Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 1
PROV. 1.1. The Proverbs of Solomon the ſon of David King of Iſrael.
IT is the cuſtome of Preachers, and writers to ſay ſomething by way of Preface, when they begin a book. The Text it ſelf gives occaſion to ſpeak of the worth of the work, and of the Writer. But I ſhall by way of Preface ſpeak firſt of all Solomon's works comparing one with another. Secondly, of this particular work. Three works there are of Solomons in Scripture, arguments of that large wiſdome, which God gave him reſembling his people: the one like the ſand on the ſea ſhore, 1 King. 4.29. the other like the duſt of the earth, 2 Chron. 1.9. That he begged, that he had. 2 Chron. 1.10, 11, 12. Give me now wiſdome and knowledge, that I may goe out and come in before this people. For who can judge this thy people, that is ſo great? And God ſaid to Solomon, Becauſe this was in thine heart, and thou haſt not asked riches, wealth or honour, nor the life of thine enemies, neither yet haſt asked long life, but haſt asked wiſdome and knowledge for thy ſelf, that thou maiſt judge my people, ever whom I have made thee King: wiſdome and knowledge is granted unto thee, and I will give thee riches, and wealth, and honour, ſuch as none of the Kings have had, that have been before thee, neither ſhall there any after thee have the like. The Proverbs ſet out true Wiſdome; Eccleſiaſtes, worldly Vanity; Canticles, heavenly Love. The firſt teacheth us how to live in the world. The ſecond, how to wean us from the world. The third, how to rejoyce in the love of Chriſt. And Solomon varies the title ſutably to the occaſion. In the beginning of the Proverbs, he writes himſelf King of Iſrael, that he might teach all his people. In Eccleſiaſtes he cals himſelf King in Jeruſalem, Eccl. 1.1. that the people that had ſeen his vanity there, might not imitate it. In the Canticles he takes no kingly title at all, Cant. 1.1. No more, but bare Solomon. Proprium nomen ſufficit, neſcit ſe eſſe regem. He is content with his own name, taking no notice that he was a King. He had no title to Chriſts love as a King. Every good ſubject of his had as much title to it as he. For this work of the Proverbs, I ſhall treat of ſeven generall heads.
1. Of the number of Solomons Proverbs. 2. Of the time of uttering them. 3. Of the ſpeakers of theſe Proverbs. 4. Of compoſing them. 5. Of the manner of ſpeech in them. 6. Of the diviſion of the book. 7. Of my manner of handling it.
For the firſt, The number of Solomons Proverbs. They are ſaid to be three thouſand, 1 King. 4.32.
Queſt. What is become of all the reſt, for we have not one thouſand of them left?
Anſw. Either they were not written by himſelf or others, for it is not ſaid he writ them, but he ſpake them: or elſe they were loſt in proceſſe of time being not ſo much regarded as the reſt, as not appointed by God for canonicall Scripture to abide for the information of his people to the end of the world. So all his Songs being one thouſand and five, are loſt, except the Canticles the beſt of them: and all his Philoſophicall diſcourſes of the nature of all kinde of bodily creatures, mentioned 1 King. 4.32, 33.
For the ſecond thing, The time of uttering them. I conceive that Solomon did ordinarily utter them at his table, and eſpecially at feaſts for the good of ſuch as did eat with him, or attended on him. It was the cuſtome of the Philoſophers, and other wiſe men among the Heathen to ſpeak of profitable things at their meals, eſpecially at ſupper, for they ſeldome had ſet dinners. And the Jewes feaſts were ordinarily at ſupper, when the buſineſſe of the day was over, Luk. 14.16. Rev. 19.9, 17. Hence it was ſaid, that they who ſupt with Plato, were better the next day, both for their temperate fare and good diſcourſes. Of this practiſe writ Atheneus, Plutarch, Gellius, Macrobius, and others. Inſita natura ſcientiae cupiditas efficit, ut etiam inter epulas aliquid aut docerent aut diſcerent libenter, aut didiciſs: ſe oſtenderent, Athen. l. 1. The deſire of knowledge bred in men by nature cauſed them even in their feaſts, either to teach or learn ſomething willingly, or to ſhew that they had learned. Indocti ex ea conſuetudine eruditionis aliquid accipiunt, & ſicut mutae literae ex commixtione vocalium in valde concinna, & dearticulata crumpunt verba: ita rudes iſti ex convictu ſapientum ſapere incipiunt. Plutarch in lib. Sympoſiac. Ʋnlearned men out of that cuſtome get ſome erudition, and as conſonants mixed with vowels break forth into very fit, and articulate words, ſo theſe rude ones begin to be wiſe by feeding with wiſe men. And Homer the wiſeſt of their Poets, when he would bring in the Heathen Gods diſcourſing about any weighty matter, brings them in ſpeaking at a feaſt, Athen. l. 5.
And this cuſtome of the Heathen in Philoſophy was imitated by Gods people in Divinity. As may appear by divers alluſions in this Book. So Solomon ſpeaking of a feaſt, ſaith, The morſell which thou haſt eaten thou ſhalt vomit up, and loſe thy ſweet words, Prov. 23.8. & 25.11. A word fitly ſpoken is like apples … gold in pictures of ſilver. As in the end of feaſts they brought i… yellow apples in wrought ſilver diſhes (for ſo the word ſignifies) to conclude the feaſt, which began with egges, and ended with apples (ab ovo ad mala) ſo when their bellies were full, then they began to feed their ſouls with ſome ſpirituall food. So ſome read that in Cant. 8.2. I will bring thee into my mothers houſe, there thou ſhalt inſtruct me, I will cauſe thee to drink of ſpiced wine, of the juice of my pomegranats. Solomons houſhold proviſion plentifull, and daily is ſet down, 1 King. 4.7, &c. And his wiſdome annexed to that diſcourſe, verſ. 29, &c. ſhewed in ſpeaking Proverbs, very likely at his table. The Queen of Sheba obſerves the order of his table, and bleſſes his ſervants, that attended, not for their delicate fare, but for hearing Solomons wiſe ſentences there dropt out, 1 King. 10.5, 8. To this cuſtome Solomon alludes (or rather David, as we ſhall hear hereafter) when he brings in Wiſdome making a feaſt, and giving good counſell withall, chap. 9.1, &c. Men are willing to learn of good houſe-keepers, that invite them, and of ſuch as are familiar and uſe to eat and drink with them. Therefore Chriſt the true Solomon fed the people miraculouſly, that they might the more willingly hearken to his Doctrine. And he taught often at the table, and largely at his laſt ſupper, Joh. 13. A thing much neglected now adaies, but very profitable, if men would intermingle pious diſcourſes with their meat, and ſo feed ſouls and bodies together, themſelves and others at the ſame table.
For the third thing, The ſpeakers of theſe Proverbs. Some conceive them to be all ſpoken by Solomon, but they are deceived. The contrary appears evidently. For after that Solomon had delivered his own thoughts in the three firſt Chapters, at the 4. verſe of the 4 Chapter he brings in his father David ſpeaking. At the beginning of the 10 Chapter, he ſpeaks again himſelf. In the 30 Chapter Agurs Propheſie is inſerted and his mother Bathſheba's inſtruction in the laſt Chapter. And ſome think that the firſt ſix verſes of this chapter were written by ſuch as put the Proverbs together, as a Preface to the reſt, as ſome conceive the firſt Pſalme to be made by Ezra, who (as they imagine) put the Pſalmes in order. It being more fit in their underſtanding, for another man to commend the work, …en for Solomon himſelf. As it is certain, the end of Deuteronomy was not written by Moſes, nor the ſecond of Samuel by Samuel, being written after his death, as the other was after the death of Moſes. Yet theſe may be Solomons words in the firſt ſix verſes of this Chapter for all that objection, and the ſtyle ſeems to ſpeak as much. He might commend the work, not out of oftentation, but out of deſire to draw others to read it for their ſpirituall good. So Jeremy commends his Propheſie by his pedegree, and by thoſe famous Kings under whom he propheſied. The words of Jeremiah the ſon of Hilkiah of the Prieſts that were in Anathoth in the land of Benjamin, to whom the Word of the Lord came in the daies of Joſiah the ſon of Amon King of Judah in the thirteenth year of his reign, &c. In Job there are many ſpeeches of others, and in Iſaiah, is Hezekiahs Song, yet the books bear the name of Job and Iſaiah. So we call the Pſalmes Davids, yet many of them were made by others, but the moſt by him. So may theſe be called Solomons Proverbs, becauſe the moſt are his, and the reſt collected out of his writings though firſt ſpoken by others. Neither is there any neceſſity that thoſe ſix verſes ſhould be written after Solomons death, as the end of Deuteronomy and ſecond of Samuel were after Moſes and Samuels death.
For the fourth point, of compoſing them together. Some think they were all written together by Solomons own hand, and ſo delivered by him at firſt in one entire piece, as now they are; and that Agur and Lemuel were names of Solomon, or elſe imaginary perſons brought in conferring with Solomon, as the Heathen had ſuch in their written Books of diſcourſes at feaſts. But that cannot be, for Agurs name alone is not ſet down, but his parentage alſo, which is a note of a true ſtory, and that that Chapter is his. Lemuel indeed is taken for Solomon himſelf by all or moſt Commenters, but the words are his mothers inſtructions. Salazar to maintain this opinion is forced to ſay, that the two laſt Chapters were written before chap. 25. that it might have ſome face of a conference: others think, that though moſt of theſe Proverbs were uttered by Solomon, and left in ſcattered papers, yet they were put together by others. Quinchi thinks by the Prophet Iſaiah. Others by Hezekiahs men. But the likelieſt is, that Solomon left all the twenty four firſt Chapters written in that order that now they are. And that learned men appointed by Hezekiah, writ the laſt out of Solomons remaining papers, and among the reſt Agurs Propheſie, and Lemuels Mothers inſtructions. And that becauſe in the beginning of the 25. Chapter the Holy Ghoſt makes a tranſition from what was written before, (very likely, entirely by the Author) and what was copied out after by Hezekiahs men. The ſame thing learned men conceive of Davids Pſalmes, that the 72 firſt were left by David himſelf in that order they now ſtand, becauſe of the concluſion of the 72 Pſalme, The prayers of David the ſon of Jeſſe are ended. And that the reſt after, though many of them be of Davids penning, yet were ſet in that order by Ezra, or ſome other.
For the fifth thing, The manner of ſpeech uſed in them. Sometime Solomon ſpeaks in his own words, ſometime in his father Davids, as chap. 4.4, &c. and ſometime in Agurs, as chap. 30. and ſometime in his Mothers, as chap. 31. that ſo he might affect men the more with this variety, and ſhew whence he had his firſt knowledge, and what pains both his parents took with him. A fit Precedent for other parents.
For the ſixth head, The diviſion of the Book. There is in it, 1 Solomons Preface to his Proverbs in the three firſt chapters. 2 Davids Catechiſme for his ſon Solomon, with a ſhort Preface of Solomons to it, from the beginning of the fourth chapter to the end of the ninth. 3 Solomons own Proverbs not only uttered, but written by himſelf, as appears by the title of the tenth chapter, which reach to the end of chap. 24. 4 Such Proverbs of Solomon as were collected by Hezekiahs men long after Solomons death, from thence to the end of chap. 29. 5 Agurs Propheſie, chap. 30. 6 Solomons Mothers inſtructions, chap. 31. In the Preface and Davids Catechiſme, the coherence may give light ſometimes, where the ſentences hang well together. But in the other parts the oppoſition in each verſe, gives moſt light in many places, for there is ſeldome any coherence of verſes one with another, but diſtinct Proverbs uttered at divers times, and upon divers occaſions.
For the ſeventh and laſt thing propounded, My method in handling them ſhall be,
1. To give you the Grammaticall ſenſe, or tranſlation, and originall force, and various ſignifications of the words.
2. The Rhetorical ſenſe, or interpretation, ſhewing what is literally and what figuratively ſpoken.
3. The Logicall ſenſe holding out the coherence of one verſe or word with another, and the ſtrength of arguments couched in the words.
4. The Theologicall ſenſe in ſome ſhort obſervations out of the words, not without ſutable applications. I ſhall ſometimes parallel theſe Proverbs with other like Scriptures, and ſometimes with ſentences of other authors, and rob the Egyptians to enrich the Iſraelites. I begin with the firſt part, and am retiring to my text, as faſt as I can. It is part of Solomons Preface contained in the three firſt chapters, for as for the ſix next from chap. 4. to chap. 10. they are Davids words. For Solomon fathers them upon him, chap. 4.4. and diſchargeth him not till chap. 10.1. and then challengeth the reſt following or many chapters to himſelf, and ſets his ſtamp upon them afreſh. The Proverbs of Solomon. Which had been needleſſe, if Solomon had ſpoken before, ſince he brought in David ſpaking. He ſets out his Fathers goodneſſe in teaching him ſo abundantly, and his own in learning ſo plentifully.
To return to Solomons words, note, 1. The inſcription of the Book to the 7 verſe of this chapter. 2. His counſell to his ſon to the end of the 3 chapter. In the inſcription note 1. The penman, verſ. 1. 2. The profit and ſcope of the book in the five verſes following.
I am now arrived at the haven, and come to my Text. And firſt for the Grammaticall ſenſe or tranſlation of the words.
foreign. The Proverbs. Vox gravida. A wo…d great with childe. as Salazar cals it. It contains much more under it, then we ordinarily conceive: it comes from foreign which ſignifies, 1. To rule, Dan. 11.4. Which he ruled. And that for divers reaſons.
1. Becauſe Proverbs are moſt eminent ornaments of diſcourſe, and excell in ſpeech, as Kings in a kingdome. They are of moſt account, and like ſtars do illuſtrate our ſpeech.
2. Becauſe other ſpeeches are deduced from them, as from undoubted principles, and receive all their credit, and authority from them. Theſe are like Axioms in all Arts, worthy of credit in themſelves, and from them other ſentences are derived by conſequence, and therefore they rule over theſe latter, like Kings, and other ſentences muſt ſtand, or fall by their doome.
3. Becauſe moſt of them are ſentences coming from Kings and Princes, or others eminent for wiſdome, as princes in the Schooles, whoſe ſentences are Chronicled, when other meaner mens words lie dead and buried. So Davids, Solomons, Bathſhebas; are here mentioned, and all Hiſtories are full of ſuch.
4. Becauſe they are ſo certain that they have a throne in all mens mindes, and no man dare contradict them, but all that hear them are convinced of the truth of them. Thus Chriſts ſentences had weight in them. He ſpake as one that had authority, and not as the Scribes, Mar. 1.22. His words were weighty like the words of Kings, and rulers. The Greek word for a Proverb is foreign of foreign and foreign. Baſil cals it foreign, A word uſed by the way. Things commonly talked of by paſſengers in the way, as generally beleeved. Or, becauſe they were written upon pillars in the highwayes, that travellers reading them might have occaſion of meditation, and diſcourſe for their inſtruction, and correction. Athen. Synopſ. l. 14. The Latin word Proverbium or Proverb is Proverbo, That which is worthy to ſtand for a word.
2. The word may import a ſimilitude, for foreign ſignifies ſometimes to liken one thing to another. Ezek. 16.44. Behold every one that uſeth Proverbs, ſhall uſe this proverb againſt thee, ſaying, As is the mother, ſo is the daughter. And that,
1. Becauſe a multitude of Proverbs are ſimilitudes, wherein one thing is compared with another. To this the Greek word foreign anſwers of foreign and foreign, To lay one thing by another. And ſo Hierom on Matthew, ſaith, Parabola. eſt rerum natura diſcrepantium ſub aliqua ſimilitudine facta collatio. A parable is a compariſon of things different in nature made under ſome ſimilitude. Parables compare things with things, perſons with perſons, ſtate with ſtate, buſineſſe with buſineſſe.
2. Becauſe they are an Anatomy, and character of good mens manners, and expreſſe them as the ſeal doth a picture in wax. A lively repreſentation, and likeneſſe of them, and of their carriages in all conditions.
Under this word then are contained,
1. Principles in Divinity commonly beleeved of all, and uſed in common ſpeech, as Ezek. 18.2. What mean ye that ye uſe this Proverb concerning the land of Iſrael, ſaying, The fathers have eaten ſowre grapes, and the childrens teeth are ſet on edge?
2. Witty ſentences ſpoken by men of note for wiſdome and learning, as theſe Proverbs of Solomon.
3. Riddles or hard ſayings, requiring labour for the underſtanding of them. And ſo foreign and foreign a Proverb and a dark ſaying are uſed promiſcuouſly. I will incline mine ear to a Parable; I will open my dark ſayings upon the Harp, Pſal. 49.4. See the like, Pſal. 78.2. Such was Balaams proverb or parable, Numb. 24.15.
4. Similitudes: So the unjuſt carriage of the great Kings of Judah, and Gods deſtroying of them is ſet out under the fimilitude of two Eagles and a Vine, Ezek. 17.2. &c. All of theſe kindes are to be found in this Book, and ſo they may juſtly be called Proverbs.
Of Solomon. He was the ſon of David by Bathſheba, and appointed by God and him to be heir of the Kingdom, though not the eldeſt ſon. His name carries peace in it in the Original, and ſuch was his reign. So was he called by God before he was born, 1 Chron. 22.9. His name ſhall be Solomon, and I will give peace, and quietneſſe unto Iſrael in his days. This name was impoſed on him by the Father, as the Text runs, 2 Sam. 12.24. But the foreign or marginal reading, attributes it to his Mother, reading foreign, And ſhe called his name Solomon. God gave him another name there, verſ. 25. the name of Jedidiah, becauſe he loved him. Doubtleſſe then was Solomon ſaved, notwithſtanding his errours, for whom God loves he loves to the end, Joh. 13.1. Solomon is obſerved to be the firſt of the writers of Scripture, that ſet his name before his Book. Moſes did it not, nor any other. If Nehemiah be objected, it is anſwered, that he lived long after Solomon in the time of the captivity, though his book be ſet before to continue the Hiſtory of the Church, and Doctrinal, and Prophetical Books ſet after. The Prophets that followed after, imitated Solomon, but not the Hiſtorians, that went before. David writes his name indeed before ſome particular Pſalmes, but not before the Book of Pſalmes.
The Son. The Hebrew word foreign a ſon comes of foreign to build. A ſon is a better monument of a father, eſpecially a wiſe and good ſon, then a ſtately Palace left behinde him. In this language ſpeaks Sarah, Gen. 10.2. to Abraham perſwading him to goe in unto her maid, It may be, that I may obtain children by her, Heb. foreign. be builded up by her; as in the margin of your Bibles. So the Greek word foreign is thought to come of foreign to plant, A better memorial, then a curious Garden.
Of David. His name is alſo taken from love, for God loved him, He was preferred to the Kingdome, when Saul was rejected. Solomon mentions his Father, as ſome other Sacred Writers doe,
1. To preſerve his Fathers memory, like a good child, that would not have his Father forgotten ſo long as his own memory remains, even to the worlds end.
2. To ſhew, how well he was bred, and whence he had his inſtruction at the firſt.
3. To ſhew, that his Father was a Prophet, as well as himſelf, and inſtructed him from his youth in holy myſteries. It is Quinchis Obſervation in his Preface before the twelve ſmall Prophets. It is the Tradition of the Elders, ſaith he, that every Prophet that ſets his own name, and his Fathers in the beginning of his Prophecy, was certainly a Prophet, and the Son of a Prophet. He that ſets only his own name, was a Prophet, but not the Son of a Prophet. He that ſets to his name, and the name of his City, was a Prophet of that City. He that ſets to his name, and not the name of his City, was a Prophet of Jeruſalem.
4. And laſtly, for his own honour, though not to be proud of it. For it might well be an honour to Solomon to have the title given afterwards to Jeſus Chriſt, Matth. 1.1. The Son of David. I mention this laſt, becauſe though it may become me to name it for Solomons credit, yet I believe it was the leaſt reaſon of the reſt in his eyes, who preferred Gods honour, and his fathers before his own.
King. It may be underſtood either of David, or of Solomon, for both of them were Kings of Iſrael.
Of Iſrael. Jacobs name, but here ſignifying his poſterity. He got it by wreſtling with God, and it ſignifies a Prince with God, Gen. 32.28. And he ſaid, thy name ſhall be called no mate. Jacob, but Iſrael: for as a Prince haſt thou power with God, and with men, and haſt prevailed.
For the Rhetorical ſenſe, or interpretation. All is literal, but the firſt word, and the laſt. We have no proper Engliſh word to expreſſe the firſt, and therefore we call them by a Latin name, Proverbs. And under that name by a figure of the part for the whole is comprehended, not ſpeeches commonly vented only, but alſo ſimilitudes, riddles, and wiſe mens ſayings. So the ſoul is put for the whole man, Exod. 1.5. where ſeventy ſouls are ſaid to come out of Jacobs loyns. We may call them by a Periphraſis, Excellent ſentences, as by the Greeks they are called foreign, Things worthy to be taken notice of. For the laſt word, Iſrael, Jacobs name. It is put for the Iſraelites his poſterity by a figure of the cauſe for the effect. So Judah for the Jews that came of him. Though thou Iſrael play the harlot, yet let not Judah offend, Hoſ. 4.15.
Now for the Logical ſenſe, or arguments. Here is 1. the effects, a Book of Proverbs. The Proverbs. 2. The efficients; Solomon ſet it out, who is deſcribed, 1. By an adjunct of his name, Of Solomon. 2. Of his pedegree, The Son of David. He was Davids ſon. 3. Of his Office, King of Iſrael. He was no mean man, but as the ſon of a famous King, ſo was he himſelf King of Iſrael. I muſt be brief in the Doctrinal Obſervations, and leave you to chew them, and gather more, for my great work is Expoſition, that ye may underſtand Scripture aright, and be kept from errours. I beſeech you bear with prolixity in Expoſition. It may be with me, as I finde it with moſt Commenters, who are like Horſes, free at the beginning, and out of breath, before they end. And if you bear with me, I will bear with you then, and God will bear with us all. The ſame words will come again and again, which I ſhall refer to the former places to avoid Tautologies, and that will be the mother of brevity. I come now to the Theological ſenſe or obſervations. The 1. Doctrine ſhall be general. 1. This book of the Proverbes is of excellent uſe.
1. Becauſe it conſiſts of Proverbs, ruling ſentences, full of wiſdome and gravity, more excellent then other ſentences, and more currant among men, looked upon as Princes on earth, or as the two great lights, the Sun and Moon among the Stars in heaven. More excellent then other Proverbs, which are meerly humane, whereas theſe are of divine authority, as being parts of Canonical Scripture. Solomon was wiſe, but a greater then Solomon is here. Gods Spirit directed him. More excellent then many other parts of Scripture, for not the pith only, but the husk alſo is excellent. Senſe, and expreſſion are both admirable. High matter and ſtyle. I will ſpeak of excellent things. Heb. Princely, or leading things, chap. 8.6. And alſo becauſe they are all Proverbs. So are not ordinary writings, nor other books of Scripture. This book containeth nothing, but illuſtrious ſentences. They need not be marked with a ſtar, or finger, or N. B. Nota bene, Mark well, in the margin, as in other books: and as Seneca was fain to ſet marks in books, on things he liked, Epiſt. 6. for all here are remarkable. And after the nine firſt chapters ye need not ſtudy for light by reading many verſes together to finde the ſenſe of one: but each contains its own light within it ſelf, like a Lanthorn. They are like an heap of Corn, wherein are many grains, but no one mixed with another, each hath its weight in it ſelf. They are brief ſentences fit for learners, for mans memory is ſhort, forgetful, and confounded with prolixity. They make the deeper impreſſion for their brevity. They contain matters of piety, morality, civility, houſhold affairs, and are uſefull for all men. They contain alſo many parables, and ſimilitudes, which are very fit to teach, (Chriſt taught often by them) to perſwade and delight. Take away metaphors out of Scriptures, and ye take away a great part of the choyceſt houſehold ſtuffe out of the houſe. God therein playes with us infants, and as it were ſtutters to us, and cures our eyes with clay. He ſets out things, that men are deſirous to underſtand, and are too high for them, by things more obvious, and delightful. If this will not work with men, nothing will. So much Chriſt himſelf teſtifies, If I have told you earthly things, and ye beleeve not: how ſhall ye beleeve, if I tell you of heavenly things? Joh. 3.12. Etiam ſine probationibus ipſius monetis autoritas adeſt, quo modo juriſconſultorum valent reſponſa, etiamſ…ratio non reddatur. Advocatum iſta non quaerunt, affectus ipſos tangunt, & naturd vim ſuam exercente proficiunt. Even without any proofs mony hath authority in it ſelf: as Lawyers anſwers, though no reaſon be given. Theſe ſeek no advocate, they touch the affections themſelves, and prevail by their own nature exerciſing its ſtrength. Senec. Epiſt. 94. And in the ſame Epiſtle, Quis negaverit breviſſimis quibuſdam praeceptis, feriri efficaciter etiam imperitiſſimos? Haeo cum ictu quodam audimus: n.c. ulli licet dubitare, aut interrogare, adeo etiam ſine ratione ipſa veritas ducit. Who can deny, that ſome very ſhort precepts strike effectually upon the most ignorant? Theſe things we hear with a certain ſtroke: neither may any man doubt, or ask; ſo far even without reaſon doth the truth it ſelf lead. And in his 33. Epiſtle, Stoicorum tot us contextus virilis est: inaequalitatem ſcias eſſe, ubi quae eminent notabilia ſunt. Non eſt admirationi una arbor, ubi in eandem altitudimen tota ſylva ſurrexit. The whole context of the Stoicks is manly: know, that there is inequality, when ſome things more eminent are obſervable. One tree is not admired, when the whole Wood is grown to one height. And in the ſame place, Quocun que emiſeris oculum, id tibi occurret, quod eminere poſſet, niſi inter paria legeretur. Turn your eye, which way you will, that will come to your view, that would be eminent, if it were not read among equal ſayings. Laſtly, they contain many lively pictures of mens manners, and carriages ſet out lively, and to the eye. Ye may ſee the ſluggard folding his arms, the drunkard reeling, as the Lacedemonians ſhewed their drunken ſervants to their children, that they might abhor drunkenneſſe; the labourers working; the good houſwiſe ſpinning, and imploying her maids, and providing for all her houſehold; the King chaſing away wicked counſellours with his eyes, ſo that they dare not appear in his preſence. Pictures are very delightful to us, and affect more then letters. We hang them therefore in our ſight. Sight of ſhadows works often more then words of ſubſtance. As muſical ſounds ſometimes make men weep, ſometimes rejoyce, being ſutable to what is within; ſo doe Parables. Omnis imitatie eſt ſimilis effectrix. Every imitation brings forth the like. Plato. Dial. 2. de leg. They breed good manners, as well as reſemble them. Ariſt. Politic. l. 8. c. 5. Imagines & parabolas neceſſarias exiſtimo, ut imbecillitatis noſtrae adminicula ſint, & ut diſcentem, & audientem in rem praeſentem adducant. I judge Images and Parables to be neceſſary in ſpeech, that they may be helps to our infirmitie, and that they may bring the learner, and the reader into the thing as preſent. Sence. Epiſt. 59. Praeclarae adinferendam rebus lucem repertae ſunt ſimilitudines. Similitudes are found to be very excellent to bring light to things. Quintil. Inſt. l. 1.
2. Becauſe they are Solomons Proverbs, to whom God gave more wiſdome then to any other meer man ſince the fall, living either in his time, before, or after it. For he was wiſer then all men; then Ethan the Ezrahite, and Heman, and Chalcol, and Darda the ſons of Mahol, and his fame was in all Nations round about, 1 King. 4.31. When God gives more excellent giſts to ſome then to others, he conveys more excellent things to us by them, then by others. Greater talents are put to greater uſe. Paul laboured more then all the Apoſtles in preaching and writing, and ſpreading the Word far and neer. I laboured more aboundantly then they all, 1 Cor. 15.10. From Jeruſalem and round about to Illyricum, I have fully preached the Goſpel of Chriſt, Rom. 15.19. For God had beſtowed better breeding, and greater gifts on him then on others. I was brought up (ſaith he) in this City at the feet of Gamaliel, and taught according to the perfect manner of the Law of the Fathers, Act. 22.3. He was caught up into Paradiſe, and heard unſpeakable words, which it is not lawfull for a man to utter, 2 Cor. 12.4. He writ more highly, then the other writers of the Epiſtles, (as John the beloved Apoſtle excelled among the Goſpel writers) to ſhew what learning could doe improved by grace, though now too much contemned. Auguſtine wiſhed for three things, To have ſeen Chriſt in the fleſh, Paul in the Pulpit, and Rome in her glory. So doubtleſſe more excellent things are communicated to and by Solomon, then ſome other holy writers; for pipes filled with water, or Wine, run out accordingly. Solomon was alſo the ſon of David. His Father was a powerful King, a wiſe Prophet, and an holy man, who bred his ſon accordingly. Had he been meanly bred, as Amos among the herdmen of Tekoa, Amos 1.1.7.14, 15. yet being ſo wiſe he had deſerved audience, much more coming of ſuch a Father. He was alſo a King, not a ſubject, nor a Tyrant, but a wiſe, and a good King. Kings ſpeeches though mean are Chronicled, and greedily received, as from thoſe that in regard of their Office have Gods Image ſtampt upon them, and are called Gods, Pſal. 82.5, 6. In that reſpect they are worthy of audience. Neither was he King of a ſmall Nation, but of Iſrael a great people, which he guided with much wiſdome, and made very proſperous, and therefore may well guide us by his counſels. He was King of all Iſrael, of all the twelve Tribes, before the Kingdome was leſſened by diviſion, as afterwards. It was much more populous in his time, then in after dayes. He was alſo King of Gods people, and of his only people upon earth, a great, wiſe, and underſtanding Nation, Deut. 4.6. and beſt able to judge of theſe Proverbs of all the people in the world. Having Gods Law to guide them, they could beſt diſcern the ſolidity of Solomons Proverbs. And fit it was that they ſhould have a very wiſe King. Therefore we may the better learn of him. As this addes to Solomons honour to be King over the wiſeſt people in the world, ſo to our eſteem of the Book written by the wiſeſt man, a great King, and ſon of a great King, and King of the wiſeſt people.
The firſt uſe is for Miniſters to ſtudy theſe Proverbs well, that they may be able to crack the ſhell, and give the kernel to the people. So great is the fulneſſe of theſe ſentences, that though many have written, and preached on this book already, yet they have left matter enough for others. As in the ſilver and other rich mines men are dayly digging, and yet ſtill meet ſucceſſively with more matter of like price, that which the word foreign alludes unto, Joh. 5.39. So the treaſures of divine wiſdome in this Book cannot be drawn dry. Study it well, that ye may not wrong the writer, as one writing on Job ſaid, that if Job were now alive, he would be more weary of his Comment then he was of all his troubles; and ſo he left writing, as deſpairing of ever finding out Jobs true meaning. He that will profit by theſe Proverbs, muſt bring the words to the ſpeakers intention, and not force them to ſerve his own. You muſt not make a Sermon firſt, and then chuſe a Text here: but firſt chuſe a Text, and then gather points naturally out of it, the words being well cleared firſt, becauſe oft they are more obſcure then in ſome other books.
The ſecond uſe is for the people, that they ſhould read this book often, and hear it expounded willingly. Many deſpiſe Books, becauſe written by mean men. This is by a famous King. King James his Baſilicon Doron took much for the Authors ſake. Here the Sun ſtands ſtill for your inſtruction, as he did in Gibeon. Woe to them, who hear not Solomon Preaching within their gates, when the Queen of Sheba went ſo far to her great coſt to hear him. And woe to thoſe great Politicians, that leave Solomon to follow Matchiavil. How great a favour is it to confer daily with ſo great a King? How great a fin is it to leave him to confer with humane works, as if a young man ſhould leave a choiſe Lady to wooe a naſty begger woman? Here is a golden, there a leaden pen. If Solomons Crown, or Sword, or Scepter were to be ſeen, how would people flock after it? His Books are his beſt reliques. No danger of ſuperſtition in converſing with theſe. Here is Solomons Crown, and Jewels, and treaſure. Attend then to the reading of them, or hearing of them expounded to the ends mentioned in the five verſes following, and if thou attain to them, thou wilt not loſe thy labour.
For particular obſervations. The Proverbs. 2. Doct. All Scripture ſhould be read with diligence, but ſome places more carefully, then other. As the Proverbs, Eccleſiaſtes, Canticles, Iſaiah, Johns Goſpel, Paul to the Romans, the Revelation, as written in an higher ſtrain then others, and containing high myſteries. Ʋſe. Be ſure to be awake, and watchful in peruſing theſe of all others; yet be negligent in none. Carry thy eyes about thee in theſe Books eſpecially.
Of Solomon. Peaceable. A good name impoſed by his Parents. 3. Doct. It is was the uſe of good men to doe ſo, and it is very laudable. They had more Prophetical infight in this buſineſſe, and were more guided by Gods Spirit then we. Hence Iſaac had his name from laughter, Jacob from ſupplanting, Noah from reſt; Zedekiah the King, and Jehozadac the high Prieſt before the captivity had Gods juſtice ſet forth in their names. But after the captivity, the great mens names ſet out Gods mercy, as Ezra an helper, Nehemiah bringing comfort from God, Jehoſhua the High Prieſt taught them by his name, that God would ſave them. We have not that gift, yet may impoſe good names, that may put our children in minde of good things, unleſſe they forget their own names. So the Saxons in this Iſland gave their children good names, though now through the alteration of the language men underſtand not their own names. Edmund ſignifies a mouth of troth, as Verstegan would have it, or bleſſed peace, as Camden renders it: Like our Solomons name. Edward keeper of his oath, Frances free. We ſay ſtil, Frank and free. Hugh, Joy, or comfort. Humfry Home peace. Ralph helping by counſel. Richard a liberal minde. Robert famous in counſel. Roger a preſerver of quietneſſe. Rouland the reſt of the Country. It were well if men would give good names to children now, that might be monitours of good to them, when their parents ſhall be dead.
More particularly. 4. Doct. Solomons name, Peaceable, ſhews, what the diſpoſition of a King, or Magiſtrate ſhould be. He ſhould with Mordecai, ſeek the wealth, and peace of his people. Eſth. 10.3. Apes iracundiſſimae, at que pro captu corporis pugnaciſſimae aculeos cruentos effuſos in vulnere relinquunt, ſed ſolus rex earum aculeo ſemper caret: natura enim telum ei detraxit, & iram ejus inermem reliquit. The Bees the moſt angry creatures and quarelſome for their bigneſſe, leave cruel ſtings ſhot out in the wound, but their King only alwayes wants a ſting: for nature hath taken away his weapon and left his anger without a dart. Senec. de Clem. l. 1. It were good for the world if Kings had no ſtings. Trajan was ſo merciful, that he was angry, that a Traitor was executed without his knowledge, and commanded it ſhould be no more, ſaying, He is a mad man, that had rather pluck out his ſore eyes, then cure them. He had more deſire to root out wickedneſſe, then wicked men. If mens nails be ſharp they pull them not off, but pare them. Muſitians break not ſtrings out of tune, but put them in tune. Yet ſometimes though to the pain of the body, a member deſperately ill muſt be cut off, leſt it gangrene all the reſt. Ne pars ſincera trahatur.
The Son. Ye heard before the word comes from building. 5. Doct. Men defire to leave memorials behinde them. The beſt is a good childe like the Father, as Solomon was like David. Had Abſalom had a ſon then alive, he would never have built him a pillar to keep his name in remembrance, 2 Sam. 18.18. Our children may honour God, when we are dead. An ancient Miniſter of good note in this Nation, being unmarryed himſelf, reaſoning with a marryed Gentlewoman about the beſt eſtate of the two, pleaded his great freedome he had from family cares, and for his ſtudies. She cals a childe of hers, and catechizes him before the Miniſter. Now Sir (ſaid ſhe) you had need ſerve God well, while you live, for he ſhall get no glory by you in this world, when you are dead. This childe may honour God, when I am gone, and others that may come from him, to the worlds end. This may teach Parents,
1. To be thankful to God for children. If cattel be a bleſſing, Deut. 28.4. what are children then? The barren leave no remembrances behinde them. When an old tree dies, it is a comfort to ſee a young one come up in the roome.
2. Endevour to make your children Gods children. If God give Samuel to Hannah, Hannah will give him back to God again, 1 Sam. 1.11.
Of David. Beloved, of God. This was better then his Kingdome. 6. Doct. Gods love is more worth then all the world. Becauſe he can doe more for us then all the world can, both here and hereafter. This is the Saints triumph. Ʋnto him that loved us be glory and Dominion for ever and ever, Rev. 1.5, 6. And Pauls glory in particular. I live by the faith of the Son of God, who loved me. David might be ſo called, becauſe his parents loved him, but much more, becauſe God loved him.
Try then whether ye be Davids, and Jedidiahs, beloved of God; ye need no greater portion. All in heaven, and earth is yours. God hath dealt graciouſly with me (ſaith Jacob) and I have all things. foreign. ſo it ſhould be tranſlated, whereas an Eſau not beloved of God can ſay no more, but foreign. I have much: for ſo the words run in the Original, Gen. 33.9, 11.
Another point may be obſerved from hence, that (7 Doct.) A wiſe ſon of a godly Father makes a ſweet harmony. He comforts his Father while he is alive. A wiſe ſon maketh a glad father, Prov. 10.1. See the like chap. 23.15. My ſon if thine heart be wiſe, my heart ſhall rejoyce, even mine, or, even I. Altogether. Not my heart alone ſhall joy, but my tongue alſo ſhall utter it. He is no ſhame to his Father, while he lives, Prov. 27.11. My ſon be wiſe, and make my heart glad, that I may anſwer him that reproacheth me. He will revive his memory with credit, when he is dead. No doubt but many in Solomons beſt dayes were ready to ſay, This was Davids ſon. Though he be dead, yet he lives in him. Let children then learn to be comforts to their Parents, while they live, and their life ſhall be long, and comfortable in Gods land, Exod. 20.12. Deut. 5.16. They ſhall alſo honour their parents memory, when they are dead, and have others to comfort and honour them according to Gods promiſe to the houſe of the Rechabites, who kept their dead Fathers commands, Therefore Jonadab the ſon of Rechab ſhall not want a man to ſtand before me for ever, Jer. 35.19.
King. 8. Doct. If it be meant of David, it ſhews, what a great bleſſing to a State a good Governour is. He will ſee that God be honoured, and uſe his power, as David did, to ſettle the Miniſtery, that his people may not only be quiet under him, but live with him for ever in heaven, where he ſhall be no Ruler, nor they no ſubjects. Pray then that our Governours may be ſuch, and we enjoy Gods Ordinances purely under them.
9. Doct. If it be meant of Solomon, it ſets before us the benefit of living under wiſe Rulers, who know how to protect their ſubjects againſt all perils, and bring plenty unto a Nation, as Solomon did. This ſhould make us to pray to God ſo to direct our Rulers, that we may daily live more quietly and plentifully under them.
10. Doct. Secondly, it informs us, that dependence on othere is a great hinderance to thoſe, that ſhould teach others. Solomon might ſpeak freely, and ſpare none, being free from all ſervile dependences. Hope of gain, or fear of diſpleaſure keeps back much, that might be taught. We learn hence then, that our Teachers ſhould not be almeſmen, but have a certain means, be the Auditors pleaſed, or diſpleaſed. Elſe are they worſe provided for in the Goſpel, then under the Law. No man then could deny Tithes, or Offerings. Their Office is not arbitrary, but neceſſary to the end of the world. Epheſ. 4.11, 12, 13. God hath hath appointed Teachers to abide, Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Chriſt. And certainly all will never come to this height in this world. As long therefore as this world remains, they that have a certain work, ſhould have a certain maintenance.
Of Iſrael. 11. Doct. Gods people have need of Government. Ever ſince they outgrew a family they had publick Governours, either foreiners, as in Egypt, or of their own, as Moſes, Joſhua, Judges, Kings. For all men have not grace to guide themſelves aright, no not in the beſt Churches. And ſuch as have grace are imperfect, and very ſubject to be partial in their own caſe, and had therefore need of others to rule over them, and judge in their affairs. This reproves thoſe, that place all government promiſcuouſly in all the people without reſpect of Officers, and ſo by their creed utterly overthrow the fifth Commandement. How would an Army be governed, if there were no Officers in it? This practice would ſubvert Kingdomes, Common-wealths, and Families; for why ſhould not children and ſervants help to govern there, as well as private Subjects in a Common-wealth? Lycurgus, when one deſired him to ſet up a popular government in the City, bid him firſt ſet it up in his own houſe, and if the other liked it there he would ſet it up in the City. foreign. Plutarch Sympoſ. Salus populi ſuprem… lex, The ſafety of the people is the higheſt law, carries another ſenſe then the Levellers would give it. Not that all people, when they think themſelves wronged may right themſelves diſorderly againſt authority, for then the Chriſtians, when in former time they grew numerous, needed not have been Martyrs, and they in their Apologies give out, that they could free themſelves by multitudes, but againſt lawful authority they knew no arms, but prayers and tears. They that cry, All the Lords people is holy, to pull down Magiſtrates, and Miniſters, whom God hath ſet over his people, are leaſt holy themſelves. Witneſſe Korah, Dathan, and Abiram, and their company, and Gods judgements on them. The Proverb then rather ſhews that rulers ſhould look more at the peoples good, then their own, and not that private men ſhould revenge their own ſuppoſed wrongs againſt Magiſtrates, or others. Let us make this uſe of what hath been ſaid, ſo to plead our freedome in Chriſt, that we reſiſt not lawful authority. Elſe we may look that others, enemies, or inferiours pull us down. Avoid tumults: ſee authority goe before you. Elſe as ye bring confuſion, ſo ye may expect it: Subiection to men ſet over you by God, will bring an eternal bleſſing on you from God.