4.
Wijdme. See on cfc. 1 . 2.
Out of bit mouth. The wore1 nQtor >D, figniffes,
1. That member which we call the mouth of the body.
7 be) have mouths*, but tbeyfpeal^not*, Pfal. 1 1 5. 5 .
2. The manifefhtion of ones mind by fpeech, or words
which come out of the mouth. According to thy Word pall
all my people be ruled} Gen. 41.40. Thc word is in Hebr. tby
mouth*
3. The round top of a well, or garment, orvefie^whicb
is*
An Exf option of the three Ch A> . II.
is like a mouth. A great ftone vrat ufon the veils month, Gen.
29. 2.
4. The edge of a {word which devours or deftroys men,
as the mouth doth meat. And they flew Hamory and She-
chem bis Son with the edge (Hcb the mouth ) of the /word, Gen.
34.26.
5. The end or corner of a place; The boufe of Baal was full
from one endto another, Wtb.moutb, 2 King. 10. 21.
6. A part or portion, as the mouth is apart of the face*
By giving him a double portion, Heb. mouthy Deut. 21.17.
Here it is taken in the fecond fenfe for the manifeftation of
truth by God in his Word, or by his Minifters.
Cometh. Ic is not in the Originally but added by the Inter-
preters fitly to make up the feafe, and therefore it is printed
in fmaller letters.
Knowledge. Sec on cb. 1. 4.
And underftanding Seeonver/. 2. of thUcbaf. Some take
• wifdome, knowledge, and underftanding, to be all one here.
As if the wife man bore fo great affe&ion to it, that he could
not name it often enough, nor fiude words fufficient to
exprefle the worth of it. Ba/rtediftinguifhcth them thus, By
Wifdomeis meant the knowledge of heavenly things; by
knowledge, things need full to be known here in the world;
by Under ftanding, difcretionto carry our ftlves well among
men. But itismoft likely, that they are Symnym and in-
tend no more but knowledge of what we mould beleeve,
and how wefhould carry our felves religion fly, and fo ic
anfwers well to the former verf. and gives a good reafon to
confirm it. Thou malt underftand, becaufe God gives wif-
dome, &g.
Figures. Gods mouth Is put here for his revealing
truth.
1. By a Metaphor, attributing a mouth to God, and fpea-
king of him after the manner of men, although he have no
body, nor bodily members.
2. By a Wetonymic of the caufe for the effect. Hereby is
meant Gods revealing his will, as men do by their mouths
make their mindeknown^ yet in another way more befitting
Gods fpirituall eflence, by a found from Heaven , or by
Angcli,
Vcrf. 6. frjt chapters of the Proverbs. 249
Angels, or by his Servants, Prophets, and Miniftcrf j or in-
wardly, by his Spirit.
Note 1. Gods liberality.
2. His inftruttion.
In the former obferve,
1. The word of coherence, For.
2. The perfon fpoken of, the Lord.
3. Theatt, givetb.
4. The object, wifdome.
In the latter note,
1 . The two gifts, knowledge and underftanding.
2. The way of beftowing by divine information, cometb
out of his month.
1. God gives the foul eyes by illumination.
2. He gives light by revelation. We (hall fee the fruit
of our labour in fearching for heavenly wifdome, for God
will give it.
1. Vott. What we cannot do in fearch of true wifdome,
God will fupply. So he taught Mofes and Daniel what
JEgyptian and Chaldean wifdome could not teach them. So he
taught David what his Teachers could not. So he confefles,
1 have more under/landing then all my Teachers, for thy testimonies
are my meditation,? 'fal. 119. 99. So he taught Solomon more
then any of the children of the Eaft, or all the Wife men of
JEgypt knew, 1 King. 4. 30. So he would teach the Philip'
fians, what they could not teach one another. If in any thing
ye be otherwife minded \ God (ball reveal even this unto you, Phil.
3. 15.
Keafon 1. Becaufe of Gods mercy. He will not leave his
fervants in the Aids. If he will have birds fly, he gives
them wings. If he give an heart to feek for wifdome, he
fupplyes by his Spirit where means fall fliort.
2. Becaufe of Gods glory. He will perfect the work,
that he may have the honour of the whole, Jefus is the author
andfinifher of our faith, Heb. 12.2. He will not lofe his glory
for mens imperfections, but will fupply what is wan-
ting.
Vfe. This may encourage God« people to labour for wif-
dome. If a boy willing to learn had a Schoolmafier, that
I i would
2JC An Expofition &f the three Chap.1I*
would fay to him, Study hard } when you ftick, I will help
you out. My head is better then yours. YVould he not fludy >
So do ye. God will (upply what ye want.
Vfe 2. When yeftickat difficulties, pray to God to re-
folve you. He will help you out of the dicch.
2. Voft. Wifdome is a free gift : If a man ask wifdome of
God, it frail be given him., Jam. i. 5. 1 have given thee a rrife
and underftanding heart, faith God to Solomon, 1 Ki. 3. 12.
Retfon I* A parte ante, from our condition before. We
havenofpirituall wifdome naturally, nor ftrcngth that can
getir, nor wealth that can purchafe it. We are born fools,
and dead in fins and trefpajfes^Eph. 2. 1.
2. A parte poft. We can give no requital! to Godj who
gives it. We cannot teach him wifdome. Who hath kpwn the
minde of the Lord, or who hath been hit coun fellow, or who hath firft
given to him, and it fhall be recompenfed unto him again ? Rom. 1 1.
34, 35. Neither can we with all our wifdome, no not,when
we are in heaven, add any thing to Gods ruppinefte, who is
perfection if felf. Poor Apprentices, when they get skill
in their Trades, may help to make their Mafters rich* We
cannot do fo c© God.
Vfe 1. To teach us to receive wifdome being a free gift*
There is none among us, which would not onely think hint-
felf to be out of his wits, if he mould refufe a thing, which
he could not W3nt, but alfo would Judge hi mfelf mod un-
thankful!, if he did not receive it with hearty thank fgtving,
when it was freely offered him. We would hardly pur-
chafe heat enly wifdome, if we will not receive it of free
2. To teach us humility. If we get true wifdome, let us
not attribute it to our own ftrength, nor crow over others.
Fimermengot it,when Phari fees could not.
3. D08* Wifdome comes from the Lord alone. Hither
the Apoftie James, fends us to beg ic. If any of you lacK wif-
dome, let him asj{ of God*, that giveth to all men liberally, andufbrai*
rfethnot, Jam. .1.5. Solomon prayes to God for it, and obtains
it of God, 1 Kin. 3. 9, 1 2. If (as a learned man faith) that
all profitable learning in the world came out of Adam'*
ia&utb at firftA as from a maft wife, teacher and fountain %
how
Vcrf. £• firft Chapters of the Proverbs. 25 l
how much better may the fame be faidof the onely wife God?
Jude v. 25 . who it wonder full in comfell, and excellent in workings
Ifa.28.29.
Kerf/0/1 i» TheLaw, themoft compleat rule of life came
from him. No Laws of Solon, or of the wifeft men come
neer it. No man could find out fuch.
2. The Gofpel is from him alone. A s he gave the Law by
Mofesy fo the Gofpel by Cbriff, Jo h. 1. 17. Angels could noc
have found out a way to fatisfie Gods juftice, and fave
us.
3. All proprieties are from him alone, the Word of the Lord
that came unto Hofea, Hof. 1. j. the revelation ef Jefus Chrift,
which God gave unto him, Rev. 1. 1. None can tell things to
come, but God.
Vfe 1. Let us then not tru ft tojthe rivers, but go to the
fountain for waters of wifdome. You may learn humane
wifdome from P lato and Ari ft otle, but divine wifdome is not
to be fought in the books of Heathen writers, and Infidels,
but in thofe books which come out of Gods owne mouth.
Solomon fends us thither for it, from whence he had it him-
felf. Origo fontiumy & flumimm omnium mare efi : virtutum>
& fcitntiarum,Vominus Jefus Chriflus. Bern, inCant.Serm. 13. ,
the otiginallof all fountains and rivers is the Sea, The original!
cf all virtues andfeiences, is the Lord Jefm Chrift. Ad fapientem
fertinet confiderare caufam altijjimam, per quam certijjzme de alik
judicature & fecundum quod omnia ordinari oportebiu AriftotU.
It belongs to a wife man to confider of the higheft caufe by which he
may mofi certainly judge of others, and according to which all things
muft be ordered. Z^cnChaldtoruminftitutio, [ed diviua gratia pueros
inteVigentes fecit, h was not the inftruttion of the Chaldeans, but
Gods grace which made the young men wife. Tbeodor. in Dan.
1. 17.
2. Take notice that our wifdome is not from ourfelves,
but from God. It is not in our power to get it. Be not
then proud of thy wifdome, as if God were a debtor to thee
for unrig thy wifdome to his glory. He hath paid thee be-
forehand , he gave thee thy wifdome, and if thou ufe it
to his glory, he will pay thee again with eternall glory.
Proud perfons then muft be dumb, unlefle they make Solomon
Ii 2 a
2^ ~~ , AnExpofitionof the three Chap. IT
a liar, who faith, Ibe Lord givetb wifdome. What wifdome
then foever we have, we mutt not praifeour felves for it, as
if we were fomething more thtn other?, which are voyd
thereof: but without advancing our felves, we mult con fe fie
with St. James, that every good, and every per fell gift is from
above j and cometh down from the Father of lights, Jam. 1.17.
Otherwife we fhould well deferve to hear, Who makfih thee
to differ from another ? And% what haft tbou» that thou didftnot re-
ceive? Nov, if thou didft receive it, why doft thou glory as if thou
hadft not received it ? 1 Cor. 4 7.
4. Dotf. All manner ot heavenly knowledge is from God.
God9 who at fundry times, and in d'wers manners, [pake toour Fathers
by the Ftophrts, hath in thefe lafi dayes fpekfn to ut by hti Son, Heb.
i.i)2. Flefb and blood hath not revealed it unto thee> but my Fa •
thert which it in heaven, Mat. 16. 17.
Reajon 1. Becaufe none can teach us to know God, but
God himfelf. Who can confiderof the higheft caufe, but by
influence from the higheft caufe > Who can fee the Sun, but
by, influence from the Sun?
2. We cannot know heaven but by Godsfrevelation. As
we know not what is in the Indies, but by relation of fuch as
dwell or have been there.
3. We know not the way to heaven but by Gods direction.
Mtns brains may make a ladder to ciimbeto KingdomeSj
but Jacob's ladder, where God ftands at the top, can ontly
reach to heaven.
Vfe. Try your wifdome, whether heavenly or no, in dN
vine things, by the originall of it. Theconfcience is trou-
bled with the guilt of fin ; God fets Chrifts blood alone
before thee; Papifts fee merits, works of fupererogation,
Popes pardons, to help clenfeit. Gods way is thebeft. The
foul is opprefled with filth of fin. God offers his Spirit to
clenfe tRi$ f°u^ &*b\e. Papifts talk of whippings, abftinence
from flefh, yet are many of their votaries, homines, quosfi vel
faeno ya\ceresy lafiiyirent. Erajwi vita. Men that would be wanton>
if theysat, nothing but hay.
5. Vofi* Gods Word and Ministers muft be regarded inthe
fcarch of wifdome. to the haw, and to the 7'eftimony; if they
v tak^ not according to this, IVordy it is becaufe there U no light m
t hem*
Vcrf. 6. pfi Chapters of the Proverbs. 2 5 ?
them, I fa 8. 20. Search the Scriptures, for in them )e thmk^ye
baveeternall life, and they are they which teftifie of me , J<>h. ^ 39.
Quench not the Spirit. Deftife not propbe/yings, 1 Theft 5.
ip, 20.
Kiafin 1. Bcaufe the Scriptures are the fountains of hea-
venly wifdome.
2. They are the touch-ftone of divine truth?. Spirits
mull fubmitto be tryed by them, 1 Joh. 4. 1,2.
3. The Minifhrs are the conduit-pipes through which
God ordinarily fends forth the waters of heavenly know-
ledge.
4.. They are Goldfmiths, that know bed how to ufe the
touchftone of the Word to try truths. Ic is their ftudy and
their.trade.
Vfe 1. To (hew us the vanity of thofe men who trufl:
to revelations and their owne Spirits, in (lead of Gods, and
flight the: Scriptures, and defpife the Miniftcrs. Certainly
they are far from true wifdome.
2. To exhort us to read the Scriptures diligently, and
to hearken to Gods Miniftcrs reverently. For though men
muftufe their owne endevours to get true wifdome (elfe
praying to God for it is but mocking of Gdd ) yet they
cannot by any labour of their owne attain it. Therefore
mud our ears and hearts be enclined> to our Teachers, x>. 2.
By them doth God open his mouth to give us wifdome*
We fhould then refort to the preaching of the Word, not
flackly, or for cuftome fake, as hypocrites, fuperftitious
perfons, and Idolaters do, but to the end that we may re-
ceive and learn wifdom« of Ged , through his grace and
goodnefle, whereby we knowing him, may walk in his fear.
It is promifed asablefljng. Thine eyes jha 11 fee thy Teachers,
Ifa, 30.^20.
6. VqU> Inward capacity v and outward difcovery come
both from God, He gave Sol mon wifdome to comprehend
many things which others could 'not underftand. He
gave Mfes knowledge of tbc Creation of the world;
Reafon. He gave man eyes to lee withall, elfe he could not
have hadanycomforrable view of the excellency 6f the crea-
ture Hsplacedthe Sun and Moon in the firmament?elfe eye3 -
li x would*;
2j^ An Exj>ofitien$f the three Chap. II.
would have done no good. Much more is there need of
Chrillshelp for (pirkuall light and fight. Quod lux eft viden-
tibitf & vifii* id Vein eft intetiigentihiu '& intellects. Thalamus
in Hecatontade. That which light is to them thatfee^ and to things
feen3 the fame is God to under flanding men, and things underftood.
Vfe. 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. Elfe no found wifdome is to be gotten,
nor no fpiritual light nor fight.
Verf. 7.
Be layeth uf found wifdome for the righteous^ he is a buckler to
them that wall^ uprightly.
♦
The two next reafons ^follow, why right fearchers (hall
obtain true wifdome. The one from Gods plentifull pro-
vifion. The other from his protection from errors.
For the words.
He lajetbup, Htb.bebidetb. Hehadfaid before that wif-
dome muft be fought like an hidden treafure^ nowhefhews
where it is hidden, not with men, nor in the bowels of the
earth, but with God. Men lay up treafure, God layes up
wifdome, and that in Chrift, in whom are all thetreafures bid
of wifdome and knowledge % Col. 2.3. And who is the wifdome of
God3 1 Cor. 1. 24. Now3 God doth not hide it to deprive
men of it, but that as a treafure he may keep it fafe,and bring
it out to give to his children, as they need it. And it (hews
withall that God hath abundance of wifdome, enough to
ferve himfelf, and all creatures, becaufe he layes it up as
men do riches, who have much more then they have pre-
fent ufe of. And he layes it up for the good of his,as he doth
goodneffe. 0 bow great is tby gooineffe which thou baft laid up
for them that fear thee ! Pfal.31. 19. So it is ready and at
hand for them upon all occafions. So we keep things care-
fully, that we lay up for our children. As the men of
China do hide matter to make China difhes^ in the earth, to
make portions for their children.
Sound wifdome. The word rPTEJltlj fignifie?,
1. Eflince, or being orfubftanceof a thing. Hence may
come
Vcrf. 7. firji Chapters of the Proverbs. a 5 5
come the Greek word »*J*. that they are double tj that which is,
Job u.d. How haft thou p lent -fully declared the thing M it is ?
)i>b26- 3. Thou dijfolvefi my fubftance, Job 30. 22. And fo ic
(lands in opposition 50 that which is not. So riches are ds-
fciibed., JVtltthuu fit thine eyes upon t bit which if not? ch. 25. 5.
Heaven onely hath a inundation, earth hath none, but is
hanged upon nothing. Abrahum lookfd for a City which hath
foundations , Heb. n. 10. ButG*/ hingeth the earth upon nothings
Job 26. 7. Wifdume hath folid fublhnce in ic, and true
worth, whereas opinion onely fees the price upon all out-
wa;d things.
2. The word fignifles working or operation, which is an
effctt of cfTence. Things muft be, before they can work, and
are to fmall purpofe, if they work not. Gud is excellent in
workjng> I fa. 28. 2 p.
3. Wifdome, which is one of the moft excellent things
that have a being. Keep found wifdome, ch. 3 21. Other things
pafie away, when ic remains and fupports many things be-
fides. Sapientiaeffent'u appellationem fortita eft, qu0dftt, atqsad
omnem ttermtaumdwet. Ab.Ezr. Wifdome hath got the name of
effmcty becaufe it is, and endures to all eternity- Icisalfo lear-
ned from things that hive a being, and is excellently feen
in them. Some take ic in the firft fenfe, and interpret it of
that glorious being which God referves for the righteous
in heaven. But it is beft to under/land it of found wif-
dome, which is fajd to be Gods gift in the former verfe.
God is not like a bad Father, which wafteth 'his goods, but
like a provident one, who layts up treafure for his chil-
dren.
For the righteous. He had fhewed before what God gave,
namely, Wifdome. Now he (hews to whom he gives it, not
to all, but to the righteous. He layes it up for them that
will makea good ufe of it. Rtflut eft* qui fuam voluntatem di»
vina conformat voUns de amni re id quod Vem vult eum v.lle.
AmbrofHe is rights who conforms his will to Gsds> willing in
every thing that which God would have him to will. It may be tranf-
lattd, For the u[nigbt. So^ gladmffe for the upright in bear.t9 Pfal.
97* «■•
He is a buckler.: The Lord, mentioned before verf. 6.
Qtherft
- - .1.1 . I ....-■■ .. ■ I II I .1 . .1 ■>. , .1 ^
ar# An Expofttion of tbethrec Cha?. I{.
Others readr whi:h is a buckler, To wit, found wifdome,
mentionedin the beginning-of th\§v£rf. The former is the
better. God as a (Tiield lets himfelt between his, and all
dangers, efpecially fpi ritual I. It might have been objc&ed,
The godly are fubjeft to many dangers and errors. The text
anfwers, God will be their buckler to ftand between them,
and what might hurt them. The FLbr. word pQ, comes
from a word that signifies to cover and defend. A Buck-
ler defends men againft blows and weapons. Itfignifies,
i . A fhield or buckler, literally, fuch as are ufed in wars.
iVastheie afbiddfeen? Judg. 5.8. Jbere the fkield of the mighty
is vilely ca ft away, 2 Sam. i . 21 .
2. By a Metaphor it fignifies a protection or prote&or
from dangers. lam thy fiield>Gzn. 15. 1.
3. Rulers, who are theprote&ors of the people. Her
rulers (Heb.berfbields') with fbamedo love, Give ye, Hof. 4, 18.
Ihefbields of 'the earth belongunto God, Pfal. 47. 9.
Here it is taken in the fecond fenfe, and fo God protettf
his from innumerable dangers, and fo doth Wifdome alfo.
But it may better be underftood according to the coherence,
^ that God wil be a buckler to defend them again ft all fophiftry
and errors that would wound their fouls , and rob them of
that wifdome which God hath laid up for them. There is'no
want with God, neither is he fparing in giving wifdome to
his. As he layes it up plentifully for them, fo he will
bring it out plentifully to them, and make it a buckler to
keep them fafe#from all hurt of errors, efpecially fuch as
might endanger their falvation.
To them that walk* See on cb. 1 . 1 5.
Vprigbtly, or aright. Whofe lives and actions are fincere
and agreeable to Gods Word.
Figures. He layeth up. A Metaphor from parents laying up
treafure, or portions for children, 2 Cor. 1 2. 14.
A buckler. A Metaphor from War, wherein Souldicrs ufe
bucklers to prevent wounding.
to them that walk* A Metaphor from Travellers, to fct
out a conftanrcourfe of piety.
ttiote 1. Godsprovifion.
2. Gods protection.
In
Verf. 7. firft Chapters of the Proverbs. 257
In the former note,
1. Tbeperfon, He; that is, the Lord.
2. The aft, layetb up.
3. The objeft, found wifdome.
4. The fubjett, for the righteout.
In the latter obferve,
1. The benefit. He it abuckftr.
2. The perfons to whom, to them that wa\up rightly*
I. V08. God hathftore of wifdome. Hit understanding it
infinite,Vfa\. 147. 5. Othe depth of the rickety both $f the wif-
dome and knowledge of God, Rom. 1 1. 33. Men have (lore of
gold that canfpare it to treafure it up. So hath God of
wifdome. .
Reafon- It appears,
1. By Gods works. Of Creation. In wifdome haft thou
made them all, Pfal. 104- 24. Of Providence, in upholding
the world, wherein there are are fo many contrary difpofi*
dons in all forts of creatures, that threaten ruine to it,
2. In his Writings. TheLawandGofpel, OldTeftament
and New, the beft books in the world, if mens eyes were
open to fee the myfteries of them. Open mine eyes> that I may
behold wondrcut things out of thy Law, Pfal. 119. 18.
3 In his Scholars. Bezaleel and Aholiab filled by God
with underfhnding in all manner of curious works, Exod.
31.2, &c« Vavidby Gods Word made Wifer then hit enepiies9
leachers, ancients > P fal . 1 1 9. 98, &c. The Prophets, Apoftles.
We count them beft Schoolmafter?, and wifeft, out of whofe
Schools come rare Phyficuns, Lawyerf,Divines. All learned
men conrt- out of Gods School. His is the heavenly Aca-
demy-
Vfe* Let us admire at Gods infinite wifdome, and feeing
our owne fmall ftore, let us fubmit our judgement to his in
all thinf s, for he is wifeit. It feems ftrange to flefh and blood
to be faved by the Crofle. of Chrift. It feemed fo to Jem And
Greekj Chrift crucified k unto the Jews a ftumbling-blocl{> and
unto the Greekj foolifhneffe> 1 Cor. 1. J^/Tbatis, to all the wife
men of the world. For the reft of the World had little
learning then, and were counted barbarians. Let us look
for falvation nowayelfe but from the Crofle of Chrift. k
K k feems
arg AnBxfofitionofthe three Chap.II.
ieems ftrange to us, that death (hou)d be deitroyed by death,
yet it iseahe to God. It {eems no lefTe ftrange, that God
fhouid work by contraries. Yet he doth fo. He brings light
out of darknelfe, and leads many to heaven through an hell
of conference. It fcems ftrange to us that we mould be lick
or poor, when others are well or rich 5 but God in his wif-
dome fees fome good in it to us, which we fee not. Let us
therefore be patient.
a. Da#. God provides wifdo me for others. Parents, as
they providefood and apparell, fo alfo they lay up portions
for their children. God hath wifdome fufficient tor himfelf
to guide the world^and layes up enough to make others wife.
He layes it up,
1. In the Creatures, The heavens declare the glory of Gcd>
and the firmament jhewetb hit handy mwi^Pfal. ifu i.
2. In his Word. Theft are written^ that ye might beleevethat
Jem it the Chrift the Son of God, and that bekeving ye might have
life through hU name, J oh. 20. 3 1 .
3. In the Sacraments. They are my Aeries, 1 Cor. 11.
23, &c.
4. In Chrfft. He is made of God unto ut wifdome, 1 Cor.
i# 30. And of hit fulnefle we all have received, and grace for
grace) Job., t. 16,
5. in the government of the World. He brings down,
great men, disappoints their plots, delivers bis people,
Exod. 1.5.
6. In the government of the Church. He makes his people
to increafe under perfecut ion, as the Israelites did in Mgypl,
Exod. 1. 12. Sanguis Martyrum femen Eccleft£. Ike blood of the
Martyrs was the feed of the Church.
7. In Heaven. Ifyebatb not feen, mr ear beard, neither have
mred into the heart pf man, the things which God bath prepared
fir them that love him3 1 Cor. 2. p.
Vfe. Defpairnotof gettingftore of knowledge, if ye dig
where and how God appoints. We are ill keepers of wif-
dome. Adam foon loft it. Therefore God keeps it for us.
Other wife it would foon be loft out of the world. Wit*
neffe barbarous times. Seek therefore for true wifdome
m tfle Creatures, by Obfervation •, in the Word, by Aufcul-
tation
if
Vcrf. 7# prfi Chapters of the Proverbs. 2 $9
tation ; in the Sacraments, by Meditation ; in Chrift, by
Supplication ; i» the World, by Contemplation 5 in the
Church, by Consideration 5 in Heaven, by Premedita-
tion.
$. VoX. Upright men fhali not want neceflary wifdome.
God hath laid up (tore for them. If any man will do bis wiU>
be {ball krtowof the doBrine, whether it be of God> or whither /
fteat{ofmyJelf> Jon. 7. 17. What man k be that feareth the
Lord? him fhall he teach m the way that he fbatlchoofe. Ihefe-
vret of the Lord k with them that fear him 5 and he wiUjhew them
bis csveaanU Or, as your marg. reads, And his covenant ft
make them kpowit) Pfal. 25. 12, 14.
Reafon 1. Becaufe God is liberal, and like to great Prin-
ces, ufeth not to give one gift alone unto his Favourites.
They give riches and honour. . He gives righteoufnefie and
wifdoroe. Be bkffeth m with all fpirituall blejpngs, Eph.i .$.
2. Becaufe he knows, that they will ufe it well. To fuch
children as ufe clothes well, and other gifts, Parents give
more. So doth God.
Vfe. It comforts Gods people. They have an heart to
do well, but often complain, that they cannot underftand
what is right in many .particulars. Be of good comfort,God
that hath given thee that heart, will give thee convenient
knowledge.
4. &oB. God will keep his from dangerous errors. S3
he kept the Antiocbians by the Apoftles and Councell at J*-
rufalem, Aft. 15. 1, 2, 31. The Galatian$> by Paul's Epiftle,
Gal.i.8,^c.
Reafon 1. Becaufe God would not be di (honoured, nor
have his way nor himfelf be evil fpoken of by them. A Fa-
ther had rather any fhould think ill of him then his chil-
dren.
2. He would not have them perifh. Men may perifh by
damnable errors, as well as by wicked lives, 2 Pet. 2. 1. A
Father would not have his children take fuch courfes as
fhould lead them to the gallows. God hath more care to
keep his from hell.
Vfe. Let us praife God for keeping us free from the dam-
nable errors of che time about God, his Word, Refur-
Kk 2 rcftion,
/
i4p An Expofition $f the three C h a p . H.
re&ion, into which others run greedily. It is not our care,
butGod?, that keeps us pure.
5. Dott* True wifdome is a great means to keep men
from errors. Sofomeread it, which is a buckjer, meaning
wifdome. By them is thy fervant warned, Pfal. 19. 11. What
to do? To take heed of errors, which himfelt fees not,
verf 12. Beware, left ye be led away with tke error of the wicked.
How (hall we avoyd it ? By growing in the knowledge of our
Lord and Saviour Jefus Chri^ 2 Pet. 3. 17, 18.
Reafin. Becaufe wifdome takes away thofe 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. Te do ore, not knowing the
Scriftures, Matt. 22. 29. Wifdome removes this, and (hews us
the right way.
2. Darknefle. He that knows the way belt, may errcin
the d2rk. So may Godsfervants in difficult things,not fo
cieerly revealed in Scripture.. Here alfo wifdome helps
them out.
Vfe. It difcovers to us away how to difcover errors, and
avoyd them, which is by getting wifdome. Verumeft index
fii, & ebliqtti. Truth difcovers what is right, and what is wrong.
Men that have true weights at home, weigh things they
buy, and are not coufened by falfe weights abroad. So
wife men weigh opinions by the Scripture, and are not de-
ceived.
6. VoU* tlprightnefle b^oth of heart and life is needfull
for them that would be kept from errors. Witneflc David'*
prefervation, and Solomon** failing in religion.
Keafon. Becaufe God takes no care of keeping fuch who
deny aim heart or life.
Vfe. Behold another means of keeping you from errors,
that may endanger your falvation. Get upright hearts and
live*a and ye fhall be fafe.
^cr£
.-i.
Vcrf. 8 , firjl Chapters of the Proverbs.
161
Verf. 8.
He kfepelh the paths of judgment j and prefervelh the way of his
Saints.
Here are the two laft benefits, or reafons, why fuch a*
ufe the right means, (lull attain to the knowledge of God;
to wit, Gods direction in nutters of judgement, and pre-
fervation in matters of pra&ife. He not oncly fhews that
God will give that wifdome to his fervants, which he hath
laid up for them 5 but alfo what good fiuit it (hall bring;
forth in them. God provides found wifdome for good
men, which is a buckler to defend them, that they may
walk fafely in good wayes , and God preferves them
therein.
For the words.
He kfepetb. Some underfiandit of God in regard of him-
felf, that healwayes doth juftly in what he doth. Others,
of God, in regard of his people. He keeps them in right
wayes, and will not fufferthemto erre to perdition. But
the words are, lo \eep the paths of judgement $ that is, God
layeth up wifdome in (tore tor them, and gives it them, and
gives wilhall underftanding todifcern crrorf, that they may
judge rightly pf divine truths, and not go aftray 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 Kth. word DEKPQ, fi gnifies, ;
1. The Law, or Word of God, by which judgement is
to be given. The judgements of the Lord are true, Pf.i 9-9.
2. The fuit or cafe to be tryed in judgement. Mofes,
bought their ca ufe before the Lord, Numb. 27. 5.
3. The fentence paft in judgement. They gave judgWM *
upon ibem, 2 King. 25. 6.
4. Thecrimcorcaufeof that Sentence, They whofe judge*
ment was not to driw^ of the cup> Jer. 49. 1 2.
5. "Phe punifhment inflt&edby virtue of the fentence.
So fhallthy judgement be y 1 King. 20.40.
6. Jufticea which ougbttobe in every fentence. Which'
tkecutetb judgement for tkeopgrejfedyPhhitf. 7.
Kk 3 7;The,
^^ A* Exfofittonof thethrec Cha*. II#
j. The inftrumentsot executing the fentence, or judge-
men c. When I fend try fur fore judgemenis upon Jerufalem, Ezek,
14. 21 .
8. The JudiciallLaw of God. Remember theLzwofMt-
fest with the jiaiutes and judgments, Val. 4.4.
9. Wifdomeand difcrttion, which are very ncedfull in
judgement. The Lord is it God of judgment , La. 3018*
io. Moderation, which is very requiftte in judgement.
EJfe, Summumjuf, fumma injuria : the bigbtjl Law, the higbefl
injury. 0 L>jrd, correct we, but with judgement^ not in thine an-
ger ^ hil thou bring me to nothing, Jer. 10. 14.
11. Righteous promises, Quicken me accordingto thy judge*
menlt> Pial.119. 156.
12. The rice, cuftome, or manner of doing a tfeing,which
fhould be done with judgement. How frail we order the childe?
Heb. What fhallbe the manner sf the childi ? Judg. 13.12. that
bj How muft thechilde be bred ?
13. Theformorftiew of a perfon or thing. What manner
of man was he? Hebr. What was the wanner of the man?
2 King. 1.7.
14. Right or title to a thing. Ihisfhallhe the Priejls due
from tkepeople.Dmt. 18. 3.
1 5. A pattern, according to which a thing is to be made.
And thou (halt rear up the Tabernacle, according to the fafhion
thereof \ which was fbewed thee in the Mount, Excd. a& 30*
Here it is taken in the firft fenfe3 God keeps his in paths of
truth agreeable to his Word.
Andpfefervetb. The word ■nOtfr ligntfief,
1. Topreferye by keeping out Jof fin or trouble. Keep
me from the foare which they have laiil for me> and the grins of the
workers of iniquity, Pfal. 141. 9. Thy vifitation hath preferred
my life* Job 10.12.
2. To keep in prifon. AmlaSed, or:a JPfale, that thou
fettefi a w^tch over me? Job j. 12. Keep this man, 1 King.
20. 3p.
3. To watch exattly, what is done by our felve*s, or
others. I will tyep [my mouth with a bridle '/Pfal. 59.1. All toy
familiars watched for toj halting, jer. 20.10. Here" : it rs taken
in the firft fenfe,co keep from iin or danger.
The
V erf. 8. firfi Chapters of the Proverbs. 26j
_— . — . — — — — — — ■ _•%
The way. See oncJb.i. 1%. Here is meant the bufinefle, or
undertaking, or pra&icall courfe of Gods Saints.
Of bis Saints. It comes from a word that Signifies mercy
in the Original!, TDn, from nOtl Some gives this rea-
fon, becauiemen cometobe Saints by Gcds mercy, notby
their owne merits- Which is mod true. But the word
TOn fignifyinga&ively fuch an one as (hews roeicy, as
pny> fuch as do jaftly, it niay father be that they are fo
called, becatif* they are mercifuJJ like God. Be ye therefore
mercifull, as your Kather alfo is mercifully Luk. 6. 36. Hence
comes rn*On> a Storfa a bird kiode to htr aged pa-
Figures. Vatbs. Way. Metaphors from Travellers.
Note 1. Gods direction.
a. Hisprefervation.
Note in the former,
j. The perfon, He.
a. The a ft, keepetb.
3. The fubjeft, the paths.
4. The adjunct, of judgement.
In the latter rote,
1. The aft, And preferveth.
2. Theobjett, the way.
3. The lubjec*, of bis Saint.
1. Doit. There is a certain path of truth. TbiJittifecUT*
But there was a more fur e word f
pofbefie , 2 Pet. 1. 17,19- Written fta tut es are more fu re di-
rections then words of Princes.
Reafoni. Bfcaufeelfe there isa neccftity that all the world
may be deceived. If there be no certain knowledge in fee-
ing or hearing, where there is no obftacle^ then no man can
tell whether another man be a man or abeaft.
a. There is no comfortable converfe with God,rf we know
not what to beleeve of his Mercy, Juftice, and other attri-
butes. He that cometb to God mufx heleevt that he is , and that be
is g rewarder of them tb*t diligently jet\ him, Heb. 11.6. There
"t 6\ An Expofitien of the three C h S .It.
is no pleating a man without knowing his qualities.
v 3. There is no efcaping hell without a certain rule of
truth; for our nature being corrupt, and there being many
wayes of error leading tohell, no man can efcape damna-
tion.
4. No more getting heaven then getting a Port at Sea,
il there be no certainty in the CompafTe.
Vfe. It (hews the wildneffe of thofe that plead for liberty
of conscience for all errors. As if a man mould inform the
State that there were no certain way to Londtn, 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 neereft, 6ver hedges and" ditche*, and over mens
grounds and gardens. Ye will fay this were injurious to
men. But are not herelies and blafphemies more injurious
to God? Are not mens confeiences as corrupt as their wils
and afTe&ions? Why then fhould nototheis petition for
liberty of will and afFecYions, to love whom they wi)l3 and
bate whom they will? The Deft is, that the Text tells us,
that God keeps his in the way of judge Dent. If men will
not keep theirs within their bounds, God will keep his.
However, there is a right way, and meaought to labour to
keep themfelves and theirs in it.
2. Po#. Good menmuft keep in the Aire way of truth.
We bavealfo a more fitre word cf propbefte, whereumo ye do welly
that ye take heedy 2 Pet. 1 . 1 9- Beware, left ye be led away with the
error of the wicked, and fall from your owne ftedfaftnejfe, 2 Pet,
Keafon 1. Jkcaufe of divine illumination, God mews
the wayes, of error5 that we may avoyd them, as Mariners
take notice of rocks at Sea.
2. Becaufe of divine direft on. He guides them in the
right way, like a tender Father. As many as are led by the
spirit of Cody are the Sons of God, Rom. 8. 1 4. God gave the
Sun that men mould fee to avoyd wrong wayes, and fol-
low right.
Vfe. It reproves zMGalliot followers, that look after right
and wrong, but not after truth and error ; after the world,
npt after heaven. Sure if God give light, helooksthat men
Jfcould makeufeofit. 3. J>oQ
Vcrf. 8, i>/? chapters of the Proverbs. 2 55
5. potf. Heavenly wifdome 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 Gbofi ) (ball teach you all
things Joh. 14. 26. He is therefore called, the Spirit of truth >
Job. 15. 26 '
Re/fon. So it is in all the fenfes. Eyes are given to diflin-
gu (h colours. Ears to diftinguifh founds, Nofe to diftin-
guifh fmells, Pahtes to diftinguifh taftes, Hands to diftin-
gui(h hard things from folt. Much more is heavenly wif-
dome given us to direct in the way of truth.
Vfe. To reprove fuch as boaft of heavenly wifdome, illu-
mination, revelation, and yet maintain groffe errors, *cem-
trary to Scripture, thatfet Gods Word and his Spirit toge-
ther by the ears. Woe be to thofe eyes that pronounce
light, darkneffe; and call darknefTe, light: and to thofc
palates, that call bitter, fweet; and fweet, bitter, Ifa.
5. 20.
4. Voft. There isa right way for the Saints to walk in.
That thoumayft walk^in the way of good men, andkgep the paths
of the righteous^ Verf. 20. I have led thte in right paths> ch.
4. 11.
Reafon 1 . Becaufe elfe it were worfe living in Gods King-
dome,then in any other Kingdome. For all Kingdomes have
rules of fafcty,and of living.
2. God mould be in a worfe condition then the meaneft
Matter of a family. He mould have no certain fervice.
Vfe. Let us keep in the right way of the Saints. All other
wayes, though never To fpecious, lead to hell. Therefore
acloudof witneffes that have walked in this way to heaven
is fet before us, Heb. 11. 1, &c. & 12. 1.
5. Vott. God onely can keep us in the right way. He
will fyep the feet of his Saints^ 1 Sam. 2.9. Holdup my goings in thy
paths, that my footfteps flip not , Pfel. 17. %.
Reafon 1. Becaufe he onely can give light in his Word
to difcoverthe light way.
2. He onely can give fight to difcernitby his Spirit.
3. He onely can give might to walk in it* and to keep
our feet from Mumbling; otherwife Gods people would foon
go afide on the right hand, or on the left, and foon fall into
the way <*f finrjers. L 1 Vfe
— — — ^ I
3 $6 An Expojitien of the three Ch a p . ] I.
Vfe 2. When we arc at a (land in the way for want of
any of thefe, pray to God for dire&ion and help. When
all our ftrcngth and friends fail us, God will dircft us. He
ftnt food to £/iJ4fc,t>ecaufe the journey elfe would have been too
great jot him, i King. i p. 7.
2. Comfort your (elves that have fo good a guide,and fo
flrong a keeper to guide and keep you in the right way.
Well may they walk uprightly, that are fo ftrongly (up-
ported. Gods hand is ever under his, they cannot fall be-
Death it.
6^ Vo&. Gods Saints are mercifull people. So was Corne*
lilts', one that feared God, and gave much alms to the feeble, Aft. 10.2.
So was Zacheus,vfhai he was converted, The half of my goods 1
give to the poor, Luk. 19. 8. A ftrange alteration, from cove-
toufnefle to liberality, as well as from wickedneffe to holi-
nefle.
Reafon 1. Becaufe of our renewed nature, that takes away
hardnefle of heart in part, and makes us pitiful), as the hea-
ven is, that drops fliowers on the earth, and looks for no-
thing back again.
2. They love to be like their God, who makgtb his Sun to
rife on the evill% and on the good, andfendethrainonthejuft, and on
ibeunjnft,Mat. 5. 45.
Vfe. 1 would makeanufe of tryal, but I fcarfe dare. I
am afraid, if every one that hears roe now, fhould faith-
fully try his eftate, which he knows, laying it in one bal-
lance, and his good deeds in another, and God (hould hold
the fcales3as one day he will do, wefhould finde but a few
Saints. Many would be found in [Beljkazzar** condition,
too light, when they are weighed, Dan. 5.27. Our abundance and
finenefle in food and apparell, compared with the wants of
the poor, would conderane us. in the Law, the Miniflen
had the tenth of mens profits : Now Minifters, Schooles,
Poor, Churches, Education of ourowne children in lear-
ning, have it not. Our note of Saints now is to rail upon
carnall men, and do duties outwardly, and hold faft our pur-
fes. God amend it. They are hypocrites and no Saints,
what fhew of holineile foever they make that are not merci-
full. Vare religion and und?filed} is to vifit the fatherleffe and
wi-dows
Verf. 9 • fir ft chapters of the Proverbs. 2 6*7
sw/fiu in ffcrfr affliaion, ]*m. I. 27. The fentenceat the laft
Judgement, is according to mens mercifull or unmercifull
carriage, Matth. 25. and they that (hew no mercy now muft
look tor none then, Jam. 2.13.
Verf. 9.
We/i jWf thou under/land rigbteoufnefcand judgement, and equity i
yea, every good path.
In thiswrf* the fecond benefit of Wifdome is fee down, to
teach us how to carry our felves wifely towards men. Ha-
ving fpoken largely concerning the former, and backed ic
with reafons, now he briefly propounds the latter, it being
more eafie to know how to carry our felves towards men,
then towards God.
For the words.
Then. See on cb> i. 28. Thefe words muft depend upon
the ftift 41/er/e;, as the former 'then, v. 5. did.
The fumme of all is, When thou haft ufed all the former
means, then thou (halt know how to carry thy felfe to-
wards men, as well as towards God. Others knit it to the
words following, Ihen [halt thou underhand, &c» when wifdome
entretb,&c* But that particle ffc^ufeth to folio w,nch. 1.28.
not to go before: and there is another reddition to thaty
r. 10. underftood, 1/. 11. Then difcretbn fhall preferve thee,
Alfo, the mark in the beginning of v. 10. in our Tranfla-
tion, (hews that the Interpreters conceived the fentence be-
gan there 5 and thefe words v. 9. depended on the words be-
fore.
Shalt thou under ft and. See onc&. 1.6.
Rigbteoufnefle, and judgement, and equity. For thefe words*
fee on chap. 1 . 3. and lor judgement, fee on verf. 8. of this cha»
We muft do things lawfully, difcrcetly> and equally.
Tea every good path* A genus to the reft, and fumme of all
delivered in the conclusion, or ane^c as if he had faid3 In
a word, if there be any good path that comes not within
the compafle of thefe, yet thou (halt underftand it. That
I may comprehend much in few words, tbou (halt not
onely know the former particulars, but all honcft wayes*
J.1 2 hov?
.
^g An Exfofition of the three Cir'A p. I J?
- — ' . .1 . — .. . .
how to carry thy felt towards men. Foe wife carnage to
God was promiied before, v. 5 . Thou (halt increaie in know*
ledge, and grow from the knowledge of thofegoOd things
to know all eife needfull of that kinde.
For the word Evlyx, fee on chaf. 1. 13. on the word
Ml
3^D^ Good. \i figriifies,
1. That which is right and juft. See thyrnatters are good and
Tights 2 Sam. 15. 3.
'2. That which is profitable. Houfes full of all good things,
Deut. 6. i- 1.
3 That which is pleaiing. Do what is good in thine eyer.
2 Sam. 19. 27.
4. That r which is full, and compleat. Ihoufhaltle buried hi
a good old age ,Gen. 15- 15.
5. That which is joy full and delighifuil. A fefUvall. We
come in a gooddayy 1 Sam. 25. 8.
Here ic is taken in the firft fenfe l for right and juft
waves,
Prff^ VipQ. It (Ignifies properly a Wheel -track, and be*
caule fuch aretound in paths or wayes, therefore it fignifies
fo too. 1/ra Common the way is difcerned by wheel-tracks.
Thou (halt fee the tracks wherein godly men have gone be*
iore thee, as a man may fee the track of a Cart-wheel. Ic
may be read0 every path ofgoed.
Figures. Path, • r W> eel uac]^ A Metaphor.
Note. 1. The adju»'£t of time, Then.
2. T-hcaft, thou fo alt under flan d *
3. Three particular objects, righteoufnefle, and judge*
ment) and equity.
4. Onegenerall object:, containin all the reft of
that kinde, that may be imagined*, yea efcry goodfaih.
Thtn. When thou haft painfully and carefully uied all the
former rowans.
1. Do#. Pains mn ft be taken to know how to carry oar
felves towards men. IhereHre the Apofie gives m ny dire-
ftions to that end^Rom. 12. 15, 16.17,18. 1 Thcfl^. 14,15.
Set. he v laces.
Keajon i« Becaufe there are many catrmiandtment* which
concern.
Verf. 6.
firfi Chapters of the Proverbs.
concern duty to mtn3 as all the fecond Table, wherein are
more commandements for number then in the firft. Socaie-
lull is Godfor mansgood.
3. There are many duties in every commandement that
concerns men, as rear ot offending unjufHy, loving carriage,
good example, counfe! , liberality, patience, &c,
3. There are many faculties of the foul, and members of
the body to be imployed in every duty, as the llnderftan-
ding, Will, Affection, Tongue, fluid. Foot.
4, There are many objects of duty to man. All fbrts of
men, friends, enemies, Grangers. Men of all conditions, rich,
poor, wife, foolifh, whole, lick. In all things that concern
chem, to help them in their fouls, bodies, dates, chaftity,
good name,contentednefTe. And what pains is fufficientto
wndei ftand all thefe particulars ?
Vfe. It ferves, 1. To blame thofe who think all men
fhoutd pleafe them,1 and take no care to give content to
other*. Thefe (hortenChriflsfummeof the fecond Table,
and make it, *thou {halt love tbyjelf. And leave outrfev neigh-
bour.
2. To reprove them that take no care to breed their chil-
dren, fo as they may know how to carry themfelves to-
wards others, but rather bear them out in wronging other
men.
2 2>dc7. God will give fuch wifdome to thofe that feek
it, that they (hall know how to carry themfelves towards
others. So God taught Jofcpb how to get refpeft among
Grangers, in Potiphar's houfe, intheprifon, and in Pharaoh's
Court, Gen. ^9. 4f 21. 22. & 45 \6\ God taught David how
to get the favour of the people, 1 Sam. 18. 5, 6.
Reafon 1. BtcaufeGod loves concord among men. See
how he* commends it, and fets it out by excellent fimili-
tudes* of precious oymment, and dew, and pronounces a
bhflmg uportit, Pfal. 133* There can be no concord, where
men know not how to offer right, nor fnfferwrorig.
2. God would have the praifeof it, both of giving it,
and of the fruits of it. «Men agree not well whom God
joyns not in affeftion.
269
LI 3
3
All
s
tjo An \ Expofition of the three Chap. II.
3. All the comfort of the Commonwealth depends up-
on mens good carriage one towards another.
4. The Churches good depends upon the good carriage of
every member, even of the meaneft,as the Bodies do, 1 Cor.
12. God would have Church and Common-Wealth to flou-
rifh, if meps fins hinder not.
Vfi 1. To reprove fuch as feek not this wifdome from
God, but carry themfelves proudly, and look that all men
fhoulddoduty, and more then duty to them, butcarenotfo
much as to take notice of any rcfpeft they owe to others, or
(hewed to them by others. They are far from Jok's minde,
who did notdefpife the caufe of hn Man fervantjOr rfhit Maid*
firvant, when they contended with him, lob 3 1. 13,
2. To blame fuch as in vt this vvu'd ,me given them from
God, to carry themfelves wiely and well towards others,
but bring up their children fo fondly, that they neither
know what they owe totheirpartnts,norto anyelfe. Thefe
ruine their parents eftates, and prove the ruine of Church
and Common wealth. Such cannot look thar God fhould
give wifdome to them or theirs, nor look that any man
mould regard them.
3. V08. Nothing is better then wifdome, it isherepro-
rnifed as a great favour, and blefling. It is worth asking,
Jam. 1.5. It was Solomon's great rcqueft, 2 Chr. 1 . 1 2.
Keafon 1. Becaufe it will help at a dead lift, when all
humane power fails, as the poor mans wifdome did help
to fave the City, Ecclef. 9. 1 4, &c* So a poor wife woman
delivered the City Abe^when all the ftrong men in the Town
could not do it, 2 Sam. 20. 16, &c.
2. Jt will guide us to heaven, which no power nor force
can reach.
Vfe. Let us with Solomonmzkeit our great requeft to God
to give us wifdome. We have more need of it to get to hea-
ven,then he had to rule a Kingdom already gotten. Let other
men pray for wealth, let us pray for wifdome.
4. Ptftf. Many things are required to goqfi carriage to-
wards men. Righteotifneffe5 judgement, and equity. Somethings
required of the people, fome of the Pharifees, fome of the
Souldiers, Luk. 3.10, &c. Some dues to Magi ({rates, fome to
People, Rom. 13, 3, 7, 8. Rw/.
Vcrf. 9. firft Chapters of the Proverbs. *7*
Keafon 1. In regard of different perfon?, which look for
different dudes. That will not befit an equally that fics an
inferiour* norafuperiour,that fits an cquall ; noraftran-
ger, that fits an enemy ; nor a neighbour, that fitsa ftrangcr 5
nor a friend, that fits a neighbour.
2. Knowledge alone ferves not, but Will and all the Af-
fe&ions arc to be employed in counfel,obfervance,e$*c.
Vfe. It reproves fuch as never ftudy Ethicks, the Scripture
is full of them. How can they axpeft that others fhould be-
have themfelves wel towards them,when they know not how
to carry themfelves as becomes them ?
5. I>0#. Men muft grow from knowledge of fome good
duties to knowledge of others. They muft go on till they
know every good path. Grow in grace, and in the knowledge of
m Lord and Saviour JefusChriji, 2 Pet. 3. 18. that ye way grow
uf into him in aU things which is the heady even Chris! , Eph.
4. 15*
Keafon 1. Becaufe elfe Gods ordinances are beftowed in
vain upon them, as foyl upon Corn-fields, Gardens, and
Oichyards, where nothing grows.
2. All our labour is loft in reading, hearing, meditating,
and conferring 5 as a Scholars pains are loft that grows not
in learning.
Vfe. Look to your growth more then to duties perfor-
med. See if they bring increafe and profit. Elfe you drive a
poor trade.
6*. Ug&- Our carriage to others muft be juft and right in
every thing. That we may fay with Samuely Whofe Oxe have
I tafyn ? or9 whofe Affe have I ta\en ? or^whom have I defrauded?
&c. And may be like Ananias , who had a good report of aU the
Jews that dwelt in VmJfcus3 Aft.22.12. The grace ofGodieacheth
m to live jufily, Tit. 3. 11, 12.
Keafon 1. Becaufe one fpot blemifhes a whole garment,
or fair face. Soonewilfull failing difgraces a mans whole
life.
2. Onemifcarriagelayesamanopen to punifhmentj and
all his former good aftions cannot free him 5 as one mur-
ther layes a man open to death, though free every way
elfe*
Vfe.
2-2 An Expofition of tbethret Chap. 11.
Vfe. Be watchfull over all your waycs all your life long.
David is tainted for his unkinde carriage 'to Mefbibo[he\h<
Let good men take warning thereby.
Verf. 10.
When wifdome cntrelb into thine hearty and knowledge UfUafmX
unto thy foul.
The Wife-man having formerly (hewed the good that
Wifdome would do to us to encourage us to get ii ; now he
fhews, what evill it will keep us from, when we have got it.
And that,
1. In general 1, v. 10, 11.
2. In particular.
1. To keep us from hurt by the fociety of bad men, from
v. 12. toy. 16. -
2. Of bad women], to the end of the cbaf.
For thegenerall 5 note,
1. The perfons that are to be kept from hurt by Wif-
dome. They are fuch as cheerfully entertain it, v. 1 o.
2. The prefervation it felf, v. 1 1 »
For the firft. For the words.
When. Some read it Becaufe. Intimating, the caufe of
their prefervation to be the ready receiving of wifdome, and
fo make the words to depend on the former. Thus it is ufed
ch. 1- 9. But it is rather to be read when, and referred to
the latter, and (hews the difference in point of prefervacion
from fin, between wife men and fools. So it is ufed, Deuc.
7. 1. When the Lord thy God {ball bring thee into the Land. And
the reddition, v. 11. confirms it, iken difcretion fball freferve
thee.
Wifdome. See on ch. i5 2.
Cometh' S-eon ch. 1.26.
Into thine heart. See on v. 2. of this chap. Itmuft-not enter
into the head alone, but into the heart alfo.
And knowledge. See ontfc. 1. 2,4.
Is pleafant. Itfignifies fuch a pleafure as men take in be-
holding beautifull obje&s, which ravi(h the foul, and carry
it away captive, It is tranflated beauty, Pfal.90. 17. Let the
beauty
Vcrf. i o/ frfi Chapters of the Proverbs. tj;
beauty of the Lord our God be upon us. Hence Naomi had her
name, Ruth i. 20. Call men-it T^aomi ( that is, pleafant, or
leautifuU) but call me Marah (that iiy bitter) when knowledge
(hall appear Co bright and lovely to thee, that thou .recti™
andretain itin thy heart and foul, with wonderfull plea-
fure and delight, as the palate delights in fwect meat.
# Vnto thy fiuL See on cb. 1. iS- upon the word Lives. For
the word is the fame in the Originall. But here it is taken
for the foul, the fountain of life.
Figures. Entretb. A Metaphor from a (rranger coming in-
to thehoufe, and joyfully entertained by the Matter of the
houfe, for his excellent parts, and the good that may be
gotten by hb fociety.
// pleafant. A Metaphor from the content the eyes take ia
beholding beautifull objt&s, or the palate in pleafing meats.
If fo be ye have tafted that the Lord is gracious , 1 Pet. 2.3. So ,
it is with the foul, when it begins to fee the beauty of wif-
dome, and take delight in it.
Note 1. The fimilitude of a ftraBger entertained.
^ 2. Of a delightfull object fed upon.
In the former note,
1. Theftrangcr, Whenwifdome.
2. The entertainment, entretb*
3. The entertainer, into thine heart*
In the latter obferve,
1. The objec}, And knowledge.
2. The feeding on it, is pleajant.
3. The feeder, unto thy fouU
1. Poc7. Men are naturally voyd of heavenly wifdome.
Man k bornlihf amide AJfes colt* Job 11. 12. The Gentiles
had their under landings darkened, being alienated from the life of
Gody through the ignorance that is in them, becaufeoftheblindneffe
of their hearty Eph. 4.18. Neither are we any better, being
all by nature (fauland all) children of wrath, even as vthsrs^
Eph. 2. 3.
Keafin 1. It appears in our carriage our thoughts are
vain. The Lord kpowetb the thoughts of many that they art vanity,
Pfal. 94. 11.
Ob)> But his words are better.
M m Anfw*
2~a An Exf option of the three Gh ap. II.
Anfw. No. 7 heir throat is an open fepulchre, with their
twgues they hove ufed deceit^ the poyfin of Afps is under their
lips. Iheir mouth is full of curfmg and bitterneffe, Rim. 3.
Ob]. But their deeds arc better. The Heathen man faid,
Mufa jocofa nnhiy vi{a puJica tamen ; Although my mufe dj jefi
nnd [port of chaftity, my life's wtfhort.
Anfw> Thur lives areanfwerable to tlieir thoughts and
words. They are all gone out of the way, they are together be-
SQme unprofitable, there h none that doth good, no not me, Pvom.
3. 1 2.
2. It appears ii> their bufinefle. In worldly things they
are born fool i(h. Nemo vafcitur arlifex: No man if born an ar-
tificer. Much more fooliih are they then in heavenly things,
which are further above their reach.
Qb).% But in things of God which mod: concern them, I
hope they are wife.
Anfa. No. the natural man receivetb mtthe things of 'the Spi-
rit of Cody for they arefoolifhnejfe unto him; neither can be kflow
them, becaufe they are fpirituatiy difcerned, 1 Gor.2. 14.
Objctl. But in matters that concern their folvation, thty
are wifcr. Sure they will not damn theieowne fouls.
Anfw* They are no wlfor in fuch matters. All have finned,
nnd come fhort of the glory of CW,R om. 3. 13.
3. In their feveral ages. In childehood they mind rtothing
but vanity. Childhood and ycutb are vanity >Eccl. 1 r. 10.
Ob). It may be for want of wife they may follow iharplea-
fure then, but their manly age\w?ill reelaimtliem.
Anfw ■ No." Th§n tfte \tforld takes them up, prbntdfbwhs
them. There ar^many thorny ground* in the world* In
whom the care of this world9 and the deceit fulnefe efmhes cfokc
tb^Wordi and iheyhcome mfruitfuU, Mat. 1 3. 2 1 , 22.
Ob). But old age will furely teaeh them more wifdome.
Anfw* They> will leam.qone but the wifebm* of' the nVfii^
Which is enmity againfl God, Rom. 8.7*
4. Thecaufe of it proves it* The loffe of Godr image
by Adam's fall, which makes us born without that wif-
rfonjc, w Inch Adam had by Creation •
u/Je*
Yerf. i c. fir (I Chapters of the Proverbs. 275
Vfe. Let this humble us. Let not fools be proud of wif-
dome that have none. That have fooiifh thought?, words,
dteds, in worldly, fpirituall, heavenly things*, in youth,
manly age, old age. And cannot without grace be any
thing but fools, being born fo. Remember Agury* fpeech,
Surety I am more brutifh then any man, and bav? not the underftan-
ding of a man. I neither leaf tied wifdome, nor have t be knowledge of
the holy, Prov. 30 2, 3. Apply this to your (elves.
2. Dq& We cann *t attain to true wifdome by oar owne
ftrength. We cannot force it into our htarts, it enters of it
felfe. Every good gift, and every per fed gift is from abwe, and
cometh down pom the Father of lights. Jam. 1. 17. The wifdome
that is from above, &c. Jam. 3 17.
Keafon 1. Becaufe thofe grounds that we have cannot
reach it. Our ladder is not high enough. Senfe, reafon,
common principles, humane inftru&ions cannot attain un-
to it.
2. We have not the wings that fhould mount us up to this
heavenly knowledge \ to wit, revelation and illumination,
eifcdtr, Sg«dii-, £ 3tr5 dilabitur[apientia,wambortulomftro
nafcitur. Plantam banc imflantet Fatercceleftis mcejfum eft, condus
fromus, & tbefaurarius cotleftis in penum noftrum reponere debet.
This wifdome Jlides dorm from abroad, from without, and from a*
hove, it grows not in our little garden. It is neceffary that the hea-
venly Father plant this plant in us. The heavenly Butler and Trea-
furer muft lay it up in our ftorehoufe.
Vfe 1. This fhould lay us yet lower in our own eyes.
Though we be born without faving knowledge, yet if we
could get it of our felves, it were fomething. Many a
man born foolifh for the world, poor, mean, yet by Art im-
proving Nature, proves worldly wife5 rich, great. But We
cannot get heavenly wifdome fo.
2. Get it of God by prayer, and go out of your felver,
elfe ye will never attain it, as being naturally blinde and
unable to fee the way to heaven, Rev. 3. 17;
3. Doff. It is not enough that wifdome come into the
head, unlefle it come into the heart alfo. So that thou incline
thine ear unto wifdome, and apply thine heart no underftanding,
verf.2, of thiscftdp. Let thine heart kfep my Gommandements,
Mm 2 chap.
TT^ "~" jnBxpofitionof the three Chap. II.
chap 3.1. Let thine heart Igepmy words , chap. 4. 4. Hit mother
^eft all theft fayings in her heart, Luk. 2.51. God opened the
heart of Lydia, that (he attended unto the things which were fpoken
oj Paul, A&. 16. 14,
Reajon I. Becaufe el fe truths will not be regarded, nor af-
fcaed.
2. They will not be remembred, nor retained.
3. Neither will they be applyed nor p raft i fed. In effett
neither affe&ions,, memory, nor life will do their part.
Vfe. Let us then receive heavenly truths into the heart
with joy, that we may be wife. Let us fet open the dores
of our hearts to let in the King of glory, Pfal. 24. 9. It is
not enough that truth come into thine ears by hearing, or
touch thy heart by underftanding, but it muft enter into
it by pleafing admiflion, and be received in love, 2 ThefT.
2. 10. Wifdome muft enter into thee, as a man into his own
houfe. AbEzr. taking pofleffion of all the faculties of thy
foul. Thou muft not onely conceive aright of truth, but
willingly receive it. There is anEmphatisin the word E«-
tring, or coming in. Mans heart is a dark labyrinth. It is
hard for the light to come in, but very ufefull. It is need-
full for all the corners of the foul. The Soul ( faith Maca-
nus .Horn. $) is a great mop, wherein are many rooms and
ware-houfes. There is the Trade of upright dealing in
juftice, &q. Every affection keeps (hop by it felf, and is ve-
ry unruly. Much wifdome is needful! to direct every one,
as rouchJigJit in every corner of a mop. The outward
light of the world may ferve to direct the body, but wif-
dome muft direct the foul. Salazar.
4. Vo&. Knowledge is better then all outward riches. He
doth not fay, rkhes^ or honour , but knowledge is pleafant. Thi$
dying David efpecially commends to living Solomon. Ihou
Solomon my Sm9 k$ow thou the God of thy Father , 1 Chron.
28.9* 1
Reafon. Tt will (land by us at death, when all outward
comforts forfake us, and muft be left.
Vfe. Labour more earneftly for it then for riches or ho-
Borj for which worldly men take fo much care and pains.
5. Votlr
_ I
Vcrf. i o. firjl Chaffers of fhe Proverbs. 2 77
5. Uoft. There is ranch pleifure and delight in know-
ledge. Gods judgements are fw.eter then honey and the honey-
combe, Pfal. 19. 10. How fweet are thy words unto mytafle I' yea>
fweeier then honey fa my m:uth y PlVL 119, 103- Picafant
words are as an bovey combe, fweet to the fiul9 and health to tie
. bows s Prov 16. 24.
Keafon 1. Bcaufe it gives wonderful! fatisfi&ion to
mens expectation. And fueh things are pleafing to men.
2. it cafes a mans minde in the mids of worldly cares and
bufineffes. It is as a cVWj to Lantech: This fame jb all comfort ,y
us concerning our xcork^ andtoyl of our hands, Gen. 5. 29.
3. Itfweetens all worldly cro/Tes, which are verty bitter
to fools. It brings in Ghrift tojielp bear the burthen.
4. Ic fweetens all worldly bleflings, by teaching us how
. to ufc them aright. J kjiowboth how to be abafedy and I tym
how to abound'-, everywhere, and in all things 1 am MruUcd, both
to be full > and to be hungry \ buh to abound, and to fuffcrneed. I
can do all things, through Chrift which fir engtheneth me, Phil. 4.
12,13. I
Vfe* We may well wonder then, why knowledge .which
is io fweet in it felf, is fo bitter to many, and they will
take no pains to get it. Surely it is.not eutred into their
hearts. Th„y are yet carnal!. To good men it is fweeter
then all worldly comforts. Fables and Tales are pleafing to
other?, but Gods Word and knowledge to thefe. It is like
homy to them;, and outward comforts like gall, in compa-
nion of it. As when a man hath taken honey, other things
are bitter to him. Exercite makes that fweet to one man,
which is better to another.
6. J> ft. Knowledge will raifeupa drooping foul. The
fight ct the Sun much rejoyceth dulled fprrits ; the know-
ledge of God* Word much more. The Law of the Lordisfer-
fedt, comforting thefui The fiat utes of the Lord are right, rejoy-
ring the hearty Pfal. 19* 7; 8.
Rrafon 1. Btcaufe trouble of minde cornea froma double
ignorance.
1 We are ignorant of our nature, as if we were not
fubje& tochunge. Notoriety River?., bin Seas ebbe and
flow*
Mm fy, 2,.Wfi.i
•278 'An Expopion of the three Chap. 1 1.
2. We are ignorant of the nature of things, who take
things to be hurtfull , that are not. N n fait omnia
mala, que hominibus videntur mala. Nauta queritur filer e ventos ;
nrnndum non Udit tranquillity. Arnob. All things are not evill>
which feemeviU to men. Ihe Mariner complaint, that the winds
lie ft ill', yet ftill weather hurts not the world. Homines pertur-
bantur non rebuff fed opin'wnibm. Si mors malum ejfet, Socrati
ita videretur. Epi& cap 10. Men are troubled, not with things,
but with opinions Had death been an evill, it would have feemed
fo to Socrates. Me occidae pojfunt, fed Udere non pojfunt. Ibid.
cap. 78 . 'the y may l^llme, but they cannot hurt me.
2. Knowledge gives grounds of comfort from the fugar
of Gods promifes, of profit, fhength, lingular deliveran-
ces.
Vje. Love this knowledge better then ever ye did.
What good will all the world due you, if ye have trou-
bled fpirits 1 Knowledge onely can lay thefe ftorms.
Verf. 11.
Vifcrelion fhallpreferve the e, undei /landing fhallhfef thee.
Now for the preservation it felf of thofe perfons that
receive and entertain wi(dome,in \K\%verf. They (hall be de-
livered from many fpiritualland corporall dangers, which
fbolifti men fall into, and they themfel-ves are fubjett unto,
byreafon of the remainder ©f fin in them, and allurements
of others, both men and women. As if he had faid, God
(hail give thecfuch warinefle and under (landing of the true
nature of things, that thou (hall be carefull to keep thy
felf from all evils which would weaken thy whole life, by
means of pot-companions, and (trumpets, who will conti-
nually be ready to fet upon thee in thy young and flippery
age, to undoethee, if they can. This prefervation is a great
benefit.
For the words,
Vifcntion. See on ch. 1.4. It imports a carefull examining
things in the minde before we do them, that we may avoyd
evill. The Syr'ml^ reads, a good thinking* that is, to think
well
m , , ■ ■ » ■ ir _ . ■ . -i iii- ■■■-— - - -- mt . ^ - — . , r-^r^M T - - m ■
Vcrf. 1 1 . frjt Chapters of the Proverbs, 179
well before-hand, whither thou goeft, and what thou doff,
(hall keep thee from going and doing amide. Copito, quafi
coagito Notat firtftatem. Ee:man.. To tbii\-> it to bring thoughts
trge'&er in thervinde. It titer ferioufnejfe. Such is the care of
the \\ ife, how fhe may pleefe her husband, i Cor. 7. 3+. She
cafts this way, and that way, how (he may givecontent. So
ever) wife woman buildeih her b$ufe, ft. 14. 1. She ftud'es in
every bufjneffchow to (Vteyery thing in order. So the Car-
penter ftudieshow to fet everything in joynt.
Shall preferve thee. Asa buckler keeps from wounds, v 7.
or as a guard which Princes and great men arc wont to
have about them, for the falety of their perfons. Their
fouls (hall be as fafe as the bodies of thofe great ones, who
have a Band of menalwaycs waiting on them. Or, as Ci-
ties that have a ftrong garrifon to keep th> m from danger of
afTaultsby the enemy. Difcretion (hall preferve theefrom
all enemies anddii'afters.
Vnderftdnding. Carefull examination will give thee under-
ftanding to fee what is fit to be done, and what to be a-
voyded For the Word, See on v. 2.
Shall k^ep tkee. See on v. 8. It (hall keep watch and ward
over thee. It brings del ght and fafety. The fame thing
fpoken in the beginning of the v. in other words, for aflii-
rance, and to enlarge our affections to wifdome, a* ifrro
words could fufficiently fet out this benefit of prefervation
by it, and to urge us to entertain it, and rejoyce in it, as
in aroa/t beautiful 1 fpoufe. If we fo do, it will fhew us
the way how to be free from finfuil courfes.
Figures. Treftrveihee.' A Metaphor from perfons or Towns
kef>t by a guard. Who are \ept by the power of God through faith
unto falvathriy i Pet. 1. 5. The word lignifieskept as with &
band or Souldiers in a garrifon. The fame benefit is twice
inculcated.
Mtie 1. The preferver, Viferetion and under {landing.
2. The aft, (hall preferve, fhaVfyep.
1* The perfon preferved, thee. He that joyfully en-
tertains it, and takes pleafure in it, (ball be kept by it.
1. Dc#. Men are fubjeft to many dangers till they get
wifdome, Heg&eih afhr her ftraigbtwa), at an Oxe forth to the
fl«ugkter9 .
g^ — An 'Exfofuicn of tbethrct Chap. II.
flaugktery or as a fool to the correUion of the ftckf. Till a dart
fUt\e through hit liver; as a bird hafteth to the fnare. and know eth
not that it it for his life, ch. 7. 22,23. Thou fool, this night (hati
thy foul be required of thee ; then, xvbofe fhallthofe things be which
thou haft provided? Luk. 12.20.
Reafon i. Becaufetheir reputation is in danger, and men
hadasleeve lofe their life as their credit, if they -be gene-
rous. FoJly will give occafton of difgiace.
2. Their goods and eflate will be in danger, which is a
great lode. How many lofe them by folly, breaking out into
unfecmly words and deeds :
3. Their body and life is in danger, which are dearer
then credit and goods. Skjn for skjn, yea all that a man hath,
will he give f$r his life. Job 2. 4. Is not the life more then meat0 and
the body then rayment? Mat 6. 25.
4. The foul is in danger,andliesopen to eternallmifery.
Therefore (in which damns the foul is called folly. He had
wrought folly in Jfrael in lying with Jacobs daughter, which thing
eugbt nottobedone9Gtn. 34. 7. And Wicked men that go to
hell are chronicled for
cafions. I fay, not of all, but of many, for Gods fervants
are often perfecuted wichout a caufe, and for tryall of their
. • graces 5 yet we may do well to attribute our fufferings to our
folly, *%T)avidd\d. My wounds fiinl^ and are corrupt, becaufe of
my foolifknrjfe, Pfal. tf> 5-
2. Dc#. Young men arc moil in danger of allurement.
For he fpeaksto his So n*a 11 along, verf. 1, z,&c He that
is feduced by the Strumpet, is faid to be amcng the youths,
cfc 7. 7. Such are nsoft fubjeft to wall^in the waya of their
heart, and in the fight of their eyes9 Eccl. 11.9.
Reafon i. Brcaufe thty are more fubjec"t to be fet upon
by ftrumpets, riotous, theeve«,as having Jeaft gravity to keep
fuch off. My Son(ayoungm&n) if fmners intice thee9cb.i.io.
Old men they will not fee upon lofcon. Nay, the thought
of
Verf. 1 1 . fir ft Chapters of the Proverbs. 2U 1
of an old grave man preient might keep men from fecrec (ins;
as the Heathen man faid, ?him\ Socrates ot Flato fees thee, and
thou wilt not commit folly,
2. Young men have lead wit and experience to refill fuch
temptations, and therefore Solomon writ his Proverbs to teack
the young man knowledge anddfcretion, ch. 1 . 4.
3. Becaufe old men want fuel for ,many fins to be kindled
by temptations and allurements. They cannot exercife
wantonnefs,riotoufnef8,robbing,killing,for want of bodily
ftrengtb. Thegraffehofter to them is a burden, and defire fails f
Eccl. 12.5. Ihey cannot tafle what they eat and drink^ nor hear
the voyce of fmging mm, or finging women, 2 Sam. 19. 35. Old
men have feen the mifchief that falls upon evill courfes of
life, and therefore are not eaiily drawn Co them. Old birds
will not be caught with chaffe.
Vfe. Take heed young men, you think your felves ftron-
geft, and you areweakeft, yourftrength and heat of blood
will foon eft draw you to folly : for luft is ftrongeft in young
men, by reafon of natural heat. Therefore Paul bids Timothy*
Fly yeuthfull luft s9 2 Tim.2.22. Be not proud and carelcife, buc
humble and watchful.
3. Doff. When men get difcretion and knowledge, they
will be free from many enormities, into which others fall.
So the prodigall Son, who fed on husks before, when he
came to himfelf, found bread enough in his Fathers houfc,
Luk. 15. 17. So the Angel of Laodiaa, might be freed from
blindnefie, poverty, and nakednefle, if he would follow
Chrifts counfel, Rev. 3. 17, 1 8. Truth hath a freeing power.
Tf /ball kpow the truth9 and the truth (hall make you free, Joh.
8.32.
1. Becaufe Satan is daunted by repulfes, as he wis by
Chrift. then the devil leave th him, Mat. 4. 1 1.
2. Wicked men give over foliciting, when they fee it can-
not prevail, azjofepb's Miftrefle did, who though (he brought
him to prifon, could not bring him to adultery, Gen. 3 9.
3. Becaufe men feeing the uglinefle of fin# grow more wa-
ry, and foefcapefn arts. A blinde man fees no rubs in the
Uray, but follows his guide carele fly. He that fees, looks at
fturabling-blocks, and goes beftde them.
Nn 4. Coi
— jTj- w ~~ AnExfofithnoftbe three Chap. II.
4. Gud watches over fuch, and men that have a guard are
free Irotii many dangers, into which others fall. If a Rulers
Wordhath power, Gods Word hath more.
Vfe* U (hews a reafon why fome efcape thofe (ins and dan-
gers, that lay hold on other men,and themfelveshad formerly
incurred; becaufe they have got more difcretion and true
wifdome. They were once in much danger, now they are
more free.
4. T>oft. Wifdome is a great antidote and prefervative a-
gainftevill. When thou goefi, it fh all lead t bee ; when thou fleepeft,
it (ballkfeplbee\ and when thou walf^ejiy it (ball talk^with thse> ch.
6. £2. Wiidomemay kfep thee from the firange woman9cha$.
7- 5'
Reajon 1 . Becaufe wifdome (hews the right end we (hould
aim at, the right means to attain that end> and the fitteft time
to ufe thofe means. And all thefe help to preferve us from
fin, judgement, evill pra&ifes ; from dangers, corporal, fpi-
ritual, and from hell it felf.
2. It teaches a man how to make ufe of all times; of time
paft, elfe you lofe your life; of time prefent, clfe ye live ill;
of time to come, elfe ye lie open to all dangers. Whofo keefeth
the commandement, fiat feel no evill thing ; and a wife maris heart
d'tfeerneth both time and judgement. Becaufe, to ever) purpofe there it
time and judgement ; therefore the mifry of man is great uf on bim^
Eccl. 8. 5,6.
Vfe. Make ufe of this wifdome in carefull W'acdifulnefle
for your owne prefcrvation. Ye are encompafled with a
th ou fa nd danger*. Yfe are naturally careleffe, watchfulnefie
will keep ye out of them. Thinking often of perill, is the
way to prevent perill. Other virtues are armed fouldiers
in the field, ready to fight for the fouls fafety. Wifdome is
the Watchman or Sentinel of the foul, to foretell danger.
Salazar. Where wifdome enters not into the heart,' there
are no faving thoughts, nor conn fels, whereby men may be
fafe ; for the inconftancy oi mans mird is wonderful,and the
blindnefTe and frailty of it great, Men' think more frequently
of vain and pernicious things, then ef honed and godly,
unlefle wifdome be prefent, which may fupply hearty and
heavenly thoughts, which may (hut up the Entrance againft
our
Vcrf. 1 1. frft Chapters 0/ f ^'Proverbs. 2 83
our enemy; as follows in the next verfi *lo deliver th°e from the
way of the evill man.
5. VoQ. Prefervation from finfull way es is a great benefit
and bleffing. So it is promifed here as a choyce mercy. I
withheld thee from finning againft me, therefore fufered I not thee
to touch her, Gen. 20.6. It was a great mercy or God to keep
Jofeph from adultery. Gen 39.10. David found not io much
favour from God, 2 Sam. 1 1. Tibi deputo peccata, que non feci.
*to thee QO Lord) I impute it, that I have not commuted fuch and
fuch fins. Aug.
Reafin 1. In regard of good mens account, who fet a great
price upon it, and pray earneftly for it. So doth David, Set
a watch (0 Lord) before my mouth, keep the dore of my Itos* Incline
not my heart to any evill thing* to praUife wicked works with men
that werk^ iniquity 5 and let me not eat of their dainties^ Pf. 140. 4.
2. In regard of evils prevented, as Gods frowns, pangs
of confeience, difeafes, troubles, hell.
3. In regard of the coft of recovery. It coft Chrift his heart
blood to recover Gods favour to (inner*. It will coft us many
prayers and tears, as it did David, Pfal. $ 1 . -^
4. In regard of the fcandall of our fins, whereby others
may be drawn to hell, and which all our following good
works will not wipe off.
Vfe. Let usblefieGod, if we fee others fall into grofle
fins, and our felves kept from (hem, as we would do if all
thehoufes about us were infected, and ours kept free. Kahab
efcaped when Jericho was deftroyed. An antidote is better
then a cure. It faves much pain both of difeafe and healing.
Men muftbemade more fick ere they be healed. It is no
fmall matter of little importance that is here promifed, but
fafety and reft, which all the world cannot give us, though
it ftood armed round about us to defend us. Then give God
great praife for it.
6. DoUt. There is need of underftanding and care to keep
us from evill. I [aid, 1 will tal{e heed to my wayes^ Pfal. 39. 1.
Thy word have I hid in my heart 'that I might not fin againfi thee9
Pfal. 1 19. 1 1.
Reafon i. There is need of much underftanding. Elfewe
may think, that we do very well, when we do very ill. I
Nn 2 verify
mmmtmm
^g^ An Exfofitienef the three Chap.1L
verily thought (i*hh Paul) w Ub my feij> that 1 ought to do many
things contrary to the Natne of Je[us of Nazareth^ Att.2 6.9.
2. There isneed of greatcare,elfe knowledge is in vain.
Knowing men will fin negligently, or wilfully, if care be
warning
Vfe. Provide thefe two wings ftill, and care to flee from
evill. A watch-man mud both wake and watch. So muft we
fpiritually, it we will (cape fin*
Verf. 12.
2i deliver thee from the way of tbi evill muni from the man thai
Jfeaketh froward things.
Here begins the deliverance from dangers that may come
to us by evill mens fociety. The benefit is propounded in
thebeginning of this verf. The evill mans way from which
he is to be delivered, is fet out by divers effects,
1. In his words, in the end of this verf
2. In his works, v. 13.
3. In his affe&ionsj v. 1-4.
4. In hisobftinacy,z/, 15.
For the words.
to deliver thee. The Heb. word ^3, fignifies,
1. To fpoylaman or take hi 8 goods from him. A$ the
liehts that God hath taken from cur Father* Gen. 31. 16.
2. To takeaway a man from trouble, or deliver him. Add
itl'wtred our bwfes 0Exod. 12.27. So here.
From. S JO is t ran flared, From the hand of aU bit enemies*
tnd from tie hand of Saul* Pfal. 18. inthe title. Sometimes it is
mof Be hath delivered me out of all trouble, Phi. 54 7. Here
it may be underftood either way. Wifdome is good to de-
liver men from ill wayes, that they fall not into them y and
to deliver them out of them, when they are fain intothem;
to keep them out, or bring them out. But it is beft to under-,
ftand it inthe firft fenfe, as it is tranflated. For itis a grea-
ter mercy to be kept out of ill wayes, then to be brought out
of them. As it is a greater favour to be kept in health, then
to be healed. It agrees alfo beft with the (cope of the place,
which
Vcrf. 1 2 . firjl Chapters of the Proverbs. ^85
which is, to keep young men from entring into evill wayes.
the -pray. See on ch. 1. 15. It fignifies their wicked cour-
fes of lite, which as a wrong way leads to a bad end. Wif-
dome will keep us from following bad example, and fligh-
ting in the company of bad men, and fo getting hurt by
them. From walking in their way with them, or after
them. From joyning with them in fin, or doing the like
fins.
Of the evillman-, that is, of 'evill wen. The nngular for the
plurall,as isexpreiTed,zn 13. Who leave the wayes of upright-
neffe, or of evill ; that is, from all evill wayes, or from the
evill ways that is, from evill courfes. As appears by what
follows by way of explanation in the words following.
For the word, fee on ch. 1. \6.
From the man. TD*fc*> fignifies,
1. A man by kind oppofed to a beaft,either male or female.
Whether it he beaft or man^ Exod. 19. 13.
2. A male, or a man oppofed to a woman, 'there was a man
in the Land of Vz3 Job. 1 . 1 .
3. An Husband, oppofed to a Wife. She gave alfo to her
Husband, Gen. 3. 6.
4. A great man, or a valiant man. Art not thou a valiant
man ? 1 Sam. 26. 15.
Here it is taken in the third fenfe, for a man oppofed to a
woman, v. 16.
That fpeakftb. That is, fo full of wickedneffe, that he can-
not keep it in, but it breaks out in his words.
Froward things. Contrary to what he (houldfpeak. Cr.ofTe
things to truth, holinefleor rightcoufneffe. That gives fuch
untoward counfel as is mentioned, cb.i.i l. Come with us^ let its
lay wait for bood^&c. Whereby men are feduced to evil. Words
tending toihe fubveriion of Gods honour, and mans good,
temporall and ecernall, whereby men are perverted. Such as
fpeak diftortcd words, as if the upper lip flood where the
neatherlip fhouJd.
The fumme is, as if Solomon (hould have faid, llnlefle
wifdome enter into thy heart as a keeper, how canft thou
converfing amongft men, who for the moftpart walk in an
evill way, be freed from the grofleft errors, or moil cot-
Nn 3, rupt
%$£
Ah Bxfofition of the three Chap. II.
rupt manners of them that fpeak perverfe things, feeking
to inkfr others by their fubverting perfwarions. Thus
fome do in matters of opinion. Alfo, of your owne f elves fn all
m na-rfe> ft e a k^ng perverfe thir.gs^to draw away difciples after them,
Aft. 20. 30. Others doe the like in matters of prattife.
Let us eat and drink* forU morrow we die, 1 00^15.32. Difcre-
tion then, and underftanding deliver us from cvili mens
waves, and words of perverfe men ; not by taking us out of
the world, but by not fuffering us to beleeve their cvill
words, or to follow their lewd courfes.
Figures none.
Note 1. The deliverance.
2. Thedefcriptionof theperfon, from whom he is
delivered.
In the former obferve,
1. Theaft, 7o deliver.
2. TheobjecY, thee.
In thedefcription of the perfon from whom he is delive-
red ; note,
1. The danger, from the way.
2. Thecaufe, of the evil I man.
3. The effect, from the manthat fpeaketh.
4. The objeft, froward things.
1. Dott. Young men are in danger of bad company. This
loft R^otarfwhisKingdome, 1 King. 12. 8. He confulted with
the youngmen that were grown up withhim, and which flood before
kirn. This was the undoing of the prodigall Son. He wafted
his Jab fiance with riotous livings Luk.i 5.1 3.
Reafon 1. In refpeft of the fociableneffe of their nature,
which puts them forth to feek for company, as foon as they
are fit fora&ion. Adam-could not be alone. Man loves to
give, and to receive. Homo eji animal politicnm : Man if a fo-
ciable creature. Arift. Now, moft are bad, and that makes men
for the moft part to light on bad company.
2. In refpe&of the necefllty of their callings. Hemuftbuy,
fell, trade with others. His owne calling cannot furnifh him
with all things needful. Now many are bad in all callings,
and the skilfulleft workmen oftentimes moft given to drin-
king, by which others are fpoy led that trade with them.
3. In
Vcrf. 12. firjl Chapters of the Proverbs. 287
i- ■ ......
3. In refpefrof the band of their rehtions. Husbands,
Wive?, Parents, Children, Kindred, may be naught, and with
them they muft keep company, becaufe they owe duty to
thenv, and fo may more eafily be corrupted by them, then
by Grangers, whom they lefle Jove. Jezebel At.ab's wife^fiir*
led him up to rrork^ wicb/dneffe, i Ki n £. 2 1 . 25.
4- In refpeft or the corruption of mans nature. The young
man is corrupt himfelf by nature. Therefore David calls on a
pungman tocleanfe his wayes, Pfal. 1 1 9. 9. So are all other*.
And like will to like.
Vfe 1. Choofe good company at firft. So did David. To
the Saints that are in tie earthy and to the* excellent^ in reborn is
all my delight, PfaJ. 16. 3. / am a companion of all them that fear
thee> and of them that keep thy precepts, Pfal. 1 19. 63. Much
good may begotten by the company of inch, for foul, bo-
dy, eftate, and credit.
2 4 Refute all bad company, as far as thy calling and
relations will permit, elfe thou writ burden them in their
fins, and learn to be like them. Conftantius the ArrianEmpc*
ror^delired the orthodox Chjiftians to joyn with the Arrians^
not onely in worfhip, but alfo in fociety. They anfwered,
Airiam fiint mortui in deli&is, & non pojfuwui vivicum mortu'n
conjungi : 7 he Arrians are dead in fins, and we that arc alive may not
he joyned with the dead. Scultet- in Lucif. Caral. p. 376. Njziar,*
zen perfwades his Brother Cvfar'm to come out of Julian^
Court, where he h?d an officqleft he did ^X""™ k^ttih/h uy
t* wey
raoh0 Gfn. 42. 1 $. Therefore old women mud be a pattern t&
youngs and' 7 it us in all things mufi fhew himfelf a pattern of good
rpirkt- Tit 4. 7.
Reafon 1. Becaufe there is a multitude of bad examples in
the \yuf-ld, in younfc men like then), in grown men, , in old
men. Among many fnarcsone may take. 2. They
188 An Expofition of the three Chap. II.
* — - — . '■■ — ■ ' ■ — — — p * ■ "■
2. They are more ready to be won by examples, efpeci-
ally of great ones, then by precepts, prohibitions, promifes,
threats. The othtr Jews diffembied li^ewife with Peter , infomuch
that Barnabas was atfo carried away with their difftmulatim, Gal.
2. 13.
3. Young men are more ready to be led by example then
others, becaufethey know their owne want of experience,
and prefume upon the knowledge of the ancient. I faid>
Vayes fhould fpeai^ and multitude of yeers fhould teach wifdome^
J0D32.7.
Vfe 1 . Be wary whom ye imitate. Do not imitate tric-
ked men, nor civil men, but men truely godly.
2, Be wary how ye imitate them. Not in their infirmi-
ties, but take St. FauCs counfeL Be ye followers of me7 even at
I alfo am of Jefus Cbrisl, 1 Cor. 1 1. 1 . Follow them no fur-
ther then the rule of Gods Word leads them.
3. Dafl. Young men are in danger of badcounfcll. Thus
Amnon was drawn to execute his wanton neffe by the counfell
of Jonadab, 2 Sam. 13. 3, 5. Therefore Solomon advifes his
Son to take heed of bad counfel. My Sony if [inner s entice thee %
confent thou not, ch.1.10-
Keafon 1. Becaufe evill men will be continually provo-
x king them to evill, for they defire to make others like unto
:hemfelves5 asfomefay, that infefted perfons defireto in-
fed others.
2. Wicked men are fubtil, and can allure young men by
Uttering words, and crafty fpeeches, which like fugar go
down quickly.
3. Evill men can take all advantage of time, place, difpo-
fition, occafions to feduce young men, and therefore are the
more likely to prevail. They willdiflwade them from fea-
ring God, or trufting on him ; and then all fear and hope
being gone, young men may be eafily drawn to any
evill.
Vfe 1. Let young men labour to get heavenly wifdome,
that they may be able to diftinguifh good counfel from evil.
Elfethey cannot be fafe.
2. Let them take heed of being familiar with bad men.
What can be looked for from them, but bad counfel? What
from
Vcr£ i 3 ♦ frft Chapters of the Proverbs. 2 Zg
from a bad tree, but bad fruit ? ^ cwra/tf tree bringetb forth evil
/"/*/*, Mac. 7. 17-
4. Doc7- It is agreatbleflingtobekeptout ofevilwayes.
1 withheld thee from finning aptinft me, faith God to Abhndecb%
therefore fuffered I thee Hot to touch her, Gen. 20. 6. Bleffed it
the man that walkfth not in the counfellof the ungodly > nor slandetb
m the way of finners, Pfal- 1.1.
Reafoni. Bccaufeit keeps us from all the danger of the
Way, ashcthatfeapes a theevifli way, fcapes robbing.
2. It prevents the danger in the end of the way. In the
world, a man may have a foul way to a profitable Market.
In thefea, he may havea ftormy paffageto a gainful Mart.
Heretheendisalwayeslike the way, good or bad.
Vfe. PraifeGod that ye fcape errors and fins that others
fall into. So ye (cape way-dangers, and end-dangers, that arc
eternal).
5. Vo8. God fits characters on men whofe wayes mould
be avoyded by us. Two notes are fet out in the text, evill
Livers, and evill Teachers. Such as walk in evill wayes,
and fuch asfpeak froward things. So bad men are defcri-
bed, They are all gone afide, they are altogether become filthy, then
is none that doth good, no not on*, Pfal; 14.3. And fo bad women
arefetoat, She U loud and fiubborn^bzr feet abide not in berhoufe.
Now fine it without, now in the fireets> andlieth in wait in every
tower, ch. 7. 11,12.
Reafon. God doth this,
1 . For the good of his people, t hat they may not be decei-
ved by them, whereof they are in great danger. If it were pof-
fible they would deceive the very ele&, Mat. 24. 24.
2-, To make wicked men inexcufable. They might have
known thofe that miflead them, and have avoyded them*
For God gave them plaine characters of fuch in his
Word.
Vfe. Let us ftudy the characters of ungodly men fet out
in Gods Word, not to imitate them, but to take heed
of them, as Sea. men feek to know rocks and quick-
&nds.
6. Dotf. Some are fo ftiamdefle, that they will give moft
lewd counfell. Sodotheeves. Come with us, let us lay wait for
O o innocent
aaG An Bxfofition &f the three Chap. H#
innoctnt blood, cb. Mi. So dooppreffbrsj Come, and let its
cut them of from being a Nation, Pial. 83 4.
Reafin 1 . Out ot uaturall inclination to undoe other** as
Pirates are (aid to hang out falfe lights on rocks and fands,
to draw (hips thither j that they may have the fpoyl of
them.
2. Out of pride of their owne wit, that they may brag
they have mifled oiher? .
Vfe. Take heed of fuch counfellours, count them wicked
men, and hearken not to theirwords. Take Solomon's coun-
fell,. Cm/* my Son to bear the inftruttion that caufetk to em from
the words of\n$wledgey Prov. 19. 27. Old men have been
drawn away by bad counfell, as Solomon by his Wives,
1 King. 11.4. Joafh was drawn to Idolatry after Jcbojadab't
death,2 Chron.24. 17, 18. Julian is faid to be drawn to
Apoftafie by Libanius. Young men then, and unfetled, had
faioftneed to take heed of bad counfell. Thoughts are not
mentioned m this defcripuon , becaufe we know thenynot*
Wemuft judge of men by their words and deeds, and era-
brace, or (hun them accordingly.
•
Verf. 13.
Who leave the paths ofupriffitnejfe, to w 1 Cor. i 5.34. The Apoftte faith more elfe-
where. They are all gone wt&f the way, Rom. 3. 1 2.
Reafon 1. Eecaufe natural! ignorance and corruption
aiifieadsmany. Fire will burn if it meet with fuel.
2. Worldly plea fares mi flead them. Baits take the fi(h,
t&ough. there be hooks to catch them.
%. Profits Will carry men away. Piracy n&rlVes at a chea-
per rate then Merchandife. Pleasures laft but our Ikes.
Profits laft to childrcns children.
4. The Devils Heights mi (lead thoufands* Swords may
be kept off with bucklers, bullets with mud-waMs. No
keeping off Miners. SaeOTWorksall underground. Coun-
termining is uncertain, unleffe we could fee where Satan
digs. <
'Vfe. Take heed whdnr ye follow. Major pars melioremvin*
cit: The greater part ^overcomes the better part. Moftarebad, If
ye look on- PeiVont^f^roiJie^Towns, Nation:*. Thou pah
not follow a multitude to do evil, Ex od. 2 3 . 2 .
2. '-Deft. Sonhe are fo quite' out of the flight way 5 that
ihey havexleanleTt ft. Rfftofoamrfhrfio^ the Lawtf 'the Lord ',
*nd ati lfr&lvpitkkim>2 Ghro, 12. 1. T>emas hath' for fab jn tne^
having loved this pry fent world, 2 Tim. 4. 1 o.
&$afih 1S.3T1Q begirt where we endedin tfte'reafons of the
4*ft point*. hTHe* Proverb i$^ Hamuft. needr .grj -rfhm the deviU
■drmtt^uSatati (like a skilful l<3enerall in *be War ) if he
pncefcale the waillj plunders the City, layesfiege to the
GafU*,gives riot over, tillhe take itythat fo he may command
City and CounUflp-
2. Becaufe God hath forfaken.them, when they* letfvekhe
wayes of righteoufnefle. He was wont to chaitife tfrem,whije
jheykept the way, becaufethey flipped fometimes; but if
fchey once go out of the way quite, then he will chaftifc
Ujem no more, but let them bave a joviall journey to hell.
So
Vcrf. 13. firft chapters of the Proverbs. 203
So he faith by his Prophet, I re ill not pun/Jh your daughters
v,hen they commit whoredome, nor your fpoufes, when they commit
adultery } tie people that doth not underhand, flail fall, Hof 4. 14.
Why foouldye be ftrkfyn any more ? )e will revolt wore and rrhre^
J fa. 1.5. Nulla poena, maxima pxna ; No punifoment if thegreateft
puni foment. Greg. Magn.
Vfe. Take heeJot giving over tbe wayes of piety. It is
liktiy thou wile never return, God will forfake thee, and
the D^vil drive thee. If the fhfep go out of the fold, ten
to one, he never returns. Wolves will devour him, or
ditches drown him.
3. VoQ. God* wayes areiigbt wayes, in which men may
walk fafely. I have led thee inthe right paths, ch 4. 1 1. the
opening rfmy lips {ball be right things j ch. 8 6. Therefore Gods
way is called the "way, Rom. 3.12. And, the way $f peace,
Rom. 3. 17. Intimating, that there is no other fafe way, nay
none worthy of the name of a way.
Reafon i. There isno way leading to the right end but
this, to Gods glory, and mans eternal! falvation. Mens
inventions lead to hell, not to heaven. AlLfuch are lying
Wayes, Pfal. 119. 163.
2. It brings joy and comfort, when other wayes bring
forrow and trouble, 77.* children of Jfael [aid unto the Lord>
We have finned, Judg. 10.15. This confeilion came from them
when. God. had deliveredthem into the hands of. their ene-
mies, for their Idolatry^. 6,7. there.
3. Gods fervantshave prayed to be directed in it ; and
they know belt of all the world, which is the b andmortifiehk own
T09t in himfelf.
Vje. Judge of yourwayes ye mould walk in, not by your
company, but by thegoodnefleof them. Keep not company
with others in foul and fin full wayes. Men will not walk
with their friends in the dirt, but in fair wayes.
5. V08. Wicked men do continue obftinate in evil doing.
they walk in the counfelof the ungodly , and {land in the way 0/
fmners9 and fit intbe fealof lhefcornfulkVfa\. i«i. So&dfha-
raoh till he was drowned in the fea. I knew thai thou art obfli*
nate} and thy neck, is an iron f\new% and thy brow braffe> Ifa.48.4.
lhat cannot ceafe fromfin^ 2 Pet. 2. 1 4. they wax worfe andworfe^
2 Tim. 3. 13. So did -4&ms, 2 Chr. 28. 22.
Reafin 1. Becaufe they are naturall to thenvand come
out of internal!, corrupt, and flelhly principles, as folly is
to a fool, which makes him conftant in foolifh actions.
though thou (hould fi bray a fool in a mortar among wheat with apeftil>
yet will not bis foolifinefft def art from &/'w,ch. 27* 22.
2. Becaufe cuftome, which is another nature, hardens him
in it. As many men cannot deep without a pipe of Tobacco
at their mouths, fo wicked men take no reft till they do mif-
chief.cfc. 4. 16. Yea,fome care not for fleep, but are fo con-
ftant in their evil, that they (it up all night to game and
drink. See the power of cuftome. Can the Ethiopian change kit
skin, f
Vcrf. 23. /^ Chafters of the Proverbs. ap5
j^w/ orffce Leopard h'n fpots? then may 'ye alfi do good that are
accustomed to do evil, Jer. 13. 23.
Vfe 1. To call upon us to beware of lying long in any
known (in. It will harden the heart, recover thy lei f i pee*
dily by repentance. Shall they fall, and not ar if e? jballbe turn
away, and not return? Jer. 8, 4. Peccatum, quod per pcenitentiam
non deletur,fuo ponder e trahit aliud : Sin not repented of, draws on
other fin. Greg. Mag.
2. To teach us confhncy in good duties. It isa fhamethac
wicked men fhould continue in finning, and we be incon-
ftant in well-doing. We know that their work is in vain,
yea hurtful J, but ours profitable, 1 Cor. 15.58. Other Crea-
tures areconftant in their wayes; Sun, Moon, Stars keep
theircourfe; Fifhes fwiminthe water, Birds fly in the air,
Fire burns, Wicked men fin. Should weonely beinconftanc
in good wayes ?
6. Voft. Wayesof fin are wayesof darknefle. Thefoolxral-
ksth in darkpefe, Eccl.2. 14. They are called, the unfuitfull
mrkfrf darkjiejfe9Eph. 5. 1 1.
Reajon r. Becaufe men choofe the night wherein to com-
mit adultery, and to be drunk, 1 The(T. 5 7.
2. Becaufe finners fall into dangers before they be aware,
In the day men can fee ftumbling- blocks, and avoyd them j
in the night they cannot.
3. Becaufe they that walk in finfull wayes,erre and go out
of the right way, for want of fpirimall light to direft them.
He that walkgib'm darkpeffe kjiweth not whither he goetb, Joh,
12. 35. We would be angry with them that fhould lead us
out of the right way, more angry it they lead us into a
Wood, to be robbed by thceves. So fin mifieads us into
woody, fhady, pcrillous wayes.
4. Becaufe they lead men into eternal I darknefle, into outer
darkpeffe, where /ball he weeping and gna(bin& of teeth, Matth.
8. 12.
Vfe 1. Take heed of finfull wayes, they may feem good,
but they are ftirk naught. Wicked men, NoUem habent in ocu •
Ik. SeneGtx\.$\. 1. My powtr and the might of
mine hand hath gottenme this wealth, Deut. 8. 1 7. Here it is taken
in the firft fenfe for "Doing.
Evil!. See on ch. 1. 16.
And delight. With fo great delight, that they cannot keep
It in, but (hew it externally in gefturcs by leaping, dan-
cing,^. The former word rejoycing intimates the inward
joy of the mind: this word delighting fets out the declarati-
on of it outwardly in the body. Lira.
In the frowardneflc. See on «/. 12. Heb. Frowardneffe, that U9
Froward aftions.
Of the whl^d. Of the wicked man. Fork is Angular in the
Originall. Figures none.
Note 1 . Their internall joy in fin.
2. Their externall triumpht
In the former note,
1 . The aft, rejoycing.
a. The objeft, to do evlll.
In the latter oblerve,
1 . The aft, delighting.
2. Thcob)cdi> intbe frowardneffc.
3. The fubjeft, of the wickgd man.
1. DoU. Neither profit, nor pleafure mould draw us t«
fin. Pleafure could not draw Jofeph, who flighted his Mi-
(Irene her temptation. Gen, 39. 9,10. Nor profit drawftfer,
who defpifed Simon Magus his mony,.i#. 8. 19, 20. Neither
the pleafures, nor treafurcs of Egypt could move Mofes tofor-
fakc Gods people, Heb. 11.25, **•"
Keajotu Because all the pleafures, and profits of
P p the
- , 1^ I I
2gg An Expofitten ef the three Ch a*.- M#
the world cannot countervaile the miferies that foHow
fin.
1. In regard of meafu re. The pleafuresand profits of the
earth arefmall,not greac, fhorr3not full. Never any man
enjoyed all the world io, as to make ufe of all plcafureis and
profits hi it.And if he had ali,and coultfufe ail, it would hot
bring fo much comfort, as there is mifery in hell What is a
thoufand pound to a thoufand millions? What is a river to
the Sea ? What U a tnanfrofited , if he (ball gain the, whole wild) arid
lofehifounjoulfMat. 16.26.
2. In purity. Thefe profits and pleafures are mixed with
lofles and forrowes. Never any man found it otherwife But
there is no mixture of profi>, or pleafure with hell torments.
Nothing but comfort for Lazarus in heaven : nothing but
torment for the rich man in hell,L«^.i6 24.25. What is water
intermixed Witfe'wirie to pure wine? or rather, what is it to
deadly ppyfon > What isgold ore to gold purified by the fire?
or rather, Wrfa't is it to perpetiiall fetters of iron f
3. In durance. Thefe Worldly comforts, and gain laft But
for a time. Finem habentauttuum, aittfuum. Auguftin. Either
they have thy end, or their end. Hell torments have no erid.Thefc
fhallgo away into eVerlaft'ing fmifhmenl , Mat. 2^. 445. Who
would live a King for a year, to be in a cauldron of fcal-
ding Lead ever after ? What is a Leafe to a feeiimple? What is
time to eternity >
Vfe 1. ft condemned fuch as are bewitched with the
pleafures of the world, and feck to glut themfelves with
them in finfull wayes. Samp\ont whom no force could over-
come, was overcome by a Valilah. This makes men carelefle
of themfelves, and of all others. Let their fouls^ bodies,
fUtes, wives, children, neighbours, fink or fwim, be faved
or damned; God bepleafedordifpleafed, all is one. What
care they, io they may' follbw their pleafures? We mould
remember that o(C)iria?ji De bofin fudiciu Voluftatem viciffe vo-
luntas eft Maxima. NSculfa major eft Victoria tqu am e a qu£ de'eupidi*
tvtibut refertur.To overcome pleafure k the greateft pleafure. N*/-
tker is there any greater vifhry then that which is gotten wcr
pleafure.
2:. lift proves facfcdribllow' the World foclofc for gain,
:* that.
Vcrf. 14. fir ft Chapters of the Proverbs. 199
that they will have it by hook or by crook, an i fo run
themfelves upon manny rocks of forrowes. So they fill
their foules with cares, and fears, while they Jive. Mens in
terrenis occypatafimper eft in arguftiis. Bern. D; modo bene Viven-
di. Cap. 8. A minde imployed in earthly things , is alwayes in
(traits. They fill their bodies with labour day and night,
trouble themfelves, and all theirs, and go to hell for ever.
The world is the fea, profit the wind, the foul the (hip eafi-
ly drowned.
2. V08. Delight in fin drawes men from good wayes to
bad. As it did Sampfin the flrongeftman, and Solomon the
wiieft.
Reafon 1. Becaufeit drownes all pleafuremen take in good
wayes, as water quenches fire.
2. It fets men on fire to follow bad wayes. So many
go from third to drunkenneffe. It is as a [port to a fool to d$
mtfebief) Chap. 10. 25.
Vfe. It fhewes us the reafon why fome that have made a
Qiew of goodneue grow very bad fcandals to Religion, grief
to themfelves, and to all their friends that fear God. Dc»
light in fin hath made them caftoff all goodnede, and wal-
low in all wickednefle. Facilis defcenfus Averni ; It is eafte to
go down to bell. They that run down a fteep hill, cannot ftay
till they come to the bottome. When men cannot have
their pleafure in alawfull way, it is but an eafie ftep over
the bridge to un la wfull things. Hinumlex non facrificat, pr*t-
terquam propter folam malorum ablegationem0 quandoquidem volup-
t as eft villi metropolis. Clem. Strom. I.7. The law did not \a-
crifice a Goaty except only for the putting away of evils, because plea-
sure is the metropolitans City of vice.
3. Dot?. Pleafure of wifdome fhould kill pleafure of fin
in us. Wherewithal! fiafl a youngman clean(ehk way? by takjng
heed thereto according to thy uord, Pfa 1.119. 9. Thy word have
I hid in my heart, that I might not fin againft thee, Pfal.
119. 11.
Reafon. Becaufe wifdome affords us many daggers to (tab
fin to the heart. As prohibitions, which if we regard God
our Kings authority, are very ^prevalent. Threatnings,
which if we regard the power of GoH our Matter, have great
Pp 2 , rorce
300 AnExfofition of the three ChapTTT.
iorce to kill iin in us. Promiles, which if we regard the af
feaion of God our Father are very perfwafiv* not to of"
fend him. Threftioiw how to avoid fin, which if we regard
God our Phyiman, will prevail with us to prevent fin
which ishurttull to foul and body. F iul*
. V{e 1. It [hewer us why many take fo much pleafure m
fin. Bccaufe ihey have no pleafure in wifdorae. There
fore wicked men are called fooles frequently in Scri"
pture. x J
» "' X£»$Sl f°»HCh AHght infpirituall duties, that
it may kill the pleafure of fin ,„ „,. CanU amor ^ tmJe
luftralKTjdefidtrn reflngutur, tteron. 1 he love tftbtfrfb it over-
tome by the love of the if hit. ' jvw>vv"
A.'pt8. Many delight todoevill, and take lingular plfa
fore in commuting fin They Jleef not, except ,£y hJdZ
tmfitefi and their Jleef „ u^n amy ml * ' J «««
1.1. 7hey eat the bread of *uKednek JdriJghtJeT^
faw.Chap.4. 16, 1 7. Woe to them that dovife iniJtl lid
wrKtvittKpm their beds : when the morning is light thelmMet
We His intheromr of their bands. And SSffi
Ukt them by violence, andhoSes, and UKe thel^S 'Zy
ofprefeamanandhis houfyvenaman and his heriugi M c ?
j,2. It if a fort to. afoot to do mi/chief, Prov m ■>, wi
Knright(oujneJfe.2The{T.a.t2. ' ;*«/»" m
Reajon 1. Becaufc of their ■ great defire of finning. The*
are like a woman with child, at no eafe till ,hfy be de ive!
red of their wicked projeft, bj -Word or deed. And then" thev
woman, that hath what flie long* for. io"ging
2. Btcaufethey find fin pleafing to their mr,.,.. j
tare. In moft fins there is flShly pleafure Z.hl P c ™T
delight in fin. Stgmm habitus gemrati eli del.nJu • .
4* Bfcaufe,
Verf. 14. firft chapters of the Proverbs. 5 x 0
4. Becaufe of ignorance. They walke through darke
vrayes, z/. 13. and know not whither they go. For if
they did look upon the punifhments to which their
rlnfull courfes tend, they would flop their fteps, and
correct their harme'bme mirth by wholefome tears.
Vfe. Here is a note of trial! to difcern our fpirituall
eftate. Wicked men re Joyce in iin; good mtn forrowmore for
fin, then for troubles, as being more offenfive to God. Ahab
is lick till he have Naboths Vineyard, 1 King. 2\. Good men
rejoyce in doing good, like their Saviour, whofe Meat it
WMto do the will of him that fent him, Joh. 4. 34. Wicked
men are like them that are drawn in by cheaters, and lofe
all their money at play : or like the Grafliopper, that fingg
merrily a whife,and then dyeth with hunger and cold. Of
fuch an one faith Nazianzen, Oblefterq-, malis, mortemq-.in pellet e
fhcam Rideo Sardonicorifu.l am delighted in evils, and laugh at death
by a Sardonian (or deadlyj laughter. There is a certain herb,
the juice whereofbeing taken makes a man laugh till he dir
cth ; the like is alfb (aid of fome touching certain poifo-
nous fpiders, that the leap and dance till they die, Eufeb'.
Emitfe. Thefe cannot be merry, unlefle the Dtvill be their
playfellow. Sed melior eft trijlitia iniqua $atientis> quam Utitia
iniquafacicntjt) Auguftin. But better k the [adneffe of him, that
fuffereth mjvft things, then the ghdmffe of him , that doelhrthem.
L ye be fuch5 flatter not your felves, but be allured ye are
wicked men.
$. Dftf. Many triumph in their evill deeds, and brag of
them. Many mans glory is in their fkame, Phil. 3. 19. Why
boafieft tbsHthy [elf in mi fchicf^O mighty man ? Pfal. 52. 1.
Keafon 1. Becaufe they have no good to boafl: of.
And men are naturally proud, and would boafl of fome-
thing.
2. Becaufe they goe beyond others in wickednefle. S&
meov the Sorcerer gave out^that himfelf was fome great one. Aft;
8. 9.
Vje. kteachcth us ro bewail themadnefle of thote men,
that brag of their wicked exploits,how many they have made
drunke, &c. They fhew their joy herein by leaping,danchigj ,
and other outward fignes. How can they chufe but be mad,
Pp 3 that;
j9» *n Exfofithn of the three Chap. 1 1.
th^c boalt ot fuch things, as godly men are afhamed of?
Zrfe elf quod f admits } quels cum ridert finnetici. Nulla verior
mi[cria> qu#m jalfa Utitia. Bern, that which we do> it li^e the
.laughter of a frantic k mm. There Is no greater mijery then falfe joy.
Non dolere quid peccaveras magis ofendit Veum^quam qu0d ante p^c-
caver as. Chvy (of} Not grieving that then haft finned^a fends God more
then that thouhadftfinn:d before.
6 Vjft. Many love tohavc others take notice of their fin?.
Abjolon went in unt? his Fathers Concubines in the fight of aU Ifrael>
2Sam. 1 6. 22.
Keafon I. Becaufe they think their flnfull courfes to be
a credit to them, (hewing, that they dare do that, which o-
thers dare not.
2. Becaufe they would have others know, that they
fear no punifhment from God or man , like the unrigh-
teous Judge, Which f tared not God , neither regarded ma^Luk.
18. 4.
Vfe. Of all men in the world take heed of thofe.
Truft not them , that will baray therafelves to eter-
nall wrath. They will not be afraid to ruine you to e-
tcrnity.
Verf. 1$.
Whofe wayes are crookgdy and they frward in their paths.
It is no wonder, that wicked men goe in crooked wayes.
Where elfe can they go that leave the right way,which turnes
not afide to the right hand, nor to the left ? It is as if the
wifeman mould have faid, Let no man think that he may
con verfe with them, and yet go aright in the wayes of up-
rightnefTe. It cannot bewifdome only will free thee from
hurt by wicked men and from walking in their crooked
Wayes. The laft mark of a wicked man is fet down here
in the text, which is obitinacy in evill paths. Here is a
gradation. Every ftep exceeds the other. Ill words are
naught, v. 12. Ill deeds are worfe, v. 13. Boafting of fin
worfe, v. 14. Obftinacy worftof all, fl.15. Such are defpe-
rately incorrigible.
For
Vcrf. 1 5 . firfi Chapters of the Proverbs. 303
For the words.
JVbofe wayes. See on cf?. 1.19.
Are crooked. Swarve from the right rules of Gods
word 3 and being compared with it , are found not to be
itrait.
Andthyfroivard. The word fignifies going backward, or
out of the Way.
In their fatkr. See on v. 9.
Figures. A metaphor from travellers, who obftinately
go on, and periift in wrong waves .
Note 1 . The tf ickednefTe of their wayes.
2. i heir obftinacy in them.
In the former note,
1 . The fubject, JVbefe -wayes.
2. The adjunct, Are crooked.
In the latter obferve,
1 . The ad junft, And they froward.
2. The fubjeel:. In their paths -
1. V08. The Scripture delights much in metaphors. Cains
fin is like a dog lying at His door, warching for his going
out to devour him, Gen. 4. 7. Jotham tits out the unkind-
nefle of the Israelites to his father Gideon, in preferring Xbi~
melee a baftard before his lawful 1 fon«, by the trees fetting a
bramble to rule over them, jtodg.9. 141 »5 J hoa(h com-
pares Amazidhs proud defire 3 to a thirties deure to marry
his fon to the Cedars daughter, 2 King. 14. 9. The pro- .
grefTe, and profit of the Gofpell preached, is by Chrlft
compared to feed fown in a good ground, corn a-
mong te'arS) fifhes taken iri the net, bread leavened, treafurc
hid in a field, a pearl of price, Mat. 13. The difference be-
twixt Gods people under the law and under the Gofpell, is
fet out by Allegories, of Sarah, Hagar> Sinai^ Sion> Gal. 4. 1 4.
&c. The flying and ktll'ng of Kings, and great perfons un-
der the fimilitude of Iflands, and mountains vanimini;away5
Rev. 1 6. 20.
ILeajm 1. B?caufethis is a great help to the underftan-
ding, as fpeftacles to the eyes. B/ worldly things which
we know, we are taught heavenly things, which wc know
not*
2. Ic
-0J. An Expofitton of tbethrtt Chap. II •
t. It is a great help to the memory. Things that we for-
get fas we are very ready to forget things belonging to the
(buks goocT) are brought to our mind upon the fight, and
hearing of thofe metaphors.
3. It works much upon the affe&ions. Many outward
things are very pleafing to us. By comparing fpirituall
things to thofe things we love, and take comfort in in the
world, our affeftions are drawn higher. Therefore God is
called a Father and an husband.
4. It workes upon the confeience. I am Gods tervant,
child, wife. When I fee the carefulnefifeof mine to do duty
to me, my confeience fmices me, and tels me, I am not fo
carcfull to do duty to God.
Vfe 1. It condemnesthePapifts, who in many points to
confirme their erroneous opinions turn metaphors into a
literall fenfe. As to prove that children, who die unbap-
tiztd, cannot be faved, they interpret that Job, 3. 5. of out-
ward water in Baptifme, which is fpoken of the Spirit
warning away the filth of fin like water. To prove the cor-
porallpiefence of Chrifts body in the Lords Supper, they
quote, Ihifit my body, overthrowing the nature of the Sa-
crament, taking the figne quite away, and deftroying the
nature of Chrifts body by making it to be in many places at
onee.So that there is neither Sacrament, nor Chrifts body.To
eftablifh their feigned Purgatory, they interpret 1 Cor. 3. i3.of
naturallfire^which is fpoken of the tryall of mens works by
the judgement of Chrift at the laft day, when all mens works
(hall be revealed, as gold is tryed by pafliog the fire, and
when their Purgatory will be at an end, as themfelves con-
fefle. To eftablifh prayer to Saints, they urge the cuftome
of Kings Courts, wherein men come to Kings by Nobles,
not confidering that Kings arc ignorant, and in danger, and
foon wearied by many addrefles, and therefore muft be in-
formed, protected, eafed by them, that are about them; but
God need not. Yea they drive men from reading Scri-
ptures, becaufe of thefe metaphors taken from humane af-
faires, which God put in of purpofe to draw men to it.
So Mr. Fcx in Latimers life, mentions a Priour in Cambridge
that difiwaded men from reading the Scriptures^ left reading
Vcrf. i *• frft Chapters of the Proverbs. 50 j
Luk 9- 2&* anc^ 1 Cor. 5. 6. Plow-men looking back^nd Bakers
leavening the bread too little (hould defpair. To which
Latimer anfwers, If a painter fhould pi&ure a Fox in a Pul-
pit, in a Fryers coul> no Clown that fhould fee it, would
imagine, that the Painter thought a Fox could preach, but
intended to (ignifie Fryers did preach like Foxes.
2. Let us labour to apply Metaphors aright, and then
We (hall profit by them. When we read Job. 1 5, fee what fap
we receive from Chrift the fpirituall vine, and whether we be
hisfheep. And {o in other parables.
2. J)q8. The fame thing isfetoue by divers finiilitudes
in Scripture. As the progrcfle of the Gofpel, Matth. 13.
Our union with Chrift by a Vine, Joh. 1 5 . a QrafFe,Rom.n.
a Body, 1 Cor. 12.
'ULeafon 1. Becaufe variety is very pleafing. Many different
firings make good mufick. ;
2. It is very profitable. A fifher had need of many baits. If
one take not, another may.
3. Man hath many affe&ions, and fome outward obje&s
work more upon love and joy* others upon forrow and ha-
tred, others upon fear, others upon confidence.
Vfc. In every thing that concerns thy foul, make ufe of
fuch (imilitudes in Scripture as may moftaffeft thee. As of
the love of Mothers, when thou doubted of Gods favour.
Theftore of fap the vine^ives to the branches, may com-
fort thee, when thou fceleft little grace in thee, and art grie-
ved for it. And fo may ft thou make ufe of other Similitudes,
according to thy need.
3. D«fl. Wicked waves are crooked wayes. Such at turn
afide to their crookfd iwjrfx,Pfal. 125.5. the) have made them croo*
kfdwayts>lfa. 53. 8.
Keafin 1 . Becaufe they differ from the rule of Gods Word,
which is a mod ftraight rule for all mens a&ions, and from
which men ought not to bow neither to the right hand, nor
to the left.
2. Mens own affections bow their wayes and make thcin
crooked. No wit of man can decypher the innumerable
crooked paths, to which mens crooked affeftions lead
them.
Qjj 3. Mens
/
■'■ nil, ' . I . I I » II II III |H , i . ,|y.,
205 An EbpofiHenvf %4ii'shree Cm ap, If.
3. Mens riiindes are bowed by eabthly things, and. thed
their wayesruuft needs be crooked. Therefore the Apoftle
bids us, Set our affe&ions m.th'mgs abeve^ and not on things on ihk
earthy Gol. 3. 2. Don
Vje 1. Let us loath wicked imyes becaufe they ^recroo-
ked. Many.m^gQaiideiU^etheSearcrab* - As the Wagoneri
feeksby-wayes to avoyd hillocks, left he overturn his wa-
gon: ib wicked men feek perverfe ways to avoyd dangers.Yet"
fuch are felf-condemnfdjor every man would have a ftraight
way., that he may the fooner be at his journeys end. Welike
not crooked arrows, meafu re*./ bodies. The woman bound
by Satan was bowled together; t>H Ghri ft made her ftraight.
Luk. 13, 1 J3 1 3; Satan hath made many crooked in their
wayes. HowjufHy may God fay to fueh as the Crab in the
Fabledid to the Serpent g when he had given him his deaths
wound for his crooked conditions,.and then faw him ftretcrii
himfelf out ftfaigHr,- -At of.ottmt^fcvixijfe : It U too late- nw>
youfhould have lived fo.
2.. Let us-takfrhcedofapoftafiej and back-Qiding, for then
we. are fure to walk in crooked way e». Sachare all gone afidey t
the) are altogether become filtbjHiPfal. 14. 3. 1 he) are \mnid afide
ri^a^Cfeit^u^otyi^dXt^^h Sotaenhere are that gb baSk
frqm.ihegoojd^liing^w^ich they have pra&i'fed. They have
heard the Word, now they are proud, and above ordinances.
They- hay^ prayed in their families, now they follow the
wor.lcL They have beyen fober, now they hariat Taverns,
t^ey, have been )uRxi\$ybih$y haj^iLea^nedicdcheatind de«
cllvei Others go from their former pri3rfeftianJ, and turn Pa-
' pift,^ and Separa;ifts«frpm' Gods people, forfaiu'rig Gods or-
dinanceSjthat wer^fctfiwerty dear unto therm Others go from
tVielf promifes, from their vow in Baptifmc, and cleave to
the wot Id, and.Sat^Of [d^ir^ationali covenant, piroiuifflig
reformation of themfelvea and their families, theyacesyet un-
reformed. Others go back from the duties they oweta God,
as the duties of piety3 fobriety., juftice, which had they never
pra&ifed, profeifed, nor prorni fed, yet are they dueto God
by their'Creation,& ne'uh^fjrojvns Fall, nor Redemption1 can
free them from them 5 nay$ Heaven* will noc t ©'eternity. Lee '
grofie wicked perfons then ( drunkards* adulterers^ ftrea-
rersj.,
— *-v i _
Verf. 15. frfjk Chapters of the Proverbs. 307
ten,&c) view their upjy condition. If we (hould fay,
they were turned Papifts^1 Jew?, Turks, Heathen, thiy
would be angry; Apbftata'sarid backfliders are as bad, ai->
though they caft not off the vail of Religion. They will
continue in their crooked wayes, unlefle God deliver them
miraculoudy. Ihou haft fljic\en\hem, but they have not grie-
ved; thou baft confumed them, but they have refufed to receive
ccrrtUion ; the) have wade their faces harder then a rock^ they
have refund to return, Jerem. 5. 3. Evillmen, and feducers fhall
waxworfe and wo'fe, deceiving and being deceived^ 2 Tim. 3. 13.
Cuftome in fin hardens them. How hard a thing it is for
men to do good, that are accuftomed todoevill, feejerem.
13. 23. No words will alterthem. Sortietakf Gods covenant
in their mouth, that hate inflruUion, Pfal . 50. 1 6, 1 7. No blows
will mend them. When they are flrickgn, they will revolt more and.
tftorr, Ifa. 1.5. Nokindnefle will reduce ths§i. God u fed all
loving means to reclaim the Ifraelites, but they refufed to re-
turn, Hof.i 1.4,5. No marvell then that Gods Minifters lofe
many exhortations beftowed on many of their people. It is
not becaufe they exhort not aright, but becaufe the people
are refrattary, refolving not to amend, though their courfes
be damnable, and they like rcfty Jades, go backward when
they are fpurred 5 precepts, examples do no good, Minifters
and friends are difheartened from dealing with them, as fin-
ding them incurable. So men thruft through the heart difcou-
rage PhyficiansandChirurgeons. Men had need have no fo-
cietywith backfliders, unlefle natUFe or their vocation re-
quire it, and then alfo they had need beware of hurt by them,
for they are defperate.
4. D08. Obftinacy in finis a great height of wickednefle.
So God accounts it. J kpew that thou art objlinate, and thy neck **
an iron finerp, and thy brow braffe, Ifa. 48. 4. So he puni/heth it.
If ye will not for all thU hearken untome, \ben I will funifh you
feaven times more for your fms, Lev. 26. 1 8.
t Vfe. Repent of fin quickly,left ye grow obftinate. Wounds
not healed at firft grow incurable. Obftinacy in fin breeds
hardnefle of heart, and that leads to eternall deftruftion . Be
warned, beware, and be fayed.
Q^q 2 Verf.
,,0g AnBxfofitianoftbetbrce Chap, Ik
Verf. 1 6.
2*. deliver thee from tbefiranye woman* even from the fir anger which
flatteretb with her words.
The deliverance from evill men was defcribed before; now
follows the deliverance from evill women, which are as dan-
gerous to him, if not more, in regard of their crafty allure-
ments, Men prefented unlawfull gain, cb. 1. 1 1. Women of-
fer unlawfull pleafure here.
Note i. The deliverance^. 16, ij> i8, 19-
2. A generall application of good that may come,
when counfels of evill men and women are forfaken, v. 20,
3j, 22.
In the deliverance there is,
* i. A defection of the party that endangers the young
man,z/. 16,17.
2. Of the danger if they be overcome; v. 18* 19.
The party isdefcribed,
1. By her condition, v.'i 6. She VHtafirafigewoMan,
and a fir anger
2. By her converfation*
1. In her flattery,:;. 16.
2. In her falflhood to her Husband, v. 17.
For the firft, and firft for the words.
to deliver thee. The coherence ftands thus: When wifdome
tntreib inlo thine heart, v. 10. underflanding (haUkjep thee^y.n.
To deliver thee from the firange woman> &c. To fnatch thee out,
as out of the hand of an enemy, or the paws of a Lion, as
Vmd was delivered, 1 Sam, 17. 37. or as a brand out of the
fire, as Jofbua was, Zee. 3. 2. For the word, fee on v. 1 2.
From the firange woman^TW^ky a woman; frona\0ifc*j a man*
She (ball be called woman;, hecaufe {he was tai^n cut of man, Gen.
2.23. Becaufe (he had her body out of his, and therefore
ihould be an helper to him in piety, and not an hinderer.
By a ftrange woman here is meant the adultercfle, which be-
ing another mans Wife, God hath forbidden thee to touch1
or ufe as a Wife, and in that kinde (hould be a ftranger to
ihee. So a ftrange God, Pfal, 81 1 9. is one whom we oi^nC
not
Vcrf. 1 6. firjl chapters of the Proverbs, 2 0p
not to wor/hip. Strange fire was fuch as ought not to be
ufed in Sacrifices, Lev. 19- 1. So men may dwell in a City,
and yet be Grangers for trade, if they be not Free men.
Even from the fir anger. This is another word in the Origi-
nall, and often fignifies a woman of another Nation. For
commonly (trumpets were odious, and it is likely that few
Ifraelitifh women would be fuch, being fo branded. There
fhaU be no whore of the daughters of Ifrael, Deut. 23.17. It ma y
be ftrangcrs took the mere liberty to be naught there, becaufe
Jfraelitifh women durft not. And if any of Ifrael lived fo
lewdly, they were cfteemed as Gentiles, and that was a good
argument to move young men to avoyd them. Some bring
in unmarried women that fet up naughty houfes for gain.
But that is contrary to v. 17. which fpeaks plainly of mar-
ried women.
Which flatter eth with her words, Heb. which makftb her words
fmooth. Like butter and oyl, which will cafily goe downe,
Pfal. 55.21.
The fumme is :
Heavenly wifdomc, if thoa embrace it, will give thee
knowledge and ftrength, not onely to fee and avoyd the
fnaresof evill men, butalfo to keep theeout of, or bring
thee out of the nets of wicked women, which are no Jefle
dangerous to young men unexperienced, and prone to luft,
through the corruption of nature. Yea, and the more per-
nicious, becaufe women are more skilfull in fugared words
and have drawn away the wifeft and ftrongeft men^ z$Solomen
and Samfim
Figuresnone,unlefle a Metaphor in the word Mafyngfmcotb.
As in fmooth paths men ftick not,but go on cheerfully,with-
out any rub or let, fo {trumpets ftudy to compofe their
words, thatthe young man that hath beauty to fatisfie their
luft, may ftand at nothing, but readily hearken to their Si-
rens Songs.
1. Vott- There is a medicine n Scripture for every dip-
*afe of the foul. Before there was a prefcript againft the ve-
nomeof evill men, now, an Antidote againft the 'poyfon of
cvill women. 'The weapons of cur warfare are not carnally but
mi ghtj through God to the falling down of flrong holds, casing down
Q_q 3 imagine
. —
7to An -Expofttion of the three Chap. 1 1.
imagiruthn-, and every high thln&that exalt etb it feff ag.iinft the
foiOTrfedge of Gody and bringing inio captivity every thought to the
obedience of Chrifi, 2 Coc 1 o. 4, 5. The Word of God is quicks
and powerfully and fnarper then any two ■ edged J word , piercing even
to the dividihgafuxder of foul and fair it ,-anl of the jjynts and mar-
row, and is a difierner of the thoughts am! intents of the hearty Heb,
4 12.
Reafin 1. Becaufe the Scripture is Gods Word, who is the
catholick Phydcian of the foul. Phyficians keep prefcripts
for the cure of all difeafes in a book. Apothecaries have rae-
-dictnes in their (hops for all maladies. The Scripture is
Gods book and mop. Ic is Gods Armoury, in which arc
fpirituall (hields3 fwords, and all manner of weapons to deal
with all manner of enemies. See the whole armour of God
defcribed, Eph. 6. 13, &c.
2. An induction of particulars will prove it. See a (Meld
againft the three great Idols of the world. Love not the worlds
neither the things that are in the world. If any man love the world,
the love of the Father is not in him. for all that k in the world,
theluft of the flefb, the tuft of the e)es, and the pride of life, if
not of the Father, but is of the world, and the world paffeth away,
and the tuft thereof 1 Joh. 2. i$3 id, 17. Againft pride in par-
ticular. God refifteth the proud. Jam. 4. 6. And they cannot
efcape whom God will ruine. Againft covetoufneile. More
is loft then gotten, if a man could get all the world, which
never any one yet did. For, what U a man profited, ifhejhall
gain the whole world,andlofe his ownefoul? Or, what fhall a man
give in exchange for his foul? Mat. 16, 26. xAgainft voluptu-
oufntffe. Seethe rich man in hell, Luk. 16.23. All his
wealth could not keep him out.
3. There isafsnee againft feveral I degrees of fin. Againft
evill thoughts. Mens thoughts willaccufe one another in the day
when God (ball judge the fecrets of men, Rom. 2.15,16. A-
gainft evill words. Every idle word that jmen (hall fpeal{, they
[ball give account thereof in the day of Judgement. For by tby words'
thoufbaltbe condemned, Matth. 12. 36,37. Againft evildeeds.
This Jojephkntw, faying, How can Id? this great wk\edmffe
and fin againft God? Gen. 39. p.
4. There
Vcrf. x 6. fir [I Chapters of the Proverbs. 311
^ — . . — — — — —
4. There are many remedies for the fame fin. As3 prohi-
bition^ examples oj good men avoyairigft, threatninjjs a-
gainft, and judgements upon fuch as do it. . ht> againft
BUfphemy. It is forbidden inthe third Commandement,
7hgu (bait not take the Name of the Lord thy Cod in va'm. It was
avoyded by Jub. When his Wife bids him, Curfe Gcd and die :
Job [aid unto bcr, Thoufp:ak{{} ar one of the foolifl) women fpea-
kfth, Job 2. 9, 1 o. 1c was threatned and punifhed. He that
blafphemeth the Name of the Lord > he (ball funly be put to death.
And fo was the Blafphemer, Lev. 24. 16, 23. Sabbath brea-
king is forbidden in the fouhh Commandement. In it tl/ou
Jhalt do no manner of worhj &c. h is avoyded or prevented" by
Nehemiah's care^ Neh. 13. 1 5, &c. Fie forbids ic, 2nd threa-
tens punifhment. The like is., Ezek- 20. 13. My Sabbath: they
greatly polluted g then I (aid \ 1 would four out my fury upon tlem in
the rvilderneffe to confute them. It W3S punimed by the Babylo-
man Captivity. Vntill the Land had enjoyed her Sabbaths, for as
long as foe lay defolate, (bekeft Sabbath, 2 Chron. 36. 21. God
made the land keep Sabbath, becaufe the people would not.
Murder is forbidden in the fixt Commandement. Thou fhalt
do no murder- Avoyded by David. He \vould not kill Saul
when he had him in his power, 1 Sam 24. 4, 6. Threatned.
Whofo (Ixddtlb mans bloody by man (hall hit blocdbe fhedy Gen. 9.6.
Punifhed in Joab, 1 King. 2. 3 r, 54. Adultery is forbiJden
in the feveni h Commandement. Thou /halt not commit adultery.
Avoyded by Jo(eph> Gen. 39. 9. Threatned with deftru&ion,
Prov. 6. 37, *9v. Punifhed in Zimri and Cozbi9 Numb.
25.8.
Vfe 1. Let us observe ourdifpofitions5and "tentations, to
feek^for prevention or fit cure. Elfe the medicine may be un-
fit for the fore; and do no good,
2. Obferve thofe places of Scripture that make agalnft
thpfe fins to which thou art mofrqnclined or tempted. So
men in Gardens and Apothecaries 'mops pick out what wili
ctfre theitfdifeafes.
2. Keep them in thy minde, as men do medicines for their
owneinfirmkies in their houfes, to be ready in time of need.
A man may die that hath his medicine to jfeek.
4.. Apply.
*
2 Ah Exfofttwn of the thru Ch a* . II*
4- Apply them when corruption or temptation works \
asChrift did. Mat. 4. who had a place of Scripture ready to
repell every temptation of Satan.
2. V08. As we are in danger of evill men^fo Iikewife of
evil! women. So was Jofefb in danger of his Miftris> Gen.
39.7. And the young man in danger of the Harlot, Prov.
7. 7, IO.
Reafon 1. Becaufe of their Ioofe and wanton carriage,
which \* a bai t to take mens naturall corruption, and fuell
for that fire.
2. Becaufe of their impudent follicitations, which may
work on them that never intended wantonnefle, as fire may-
take an houfe in which it was not kindled.
Vfe. If you fee light and wanton carriage in women,
come not in their company. Hurt ye may get much, good
3?e can expeft none. Either fin or a prifon may follow, asin
Jofeftfs cafe.
3. VoU* It is good for men to know all things dangerous
for their fouls. Therefore many fins are reckoned up, as
Idolatry, adultery, cruelty, &c. E*ek. 18. 11, #v. Swea-
ring,lying, killing, ftealing. &c Hof. 4. 2, &e.
Reafon 1. Becaufe they Jail are hurtfull to the foul.
2. A man can never be fafe elfe. If one fecn fin be efcaped,
another unfeen will lay hold on him.
Vfe. Labour to know all fins, that thou fall into none.
As a Mariner I obferves all J rocks andjfands at Sea, and a
Traveller marks allftoncs and holes [in the way, toavoyd
4. Vott> The danger from evill women is- great. By meant
of an whorifl) woman a man it brought to apiete ofbre*d\ and the
adulterize will bunt for thefrectom life, ch. 6. 26. Valilab deprives
Samfonoi the eyes of his body, Judg. 16. 19, 21. Strange
women deprived Solomon of the eyes of his jminde, 1 King;
II* f,4*
Reafon 1. Becaufe as good women aremodeft, fo Whores
are unfatiable in filthinefie. Witnefie the ftews in other
Countreys, where men got in all the day long to one
woman*
' 2. Aa
-——^* '- • -** ■ ■ .-»^-» .,,, __ .
(
ycrf. 17, ^r/? chapters of the Proverbs. 3^
2. As pood women are mod tenderly ahTeftcd, fg arc
wicked ones moil cruell. It is obilrved, that where women
are in company, murder follows robbery.
Vfe. Come not neer women noted for wickednelTe. Be
wife, and fee danger in their faces, and efcape it. Fooli(h
men fear no danger in adultery, till they feel it. It is a
troden path, and therefore they think it fafe. Why then
fhould the Wife-man tell us, that God gives us wifdometo
keep us from the eviil woman, if there were no danger ? Be*
leeve God, and efcape the evill woman.
5. V08. There is a propriety of Husbands and Wives one
to another, which no power on earth may violate. There-
fore other mens Wives muft be ftrangers to us. So they are
called, cb. 5. 3. 8C6.24. 8C7.5. So Jofepb accounted of his
Miftris. My Matter bath kept nothing bael^ from me>bkt thee, be-
cdufe thou art hit Wife> Gen. 39. 9.
Reafon 1. Becaufeelfe adultery were no fin, no more then
theft, if there were no propriety in goods.
2. Elfe no man had a right in his Children, or at leaft
could not know his right, if he had no propriety in his
Wife.
Vfe. Infringe not this propriety. Remember that all but
thine owne Husband and Wife are ftrangers to thee. To this
end,
i. Refrain thy looks from thy neighbors wife. Adultery
begins at the eyes. It creeps into the heart at thofe windows.
Say with Job, I made a covenant with mine eyes* wh) then fhould
I think on a maid? Job 31. 1. Commit not adultery with a woman
in thine heart, by looking on her> to Iuft after ber9 Matth.
5. 28.
2. Keep thy tongue from folliciting her to fin. Say nofi
as Amnon to famar, Come lie with me9 2 Sam. j 3 . 1 1 ♦
3. Thy hands from laying hold on her, as Amnon did
on Tamar, 2 Sam. 1 3. 1 1 .
4. Banifh her out of thy thoughts, asthe tenth Com-
mandement bids, Ihou (halt not cwet thy neighbours wife. So
(hah thou not wrong thy neighbours bed, nor infringe
his propriety.
5i4 AnExfofiMikrfthetfate Chap. II.
6. Uc8- Strumpets are full of flattering fpeechts. See
the Harlots alluring words3c/j. 7.14, &c. and DalilaS) Judg.
16. 6, 10, I 3r 1 *>•
Rftf/ow 1. Becauft they liveidly, andhavetime to ftudy
fine words.
2. Becaufethey feek by Battery to accomplifh their bafe
ends.
Vfe. Take heed of being overcome by their (mooch lan-
guage. They will tell thee, they love none el(e, and that
they cannot be hired by others, and that they will die for
thee. But they love thy wealth or beauty, and will leave
thee, when they fail. The Vukh Proverb is, Ihe Vintner
bangs not cut his bufh for one guefl. Balaam per fwades the Midia-
nites, Vt nonvirifed mu!i ere s cum Jfraelnis certarent, qu£ armorum
vice corporis venuflate, & veiberum itiecebris ejjentpr*dii£. Theod.
that not their men but their women fhould fight with the Ifraelites,
who in flead of weafoxs were indued with bodily beauty, andentifing
words. Andthefe got the victory, and made lfrael to fin,and
brought the plague upon them. Numb. 31.16. Such wo-
mens lips are nets; their hands, bands; words, cords to
draw a man, as a fool to tbeftockf, or an oxe to the flaughter,
chap. 7. 22. Be wife, and fly from the grange woman,
though her lips drop as an boney- combe, and her mouth be fmoother
then c>7jch. 5. 3.
Verf. 17.
Which forfakfth the. guide of her youth} and forgettethtbe covenant
her (jog*
We are now come to our fecond note, Her falfliood to
bcr Husband., Left any Israelite fhould conceive that he did
not offend, unleflfe he dealt with idolatrous Heathen wo-
men, now he expounds what he meant by aftrange woman.
Another mans Wife, that dealt unfaithfully with her Hus-
band. For the words.
Which forfdkfth. The word fignifiesforfaking or -failing
one that is committed to our charge,, or to whom we are
tyed by any band* to be helpfull. See on v. 1.3. upoa the
mQtdLtave* She for fakes her -Husband, either by taking
other
Vcrf. 1 7. fir ft Chapters of the ProvcrSs. 3 1 5
other L>versto her privily, or (eeking themabroa I, or by
leaving her Husbands houfe, and living trom him, rhat4he
nvy more freely follow her lufts. pQUphar's Wife, had jofepb
hearkened to her, had forfaken her Husband in affeftion,
though /he had ftayed in the houfe with him. The Harlot
(ck. 7 ) kept in her Husbands houfe,though (lie took advan-
tage of bisabfence (v. 19. ) there. Few Co impudent, as
quite to leave their Husbands, for then all the world would
take notice of their lewdnefle : but many deal fa I fly with
them underhand.
ttf)\Sky Ibe guide. It cows from a word that fijgnifierh to
teach* for teachers are guided. A guide of the blinde% and a tea-
cher of bales go together, Rom. 2. 19, ao. And women are
required to learn of their Husbands at home, who are their
guides, 1 Cor. 14. 5^. The guide here is the Husband. %H
head of the woman is the mart} 1 Cor. 11. 3. Now we know,
the head guides the body. Some underftand it of God, who
is called the guide of Judab's youth} Jer. 3 . 4. And Co they draw
the words to Idolatry, which rather let out adultery, as ap-
pears by the words before and after the text. And this aggra-
vates the fin of the adulterefle, (hewing that (he is not only
unfaithful!, butalfodifobedient, rebellious, and unthank-
ful!^ in difobeying her ruler and guide.
Of her youth. The word contains infancy, childhood,
youth, all our time till 25 yeers of age. But it is put for
the time when they are firft marriageai>le,and married young.
And the Husband is called the guide of her youth, becaufe
fhe choofeth him to guide her, and promifeth to be guided
by him, which guidance (he hath moft need of in her youn-
ger yeers, and he is fet over by Gods appointment, as a
guide, and therefore (he ought to be guided by him. Here is
meant the firft Husband, to whom (he is firft married,
and firft love ufcth to be ftrongeft. And (he that will
be falfe to him to whom (he firft gave her heart, will make
no fcrupleto be fo to any fucceeding Husband. So a Hus*
band loves the firft Wife beft commonly, being taught to
rejoyce with the wife of hisyoutb} ch. 5.18. Affeftion is hotteft
in youth. Virgins ufe to be more ready to preferve faithful
love, as Virgin-wax is pureft. Yet thw unchafte young wo-
?\ r 2 man
~x$ AnBxpfitionofthethree Chap. II.
woman leaving her guide and Husband, to whom (he was
married being a young Virgin;follpw8 the adulterer. Mignnm
iftifadkhttti & mfudmt'u argumeiitum. Bain. A great argument
ef impudicity and impudence.
And forgetteth. Negligently, as the word imports.
r— 1^2> The cjvenant. It comes from a word which figni-
iies tochvofe. iris an agreement between two chooflng one
another,and tying themfelves by covenant one to another up-
on fuch tearms as both parties like.
Of her God. Whom fhe profefTeth to worfhip. For Solomon
writes to the people of God. For the word, fee on v. 5; Ic
is died the covenant of God,
1. BecaufeGod inftituud marriage.
1. Becaufe God is a witnetTe of the mutuall promife of
fidelity which is made in marriage, and takes efpecial notice
of the breach of it, to punifh it, although the husband
know it not. The Lord hath been wilneffe between thee^ and the
wife of thy youth, again ft whsm thou hafi dealt treacheroujly *, yet is
(he thy companion^ and the wife of thy covenant, Mai. 2, 14. The
fin of theadulterefle isaggravated by every word. She not
onely fails in her duty to her Husband, but forfakes him, and
deals falfly with him. She forfakes her guide that took care
of her, and that in her youth, when (he had moft need of a
guide. She quite forgets not onely a promife but a coVe-
nans, and that folemnly made, not onely in the fight of
men, but of the great God, theinfrkuter of marriage, wic-
nefle of the contract, whereby fhe bound her felf to cleave
to him onely fo long as they lived together, the Judge and
the avenger of the breach. But now without regard of the
love and benefit paft\ or of theftrong binding covenant of
God fhe breaks thus fbamefully out, not onely to the en-
dangering of her own foul, but of them alfo that are al-
lured by her. Theyoungmanalfo is here by ftrongreafons
moved to take heed of her; for though fhe might flatter
him, andprofefle much love to him, yet queftionkfie fhe
that had been falfe to her Husband, her firft Love, and durft
violate the covenant of her God, uould never be true to
him, but make ufe of him, till fhe had wafted his body and
§8ate3 and then leave him.
Figures
Verf. 1 7K firjl chapters of the Proverbs. 3 Y ?
Figures none.
Note i. Her fin.
2. The aggravation of it.
In the former note,
i . The aft3> Which forfatyh,
2. The objQ^^the suide.
3. The adjunft^jf her youth*
In the latter obferve,
1 . The aft, And ' forgetteth.
2. The object, the covenant.
3. The adjunct, of her God.
1. P«tf. There is notrufting of them thit wilj fail God
and their neer friend?. If Abfolon abufc his God, and in duty
fail his Father, 2 Sam. 15. the people that follow him pe-
rifh. So in Adonijah, What got Joab and Abimbar by fol-
lowing him? 1 King. 2. Nabolh is condemned by two falfe
witneifes that dealt unjuftly with God and him, 1 King.
21. 10.
Reafoti. Becaufe they that have broken the greater bands,
will not ftickat theleflTer. If they fail God, they will fail
men for their advantage. If they faU friends, much more
ftrangersor enemies. Qui femel verecund'u limites tranfilierii>
ff. 5.
nor Mothers, chap. 51. will keep Solomon from ftrange wo-
men, 1 King. 1 1. The inceftuous perfpn muft have his Fathers
Wife, 1 Cor. 5.
ReafoH. Becaufe where luft reigns, it over-rules all civiil
and namrall bands, as a great river overflowing hides all
the neighbouring dreams. Such to fatisfie cheir lufts,regard
notfriends, kindred, parents, children. See Pope Alexan-
der's (trumpets Epitaph.
Conditur hoc tumulo Lucretia nomine, fed re
Thai*, Alexandrl filia, ftonfa nun*.
Within this Tombe Luctece by name,
Thais indeed, here lies,
Pope Alexander's Daughter, Wife,
Daughter in law likewife.
Vfe. We need not marvell then to hear of Adulteries, In-
cefts, Sodomies in the world, whereluft is let loofe it breaks
all bands.
5. Vo&. Many arguments may be given again ft Adultery.
Two out of the ttxt. Unkindneffe to her Husband, and
falfliood towwards God, which (hall be handled feverally.
Add the breach of the Marriage-band, which fhould be a
ftrong band to chaftity. She fhould go to no mans bed, bus
to her Husbands. EntAdultsrium^ quafi ad alterum, or adaU
term torum. Bscrnan. To another man9 or to another mans bed*
The wanton never wants one, though her Husband be never
fonear. Addalfo the defiling of her owne body, which
is a great infamy; the difeafes that follow that (in, the
wants when all is con fumed upon luft, death by partners
rage ,or others violence; the difgracefull name of Baftards
(lamped upon ehildren,and Hell it felf in the verfes follow-
ing.
Vfe.
Vcrf. 17. /r/2 Chapters of the Proverbs. 3 1 9
T//f. Let thefe things fcaremen and women from Adul-
tery, and bring fuch to bearty forroiv and repentance in
time, who arc guilty of it, left they eternally dtftroy them-
fclves and others. Many think adultery tb be but a fmall iin,
but they forget thefe many arguments againft it. Let us re-
member the dangers, and take heed.
4. Po#. Adultery in a Wife is a great wrong to the Hus*
band. Every one neighed after his neighbours wife, Jcr. 5 8. The
wrong done to God by Idolatry is fet om by this fimilkude.
Thou haft gone a whoring from thy Gody Hof p. 1.
Reafon 1. Becaufe it wrongs him in his greater! propriety,
dearer to him then friends or children.
2. It breaks the greateft obligation, for he is her guide. If
he leave her, (he is in perpetual danger. Her lovers having
fatisficd their luft will leave her.
3. It may put the Husband to labour to provide for ether
mens children, and is not that a great injury ?
Vfe, Let women when they are tempted to wantonnefle,
think what wrong they do their Husbands. So great, that
though they may repent, and be pardoned by God, yet they
can never make their Husbands amends. This is a foveraign
antidote againft Adultery.
5. VoQ. The Wife mould be guided by her Husband.
Wives fubmityour felves unto your own Husbandly Eph . 5 . 2 2 . See
the fame words, Col. 3 18.
Reafon 1 . Becaufe the Husband isthe guide, as in the text.
2. He is the head, and the body mu ft not rule. It were
* monfter in nature to fee the body placed above the
head.
Vfe* Let Wives be content to be fubjefr. A man that being
fober overturns the fhip, and drowns the pafTenger s3 is not fie
to guide it when he is drunk. If innocent Eve mi fled Adamy
Wives now in the ftateof corruption are not fit to guide,but
niufl be guided.
6. Vott* An adulterefle fins againft God, as well ai againft
her Husband. She breaks the feventh Commandementj
where God forbids it, and feparates thofe whom God the
author of marriage hath joyned together, and joyn them to-
gether; and joy ns them together whom God hath fcparated.
Vfe.-
220 An Expfition of thethree Chap. II.
Vf\ Let Wives think ofthis, and of Jofeph's carriage to
prevent ackil? ery 5 faying. How can I do thk great wickfd/iefff^
andfinagainftGod? Gen. 39.9. And if they be guilty, let
them fay with David* dgainjl thee have Ifmned> Pial.5 1 .4* And
repent, thai ifaey may be feved.
Verf. 18.
For her houfe enclinetb unto death) and her paths mlo the dead.
The Wife-man proceeds to fhew the greatnefle of the
mercy of preferva don from evilll tvomen by the greatnefleof
the danger, from which men are kept thereby. Thatis,from
death it felf, which is moil terrible in the thoughts of wan-
ton perfons, and which, if often thought of, would keep
them from wanton courfes. This danger is fet oat,
1 . In the kinde of it, in this verf. Death, omnium terribilium
UrribUifpmum ': The moft terrible of allterrible things.
2. By the irrecoverablenefle or hardnefle to return, v. 1 9.
For the firft. That the young man might fee Solomon's
counfel was not in vain, he fets down the great mifchief that
befalls fuch as follow the Harlots wayes, and enter into her
houfe* And how great evils he (hall efcape that comes not
there ; is fet out by the diforders of her houfe, and deadly
wayes of them that live there.
For the words.
For. This is no reafon of the laft verf. why (he wrongs
her Husband, and fins againft God. She did not do it that
(he might perifh her felf, and undoe others, but that (he might
fatisfle herowneluft and covetoufnefle. But thofe words
depend upon the beginning of v. 16. to (hew the young man
what a great mercy of God it was to keep him from the (trum-
pets acquaintance, and by confequence from utter deftru-
Efcion. The Genevah tranflation reads furefy. As the fame par-
ticle 1 3 is tran dated, Surely in vain the net is ff ready &c. eh*
1.17. And then it is an abfolutefentence; as if he had (aid,
Make account of nothing elfe, but utter ruine, if once thou
enter into her houfe, and joyn in her wayes. Bain read?,
feeing* And foties it to the following v. as giving a reafon
why few return ; to wit; becaufe her houfe leads to deaths
as
Vcrf. 1 8, firfi chapters of the Proverbs. 321
a»if he had (aid to the young man, If thou wilt not hear-
ken to me, but wilt enter into the Harlotshoufe, thou wilt
finde death there, and a great difficulty of returning.
Her koufe. The filthy manners, and wicked converfation
ufed inherhoufe. For the word, fee on ch. 1 13. Some
underftand itof the (trumpet her felf, which leaving her hus-
bandi poor hou(V,lives with fome adulterer in a (lately houfe,
or hires one to entertain her lovers, and thinks to live gal-
lantly there* but leaving her Husbands houfe,haften8 to the
grave, the houfe of darknefle ; and forfaking the covenant of
her God, goes to eternall darknefle. But it is rather a cau-
tion to the young man to take heed of coming into her
houfe, becaufe he (hall find nothing there but death and de-
finition.
Enclinetb, Heb. borvetb downward. Not onely tends that way,
but with a defcent and humiliation, and laying low. There
Is in her houfe a road-way to death and hell, and that down-
ward, as men go down an hill apace, not (laying till they
come to the bouome.
Vnto death. It brings fpeedy death unto men, both of
foul and body.
And her paths. See on v. 9.
Vnto the dead* It comes from a word that (ignifies to heal,
or cure, by an Antipbrafify becaufe the dead are pa ft skill and
cure of the Phy fician. So a mountain, mom a movendoy becaufe
it moves not. And a Wood, lucm a luctndo> becaufe it wants
light. Wantonneffe takes men away from among the living,
and brings them to the dead in body and foul, which have
dyed before them, either by a naturall death,or by fuch like
wanton courfes as thefe men take. Death and the dead here
muft include both fpirituall and temporall death, the grave,
and hell. For it fetms not a fufficient reafon to keep men
from adultery, and from Harlots houfes, that they muft die,
for this is common to all men. A man may fay, as mockers
do, Let us commit adultery without any fear, for nothing
(hall befall us which doth not befall the chafteft men. They
muft die as well as we. It muft needs therefore include hell
alfo, unletfe we mould interpret it^of a {violent or early
death, which often befalls adulterers, and may fcare others
S f more
222 An Exyofitien ef the three Chap, II*
more then hel!. For the one they fee i the other, they be-
leevenot. Many murders attend on adultery, and mine of
whole timilie3. Others tranlhte it, unto the giants. As the
word is iifed. Dent. 2 11. which alfo were accounted giants.
And tfeen it comes from fc$QT, to hea!, becaufe they are ftrong
and ftout, and need no Phy fician-, or HD^ to be faint or weal{>
becaufe the very fight of them makes others faint as if they had
the pangs of death upon them. And by thefeg'tftffr f >me mean
the devils, the tormentors of adulterers in hell ; others
undeiftandmenof great might, and great rebelsaga'nft God,
fuch asthofein the old world, who abu fed their ftrenath to
wickednefleand wantonnefle, whofe bodies are now hi the
grave, and fouis in the deepeft place of hell. To both which
places adulterers muftdefcend, to keep fuch wicked wretches
company ineternallmifery, whom in their life they have
imitated in finfullcourfet.
The famine is: That all the cotirfesthat are ufed in the
houfe of the adulterers tend to death both of body and foul ;
that fo the young man, if he love the fafety of his own foul
and body, fhould take heed of coming there.
Figures. Her houfe. The fins comitted in her houfe. The
fubjett for the adjunct. Herfatbs. A Metaphor from Travel-
ler*, often ufed in this Book.
Note 1. The hurt gotten in her houfe. Death.
2. The bad company it brings men ro. Dead, and
damned men, worfe then to bring men among Lazars in the
Hofpitall.
In the former obferve,
1. The word of coherencfj For.
2. Thecaufe, her houfe.
3. The effeft, inclinetb.
4. Ths object, unto death.
In the Utter n< ?re,
1. The way, And her paths.
2. Tfte end.) mio the dead,
1. "DM* Machfaurt :$ ^xtcn by converting with lewd
women. It Samfon were ulivf, he would 1 '1 you h »w by
T)a!ilatf$ acquam ance h* loft his ftren >rh> liberty, fight, life9
feetides the danger of bis foul. Soiomen would inform you,
how
Vcrf. 18. fir ft Chapters of the Proverbs. 313
bow he fell from God to Idolatry by fuch company, and
how thereby his pofterity loft the greateft par t of their King-
dome.
Reafin l. Byd the company of Harlots, whofe fociety may
not onely break our bones, butctcrnally damn our fouls.
2. T>M* Many miferies attend upon adultery. It coft the
Jfraelites and the Benjamites deer, theloiTeof many thoufand
lives, andalmoftthe deftru&ion of an whole Tribe, Judg.
19. & 20. &21. It coftDtfWdeer,2 Sam. 12. The lofTe of
his childe, the abufe of his wives, a lafting fword on his
houfe, befidesthe rape of Tamar9 and rebellion of Abfolon
and Adomjah, with the murder of Amncn.
Reajon 1. Bccaufe it was death by Gods Law, and fo it is
now by ours, Lofe life and lofeall comfort.
2. Ic is infamous all the world over. No modeft perfons
care for joyning with adulterous families.
3. It breeds many quarrels between the Husband and the
Adulterers, Wives, and Strumpets^ Adulterers one among
another, and Strumpets alfo.
4. It brings many murders. The adulterers mil hum for the
freticuslife,chaj?.6.2 6. The Husband enraged will kill the
Adulterer, cb. 6. 34, 35.
5. It biingsbaftards, which isa difgrace topofterity.
6. Ic procures disinheriting of Children, when men
fufpeft their Wives want of chaftity.
7. It breeds difeafcs in the body, andlhaxnefuU ohcs too,
as characters of that wickedm Me.
8. It brings poverty on theftate, by Gods curfe, or the
Whores cove toufneffe. For bymeamofairhorifbmnians a wan
:4 brought to a piece of bread, ch, 6. 26.
Vfe. Think of the many mi (chiefs that attend upon adul-
tery, when thou art tempted to it. A needful lthearn, for
we naturally look not at fin, as it is in it Ulf^ but as it is to
us, notinits odious and filthy nature ( as we mould doe,
though no danger followed it) but in its hurtfull effect*,
which is to fear the fmoak more then the fire. Yet fo to
kakatitj may be profitable to keep us from the Jin 5 if not,
for.
Vcrf. 1 8. firjl Chapters of the Proverbs. 225
for hatred of it, yet for tear of the enfuing mifchiefs. Think
with thy (elf, there is great danger and much wickedneife
in adultery, elfe God, which is (o merciful!, would never
puniih it with a double death, temporal! and eternal]. Re-
member that all converting with (trumpets tend to de/tru-
ftion. And though (he fpeak flattering words, yet (bamefull
death follows adultery, as well as theft or murder. In A-
drians Gymnaftum^ or place of exercife , Venui is fet forth
astheancienteftof thcDeftiniesj not fpinning the thread of
life, but cutting it afunder.
Quid Venus eft qutris ? eft anti qui film* ?arca>
FiUque mox reficansy at neq \ mns eadem.
Thou askeft what Venus is? She is
The ancient'ft Deftiny,
That quickly cuts the threads of life,
But knits them not truly.
Tlutarch writes of a Temple inferibed, Sacrum Veneri homi-
tid from whence the word Forni-
cationcomtth . and in this regard, it is fitly faid in the text,
Her houfe enclineth unto deaths and her paths unto the dead* To the
grave, an hole in the earth, where the dead are laid. A
dark place fit for fin, and fit for punifhment. 'Terence calls
Harlots Cruces^ becaufe they cruci fie men. Venery is deaths
quickeft Harbinger. Pope John 12. being taken with an Adul-
tereflr, was fhbbed to death by her Husband. Alexander the
Great, and 0/fothe thi-d loft their lives by their lufts. But
how many (alas) by this ;^eans have loft their fouls ? flefhly
lufts do in an eipcdall m. nner fight againft the foul, 1 Pet.
2. 11. And nothing hi inched hell fo much (faith one)
as beautiiull tares. Lcc the young man think on thefe great
examples, andnemble.
3. Vofi. vVantonnede (hortens mens daye?. Give not thy
M 3 fren?jj)
■ ~" j ' " ■■-' ' . i i '■ ■ ■ ' ■ ' ■ ■ i ■--,,,- . - , -■ ■ ■ m ■
226 An Exfofitien of the three Chap. 1 1.
jtrengih unto women, nor thywayes to that which dejiroyetb Kings^
Prov. 31.3. Ihe adulterize veill hunt for theprechm life, ch. 6.2 6.
Reafon 1. Becauie it wafts a mans ftrength, and when
ftrength fails, hie will fail. If fuell decay, the firegoesout.
And thou mourn at the lafi, when thyflefh and tbj body are confumedy
ch.1)- ii-
2. It breeds noyfome difeafes, which oft times prove in-
curable,
5. It hath gluttony and diunkennefle for companions,
which alone Cd a ihortcn meus lives, much more accompa-
nyedwith wantonnclle. Plures gkti> quam gladio feriiffe cettum
■e[t. Jt if an undoubted truth, that more perifh by the throat then by
- .,'< the /» ord.
4. Strumpets kill men in private, either for their money
which they have about them> ot lor want ofmoney, when all
is fpent, left they (hould be a burden to them on whom they
have fpent it-
Vfe. Let us quench luft with this water. If our life be gone,
all is gone. Men are at great coft to preferve hie by phylick.
They forbear many pleafing meats, and keep a diet. But no
phyfick nor diet will keep an adulterer long alive. Strum-
pets will wafte more then thofe helps can do good. If they do
not, yet may the Magiftrates (word, 01 Gods judgement do
it. The King of Babylon c&uicd Ahab and Z{deJ(iah toberofted
in the fire> becaufe they have committed viUany in Ifr^eland have com*
mitted adultery with their neighbors wives, Jer. 29.22,23.
4. Doft* He that will lcape an Harlot muft keep out of
her houfe. Had not Jofeph been in Fotiphafs houfejhe had not
been in his Miftritfes danger, Gen. 39. Jofefb fcapes by get-
ting him out of the houfe. The young man (Prov. 7.) is
undone by going into the Harlots houfe.
Reafon 1. Brcaufe her houfe is full of baits, db.7. 16, 17.
Fine fare, and ornaments.
2, It hath locks, and keyes, and private opportunities of
finning.
Vfe. If ye know fuch houfes, keep out of them. Strum-
pets like Cocks, crow qii their owne dunghills. They count
all their owne that comes within theirdores. Keep out then,
and be fafe.
5. Vo&.
■ I — ■ — ■ ■ ■ ., > - — ■ - t m _M
Vcrf. 1 8. firft Chapters of the Proverbs. 327
5. Dott* The houfe of u n clean neffe is the gatehoufe of
d-.ai h . Come not mir the dvn of her boufe, Itft thou give tbyyeers unto
the cruel eh. 5. 8^ o. Her knife goes down to the chambers of de.ith9
ch 7. 27.
Reafon 1. In refpeft of fpirituall death. Forwharlife of
grace can be expected in a fie vvs ?
2. In refpeft of cor; oral death, and that many wayes, as
ye heard before. The Strumpets houlQ is the Devils armory,
wherein are weapons of a Jl forts to deftroy mcn3 for the devill
was a murderer from the beginnings Joh. 8 44.
3. In refpett of eternal death both of foul and body; Her
houfe is like Sodom. If Lsfao n^t out of it, hemuft be burned
with fire and bim (tone. His condition that convenes there,
grows (till worfe and worfe. His foul is dead3 his body will
be foon dead, and then no fp.ice tor repentance3ancrfo he dies
eternally..
Vfe. Pity thofe gallants that pity not- themfelveJ, that go
from their own houfe* into naughty horifes,a!rfd from thence
to the grave and hell. Out of a lefTer and temporary fire into
agreater, and eternal)*
6. DM. Adulrerers go downward. Her feet go down to
deatbycb. 5.5. And queftionleffe her adulterer goes down
with her. Let not thine heart decline to her wayes9 for fhe bath
eaji down many wounded. cb,y> 25, 26.
Keafon 1. Becaufe they go downward in their ftrength> as
was (hewed before.
2. In their eftates. For much is fpent upon ftrumpets, to
the impoveri(hing of themfelves and theirs.
Vfe. Let fuch repent quickly, left they go fo low that they
never get up again.
Verf. 19-.
None that go unto her return agan, neither tafy they hold on the
paths of life*
The wounds gotten in the Harlots houfe which are dead-
ly, were itt out in the forme; v The oidmary negLettof
them, and irrecoverable. lefle, isfetomin thisz>.
For
^g Aft Extcfition df the three Chap. IT.
For the words.
Nme. N >t oneiy her felf, but alfo all her cuftomers arein
danger of periining. Hebr. not all, which in Scripture lan-
guage is none. A s P fa! .143.2. /// thy fight (bill no man living be
iufiifiedy Heb. not every one living. See more on ch. t. 24. on
No mm. Some of theancienteft have hence concluded, that
adultery is an unpardonable fin. But they forget, that all
-manner ef finandblafphemy (hall be fur given unto men, five onely
the fin againft the holy Ghoft, Mat. 12.51. Not none ot any con-
dition, or none ot all limply ( though the- word be ufed
both thefe wayes in feverali places) but none in cofrtparifon,
or very few. So few return from adulterous courfes ; that
in refpeel: of them which do not return, they are as none.
So, None calkth for \uftice, Ifa. 59. 4. There is none that calleth
upon thy name, Ifa. 64. 7. That is, very few do fo. He coropa-
reththem which are given to adultery, to Souldiemhat go
into the war, and there place and thruft themfelves fo for-
ward, that they are (lain. We fay, All the City went to fee
fuch a fight; that is, the moft of them. It may be fome could
not, and others would not. We know that David did repent
of adultery, but we read of few more that did it. Some un-
derftandit, that none do or can return by their owne wit,
orftrength, have they never fo good naturall parts; but by
Gods extraordinary grace fome may and do return. But the
former interpretation is better.
Ihatg* untoher* That go in unto her to commit adultery
with her. Amodeftexpreflion of a fecret or foul aftion,
frequent in Scripture. Jacob went in unto Leah, Gen. 29. 23.
David had gone in unto Bathfhebab, Pfal. $1. in the title. Or,
that go into her houfe to converfe familiarly with him. Or,
that go into an untimely death by wantonnefle. Or, figura-
tively, that fall into her ftnfiil way eB, and fo are fpiritu ally
dead. She that liveth in fleafitre if dead while (he liveth9 1 Tim.
5. 6. That interpretation of few returners from adultery,
is beft, becaufehe had fpoken before of theiinful and deadly
courfes ufed in her houfe, v. 18. And now he intimates that
her fnares are like lime-twigs, they hold faft all that con-
verfe with her in her houfe, and fo faft, that very few or
none think of returning. So that this verf. U an explication
of
Vcrf. 1 9, firjt chapters of the Proverbs. 3 2p
men, becaufe they are fo bewitched with die unlawful pJea-
furea uf her hcufe,thas fhty fcarceevcr think of leaving thofe
finful wayes while they live. For the word Gee, fee on ch. 1.
26. on the Word Cometh*
Returnagain. Sonic underftand ic of returning to prospe-
rity. Gods judgement follows them for the moll part, and
waftes them> and their el'tatc, to the confumption of both.
But it is rather meant of returning by repentance, leaving
thofe ilnful paths ofde^th to walk in the good wayes of life,
as follows in this v. For the word, feeoncfe. 1. 23. on the
word, 'turn.
Neither tafy they hold of, or, touch. They come not neer
them* or at Icaft will not cleave infeparably to them.
Ike paths. See on cb. 1 . 19. on the word Waytsof life. That
lead to life. To a profperous life here, or an happy one in
heaven. This v. an fwers an objection that might have been
madeagainft the precedent verf. Some may fay Adultery ri
not fo deadly a fin, as you would make it. You threaten
death, but we will repent before we go out of the world,
and fo help all. Thi* it a common objection. But who
doeth fo, faith the Wifeman r Ye (hall rlnde very fevr or
none that repent, if ye obferve their ccurfes, for commonly
Adulterers go on impenitently till death.
Figures. None. That is, very few; Hyperbole.
Takg hold. A metaphor from fuch as lay fail hold on a thing
to keep it, for men lay not hold on wayes with their hands,
but walke in them with their feet. It argues ferioufnefie, and
conftancy. :
Paths. A metaphor from traveller!.
Of life. A meionvmy of the tffeft or adjimft, that bring life
Or arefignes of it, w (h a Synecdoche oft he general 1 for thf
fpeciall. Life for eternall life.
Note i. Their not returning.
2 Their inconftancy, if they begin to look back,
they fall into a reja|>fe. Ij ,
In the former note,
1 . Their eafie entrance, None that go in unto her.
2 . Their hard returning, return again.
Tt In
2 20 An Expofitiin $f the three Chap. II.
In the fecond part obferve,
1. The aft. Neither taig they hid*
1. Theobjeft, of tbefatbs of life.
1. Ve& Ic « an hard thing for an Adaltcrer to repent.
The prodigall Ton leaves not his harlots, till all be fpent,
norreturnes to his Father, c ill fwines meat be denied him.
Luke 15. Samfjon and Salmon very hardly returned, if
ever.
Reason 1. Becaufe of the flattering tongues of ftrucrpets,
who have fine words at command to keep young men with
them. The harlot hath fuch arts5 and armes to hold them
in, that her pnfoners ftldome break prifon. They are fo
bewitched with the flatteries, and S/rew/fongs of Adulteref-
fts* that they cannot fee their own BithinefTe : or if iu part
they do fee ir, yet the harlots flattering charmes are fo
ftrong, that they cannot leave them, as many have confeffed,
Ibe harhts heart k fnares , and nets, and her hands as bands.'
EccL 7. 26 An nhirc is a deep ditch, and a ftrangc woman if Ch, 7. 2 3. Ic may be ©«e man
of a thou{and may return, Ecclel. 7. 28.
K^j-
cingthem. Thou couldft not return of thy fclf, but by Gods
helping and reftoringgrace,fo great was the weight of thine
iniquity to keep thee under in impenitency. Attribute not
therefore the? praife of thy return to thy {elf, ,but to Gods
grace. Onely fee that thy repentance be true. For many
will profefs repentance when they think they (hall die3 that
prove a* bad as ever when they recover. Such repentance is
far from a true repentance.
3. Daft. The deftru&ion of Adulterers without repentance
is certain. Whoremongers muft have their p a> t in the lakf which
burneth with fire and brmfione. Rev. 21. &
J&afon 1. Becaufeallfin is mortall, and without the cure
of repentance will bring men to hell.
2, Becaufe God will be avenged for the abufe of his
image, and Temple bywantonnefle, unlcfle men fubmit
and reforme.
Vje.. Here j*a doling card for wantons. They look at
their preftnt pleafure, not at their future pain. Fools look
at things prefen tin the way : wifemen forcfee things future
in the end. A green, way to a robbing place, a c*lm paflage
to a rock, ox quick fand is perilous. A riotous perfon wal-
lowes in pleafure, and dies in a prifon . JLct Adulterers think
of their end, and they will have little pleafure in their iin.
4. P*ff.-
Vcrf. i p. firjl Chapters of the Proverbs. 3 . .
4. VM. The ddhu&ion 01 impenitent adulterers is gene-
ral! as well as certain. IVh.rcmongm and Aduheiers God will
fudge, Htb. 134 Tht^tawy be (aid i 0 tluni, ttoil is .aid to
impenitent iinmrs, Etteptye rtpnt, ye fba'J all tikjifrijjt pe/ifhj
L*J^. 13. 3- •>•
Raafon. Becau(c the dtftrucYion of fuch is certain, as was
proved in the former point. And then it muft needs be gene-
rall. It" ic be certain, that man muft die, then all men muft
die, except God extraordinarily difpenfc with feme. But
this he never did to any unpenitent tiftntfft If ic bt true,
that man hatha reafonable foul, then every nan hath fo,
though fools and mad men nuke little ufeofit. So if it be
certain, that impenitent adulterers periih, then it is generall,-
and all fuch muft perifh.
ttfa Let no man (land upon prbiledgc-s of birth, wit,
wealth. It he be an impenitent Adulterer he muft die. Let no
roan prefume upon repentance. Me may be killed in the aft, as
Zim'ri and Cosbi were. Numb, 25 .
-$. DM* No hope of comfort from God here, or hereafter
for wanton perfons till they repent. No; here, Thy were as
ftdb&rjes in the morning: every one neighed after his Neighbours
' wife. Shall I not vifit for theft things ? faith tbe Lord, and (hall not
f*y foul be avenged w fuch a Nation as this ? ]er 5 8. 9. Not
hereafter, 1 Or. 6. 9, 10. Fornicators and Adulterers [hall not
inherit theKingdome of God. And God accounts them (uch till
they repent of their filthineflc.
Reafon. Bscaufethey live in a way of rebellion againftGodj
and byconfequet cc make themfelves God?, following their
own will in all things.
Vfe. Let Adulterers give over their trade. Who will fol-
low a courfe of life, that he were fure to have no comfort of
in life or death?
6. l)o&. There are crofle wayes in the world) paths of life
and paths of death.Crofle- wayes and gates .Wide is the gate, and
broad is the way that leadeth to deftrudionMmftrait is the gate, & nar-
row is the way which leadeth unto life, Mil. 7.135 14 The re is a way
of finiters, and a Sty of the Lord, ?fai 1 .j y2. Some Walke in the
one, and Tome in the other;
Reafon. Becaufe the ends are fully oppofite. Eternall weale,
_ T t ' 3. eternal!
• •■ - " ' -" ' ' *■" *■ — ■ ~ — ■ — — "-• —
. . - An Expofttion of the three C h a p . 1 1 .
'eternal 1 wocTthe left) a 11 go away into everlafting puufiment : but
the righteous into life a email) Mat. 25.40. Ami iurc the fame
wayes cannot lead to Co different ends. They are not fui tabic
to them.
Vp. Let fecure perfons take heed. They think all (hall go
to heaven, none to hell. But they aredtceived jtnoftgo to
hell. The ftrait way is hardly found, and by few ; the broad
way eafily, and by many. Mat. 7. 13, 14.
Verf. so.
TbaHhou mayefi walkg iuthe wayes of 'good men, and kf?f the paths
of the righteous.
■
So much for the deliverance: Now for the gcncrall
application of all for the good that will come to thofe
that avoid the focietyof evill men and women. Which is,
1. Set out in this verfe to be a prefervation in fuch
wayes.
a. Muftrated,
1 . By thebenefic of fuch wayes, verf. 21.
2. By the miseries that contrary wayes bring,:/. 22.
For the firft in this verf. This is the laft part of the
Chapter, wherein Solomon having before exhorted the young
man tothefhidy of wifdome, now fhewes the laft benefit of,
it. The end ofour lUidy of wifdome mould be to walke in
good wayes. The benefit of all ipoken before is here fum-
med up together. So that this t/er/e depend* up- n v. i 1,1 2,
16. in this manner wifdome will deliver thee irom all evil!
wayes, word*, men,and women,th -at then mayeft more freely
converge with good men in good wayes, whereby much good
may be learned.
For the words.
'that. It teaches us, that Solomons end in teaching men
how to get Wifdome to avoid all the former inconveniences,
was not that they mould be idle, but that they fhould go
on in good wayes without interruption or incumbrances.
^0 ^fee word is ufed3 Jofb. 4.24. That all the people of the earth
might know the hand of the Lord, that it is might) : that ye might fear
the Lordyw Gtd for ever*
That
Vcrf. ao. )fc/? Chapters of the Proverbs. 3J5
f bat thou mayefixoall^e. Sccon cfe. i. 15.
In the way. Sccon cfe. 1. 15.
Oj good mm. Tnat thou mayeft follow the fjodly, and
virtuous examples otPatrhrchs,an i Prophets,and others that
fear God and walke in his w.vyei.
But, Where (hall we findc thefc gool mm ? Our blef-
fed Saviour tcls us ^ TJbm j.< «ow gW but one 3 rtaf « God,
Mat. 19. 17.
We anfwer, Gc*Ty men "though they be not perft&ly
good, but have many imperfections, yet being fincere are
good in Gods account. For men are counted good or
bad in Scripture language , not according to fome par-
ticular aft, but according to th.ir conftant courfe and
fcope.
And typ. See on v. 8.
Iheyathi. See on (b. 1 . 1 9. on the word wayes.
Of the righteous ; or. Of the juft. The word is taken,
i. Foroncpere&lv jurf, that is not guilty of any fin be-
fore God. How JhouU man be juft with G id ? Job 9. 2. God hath
made man uf tight, JLcd. 7. 29.
2. For one juft or righteous in his own opinion, or the
opinion of other men. He that is fir if in b'u own caufe feemelb
ja/r, ch. 18. 17.
3. For one truly juft3 though not perfectly, who intends
in all things to deal juftly and righteoufly with G^d and
man. And this is the common accept ion of the word in
Scripture, for there are none perfectly juft upon earth. So
Noah was a juft man, Gen. 6. 9.
4. For one juft an fome particular caufe. They turn a fide
the jufi for a thing of nought, Ifa. 29. 21. She hath been more
righteous then 7, Gen. 38.26. Here ic is taken in the third
fenfe, for one truly juft and righteous, though not per-
fcftly.
Figures. Wa\\t$ , wayes, fatbs , Metaphors from travel*
!er».
Keef. A metaphor from Watchmen , arguing care and-
conftancy in walking in Gods wayes. For men do not ufe to
ftand ftill to look upon wa . cs, but to go on in them. There-
fore the fame thing is fet down in two different expreffions
of walking in, and keeping Gods wayes. In
gTTilTT ■ w ' **
-Tjg ~ An Exfofitidn of the three Cita*. II*
33^ —^ — ; — : — 1 — ~ —
In the former note,
i, Theaft, That thoumayeft walk?*
i. The objctt3 in the way.
3, The fubjedtj of good men.
In the latter obferve likewife,
1. The aft, and kgep.
2. Theobjeft, the paths.
3 . The fubjeft, of the righteous*
1.D9& Men cannot walke in good Wayes, unlefTe they
leave bad. It is as hard for men accuflomed to do evill) to do goodt
as for an Ethiopian to change his skjn> or a Leofardhisfpots, 7er. 13.
25. No man can firve two Matters. Ye cannot ferve God>and Mam*
mn- Mat. 6 24.
Reajonu In general 1. Becaufc good and evill being con-
traries the one will keep out the other. So cold keeps out
heat, and heat keeps out cold till it be overcome. Foul wa-
ter in a bottle keeps out good wine , till it be poured
out.
2. In particular. Evill thoughts keep out all thoughts,
of doing good. The mind like the Smith can hammer but
one iron at once.
3. Evil! words draw from good a&ions, and wruft good man-
ners, 1 Cor. 15-33-
4. Evill deed?) and pracVffes keep from good courles.
They give a double impediment,
1. By fatiafymg corrupt nature they fteal away the affc*
cYion from all good.
2. By imploying it in evill they leave no time for
good, for men by nature ntvtr have pleafure enough in
fin.
Vfe 1. For difcovery. I r (hews us a reafan, why many
are Grangers to all good w*-yes, bec*ufe they arc verft in
evill, and cannot leave it. Can an husbandman look for a
crop> if he plow not up thornes and thiftles > Can a Gardiner
look for good herbs, i* he weed not his Garden ? Will not
Ivie, if it be let grow, overtop and kill trees? No
marvel! then , if evill doers follow not that which it
good.
a.Foi
-.»■■' ■ «■ ■ II ~.
Verf. 20. firfl chapters of the Proverbs. 337
• N
2. For dire&ion. Let us by leaving cvill wayes ferioufly
fhew, that We intend to do good. When one puis down an
old houfe, men think he means to build a new, not elfe,
though he talk often of it. Who will believe, that a man
means to live foberly, or chaftly, that dayly haunts Taverns,
and wanton places ? Pythigoras his letter Xfhe wed, that men
going alike in their childhood, afterwards, if they followed
cvill, forfook good; »tS? a^x« <&n< «?# 7?; >($T aprif l^i'
Ceafwgfrom evill is the beginning of motion to wrf«e»Chryfoft
« t« mm?* <2>boTeiwns « 7r*}td)a.*ir>/Qitjii'oq&. It is not enough to avoid evill, but we muft alfo
do good. Ceafe to do evill, learn to do well. Ifa. 1 . 1 6,17. Depart
from evilly and do good Pfal. 34. 14.
Rea[cn 1. Becaufe forfaking evill is but a foundation
for a greater building, and no man can dwell in a foun-
dation.
2. Juftice in all Common- wealths requires as ma-
ny good offices, as doing no harme. So alfo in Gods
Church.
3. God gives us wifdome as to direct us how to a-
void evill, fo to do good : and that is the principall
office of wifdome 5 elfe none mould be the better for
it,
4. The reward for avoiding evill is but privative,
efcaping mifery : but the reward of doing good is po-
sitive , eternall happinefle. A beaft , nay a ftone goes not
to hell.
Vje. Here is a Iefifon of fpirituall ambition to teach us
not to be content only to leave fin, but to be in love
with good wayes. Not to be not miferable, and avoid
hell , but to lay up for our felves treasures in heaven , Mtf.
6. 20.
3. Vo&. One chiefand principall end of wi (dome is well-
doing. Keep therefore;, and do them, for this is your wifdsme9
Deut. 4* 6. Thefe Commandments the Lord commanded to teach
jo«, that ye might do them. Deut. 6.1.
Reafun 1. Becaufe elfe no blefllng attends upon our
knowledge, no more then upon a man that knowes what is
U U s good
m
An-Bxfofitionof the three Chap. II.
^^Oodtopreitrvebis life, and by neglect thereof dies* So
do knowing, and not doing men lofe heaven. If ye
know tbefe things, hatfy areyeeifye dothem3 Joh.13. 17. Not
ei/e.
2. Becaufe a curfe followes upon knowledge without
pra&ife. Cur fed u he that mfirmeth rot all the words of this
Law to do them, Deut. 27. 26. Ihat few ant which knew his
Lords will? and prepared mt bimfelf, miifor did according to his will,
fiallbe hewn with mavyjlripes> Luk. 1 2. 47.
V[e 1 .To blame thofe>thatufe their knowledge todoeviIIs
they can never get good by it,but the more harme.They only
know how to undoe their fouks. So the Adulterer hath,
wit to bf naught, which others want. ifc***fctff ip£&tf9(>hfii'
wtffi^rttM. Apollo'dorus. And let the door be- (but -with banes.
But no workman can mak$ the door [0 (hong , that a cat,
tr an Adulterer cannot enter. So the Adulterer takes
advantage of day and night. In the. dark? they dig through
hpufes y which they tad marled for themfebesinthe day time>
Job 24.16.
3. TocJxhortus tomakethebeftadvantageof our know-
ledge for? well doing. Thcn-we hit the marke, otherwife we
imiTeir. -Thisisthe conclufionof this Chapter, and fhewes
the end of the former Precepts of avoiding hurt by bad
men5and women, that* we might do good. Attium. emuium
finises! bene .viverdi dijciplina^ quwnviia-magis qu am Uteris no-
biks junt fccuti, Ihe erA of ■ 'all arts is the discipline of livmtwell,
in
quam
dicere. Every. excellent -man had rather be doings then talking ,
S ah ft. At Athens* grave man coming into the Theater, no
man ro(e to give him place, though they knew* they ought
to have done it by the Gity law. The Lacedemonian Ambaf-
•iadors being there/the old man coming toward them, they
rife,'and give him the chief place- At which the people gave a
great (hout, and one of the Lacedemonians to their (hame
ipake thus. Ergo Athcnitn\ei> quid fit redum fdunt : at Hind
facrccx toib negligwit. Belikf then the Athenian^ tyow.t
what
which noble perfonages have followed .more in life]* 'then /;
learning. Talc, qu.']^.' Qptimus quijque maluitfacere, qua\
V
II* t
Vcrf. 1 9> Pfi Chtfters of the Proverbs. 3^
what 'is right : and yet altogether mghft to do it , Valer. I.
10. c. 5.
4. Pc#. Wifdome not only (haves a man how to avoid
cvUl, but alfohow to do good. If thou enclme thine ear unto
wifdome} then fhalt thou under flandrigbteoulneffe, and judgment , and
*%uty))ea3 tVe0 &°°d p