Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 8
Verſ. 8. My Son, hear the inſtruction of thy Father, and forſake not the Law of thy Mother.
In the reſt of this Chapter, and the two Chapters following, Solomon's words, conſiſting of many exhortations and promiſes, do not well admit of any diviſion, but by the Chapters. In the reſt of this Chapter, there is,
1. A commendation of domeſticall inſtruction, v. 8, 9.
2. A diſſwaſion from hearkening to bad counſels, from v. 10, to v. 20.
3. Wiſdomes exhortation to men, to follow her directions, from verſ. 20. to the end of the Chapter. In the firſt ye have,
1. An exhortation in this verſ.
2. A promiſe in the next. For the exhortation, and firſt for the words.
My Son. See on v. 1. Hear. See on v. 5. Here it is taken for giving ear and heart to parents inſtructions, beleeving or obeying them, according to the nature of them. Inſtruction. The means to get learning. See on verſ. 2.
Of thy Father, foreign, a Father, from foreign, to wiſh well; for parents naturally bear good will to their children. Amor deſcendit, non aſcendit. Love deſcends, but aſcends not. They are part of them, and their care is great for them. The word is not alwayes uſed for naturall Parents, but ſometimes for Moſters, or elder perſons, or men in authority, as Children for inferiors in the fiſt Commandement, and elſewhere. Solomon was a Father, as a Ruler, Teacher, naturall Father. And it may be, that theſe Proverbs were written for inſtruction to his owne children, and ſo to be communicated by other parents to their children, as King James writ his Baſilicon Doron for his Son. Yet Solomon chooſeth the name of a Father, rather then of a King or Maſter, to perſwade them to be the more willing to receive inſtruction from him, for Parents look to their childrens good, when Maſters and Kings, having not that naturall band, look to their owne ends. Becauſe Solomon took upon him principally to teach young men, therefore he takes to him the name of a Father, ſhewing withall that he deſires nothing more then their ſpirituall good.
And forſake not. Hearing and not forſaking, muſt be applyed to the inſtruction of both Parents, by the rule given in the laſt verſ. For as a Childe muſt not refuſe to hear his Father at firſt, ſo he muſt not be drawn away from the truth or good learned by his Father afterwards. And as he muſt not be drawn from his Mothers counſels afterwards, ſo he muſt not ſlight them at the firſt. Hearing is to be given to the Father, becauſe Children are more ready to hearken to their Mothers, though the Fathers be for the moſt part beſt able to adviſe. And not forſaking looks to the Mothers Law, becauſe Children taken from the Mothers care, and imployed by the Father, are ready to ſlight her, and to forget what ſhe taught them in their childehood. foreign imports, not being drawn away by our owne corruption, or other mens perſwaſion from what we have learned of our godly Mothers. Others read, pluck not up, but that comes of foreign, and comes ſhort of the other, intending a mans owne ſeduction by himſelf, and not ſo well forbidding ſeduction by others alſo. Entisement is ſet down more plainly, verſ. 10.
The Law. The teaching, foreign, of foreign, to ſhoot, or rain, or teach. Precepts are dropt into young children, by pious Mothers by little and little, and as it were ſuckt in with their milk, and faſtned by often repeating. Such teaching becomes Mothers and children. It is tranſlated Law rather then teaching, becauſe it bindes more, and children think themſelves leſſe bound to Mothers then Fathers, becauſe Mothers are more tender over them, and familiar with them. Equals alſo may teach, but not command.
Of thy Mother. It is taken here for the naturall Mother, for Solomon begins with houſhold inſtruction. Leave not the courſe of godlineſſe wherein ſhe bred thee. Figures none.
Note 1. The Childes duty to his Father.
2. To his Mother.
In the firſt note,
1. The agent, My Son.
2. The act, hear.
3. The object, the inſtruction.
4. The ſubject, of thy Father.
In the ſecond note,
1. The act, and forſake not.
2. The object, the Law.
3. The ſubject, of thy Mother.
He had begun with Religion and duty to God, verſ. 7. next he requires duty to Parents in this verſ.
1. Doct. Next after the care of Religion, is the care of our duty to Parents. Therefore God hath placed the fifth Commandement in the beginning of the ſecond Table. Philo thinks it was written in the border of both Tables, Aben Ezra placeth it in the firſt Table, but behinde. Tindall conceives it was written in the firſt Table, after the fourth Commandement; ſo that the firſt Table ſhould contain all duties to Superiours, God, and Magiſtrates, and Parents, &c. and the ſecond all duties to Equals. Diis & parentibus nunquam ſatis fit: Ariſtotle. God and Parents cannot be ſufficiently requited. The Heathen puniſhed injuries to God and Parents alike. Valer. l. 1. Qui dubitat, utrum oporteat Deos revereri, aut parentes, non indiget ratione, ſed pari paena. Ariſtot. Topic. l. 8. He that doubts whether God or Parents be to be reverenced, needs not be confuted by reaſon, but by the ſame puniſhment. All fatherhood is from God. Men are fathers of ſome, God of all in ſome ſenſe or other. Reſiſting them is in ſome ſenſe reſiſting God, as reſiſting a Conſtable is reſiſting the King or ſupreme Magiſtrate. Parents are choſen in the fiſt Commandement to expreſſeall Superiors, rather then Magiſtrates or Miniſters; theſe are comprehended under Parents. The ſafety or ruine of Church and Common-wealth depends upon them, for families are ſeminaries of both. Divine right and naturall, give Parents power over Children.
1. Ʋſe. To inform us of what great weight this duty is, both in the Text and Decalogue ſet next after our duty to God.
2. To reprove diſobedient Children. This ſin is next to impiety againſt God, and before ſins committed againſt equals. Many have confeſſed at the Gallows, that God juſtly brought them thither for diſobedience to religious Parents. And ſome have been troubled for their diſobedience after their Parents death.
Object. Our Parents are teſty.
Anſw. Yet they muſt be born withall. Multa ex quo fuerunt commoda, ejus incommoda aequum eſt ferre. Terent. We muſt bear with them by whom we get much. Love thy Parent if he be kinde, otherwiſe bear with him. Ames parentem, ſi aequus eſt, aliter feras. Mimus. Servants muſt obey froward Maſters, 1. Pet. 2.18. Much more Children froward Parents.
2. Doct. The beginning of Chriſtian knowledge and piety ariſeth for the moſt part from domeſticall inſtruction. Hence Solomon had his. His Father taught him, ch. 4.4. and his Mother, ch. 31. Timothy's ſaith came by derivation from his Grandmother, and Mother, 2 Tim. 1.5. He knew the holy Scriptures from a childe, 2 Tim. 3.15.
Reaſon 1. There are prayers and good examples uſed in godly families, which are means of knowledge and grace, as well as the publick Ordinances. Men that fare well at home are fat, as well as they that feaſt abroad.
2. There be pull-backs from evill by diſcipline and correction, which bridle our corrupt nature from evil, as godly exerciſes are ſpurs to good.
1. Ʋſe. It teacheth us to live in good families, where godlineſſe prevails. Yea, and Children ſhould be willing to leave irreligious Parents houſes, to live with godly Maſters.
2. Parents ſhould chooſe good Maſters for their Children, and not altogether look at trading. Place them where they may learn how to live in heaven as well as here.
3. Bleſſe God if he give you godly Parents or Maſters. It is a great mercy. Men do ſo for rich Maſters, where they may live plentifully; or skilfull ones, where they may learn how to get an eſtate; how much more for ſuch as teach us true wiſdome?
4. Make hay while the Sun ſhines. Make a good uſe of domeſticall inſtructions. God hath not given you good Parents or Maſters for nothing. Ye may learn to be wiſe your ſelves, and teach yours to be ſo, when God honors you with families of your owne.
3. Doct. Parents are bound to inſtruct their Children in piety. To bring them up in the nurture and admonition of the Lord, Eph. 6.4. As Captains train up their raw Souldiers, and exerciſe them in Arms. Train up a childe in the way he ſhould goe, Prov. 22.6. So did Abraham breed his Children, Gen. 18.19. And David, Prov. 4.3, 4. Teach them thy Sons, and thy Sons Sons, Deut. 4.9. The like is required, Deut. 6.7. & 11.19.
Reaſon 1. Becauſe men are much drawn by authority to give credit to what is ſpoken. Men look more, quis dicat, who ſayes; then quid dicatur, what is ſaid. Children will beleeve their Parents ſooner then Brethren or Servants, becauſe they exerciſe the firſt authority over them. Afterwards, when they grow wiſer, they will hear reaſon from an equal or inferiour. Hence it is that Children and ignorant perſons follow authority, but wiſe men follow reaſon. The Samaritans beleeve at firſt for the Womans words, afterwards for Chriſts owne ſayings, Joh. 4.39, …2. So Auguſtine at firſt beleeved the Scriptures for the Churches authority, afterwards for their owne. Divine authority is above all Reaſon. But among humane authority Parents is the firſt.
2. It is moſt prevalent, becauſe Children ſee their Parents love from their youth. Parents therefore muſt not loſe that opportunity of improving their Childrens good opinion of them.
3. Young yeers are fitteſt for inſtruction, and thoſe they ſpend under their Parents. They are then eaſie to be ruled, and of quick capacity, not taken off with vices and cares. They are like young trees, eaſie to bow.
4. The good taught then may abide with them all their life long. Quo ſemel eſt imbuta recens, ſervabit odorem, Teſta diu, Horat. The veſſel keeps the ſavour of what it was firſt ſeaſoned withall, a long time. When he is old he will not depart from what he learned young, Prov. 22.6. It is harder to infuſe truth or piety, when error or fin hath taken poſſeſſion firſt. It is a double labour, firſt to empty the glaſs of filthy liquor, then to put in clean: firſt to pluck up the weeds, then to ſow good ſeed.
Ʋſe 1. Woe be to thoſe Parents that neither teach their Children themſelves, nor yet put them to ſchool; only they labour to get money for them, which their ungrateful heirs ſpend to their owne deſtruction in finfull wayes. Deus diſciplinam parentes jubet theſaurizare filiis, non pecuniam: Perennia praecepit, non peritura conferre. Salv. contra avarit. God bids parents to treaſure up inſtruction for their children, not money: He commanded to beſtow on them laſting things, not periſhing.
2. It reproveth ſuch as marry before they know the grounds of Religion, and ſo may have children before they know how to breed them. I have heard, that Horne Biſhop of Winchester, in Qu. Elizabeths dayes, upheld a Miniſter that was complained of for refuſing to marry a young Gentlewoman for ignorance of the grounds of Religion, ſaying that he would have ſuſpended him if he had done it, though he had a licenſe from his owne Officers; adding withall, What, ſhould we have families of Infidels? For how can they inſtruct their Children, that are ſo ignorant of the firſt principles of Religion themſelves?
3. It calls upon Parents to breed their Children wel. How can they hearken to their inſtruction, if they have it not? Themſelves would condemne Parents that ſhould ſtarve their childrens bodies; what are they then if they ſtarve their ſouls?
4. Doct. Children are bound to give credit to, and obey their Parents good counſels. Come ye children, hearken unto me, Pſal. 34.11. The Children of Eli hearkened not unto the voyce of their Father, becauſe (or therefore, as Pſ. 116.10. with 2 Cor. 4.13) the Lord would ſlay them, 1 Sam. 2.25.
Reaſon 1. Becauſe they are the firſt teachers ordinarily, and therefore our ears ſhould be open to them. The Parliament hears and rewards the firſt Meſſengers of good news.
2. They are the fitteſt teachers, for they ſeek the good of their children out of naturall love. Provide for them while they live, give them an inheritance when they die, deſire their ſalvation. They will commend good things to their children out of love, Luk. 11.13. Whereas Maſters may do it out of reſpect to their owne peculiar profit. They require them not to lie or ſteal it may be, but let them be profane or irreligious.
3. Parents can more commodiouſly inſtruct them, being ſtill at hand to obſerve their courſes, and to reſolve their doubts at any time.
4. They have experience, and know what is good for their children, who know not what is good for themſelves; and whom ſhould they hearken to rather, then to their own Parents?
Object. Parents may be Idolaters, and perſwaders to be Papiſts. It is the Popiſh argument to be of their Fathers Religion.
Anſw. If they be ſuch as Solomon was, wiſe and godly, they will not perſwade us to Idolatry. If they be Idolaters, we muſt not hearken to them.
Object. Parents may be wicked, and give ill counſell.
Anſw. Yet it may be they may give good counſel to their children ſometimes. Parents that have been bad in their youth, may give good counſell to their children in their age, for their own quiet. Etiam pudicam vult meretrix filiam: A whore would have a chaſte daughter. And we are bidden to follow their precepts, not their examples, nor counſels neither, if they be naught.
1. Ʋſe. It ſhews the greatneſſe of the ſin of Children, that will not be taught nor ruled by godly Parents.
2. Let Children hearken to ſuch willingly, that they may obtain the Rechabiles bleſſing, Not to want a man of their poſterity to ſtand before God for ever, Jer. 35.19. Children can hearken to their Parents worldly counſels, and remember them, when they are dead and gone. Much more account ſhould they make of their ſpirituall advices.
5. Doct. Children muſt never be drawn from their Parents good inſtructions. They muſt not forſake them if they live to be old, Prov. 22.6. Abraham's Children and houſhold after him, muſt keep the way of the Lord taught by him, Gen. 18.19.
Reaſon 1. Becauſe Parents good inſtructions are a treaſure, and men are very carefull of their treaſures. Not onelyonly to get, but to keep them till old age, againſt a time of need.
2. There is much danger of loſing this treaſure. Thine owne corruptions, Satans temptations, bad counſels, examples, like theeves, ſeek to rob thee of it.
Ʋſe 1. Take heed of ſeducers, and all that would miſlead thee. Too many now have forgot their pious education, both by errors, and looſeneſſe of life, whoſe Parents would ſcarce owne them, if they were alive.
2. Ye that are children, lay up your Parents godly counſels, not in your brains onelyonly, but in your hearts. Ye may have need of them in age and death.
6. Doct. Mothers muſt take pains to teach their children piety. Elſe how ſhould they obey their Mother? ch. 30.17. So did Solomon's Mother, ch. 31.1. Mothers of good and bad Kings are named in Kings and Chronicles, as having a ſhare in their childrens goodneſſe or badneſſe, by their education. Our firſt dayes are ſpent for the moſt part under our Mothers care, while our Fathers are buſied in their calling, about matters of the Church or Common-wealth. She therefore ſhould take advantage thereof, to teach us goodneſſe.
Ʋſe. It condemns many fond Mothers, that are careful to provide all things needfull for their children, ſave onelyonly good education and inſtruction. They loſe an opportunity of doing much good to their ſouls. Children are more ready to hear Mothers then Fathers, becauſe they converſe more with them, and they are leſſe ſtubborne, then when they are bigger, and come to their Fathers care. We ſay, they ſpeak the Mother-tongue.
7. Doct. Children muſt not ſlight their Mothers counſels. If they do, their eyes ſhall be pickt out by ravens and eagles, Prov. 30.17. Solomon records his Mothers inſtruction, Pro. 31.1. as well as his Fathers, ch. 4.4. The fifth Commandement requires honor to Mothers, as well as to Fathers, Exod. 20.12. A fooliſh man deſpiſeth his Mother, Prov. 15.20.
Reaſon 1. Becauſe Mothers bear great affection to their children, and therefore ought to be heard.
2. They endure moſt pain in breeding and bearing them, and take moſt pains in nurſing and tending them, in tender yeers, when they are leaſt able to help themſelves.
3. Inſtruction is attributed to the Father, which is accompanyed with correction; but a milde law, ſuch as good Subjects live comfortably under, or gentle teaching to the Mother. She teacheth more mildely.
Ʋſe. To blame children that will hearken to their Fathers for fear of correction, but account their Mothers inſtructions as words of weak and doting women, becauſe they cannot or will not correct them. Though they be not ſo wiſe as men ordinarily, yet love will teach them to give good counſel; and women ſometimes are wiſer and better then their husbands, who may be won by the converſation of their wives, 1 Pet. 3.1. And many are beholding to their Mothers for their beſt inſtructions, who as ſometimes they are better, ſo oftentimes have more leaſure then their husbands.
8. Doct. Mothers inſtructions agreeable to Gods Word, ſhould be as a Law to children. The ſame words are repeated, Prov. 6.20. Forſake not the law of thy Mother. Diſobeyers of Mothers muſt be puniſhed as Law-breakers. She may inſtruct well in precepts of life, though it may be not ſo fully in matters of ſaith. Now Laws concerning life are needfull alſo.
Ʋſe. Let good children look upon their Mothers inſtructions, as Laws not to be broken all their life long.