Exposition of Proverbs 1-3, Expositions · Chapter 3 · Verse 1
VER. 1. My Son, forget not my law, but let thine heart keep my commandments.
THe order of Solomon is to be obſerved; he had formerly exhorted the young man to ſeek after Wiſdome, and ſhewed him what evils it would preſerve him from; now he gives him ſome directions how to practiſe what he ſhould be taught, and ſhews what good he ſhould get by it: He had diſſwaded him from cruelty in the firſt Chapter, and from adultery in the ſecond; now he perſwades him to piety and equity in this Chapter: and leſt the keeping of ſo many precepts impoſed upon the young man, ſhould trouble him, he promiſeth in general, and afterwards interlaceth in particulars, divers promiſes of good and ſure rewards, to allure him to audience and obedience. Solomon had a floud, or a wood of words, a Sylva Synonymorum, and therefore urges the ſame things with elegant variation of phraſe, as a Father often inculcats the ſame things daily in other words to affect his child the more, that ſo, what works not upon him at firſt, may at laſt. The two firſt verſes are a general preface to the reſt of the Chapter, wherein is, 1. an exhortation in the firſt verſe: 2 ly. a promiſe to ſet it on, Verſe 2.
For the words, My Son, ſee on Chap. 1.18. He often uſeth the amiable name of a Son; intimating, that he ſpeaks not as an Enemy, nor a Neighbour, or Friend, or Maſter, or King, but as a loving Father to his beloved child: And wel might he call the hearer or reader his Son, on whom he had beſtowed ſo many godly inſtructions, and whom he goes on to inſtruct ſtil, like a Father.
Forget not. See on Chap. 2.17. Let my law ſtick faſt in thy memory; whatſoever thou forget, either children, buſineſſe, or whatever els is deer unto thee, be ſure thou forget not my Law: ſooner forget muſick and ſinging, as the godly Jews would rather forget them, then Jeruſalem. Pſal. 137.5.6.
My Law. See on Chap. 1.8. Here it is taken for thoſe good inſtructions Solomon gave, and which are written in this book; therefore he calls it his Law, which being agreeable to Gods Law, his children were tyed to obſerve. So Gods law is called Moſes Law, Mal. 4.4. This book is a Law how to guide our life, containing many excellent practical inſtructions.
But. See on Chap. 1.25.2.22. an oppoſition between keeping and forgetting.
Let thine heart. See on Chap. 2.2. The heart here may be taken for the memory, which is the cheſt of the ſoul; or rather for the wil, which is King in the Soul, and to which the underſtanding is councellor, and the affections are ſervants.
Keep. See on Chap. 2.11. Keep them both in memory, and life. He ſpeaks not of a bare remembring, but of a practical keeping alſo, ſhewing, that it is not profitable for us to have them in our heart, unleſſe we alſo exerciſe them in our converſation. The ſum is, that we muſt remember theſe precepts to keep and do them, Deut. 7.12. For remembring the law in the heart without practiſing it in the life, will not bring the bleſſing annexed, Ver. 2. Length of daies, &c. Thou muſt remember them ſo, that thou hearcily practiſe them, and that thy heart not only have the knowledge of them ready upon all occaſions, but alſo be ever ſtudying for occaſions, and how to do them.
My commandments. See on Chap 2.1. Thou muſt not only look to this book in general, but have reſpect to every particular direction in it, that concernes thee; then ſhalt thou be like Zechariah and Elizabeth, walking in all the commandments and ordinances of the Lord blamleſſe, Luke 1.6. And maiſt conclude with the Pſalmiſt, Then ſhal I not be aſhamed when I have reſpect unto thy commandements, Pſalm 119.6. The ſum is, as if Solomon had ſaid, Thou haſt heard, O my Son, that thou art not able by thine own pains and ſtudy to get Wiſdome, but thou muſt get teachers, and accommodate the ears both of thy ſoul and body to their words; yet is not this enough to make thee wiſe, but thou muſt alſo retain thoſe inſtructions in thy memory, ready for practiſe when opportunity ſhal be offered.
Figures none. Note.
1. A prohibition.
2. An Exhortation.
In the former note.
1. The perſon ſpoken to, Myſon.
2. The thing forbidden. Forget not.
3. The Object. My Law.
In the latter obſerve.
1 The oppoſition, or rather augmentation. But, Or, it may be read, Yea, See on Chap. 2.22. Be ſo far from forgetting, that thou remember to practiſe my Commands on all occaſions.
2. The agent, Let thine heart.
3. The Act. Keep.
4. The object. My Commandments.
1. Doct. Great affection ought to be in a teacher. He muſt look upon his hearers, as upon his Children. This is Paul… tone, My little Children Of whom I travail in birth again. Gal. 4.19. Wherefore? Becauſe I love you not! God knoweth. 2 Cor. 11.11. I will glad…y ſpend, and be ſpent for you, though the more abundantly I love you, the leſſe I be loved. 2 Cor. 12.15. Spoken as by an indulgent Father. This is Iohns tone, My little Children, theſe things write I unto you, that ye ſin not. 1 Joh. 2.1. This is Chriſts own tone, O Hieruſalem, Hieruſalem, how often would I have gathered thy children together, even as an hen gathereth her chickens under her wings, and ye would not. Mat. 23.37. Like a tender Father complaining of an unthrifty ſon, We were gentle among you, even as a nurſe cheriſheth her children ſaith Paul. 1. Theſ. 2.7.
Reaſon. 1. Becauſe elſe his Miniſtery ſhall never doe any good. His directions will be ſlighted, his promiſes thought flatteries, his reproves diſgraces, his threatnings, fruit of malice.
2. He doth elſe not imitate God, who hath more reaſon to take ſtate; yet teacheth his with his abundance of ſweetneſſe.
Uſe 1. To reprove ſuch teachers, as ſeldome converſe with thoſe, whom they take charge of, and ſhew ſmall affection to them. It is fit Miniſters ſhould ſtudy. They can never diſpenſe the bread of life well, if it be not well baked. A Phyſitian muſt ſtudy: Yet if the one viſit not, nor converſe lovingly with his people, nor the other with his patients, they will do little good.
2. It blames the criticall ſort of the people, who ſay, if a Miniſter be familiar, and cheerfull with thoſe, whom he teacheth, he loſeth repute, diſcredits himſelf, and his calling. At indignus tu, qui diceres tamen. But yet it becomes not you to ſay ſo. Would you have your teachers ſtrange to you? what comfort then can ye take in them, or what good will ye get by them.
2. Doct. Great reſpect in an hearer ought to be toward a teacher. As in a ſon to a Father. Solomon ſpake Proverbs, as well as writ them, and ſo had teachers, as well as readers. He ſpake three thouſand Proverbs. 1 King. 4.32. That of Paul proves it, cited out of the Prophets, as being the Doctrine of the old, and new Teſtament. How beautifull are the feet of them that preach the Goſpell of peace, and bring glad tidings of good things! Rom. 10.15. Such good reſpect Paul found from the Galathians. Ye received me as an Angell of God, even as Chriſt Jeſus. I bear you record, that, if it had been poſſible, ye would have plucked out your own eyes, and have given them to me. Gal. 4.14, 15.
Note. 1. The end, why ſuch reſpect ſhould be ſhewed to our teachers.
2. The manners how.
For the firſt. The reaſons are.
1. For Gods cauſe, becauſe they are his Embaſſadors, and for the time of teaching repreſent his perſon.
2. For our ſake, we will elſe not regard, nor get good by their words.
3. For their ſake, that they may not be diſcouraged in their office.
4. For others ſake, that our example may draw them to learn of them.
For the ſecond. The manner how we muſt reſpect them.
1. By due reſpect to their perſons, by reverencing them, and eſteeming them very highly in love for their works ſake. 1 Theſ. 5.13.
2 To their preceps by obedience; Obey them, that have the rule over you, for they watch for your ſoules. Heb. 13.17.
3. By ſpeaking well of them, I ought to have been commended of you. 2 Cor. 12.11.
4. By dealing kindly with them, Let him that is taught in the word, communicate unto him that teacheth in all good things, Gal. 6.6.
Uſe 1. For complaint of neglect of teachers, by their hearers. An heathen Prince ſeeing Gods Miniſters ſet at the bottom of the Table by a Chriſtian Emperor, ſaid, He would never be of that Religion, where the teachers were contemned.
2. Let men ſhew all due reſpect to their teachers, eſpecially in ſt…nding faſt to truth taught by them, that they may be encouraged to teach Gods truth ſtill.
Doct. 3. Precepts of Parents and Teachers, agreeable to Gods Law, ought to be regarded. Solomon ſpake and wrote both as a Father, and as a teacher, and he did regard his fathers inſtruction, Chap. 4.4. his Mothers, Chap. 31.1. and Agurs, Chap. 30.1. It ſeems he regarded them well, that left them in writing for us.
Reaſ. 1. Becauſe Parents ſhould be teachers, and not breed their children like brute beaſts.
2. Becauſe teachers ſupply the defect of Parents, taking upon them to inſtruct us, when our parents cannot, for want of time or abilitie.
Uſe 1. It reproves ungracious children, that ſleight the wholeſome counſels of their own Parents; ſure they will never regard any others inſtruction.
2. It blames unprofitable ſcholars, that make their parents coſt, and teachers labour in vain.
Doct. 4. Such precepts ought never to be forgotten. Let thine heart retain my words, decline not from the words of my mouth. Chap. 4.4, 5. Remember the Law of Moſes my ſervant. Mal. 4.4
Reſ. 1. Becauſe Oblivio Mater, aut proles ingratitudints Senec. de beneficiis. Oblivion is the mother or child of unthank fulneſſe. Men remember what they think worthy of thanks, and forget other things; and thankfulneſſe wil cauſe them to remember benefits. 2. It is the ſtepmother, or hinderer of ſpiritual profit: No good is gotten by things forgotten. Sicut in unoqu… que operê mater eſt constantia, ita univerſae doctrinae invenitur oblivio noverca. Boet. do diſciplin. Scholar.
Uſe Think it not enough to learn good things, unleſſe you remember them. It availes little to hear good inſtructions, except ye keep them in memory: it is not ſufficient to talk of Gods word with the mouth, unleſſe we remember it in the heart. Who among you wil give eare to this, who wil hearken and hear for the time to come? Iſa. 42.23. Say as Cenis to her Lady Antonia, Frustrà Domina juſſiſti, haec enim, atque caetera …mnia, quae mihi imperas, it a ſemper in memoria habco, ut ex ca deleri non poſſint. You need not, Madam bid me do your buſineſſe, for theſe things, and all other which you command me, I have them alwaies ſo in my memory, that they cannot be blotted out of it. Deo or as another, Juſſa mihi tam velle ſequi, quàm poſſe, neceſſe eſt. It is as neceſſary for me to be willing, as to be able to keep your commands. As the Ark kept the two Tables, and the Pot, the hidden Manna; ſo ſhould we keep godly precepts in our hearts; els are we like many cunning Artiſts, that get much, yet live poorly, becauſe they can keep nothing.
Doct 5. Such precepts ought to be put in practiſe. All the commandments which I command thee this day, ſhall ye obſerve to do, Deut. 8.1. The words of Jonadab the ſon of Rechab, that he commanded his ſons, are performed. Jer. 35.14.
Reaſ. 1. Becauſe they are good ſeed for a ſpiritual crop; and men will be carefull to preſerve ſeed corn, elſe they may ſtarve. 2. Becauſe they are lights to direct our ſteps, not only to ſee the way, but how to walk in it. Thy word is a lamp unto my feet, and a light unto my path. Pſal. 119.105. Men go not in the dark without a lanthorn.
Uſe. Draw out into practiſe what ye have learned by your parents and teachers. If a man had the Philoſophers ſtone, if he uſed it not, he would have no gold. A known medicine helps not, if not taken; keep then good precepts actually, as wel as cordially: in deed, as wel as in heart; they that do not ſo, forget them, or at leaſt keep them not: delight thy ſelfe with keeping them in thine heart, and honour thy God with obſerving them in thy life.
Doct. 6. Such precepts muſt be practiſed heartily. Thou Solomon my ſon, know thou the God of thy father, and ſerve him with a perfect heart, and with a willing mind. 1 Chron. 28.9. Servants, obey in all things your Maſters according to the fleſh, not with eye ſervice, as men-pleaſers, but in ſingleneſſe of heart, fearing God: And whatſoever ye do, do it heartily, as to the Lord, and not unto men. Col. 2.22, 23. Ye have obeyed from the heart the form of Doctrine, which was delivered you Rom. 6.17. … Reaſon. 1. Becauſe the heart is the fountain of life. Dead ſervices pleaſe neither God, nor men. It is like the ſpeaking of Parrots. Acceptable ſervice to God must be reaſonable ſervice. Rom. 12.1.
It is like the Fountain of joy, and comfort, and therefore where it is not, men can have no comfort in any thing they do.
Uſe. See where your hears are, when ye do what Parents, and Teachers adviſe you. If ye do it unwillingly, it is not thankworthy.