Exposition of Proverbs 1-3, Expositions · Chapter 2 · Verse 8
Verſ. 8. He keepeth the paths of judgement, and preſerveth the way of his Saints.
Here are the two laſt benefits, or reaſons, why ſuch as uſe the right means, ſhall attain to the knowledge of God; to wit, Gods direction in matters of judgement, and preſervation in matters of practiſe. He not onelyonly ſhews that God will give that wiſdome to his ſervants, which he hath laid up for them; but alſo what good fruit it ſhall bring forth in them. God provides ſound wiſdome for good men, which is a buckler to defend them, that they may walk ſafely in good wayes, and God preſerves them therein.
For the words.
He keepeth. Some underſtand it of God in regard of himſelf, that he alwayes doth juſtly in what he doth. Others, of God, in regard of his people. He keeps them in right wayes, and will not ſuffer them to erre to perdition. But the words are, To keep the paths of judgement; that is, God layeth up wiſdome in ſtore for them, and gives it them, and gives withall underſtanding to diſcern errors, that they may judge rightly of divine truths, and not go aſtray from them.
The paths. The rules of truth. See on ch. 1.19.
Of judgement. See on ch. 1.3. Yet to handle it more fully, the Heb. word foreign, ſignifies,
1. The Law, or Word of God, by which judgement is to be given. The judgements of the Lord are true, Pſ. 19.9.
2. The ſuit or caſe to be tryed in judgement. Moſes brought their cauſe before the Lord, Numb. 27.5.
3. The ſentence paſt in judgement. They gave judgement upon them, 2 King. 25.6.
4. The crime or cauſe of that ſentence. They whoſe judgement was not to drink of the cup, Jer. 49.12.
5. The puniſhment inflicted by virtue of the ſentence. So ſhall thy judgement be, 1 King. 20.40.
6. Juſtice, which ought to be in every ſentence. Which executeth judgement for the oppreſſed, Pſal. 146.7.
7. The inſtruments of executing the ſentence, or judgement. When I ſend my four fore judgements upon Jeruſalem, Ezek. 14.21.
8. The Judiciall Law of God. Remember the Law of Moſes, with the ſtatutes and judgements, Mal. 4.4.
9. Wiſdome and diſcretion, which are very needfull in judgement. The Lord is a God of judgement, Iſa. 30.18.
10. Moderation, which is very requiſite in judgement. Elſe, Summum jus, ſumma injuria: The higheſt Law, the higheſt injury. O Lord, correct me, but with judgement, not in thine anger, lest thou bring me to nothing, Jer. 10.24.
11. Righteous promiſes. Quicken me according to thy judgements, Pſal. 119.156.
12. The rite, cuſtome, or manner of doing a thing, which ſhould be done with judgement. How ſhall we order the childe? Heb. What ſhall be the manner of the childe? Judg. 13.12. that is, How muſt the childe be bred?
13. The form or ſhew of a perſon or thing. What manner of man was he? Hebr. What was the manner of the man? 2 King. 1.7.
14. Right or title to a thing. This ſhall be the Prieſts due from the people, Dent. 18.3.
15. A pattern, according to which a thing is to be made. And thou ſhalt rear up the Tabernaele, according to the faſhion thereof, which was ſhewed thee in the Mount, Exod. 26.30. Here it is taken in the firſt ſenſe, God keeps his in paths of truth agreeable to his Word.
And preſerveth. The word foreign, ſignifies,
1. To preſerve by keeping out of ſin or trouble. Keep me from the ſnare which they have laid for me, and the grins of the workers of iniquity, Pſal. 141.9. Thy viſitation hath preſerved my life, Job 10.12.
2. To keep in priſon. Am I a Sea, or a Whale, that thou ſetteſt a watch over me? Job 7.12. Keep this man, 1 King. 20.39.
3. To watch exactly, what is done by our ſelves, or others. I will keep my mouth with a bridle, Pſal. 39.1. All my familiars watched for my halting, Jer. 20.10. Here it is taken in the firſt ſenſe, to keep from ſin or danger.
The way. See on ch. 1.15. Here is meant the buſineſſe, or undertaking, or practicall courſe of Gods Saints.
Of his Saints. It comes from a word that ſignifies mercy in the Originall, foreign, from foreign. Some gives this reaſon, becauſe men come to be Saints by Gods mercy, not by their owne merits. Which is moſt true. But the word foreign, ſignifying actively ſuch an one as ſhews mercy, as foreign, ſuch as do juſtly, it may rather be that they are ſo called, becauſe they are mercifull like God. Be ye therefore mercifull, as your Father alſo is mercifull, Luk. 6.36. Hence comes foreign, a Storke, a bird kinde to her aged parents.
Figures. Paths. Way. Metaphors from Travellers.
Note
1. Gods direction.
2. His preſervation.
Note in the former,
1. The perſon, He.
2. The act, keepeth.
3. The ſubject, the paths.
4. The adjunct, of judgement.
In the latter note,
1. The act, And preſerveth.
2. The object, the way.
3. The ſubject, of his Saint.
1. Doct. There is a certain path of truth. This is life eternall, that they might know thee the onelyonly true God, and Jeſus Chriſt whom thou haſt ſent, Joh. 17.3. This path in Scripture is more ſure, then if God ſhould ſpeak from heaven. There was a voyce from heaven. But there was a more ſure word of propheſie, 2 Pet. 1.17, 19. Written ſtatutes are more ſure directions then words of Princes.
Reaſon. 1. Becauſe elſe there is a neceſſity that all the world may be deceived. If there be no certain knowledge in ſeeing or hearing, where there is no obſtacle, then no man can tell whether another man be a man or a beaſt.
2. There is no comfortable converſe with God, if we know not what to beleeve of his Mercy, Juſtice, and other attributes. He that cometh to God muſt beleeve that he is, and that he is a rewarder of them that diligently ſeek him, Heb. 11.6. There is no pleaſing a man without knowing his qualities.
3. There is no eſcaping hell without a certain rule of truth; for our nature being corrupt, and there being many wayes of error leading to hell, no man can eſcape damnation.
4. No more getting heaven then getting a Port at Sea, if there be no certainty in the Compaſſe.
Ʋſe. It ſhews the wildneſſe of thoſe that plead for liberty of conſcience for all errors. As if a man ſhould inform the State that there were no certain way to London, and petition that all men might go at all adventures, and no man be tied to go the ordinary way, but every one go what way he thinks to be neereſt, over hedges and ditches, and over mens grounds and gardens. Ye will ſay this were injurious to men. But are not hereſies and blaſphemies more injurious to God? Are not mens conſciences as corrupt as their wils and affections? Why then ſhould not others petition for liberty of will and affections, to love whom they will, and hate whom they will? The beſt is, that the Text tells us, that God keeps his in the way of judgement. If men will not keep theirs within their bounds, God will keep his. However, there is a right way, and men ought to labour to keep themſelves and theirs in it.
2. Doct. Good men muſt keep in the ſure way of truth. We have alſo a more ſure word of propheſie, whereunto ye do well, that ye take heed, 2 Pet. 1.19. Beware, leſt ye be led away with the error of the wicked, and fall from your owne ſtedfaſtneſſe, 2 Pet. 3.17.
Reaſon. 1. Becauſe of divine illumination, God ſhews the wayes of error, that we may avoyd them, as Mariners take notice of rocks at Sea.
2. Becauſe of divine direct on. He guides them in the right way, like a tender Father. As many as are led by the Spirit of God, are the Sons of God, Rom. 8.14. God gave the Sun that men ſhould ſee to avoyd wrong wayes, and follow right.
Ʋſe. It reproves all Gallio's followers, that look after right and wrong, but not after truth and error; after the world, not after heaven. Sure if God give light, he looks that men ſhould make uſe of it.
3. Doct. Heavenly wiſdome is given to men by God to that end, that men may keep in the way of truth. To this end the Comforter (which is the holy Ghoſt) ſhall teach you all things, Joh. 14.26. He is therefore called, the Spirit of truth, Joh. 15.26.
Reaſon. So it is in all the ſenſes. Eyes are given to diſtinguiſh colours, Ears to diſtinguiſh ſounds, Noſe to diſtinguiſh ſmells, Palates to diſtinguiſh taſtes, Hands to diſtinguiſh hard things from ſoft. Much more is heavenly wiſdome given us to direct in the way of truth.
Ʋſe. To reprove ſuch as boaſt of heavenly wiſdome, illumination, revelation, and yet maintain groſſe errors, contrary to Scripture, that ſet Gods Word and his Spirit together by the ears. Woe be to thoſe eyes that pronounce light, darkneſſe; and call darkneſſe, light: and to thoſe palates, that call bitter, ſweet; and ſweet, bitter, Iſa. 5.20.
4. Doct. There is a right way for the Saints to walk in. That thou mayſt walk in the way of good men, and keep the paths of the righteous, Verſ. 20. I have led thee in right paths, ch. 4.11.
Reaſon 1. Becauſe elſe it were worſe living in Gods Kingdome, then in any other Kingdome. For all Kingdomes have rules of ſafety, and of living.
2. God ſhould be in a worſe condition then the meaneſt Maſter of a family. He ſhould have no certain ſervice.
Ʋſe. Let us keep in the right way of the Saints. All other wayes, though never ſo ſpecious, lead to hell. Therefore a cloud of witneſſes that have walked in this way to heaven is ſet before us, Heb. 11.1, &c. & 12.1.
5. Doct. God onelyonly can keep us in the right way. He will keep the feet of his Saints, 1 Sam. 2.9. Hold up my goings in thy paths, that my footſteps ſlip not, Pſal. 17.5.
Reaſon 1. Becauſe he onelyonly can give light in his Word to diſcover the right way.
2. He onelyonly can give ſight to diſcern it by his Spirit.
3. He onelyonly can give might to walk in it, and to keep our feet from ſtumbling; otherwiſe Gods people would ſoon go aſide on the right hand, or on the left, and ſoon fall into the way of ſinners.
Ʋſe 2. When we are at a ſtand in the way for want of any of theſe, pray to God for direction and help. When all our ſtrength and friends fail us, God will direct us. He ſent food to Elijah, becauſe the journey elſe would have been too great for him, 1 King. 19.7.
2. Comfort your ſelves that have ſo good a guide, and ſo ſtrong a keeper to guide and keep you in the right way. Well may they walk uprightly, that are ſo ſtrongly ſupported. Gods hand is ever under his, they cannot fall beneath it.
6. Doct. Gods Saints are mercifull people. So was Cornelius, one that feared God, and gave much alms to the people, Act. 10.2. So was Zacheus, when he was converted, The half of my goods I give to the poor, Luk. 19.8. A ſtrange alteration, from covetouſneſſe to liberality, as well as from wickedneſſe to holineſſe.
Reaſon 1. Becauſe of our renewed nature, that takes away hardneſſe of heart in part, and makes us pitifull, as the heaven is, that drops ſhowers on the earth, and looks for nothing back again.
2. They love to be like their God, who maketh his Sun to riſe on the evill, and on the good, and ſendeth rain on the juſt, and on the unjuſt, Mat. 5.45.
Ʋſe. I would make an uſe of tryal, but I ſcarſe dare. I am afraid, if every one that hears me now, ſhould faithfully try his eſtate, which he knows, laying it in one ballance, and his good deeds in another, and God ſhould hold the ſcales, as one day he will do, we ſhould finde but a few Saints. Many would be found in Belſhazzar's condition, too light, when they are weighed, Dan. 5.27. Our abundance and fineneſſe in food and apparell, compared with the wants of the poor, would condemne us. In the Law, the Miniſters had the tenth of mens profits: Now Miniſters, Schooles, Poor, Churches Education of our owne children in learning, have it not. Our note of Saints now is to rail upon carnall men, and do duties outwardly, and hold faſt our purſes. God amend it. They are hypocrites and no Saints, what ſhew of holineſſe ſoever they make that are not mercifull. Pure religion and undefiled, is to viſit the fatherleſſe and widows in their affliction, Jam. 1.27. The ſentence at the laſt Judgement, is according to mens mercifull or unmercifull carriage, Matth. 25. and they that ſhew no mercy now muſt look for none then, Jam. 2.13.