Scriptures Opened and Cases of Conscience Resolved, Proverbs
Family-Inſtructions in the reſolving of Scripture-queſtions. Moſt of them out of the Proverbs of Solomon.
Prov. 10. 11, 19.
V. 11 The mouth of the Righteous, is a Well-ſpring of Life.
V. 19 In the multitude of words there wanteth not Sin; but he that refraineth his lips, is wiſe.
Queſt. IF abundant Words (like a Well) be good: How then is there Sin in many words?
Anſw. Firſt, No doubt but a Righteous Mouth is a ſpringing Well of living Water; *2 Chron. 32. 8. and the fuller that Well, and the freer that Spring is, the better it is. All therefore ſhould be careful that they do not hinder themſelves or others of this Water.
This may be done divers ways, viz.
1. On their part whoſe Mouth is a Well, and that are able to ſupply much life unto others, becauſe a Stone is rolled on the wells mouth, Gen. 29. 2, 8, 10. And there be ſome good men to whom there is not an eaſie acceſs; Hence the Sheep of Chriſt are not watered as they might and ſhould be (eſpecially the weaker and lower of them that cannot roll the ſtone from the wells mouth), albeit, when the ſtone is rolled away, there will be water enough.
2. On their part that have need to come to the Well, and that are near to it; And that two ways:
1. For want of provocation and giving occaſion to ſpeak; As Pumps be divers times dry for want of putting ſome water in to get up more.
2. For want of proſecution, and taking ſome more pains to procure and pump out that which is to be had in abundance, and yet, not with eaſe nor without ability and diligence in enquiring, asking queſtions, *1 Kings 10. 1, 3.moving doubts. There be ſome †John 4. 11.deep Draw-wells; and if men have nothing to draw with, How ſhall they come by the water? See for this, Prov. 20. 5. with Prov. 18. 4.
3. Too much on both parts, becauſe the wells be ſtop'd with earth, as Gen. 26. 15. that is, becauſe for want of an heavenly mind; want of conſcience to redeem the time, and make the beſt of every good opportunity, common conference comes in ſo faſt, and is reliſhed ſo well, that ſpiritual wells are not look'd after; and if men of good minds open their mouths and ſomething ſpring forth, it's like water ſpilt on the ground, loſt becauſe not priz'd, and ſo there is ſcarce any care to bring a Veſſel to receive and keep it.
But, for all this, Righteous men as they ought to have, ſo they will have many good words; for they ſpeak oft one to another, Mal. 3. 16. and in many ſuch meetings there cannot be few words; Miniſters eſpecially are to uſe many words, Eccleſ. 12. 9. Acts 2. 40. & 20. 11.
Nor are words ſinful, meerly becauſe they are many; for there is a ſinful ſilence aſwel as a ſinful ſpeaking; and to ſpeak too-little, a fault aſwel as to ſpeak too-much, 1 Kings 1. 6.
This may be ſaid with reſpect to the 11 verſe. Secondly, for the 19 verſe, It is true alſo, that in the multitude of words there wanteth not Sin. It is not ſaid, In the multitude of righteous mens words (whoſe mouth is a well-ſpring of life), nor, in many words that be ſpoken with good advice; but in many words, when no reſtraint is put upon the lips, and when the mouth is not watched and governed by the wiſdom that is in the heart; *Eccleſ. 5. 3.then it's true, that it is like an over-flowing River that gathers dirt. It is not to be denied but that many words may be ſpoken by ſome men to very good purpoſe, as by Paul, Acts 28. 23. but yet, Take people as they are ordinarily (yea, put divers good people among them) and experience will tell us, that it is neither eaſie nor uſual to ſpeak much of much weight, the tongue in many being too quick for the head, and the mouth running before the mind; And herein, this is to be obſerved, that albeit much may be ſpoken well, out of occaſion, and when there is a buſineſs that requires it; yet when words are multipli'd out of a talkative diſpoſition, and a mind to ſpeak rather than a juſt cauſe of ſpeaking, then ſin is not like to be wanting, but in many things it doth and will ſhew it ſelf; Namely, In theſe Particulars:
1. In ſpeaking much of other mens Perſons, whom, if talking people diſlike, they quickly call their good, evil; If they Iſa. 5. 20:like; their evil, good. And (howſoever) they are more bold and buſie with others behind their back, than they would be, or could defend if they were before their face.
2. In ſpeaking of other mens matters; for which, if they come to ſuffer (as divers times they do) there's little comfort for them, becauſe the Rule is that none ſhould ſuffer as a buſie body in other mens matters, 1 Pet. 4. 15. What haſt thou to do with another mans buſineſs any more than with another mans Servant, *Rom. 14. 4.to judg and thruſt in thy Verdict without any juſt cauſe and call?
3. In ſpeaking of things generally, irregularly, viz.
1. Untruly, becauſe haſtily, without due enquiry. Any ſleight Report and Tale will ſerve the turn to ſet a work the tongue of a ſudden ſpeaker. We may ſee this fault in worſe men, as the misbelieving Jews, Matth. 28. 15. yea, and herein, a want of warineſs in better men, as in the holy Brethren, John 21. 23.
2. Unwiſely, unſavourily, unſeaſonably without due conſideration of circumſtances, and ſo unacceptably, Prov. 10. 32. (as divers will huddle up a great deal of buſineſs, and mar all by not-minding how they do it) ſuch words are like a Cart that's off its wheels, or a Door that's off its hinges, when a word ſpoken upon his wheels, Prov. 25. 11. is like Apples of gold in pictures of ſilver; Not as Vinegar on nitre, Prov. 25. 20.
3. Idlely and unprofitably; a world of words that do no good in the world, and cart-loads, in buying and ſelling, Matth. 12. 36. Here's folly by heap; whereas, He that refraineth his lips is wiſe; that is, He that refraineth from ſpeaking.
1. What he ought not, Pſal. 73. 15.
2. When he ought not, Pſal. 39. 1. Amos 5. 13.
3. As he ought not, Prov. 26. 4. See Jude v. 9. there was a real ac…uſation in Michael's Prayer, The Lord rebuke thee; but he forbore a railing accuſation.
Now, To abſtain from ſpeaking, when a man cannot, or liſt not, is no vertue; To abſtain, when a man ſhould not abſtain, is a vice, and may deprive others of that which is as pretious as Silver, ver. 20. as neceſſary as food, ver. 21. as deſirable as life; as before in this Verſe, where the lips are called a Well-ſpring of life.
But, To refrain ſo, as to be able to ſay, This I might, this I could; eſpecially, this I would, and have a great mind to ſpeak; but I forbear, becauſe I find it is not fit to ſpeak it; this is true Wiſdom.
Prov. 11. 26.
He that with-holdeth Corn, the People ſhall Curſe him: but Bleſſing ſhall be upon the head of him that ſelleth Corn.
Qu. IS it abſolutely unlawful to lay up Corn; or to keep it at any time from the Market?
Anſw. The Anſwer may be Affirmative and Negative.
1. Affirmative]; In divers Caſes Corn may be laid up and with-held from publick Sale; As
1. In a way of prudence for the publick good; ſo in great Cities (as in London) there are ſeveral Granaries for the Supply of poorer people at an eaſier rate if Dearth ſhould ariſe; unto which may be referred the taking in of Corn in a greater quantity, into a City like to be beſieged; for, in ſuch a caſe Nature and Reaſon teacheth Men to keep what they can from the Enemy, 2 Chron. 32. 4. and to get and ſtore up all that is needful for themſelves, 1 Kings 20. 22.
2. Every Man is to lay up and keep what is neceſſary and convenient for the ſuſtenance of himſelf and Family, and Relations (though out of his Family); for, not to do ſo is againſt the Humanity of Heathens, and the Faith of Chriſtians, that teacheth to love and take care for, thoſe eſpecially that are more nearly related to us, 1 Tim. 5. 8. Prov. 27. 27. 1 Tim. 5. 16. Joſeph had reaſon out of a ſpecial reſpect to his Father and Brethren, that their lives might be preſerved, to keep in ſtore the Corn of Egypt, as well as for other publick uſes, Gen. 45. 7.
3. Even in time of Scarcity, Men are not to have all that they would have, but to be ſtinted, that Proviſion may hold out the better if the Dearth ſhould continue and grow to a greater height, Gen. 45. 6.
2. Negative]; Corn ſhould never be with-held.
1. Out of infidelity, and diſtruſt of any return of plenty, 2 Kings 7. 1, 2, 3. 1 Kings 17. 13, 14. eſpecially when there is a preſent and grievous want of Proviſion among many poor people, 1 John 3. 17. To keep from others ready to ſtarve that I may get more is murther *1 John 3. 15, 17.; their neceſſity is to be preferred before my gain and utility; yea, their extremity before my leſſer neceſſity, 2 Cor. 8. 2. 1 Kings 17. 9, 11. See Jer. 37. 21. even in a ſtarved City, a Jeremy (though a Priſoner) ſhould have Bread, Prov. 3. 28.
2. Nor out of Covetouſneſs *Luk. 12. 15., and a greedy deſire of a greater price: To project to ſell any thing dearer, meerly becauſe a man gapes after gain is unlawful at any time; for it ſets up a ſelf-end, Jer. 47. 5. Luke 12. 21. Jam. 4. 14. To be provident to diſcharge a Duty is good, as to make honeſt proviſion for my ſelf and Family; to pay debts, 2 Kings 4. 7. to help thoſe in neceſſity. And to trouble a mans houſe for want of judgment or care to order things diſcreetly, is a ſinful thing, Prov. 11. 29. & 13. 13. But providence to diſcharge a Duty is one thing, projecting and fore-caſting to ſatisfie a luſt, is another thing, and a wicked thing, Luke 12. 18, 19. See 1 Kings 21. 7, 8. Micah 2. 1, 2. Jam. 4. 3.
And to this evil with-holding and With-holder, that which followeth in the Text is to be applied, viz. the people ſhall curſe him; which they oft do, ſinfully, but yet, if they do not curſe cauſleſly, it may light heavily on them that give occaſion to it, as that Scripture ſhews, Exod. 22. 23.—Mal. 2. 2. Job 31. 16, 22.
But Bleſſing ſhall be upon the head of him that ſelleth Corn; Albeit (perhaps) not from the poor (who are more ready to curſe when they want than to bleſs when they abound), yet it may be expected from God, on them that out of Conſcience and Charity, ſell Corn; for God uſeth to ſupply thoſe more abundantly, who freely part with that they have for others ſupport, as Prov. 3. 9, 10. 2 Chron. 31. 10. Mal. 3. 9, 10. This is more conſiderable in our Land, where Corn is Meat and Drink both.
Queſt. May I not take my opportunity to ſell when things be at the beſt Rate?
Anſw. Yes, So it be without my detaining from others (with others that do as I do) that ſuſtenance which at preſent they dearly want. And therefore I may do ſo, and take the advantage of a greater price, becauſe I am to uſe all lawful providence for my maintenance, and the increaſe of my Eſtate, Prov. 27. 23.
Obj. But if I with-hold to a dearer time, then the Market will be dearer at preſent than if I brought in, and ſo the poor will fare the worſe.
Anſw. 1. If every man ſhould bring out at one time, it would be ſo much dearer for poor people at another, becauſe there would be leſs to be brought or bought.
2. If Corn-Maſters ſhould ſtill bring in to the Market, and ſell away their Store when there is more Plenty, this would make people groan the more if God ſhould ſend Scarcity, becauſe there would be leſs to ſupply their need when it's grown far greater.
3. It's very fit that the Husbandman ſhould live (by whoſe Induſtry all other men live, Eccleſ. 5. 9.) as well as they that have nothing to husband, (which even the Scripture it ſelf minds us of, 1 Cor. 9. 7. 2 Tim. 2. 6.) which yet he could not do (with that advantage to his Eſtate that is needful for his encouragement) if he ſold off all at the loweſt rate.
Out of what hath been ſpoken, there may be obſerved for our further uſe, theſe following Things.
1. The wretchedneſs of many poor people; If you with-hold Corn, they quickly curſe; But if Sermons be with-held from them, What complaint is there? though the one be a periſhing, the other an ever-enduring nouriſhment, (John 6. 27.) yea, How many have declared a luſt to the old Law, that is, to Popery, becauſe then all was cheap, and they might have Corn and Belly-ſtuff at an eaſier rate than now, though their Souls ſtarved? But if a Man after Gods own heart (Acts 13. 22.) will curſe for any thing, it is for being unjuſtly kept off from Gods own Houſe and ſpiritual Table, 1 Sam. 26. 19. See Job 23. 12.
2. See here what a fearful thing it is in Miniſters (and woful to them, 1 Cor. 9. 17.) to with-hold from poor people (that receive the Goſpel) the Corn of Heaven, Pſal. 78. 24. Iſa. 30. 24. and not bring it forth on the Lords Market-day duplicate page duplicate page day, Rev. 3. 18. Oft People curſe where God doth not; but in this Caſe, God will curſe though People do not Mal. 2. 2, 7, 8, 9. Iſa. 56. 9, 10.—Famine is the worſt of Judgments, Lam. 4. 9. a Famine not of Bread but of the Word of God, is the worſt of Famines▪ Amos 8. 11, 13. becauſe the Soul is the beſt of Man, Mat. 16. 26. To affamiſh the Soul therefore, is the worſt of Murthers, to the leaſt of which the curſe of God is due, and denounced, Deut. 27. 24.
3, And this alſo ſhews that it is not a ſafe but a ſad and dangerous thing for any righteous perſons (whoſe lips ſhould feed many, Prov. 10. 21.) to with-hold from their Company that holy Conference which (like the Staff of Bread) might be a great ſtay to them, and keep them from fainting. If thou (ſaith Bernard *Super Cantic. Serm. 18. Fol. 134.) being adorned with the gifts … knowledg and eloquence, doſt through fear ſloth, or an indiſcreet humility, bind up by an unprofitable and damnable ſilence that good Word which may profit many truly thou art curſed, becauſe thou hide… Corn from the People.
4. If the Bleſſing of God ſhall be on him that ſelleth Corn, and takes Money for it, How much more on them that caſt their Bread upon the Waters, Eccleſs. 11. 1. and give Bread-corn to them that cannot live without it, and yet have no Money to give them for it?
Prov. 13. 22.
A good Man leaves an Inheritance for his Childrens Children.
Ver. 24 He that ſpareth his Rod, hateth his Son; but he that loveth him, chaſteneth him betimes.
Qu. WHat courſe ſhould Parents take to provide well for their Children?
Anſw. They ſhall provide well for them by being themſelves good Perſons and good Parents.
Firſt, By being good Perſons]; For therein is contained, a ſeeking of Gods Kingdom and his Righteouſneſs, whereupon outward things are added, Matth. 6. 33. And what's added to the Fathers Eſtate, comes by ordinary courſe to the Child, 2 Cor. 12. 14. It's a good man that leaves an Inheritance to his Childrens Children as David did, 1 Chron. 29. 28. Pſal. 89. 27, 29. as Job did, Job 42. 15, 16. When the Wealth of the Sinner is laid up for the Juſt, as we ſee of old it was, 2 Sam. 12. 8. 2 Chron. 20. 25. Eſther 8. 2. Thus it is the rather, becauſe a good Man uſeth his own good endeavours to augment his Eſtate. And that two ways; For,
1. He uſeth a good Conſcience in getting what he hath, in a lawful, ſolid, and approved way, and not by vanity and unlawful ſhifts, which whoſoever uſeth may look to have his Eſtate diminiſhed, ver. 11. and not to hold out to the third Heir, as the good Mans gettings do, v. 22. Prov. 20. 21.
2. He uſeth labour and diligence, and that is followed with encreaſe, ver. 11. By this means a poorer Man hath much Food; for by his diligence, he begetteth experience and diſcretion for the ordering of his Affairs. When he that hath more, hath leſs, to wit, for want of judgment to make the beſt of that he hath, Prov. 13. 23.
Secondly, By being good Parents], ſo they provide well for their Childrens good in two eſpecial Ways.
1. By their godly Inſtructions and wiſe Laws, as here, v. 1. & v. 14. & chap. 3. 1. The Fathers Piety is the Childs Portion; inaſmuch, as by his good Education, he walks in Gods way to make him godly; and if once he can be brought to godlineſs, that godlineſs will (according to Gods Promiſe, 1 Tim. 4. 8.) bring in enough of the things of this life. A ſanctified Son ſhall have a ſatisfied Soul, and it's the belly of the wicked that wants, v. 25. Yea, however the Children of a godly Father prove, yet we find an outward advantage for Wife and Children, when it could be ſaid, Thou knoweſt thy Servant (the Husband, the Father) feared the Lord, 2 Kings 4. 1.
2. By their loving, reſolute, diſcreet and ſeaſonable Correction]. To ſpare the Rod is to ſpoil the Child, v. 24. for as the Earth is full of briars and thorns, ſo are Children, of corruption by Adam's Sin, which quickly ſhews it ſelf in actual Sin. Now as it is ſome ſharp Inſtrument that muſt get out briars and thorns; ſo ſome ſeverity muſt be uſed to get out ſinful fooliſhneſs, Prov. 22. 15. Hence ariſeth a neceſſity of correction, and that for inſtruction and better education; For who would ſow among thorns?
A ſpecial circumſtance of this correction is the uſing of it betimes; for by that means it works more eaſily, while the Child is tender, and Vice not ſettled; and more effectually, the Cure being moſt throughly wrought, and the return of the Diſeaſe beſt prevented by taking it at firſt. This is ſo neceſſary that Solomon ſaith here, He (and ſo that ſeemingly-loving Shee) that ſpares the Rod, hates the Son; not that there is the affection of hatred in them, but there is the effect of it on the uncorrected Child. And while fondneſs works as ill an effect as the worſt hatred would do, Is it not juſtly called hatred? What could Parents do worſe, if they hated their Children never ſo much, than to bring them to the Gallows, and thither forbearing the Rod, and timely rebuking of their vitious diſpoſition, brings them, there to make a Sermon (with a Rope about their neck) and that againſt their Parents, for ſuffering them to have their will ſo much in the beginning of their time, warning all other Parents to take heed of the like child-pleaſing, and child-undoing courſe.
Which alſo ſhould teach all Children to ſubmit to correction; for if one ſhould ask them, Whether would you have your Parents love you or hate you? what Child hath ſo little wit, but will anſwer, he would have their Love? he muſt not therefore refuſe their Rod.
Prov. 17. 22.
A merry Heart doth good like a Medicine; but a broken Spirit drieth the bones.
Qu. WHat Helps are there for that Chearfulneſs that Solomon ſo much commendeth?
Anſ. This may be anſwered
1. More generally.
2. More particularly.
Firſt, More generally, with reſpect unto, and by the opening of this Text. As to which, it may be obſerved, that even an heart, naturally merry, and chearful by conſtitution and natural temper, aOr outward ſatisfaction, 1 Kings 4. 20.is a good Medicine, ADr. Phyſicians,Whereas by Sorrow of Heart, Men are much broken, Prov. 15. 13.
Quiet, Dr. Dyet, Dr. Merryman, are all good and the laſt not the leaſt help to Health.
But that merry Heart, which is the beſt Medicine, is that Heart which the Light of Gods Countenance rejoiceth, Pſal. 4. 6, 7, 8. Nehem. 8. 10. and which ariſeth from a good Conſcience, 2 Cor. 1. 12.
This merry Heart makes us (like a Medicine) to be in better plight in the whole man as appeareth in the Countenance, (Iſa. 2. 18.) which the Heart cheareth up, maketh chearful, and (as the Hebrew Expreſſion is) Goodeneth *Prov. 15. 13. Bonificat. foreign. Hereupon alſo, it makes us more able, vigorous and dexterous in all our actions, Nehem. 8. 10. whence we find in Scripture, that weak Iſaac calls for ſavoury Meat †Gen. 27. 4., (ſuch as would refreſh his Heart) that he might the better bleſs his Son. And Eliſha calls for a Minſtrel that his Heart being compoſed and quickened, he might be fitter to receive the Prophetical Inſpirations, 2 Kings 3. 15. ſo that it concerns all Chriſtians in point of Conſcience to labour to be chearful.
1. In regard of God], becauſe he loves a chearful Giver, requires joy in his ſervice, Deut. 16. 14. Iſa. 56. 7. and utterly diſlikes tears on his Altar, Mal. 2. 13.
2. In regard of Men, becauſe otherwiſe, they will be injurious and tedious to Society; for not only Princes love not to look upon Mourners (and therefore Mordecai muſt keep off, Eſth. 1. 2. and Nehemiah is queſtioned, Nehem. 2. 2.) but even Parents themſelves do not well endure puling and crying Children, but becauſe they be ſo troubleſome to every body they muſt be had out of the room.
That which is oppoſed to this merry and chearful heart, is a broken ſpirit, which is ſo far from doing good to the body like a Medicine, as that (like the worſt Diſeaſe) it drieth the bones, it preys upon and conſumes that natural and radical moiſture whereby life is preſerved. Albeit there be many ailings, yet while a man can ſay I am heart-whole, though we be ſorry for his pain, yet we fear not his life; for, a ſound Heart is the life of the Fleſh, Prov. 14. 30. but when the Spirit is once broken, (and broken it is by the ſorrow of the Heart, Prov. 15. 13.) then the bones will rot, and unleſs it can be healed, there's little hope of any long life, and no hope of health; for, a Spirit very ſad, will eat no Bread, 1 Kings 21. 5. Or, if Bread and Suſtenance be taken, yet the Body will not prove and thrive with it, 2 Sam. 13. 2, 4.
So much being ſpoken of the hurt of a broken ſpirit here, and the good of a broken ſpirit other-where, Pſal. 51. 17. (though the Word in the Original be not the ſame) it giveth occaſion of adjoining to this general explication, theſe two Rules.
1. Avoid Sadneſs], that is, all that ſorrow (whatſoever it be) that is not according to God and his Word, 2 Cor. 7. 9. But as the former part of this Verſe favours not ſinful Mirth, becauſe that ends in the moſt heart-breaking ſorrow, Prov. 14. 13. as we ſee in Belſhazar, Dan. 5. 4, 5. So the latter part ſaith nothing againſt godly Sorrow; nor is it to be ſpoken againſt.
1. Becauſe it is a Duty, (Joel 2. 12. Jam. 4. 9.) and God hath not appointed Duties to kill Men; therefore his Comforts are at hand to take away the extremity of the grief, 2 Sam. 12. 13. Joel 2. 13, 14. yet even this Sorrow alſo may be harmful by the exceſs of it; but ſo it is not a Duty, but the Device of Satan is to be looked upon in it, 2 Cor. 2. 7, 11.
2. Becauſe godly Sorrow is a ſpecial means of getting that glad Heart ſpoken of in the former part of the Verſe, inaſmuch as it is followed, not only with pardon of ſin, (2 Sam. 12. 13. Pſal. 51. 17. and outward comfort, (Joel 2. 17, 18, 19.) cauſing joy, ver. 23. but alſo with converſion to God, amendment of life, and everlaſting ſalvation, 2 Cor. 7. 10. ſo that ſuch may rejoice that they were made ſorry, ver. 9.
2. See to thy ſadneſs], that it be upon juſt and conſiderable reaſon; Let an hundred hearts be broken for a going into Bathſheba, Pſal. 51. Tit. v. 17. Let a Nehemiah look ſad and ſpare not, for the dilapidations and deſolations of the Church of God, and the broken Walls of Jeruſalem, Nehem. 1. 3. & 2. 3. But, to break a mans heart for diſaſters, haply conceited, and in imagination only, or at leaſt, of ſmall conſideration; as, becauſe others eſteem me not as I expect, content me not as I deſire, becauſe every thing frames not [point-vice] as I would have it; becauſe others look not upon me as I would they ſhould, or as they were wont to do, Gen. 31. 2. this, in the judgment of nature, is a folly and madneſs, and in the judgment of Scripture, murther; for ſuch ſorrow drieth the bones, as it is here, waſteth the marrow, and cauſeth death, 2 Cor. 7. 11. Look what Paul ſaid to the Corinthians, If I make you ſorry, Who ſhall make me glad? 2 Cor. 2. 2. that may be ſaid in this caſe: If I break and bear down my ſpirit, What ſhall bear up me? for it is the ſpirit of a man that ſuſtains his infirmity; but where the ſpirit that ſhould bear up, comes to be born up it ſelf as a broken thing, that wounded ſpirit, Who can bear? Prov. 18. 14.
Wiſe are they that ſo govern their joys and ſorrow, as to be able to ſay [for their joy], It is meet we ſhould make merry and be glad, Luke 15. 32. And [for their ſorrow] as Nehemiah did (in the greateſt preſence, and with the greateſt confidence), Why ſhould not my countenance be ſad? Nehem, 2. 3. there's all the reaſon in the world for it; And yet we muſt never ſorrow as they that have no hope, 1 Theſ. 4. 13. Ezra 10. 2.
This is the general Anſwer.
Secondly, Helps to Chearfulneſs will be better diſcerned and more affected by inquiring into ſadneſs; And namely into the cauſes, effects, and cure thereof.
1. The Cauſes of Sadneſs are;
1. Natural], a black and melancholy conſtitution inclining to ſadneſs upon every, yea, upon no occaſion, unto which there is a great addition; and whereof there is a more diſmal operation, by Satan that knows our tempers, and labours to make uſe of this humour for his own advantage, by ſinking the ſpirits of ſuch Perſons, hindring their ſervice, and tempting them by ſadder thoughts to ſadder and horrid acts.
2. Moral] ariſing from ſome cauſe that we think reaſonable, whether outward or ſpiritual.
1. Outward] As an earneſt and exceſſive longing after what we have a mind to, when it is not to be had, 1 Kings 21. 3, 4.—or Fears of wanting what we ſhall need; This divides, depreſſeth, teareth and tireth the heart with thoughts and cares and doubtings, Luke 12. 23, 25, 29. or of loſing what we have, Gen. 32. 7, 8, & 42. 36, 38.—And generally, any afflicting thing that we do, or are like to undergo, Mark 4. 38, 39, 40. Iſa. 37. 3.
3. Spiritual]; As the apprehenſion of our horrible ſin, dangerous guilt, the Wrath of God, and thoſe dreadful things that do accompany it, 2 Kings 22. 19. Nehem. 8. 9. Mat. 27. 3, 4. Acts 2. 37, & 16. 39. yea, or the hiding of Gods Face from thoſe who have formerly enjoyed it; who know not how to want it, nor (now) how to have it, Pſal. 30. 7. Job 34. 29.
2. The effects of ſorrow & deep ſadneſs.
1. The general Effect of it, is that it makes the heart to ſtoop, Prov. 12. 25. and (as it is here) to break.
2. The particular Evils that ariſe from it, are,
1. Spiritual; viz. the hindring and diſcompoſing of the heart to and in all holy Duties and the exerciſes of Religion, Levit. 10. 19. as Hearing the Word, Exod. 6. 9.—Meditation] it's hard to heave up an heavy heart; ſorrow clips the wings that it cannot mount up to Heaven-ward—So alſo, watching and praying, Luke 22. 45.—or thanksgiving, though there be never ſo great occaſion of it, Nehem. 8. 9. Beſides that the burden is ſo great, as that it preſſeth ſinful nature to take unlawful courſes to get it off, as it did Saul, on whom God laid a heavy burden, and he went to the Devil to obtain eaſe, 1 Sam. 28. 5, 7, 15. And this alſo hinders Men in their particular Calling (for the heavy-hearted are ſlack-handed); It makes them unfit to appear in, and very uncomfortable to humane ſociety, as David's ſorrow by reaſon of the death of Abſalom did him, 2 Sam. 19. 1, 4, 5.
2. Outward: It drieth the bones; for even as in joy, the blood is diſpers'd through all parts of the body, Prov. 15. 30. ſo in ſorrow, the blood being recal'd by nature that looks moſt to the vitals, and moſt noble parts, the bones (wherein notwithſtanding the ſtrength of the body lies) are left without moiſture, and marrow, and vigour, Prov. 3. 8. Beſides, it is injurious to a Mans Name and State, as we ſee in Joabs too rough and rude, but not altogether unreaſonable, ſpeech to dejected David, 2 Sam. 29. 5, 6, 7. yea, ſorrows pierce Men through, 1 Tim. 6. 10. cauſe death, Gen. 42. 38. and of all deaths, the moſt diſmal, as we ſee in Achitophel and Judas that ſo made away themſelves, unto which Satan hath oft tempted ſad ſpirits not without ſome ſad prevailings. Now
3. For the Cure of this Diſeaſe.
1. If it proceed from nature and conſtitution, natural and reaſonable means are to be uſed, as Phyſick, full Imployment]; for when ſad perſons are ſolitary, and left to the workings of their own hearts, their thoughts, like circles after a ſtone is once thrown into the water, multiply, are widened and enlarged in their heart-ſtraitning way—And to both the former may be added the variety of chearful company: I mean, with a calling, imployment and buſineſs among them; for idleneſs, vanity, luxury, are not a Medicine for Sorrow, but the matter of it; or if they be, they are like to prove at laſt a Medicine worſe than the Diſeaſe.
2. For moral Sadneſs, ariſing from ſaddening occaſions and occurrences, Reaſon will be a remedy (as with David, 2 Sam. 19. 8.) againſt the exceſſive degrees of it, and continuance of it; as we ſee in the ſame David, 2 Sam. 12. 22. Hence Elkanah ſo reaſoneth the caſe with Hannah, 1 Sam. 1. 8.
Reaſon and diſcretion will teach us not to be ſad.
1. Out of humour, to be affectedly ſowr.
2. Out of phanſie and fear of this or that which now is not, and perhaps will never be.
3. Out of feebleneſs, faint-heartedneſs, for every trifling thing that ſhould be leap'd over, and devoured, Prov. 24. 10.
4. Out of tenderneſs, delicacy, (Deut. 28. 56.) as if the wind muſt not blow upon us, but we muſt be exempted from the common troubles of mankind, and be like Adonijah, None muſt diſpleaſe us (nothing muſt diſpleaſe us) at any time, 1 Kings 16. In all this there's Will, ſelf-will, Tit. 1. 7. foreign; But where's the Reaſon? Why do we not judg of our ſelves that which is right? Luke 12. 57.
3. Religion is the moſt Soveraign Medicine for all manner of Sadneſs. As
1. Hearing the Word *See Act. 2. 37, Sad: & Ver. 41, Glad.], Iſa. 40. 1. & 50. 4. Hence Chriſt, ſeeing and fore-ſeeing his Diſciples heavineſs, preached ſo many heavenly Sermons upon the approach of his Paſſion, John 14. & 15. & 16.
2. Receiving the Sacrament], Baptiſm made glad the Eunuch, Acts 8. 37, 39. and breaking of Bread the firſt Chriſtians, Acts 2. 42, 46.
3. Prayer, 1 Sam. 2. 18. Pſalm 25. 17, 18.
But that which maketh all effectual, is the grace of Faith, Heb. 4. 2. John 14. 1. Rom. 15. 13. 1 Pet. 1. 8.
The former things mixed with Faith, help,
1. In outward Troubles]: As,
1. In all outward Wants], the believing that God is a Father, that He knows all our neceſſities, Luke 12. 30. and will ſupply them, Phil. 4. 19. 2 Sam. 12. 8.
2. In outward Loſſes and Abatements], the believing that God can give us much more, 2 Chron. 25. 9. or the ſame again, 1 Sam. 30. 19.
3. In Danger of Life], the believing that God knows how to deliver, 2 Pet. 2. 9. and doth do it, 2 Chron. 18. 31.
More particularly, the believing,
1. That no Evil can come upon us but according to the will of a good God, 1 Pet. 4. 19. Acts 21. 14.
2. That we need ſuch trials, 1 Pet. 1. 6.
3. That God will make all work for good, Rom. 8. 28.
4. That God will help us to bear all the evil till he bring the good, 1 Cor. 10. 13. Pſal. 55. 22. Iſa. 40. 27, 28, to the end. Iſa. 41. 10.
3. In ſpiritual Troubles].
Herein Faith reviveth by looking upon,
1. The Name and Nature of God, which quickeneth Prayer for the Pardon of Sin, Exod 34. 6 7, 9.—Pſal. 79. 9. & 25. 11.
2. The Covenant and Promiſes of God, Heb. 8. 12. 1 Sam. 30. 6. Jer. 50. 21. 1 John 1. 9. & 2. 1, 2.
3. The Experience of the Church and Children of God, (yea, of the greateſt Sinners) whereby a Probatum is put upon this Medicine, Numb. 14. 19. duplicate page duplicate page 1 Sam. 12. 20. 2 Sam. 12. 13. Luke 7. 47. & 18. 14. Acts 2. 37, 39, 41.
Theſe Comforts will be better communicated and improved, and this Faith much more fortified, by converſing with godly and chearful Company, Mal. 1. 13, 14, 15—16. For faint-hearted Perſons make others faint-hearted, Deut. 20. 8. But faithful and lively Men put life into others, 2 Chron. 22. 7, 8. Ezr▪ 10. 2, 3, 4, 5. 2 Cor. 7. 5, 6, 7. Prov. 12. 25. & 15. 23. & 16. 24.
The Helps ſpoken of before againſt Sadneſs, are Helps alſo unto Chearfulneſs.
Eſpecially, the Spiritual Helps, and the joy of the Lord, (Nehem. 8. 10.) wil… be our ſtrength in all Conditions, and in all the Duties required of us, (2 Chron. 15. 7, 8, 12.) and the moſt effectual means to keep us from ſinning, 1 Sam. 26. 9, 10, 11. And from fainting, Pſal. 27. 13, 14. & 4. 6, 1, 2.
Prov. 23. 1, 2, 3.
When thou ſitteſt to eat with a Ruler, conſider diligently what is before thee; And put a Knife to thy Throat if thou be a Man given to thine Appetite: Be not deſirous of his Dainties, for they are deceitful Meat.
Qu. WHat Rules are there given by Solomon for Rulers and daintier Feaſts, and to keep us from being under the power of luſts fortified by ſuch Feaſts?
Anſw. Before this queſtion be anſwered, it may be needful to anſwer another queſtion, and that is, Why ſo glorious a King, and Pen-man of Scripture as Solomon was, ſhould deſcend ſo low as to Table-talk (as it were) and reſtraining of appetite?
Now for ſatisfaction in this and the like Caſes, It may be obſerved:
1. That Scripture-Writers have a ſpecial reſpect to mens Souls and Salvation, yea, to their outward good alſo; and in order thereunto, give Rules for their ordinary behaviour, that by pleaſing their Senſes they may not hurt their Souls, or Bodies, or Eſtates. Solomon is ever and anon looking into, and ſpeaking of, diſorderly Families, faults and feuds of near Relations, the ſluggards Field; Sureties folly, the ſin and miſchief of Tale-bearers; of angry and contentious Perſons, &c. And the truth is, the work of a Miniſter (unto whom Solomon, acting the part of a Prophet may be a Patern) I ſay, the work of a Miniſter lies much in this, to be a Guide and Monitor in reference to the ordinary carriages and miſcarriages of thoſe with whom he hath to do; who either will take no notice of, or find ways to ſhift from general inſtructions, and things ſpoken in the air. And we ſee he that was greater than Solomon, even our Lord Jeſus Chriſt purpoſely applies himſelf to Table-diſcourſe, Luke 14. 7, to v. 15.
2. Is it a ſmall matter that People make their belly their God, when that ends in damnation? Pſal. 3. 19.
3. Here's a higher buſineſs than ordinary; for Solomons ſcope ſeems to be to warn Men, not to affect advancement to the Courts of Princes; or if See for this Mercer, Jun. Lavat. in Loc.they be advanced (as Prov. 22. 29.) to look to themſelves as thoſe that be in a brittle and dangerous condition. More particularly, his intent may be, to move Men to conſider ſeriouſly the common errour, and attractive to the Courts of Kings and Company of great Men; to wit, the promotions and pleaſing proviſions that are there; I ſhall have the honour to fit with Rulers, (Eſther 5. 12.) I ſhall fare as they fare, and enjoy with credit all the contents of nature. Now it's a great folly to intrude into, or aſpire unto the Court, and high Places upon theſe Conſiderations; not only in reſpect of Mens Souls (Pſal. 141. 4.) but of their State, the ſtanding is very uncertain, the Meat on the Table is deceitful; the Ruler, even when they ſit at Table with him, draws out their diſpoſitions, pries into their purpoſes, detects their inſufficiencies, obſerves if they any way be like to thwart his Pleaſure and Deſigns, and then he will deal with them thereafter. Hence many, that might have lived comfortably, plentifully, and honourably in their own Places and proper Seats, have ruined themſelves by looking after things too high for them.
This may ſerve to ſhew there is nothing here unworthy the Wiſdom of Solomon, or the Spirit of Wiſdom by which he ſpake.
But what Solomon ſpeaks of Rulers-Feaſts (and afterwards of Miſers-Feaſts, v. 6.) hath matter of Caution in it in reference to Feaſting (eſpecially to greater and higher Feaſts) in the generality, wherein our carnal luſts ſtir ſo ſtrongly, that it is not eaſie to keep them within due bounds.
To come then to the Queſtion propounded; There are two Rules laid▪ down here to prevent Exceſſes, viz. Conſideration and Mortification.
1. Conſideration], conſider diligently For matters of content are matters o… conſideration; yea, of ſo much the greater conſideration becauſe of the content. Hence when Jobs Children Feaſted, the Father Sacrificed: If the Feaſt be greater the danger is greater, and ſo the conſideration ſhould be more diligent: Should a Man mind nothing at Feaſts but Mirth & Meat? ſure, a mans Bread there ſhould be the Bread of carefulneſs, not as it is with covetous men out of worldlineſs, Pſal. 127. 2. but (as it is with wary and godly men) out of watchfulneſs; for it is a Sin, and a Brand lying on ſenſual men, to feed without fear, Jude v. 12.
This conſideration ſhould be of what is before us, that ſo we may not give our ſelves liberty to take of every thing, but make our choice, and take that which is offered to us, or which is fit for us, in ſuch a meaſure as is fit, with reſpect to Religion, which requires we ſhould eat and drink to the glory of God, 1 Cor. 10. 81. and to the health of our bodies, not eating or drinking that which will diſtemper us; and to civility and modeſty that we may not reach after any thing otherwiſe than becomes us, to pleaſe our palate; yea, to our credit and reputation, that we may not ſo enlarge our ſelves by too free a uſe of the Creatures, as to fall into babling, unwiſe diſcoveries of our ſelves, or any indecent carriage. Laſtly, we ſhould ſo look to that which is ſet before us, as to look to our ſelves, and ſee we do not ſo over-charge our hearts with many things, or with any thing, as to fall into ſecurity and a mindleſneſs of that laſt and great day, Luke 21. 34. Matth. 24. 48, 49.
2. The ſecond Rule in ſitting a… Feaſts (eſpecially greater Feaſts) is t… ſtudy mortification; for that which i… within makes us err in that which i… without. This Mortification is to b… exerciſed in two Things, viz. in rulin… James 4. 1our natural appetite, v. 2. and inord… nate deſires, v. 3.
1. Our Appetite] elſe, a Rule… Feaſts, and an unruly appetite both, wi… make bad work.
This is ſomething ſtrangely expreſſe… Put a Knife to thy Throat, if thou be Man (not only to whom an appetite given, but) given to appetite, as Pſal. 5▪ 19. To put a Knife to the Throat, is … put a force upon a mans ſelf to forbea… and not to devour greedily what his a… petite deſires: It may be beſt expreſſ… (as I conceive) by our Saviours ſayin… Pluck out thy right eye; cut off thy rig… hand, Mat. 5. 29, 30. Not only the Kin… dom of Heaven, but the Kingdom … Hell, and the work of Satan within (1 John 3. 8.) ſhould ſuffer violenc… I ſay, within us; for Chriſt's meaning not that we ſhould offer violence to a… natural part or member of our bodi… (that were murther, and againſt the ſixth Commandment) but his purpoſe is to ſhew that that vitiouſneſs and ſinfulneſs ſhould be removed, whereof the ſeveral parts of the Body are the Inſtruments. Be very choice of the natural eye, but pluck out the luſtful eye; of the natural hand, but cut off the injurious or furious hand, (1 Sam. 24. 13.) ſo, preſerve the throat; for that [via vitae] preſerves thy life; but cut the throat of thy concupiſcence and ſenſuality, cut the throat of the old man; Let nothing go down thy throat that conſcience cannot, or ſhould not concoct and digeſt: Suffer not thy throat to be an open Sepulcher, and like the Grave that is never fill'd, Prov. 30. 16. In ſum, conſtrain thy ſelf to continency, and impoſe upon thy ſelf a moderation in the uſe of creature-comforts, namely, of Meats and Drinks, whereof we have two rare Examples.
1. Of David, that abſolutely refuſed to drink the Waters of Bethlehem, which he ſo exceedingly deſired, 2 Sam. 23. 16, 17.
2. Of Daniel, who would not let any portion of the Kings Meat or Wine go down his throat, as conceiving a defilement in it, Dan. 1. 8.
Mortification is ſeen in reſtraining,
2. Our inordinate Deſires], Be n… deſirous of his Dainties: Not but that a man may come to a Feaſt (where dainties are) if he be deſired, but he muſ… not come (I do not ſay abſolutely, With but) out of a deſire of Dainties, bu… upon a clear call, and for better ends and reaſons; as Prov. 18. 24.
Unto this, the words following d… powerfully perſwade; for they are a deceit… ful Meat. This may be underſtood of th… thing, that is, of dainty Meats and Drinks, whereby we are ſoon deceived and beguiled of our temperance, according to that other Proverb, chap. 20. 1. Wine is a mocker, ſtrong Drink is raging; and whoſoever is deceived thereby (as many are) is not wiſe: But it ſeems to be refer'd more properly to the Perſon, that is, to the Perſon inviting, and with whom the Gueſt ſits; for it is not ſaid, Be not deſirous of Dainties, but of his Dainties. The like whereunto is ſpoken afterwards (v. 6, 7.) of the Niggards Feaſt; for there is a deceit alſo in his Meats, that is in Him, there being one thing in his mouth, and another thing in his mind; Experience ſhews that Feaſts have been oft made Trains and Traps to draw and enſnare men in, Rom. 11. 9. When Abſolom means to make an end of Amnon, he makes him a Feaſt, 2 Sam. 13. 27, 28.
It's no wonder if great Politicians ſpeak lies at one Table, Dan. 11. 27. ſpeak fair one to another when they be feaſting together, the better to accompliſh their miſchievous Deſigns; yea, inferior Perſons, Worldlings and Churles will ſometimes invite others, and make them eat and drink to get a good Bargain, and make a prey of them; by which means a man that loves Dainties, and conſiders not that they are Baits, is caught before he is aware; and when he ſees he is in the Snare, he's ready to vomit his ſweet Morſels, and is deeply diſpleaſed with himſelf that when he thought he received a kindneſs, and many ſweet words were exchang'd, even then he was doing himſelf a miſchief. Yea, How many crafty Fellows, get ſimple men to the Ale-houſe and beſtow drink on them, that they may the better cozen them, & when they be in their drink, get any thing of them?
Now all this ariſeth from deſire of Dainties, and taking pleaſure in theſe enſnaring things. The Birds feeding from Buſh to Buſh, is harder than at a Pit-fall, but it is not ſo deceitful. If thy Proviſion at home or in a meaner place, be ſlenderer, yet Remember, it's ſafer.
Prov. 23. 4, 5.
Labour not to be Rich; ceaſe from thy own Wiſdom.
Ver. 5 Wilt thou ſet thine eyes upon that which is not? for Riches certainly make themſelves wings, they flie away as an Eagle towards Heaven.
Qu. VVHat Counſel doth Solomon give for the Reſtraint of worldly Luſts?
Anſw. His Counſel is ſum'd up in this, Labour not to be Rich: But more particularly, there are in that which Solomon ſaith here, three Things held forth, viz.
1. An Errour.
2. The Root of that Errour.
3. The Remedy and Way to get out of it.
Firſt, An Errour, to wit, labouring to be Rich], wherein it is ſuppoſed that ſeeking of riches is laborious; worldlineſs is cumberſom: Men ſay, Religion is a hard Trade, and though they drudg all the week, yet that which troubles them, is the Lords day labour; Yea, to tie and confine a mans ſelf to a converſing with God in religious Exerciſes all that day, is (with ſome) to uſe himſelf worſe than he would uſe his Horſe; which is not only a childiſh thing, (for juſt ſo Children are aggriev'd that they are kept to School, they had rather go to plow) but an injurious ſlander put upon Religion: for, Is not Chriſts yoke eaſie, and his burthen light? Are not all the paths of Wiſdom, paths of pleaſantneſs? Prov. 3. 17. Mammon is the hard Maſter not Chriſt, and the [improbus labor] importunate labour, and moſt burthenſome; yea, and moſt dangerous drudgery is in the inordinate purſuit of theſe earthly things, Eccleſ. 5. 17.
I ſay, ſuch a labouring as this, is ſuppoſed; But that which theſe words evidently import and mind us of, is, that there is an errour in this; for Solomon ſaith, Labour not, and ſo doth Chriſt, John 6. 27. Not but that a man may labour in his Calling to encreaſe his State: But here are two Things,
1. The Action, Labour.
2. The End, to be Rich: Now, there's an Errour in both theſe.
1. In the Labour when it is exceſſive; that is, when there is,
1. Such a labour of the heart, as that the whole ſtream of a mans affections runs world-ward, and that ſo violently as that he will have no Nay; he will be rich, 1 Tim. 6. 9. or elſe he will be ſick and die, 1 Kings 21. 4. 1 Sam. 25. 37.
2. Such a labour of the head, as that a man is ever plotting and plodding about the world, Pſal. 49. 11. Luke 12. 17, 22. even when he ſhould hear a Sermon, Luk. 14. 18. yea, when he doth hear it, Ezek. 33. 31. Luke 12. 13, 15.
3. And ſuch a labour of the hand and body, as that a man can neither eat his meat nor ſleep with quietneſs, Eccleſ. 4. 8. & 5. 12, 17.—Pſal. 127. 2.
2. In regard of the End] when a man makes it his ultimate end, and chief aim to be rich, This cannot be good; for Wiſdom muſt be the principal thing, Prov. 4. 7. And our labour ſhould be,
1. In obedience to Wiſdom requiring us to be diligent in our Calling, Prov. 27. 23.
2. For the aſſiſting and adorning of Wiſdom; becauſe Wiſdom is good (that is, ſhews it ſelf to be good) with an inheritance, Eccleſ. 7. 11. & 9. 16. for thereby a Man is enabled to put forth his Wiſdom in the doing of good, as David and Solomon did in preparing for, and building the Temple, 1 Chron. 29. 2, 3. & 28. 20, 21.
Secondly, Here is laid down the root of this Errour], to wit, an Errour in judgment, which is this, that the Wealthieſt man is the happieſt man; and therefore he is the wiſeſt man that beſtows his labour, ſo as to get the beſt outward eſtate about him; And ſo indeed, worldly men judg, (Pſal. 10. 3. & 49. 18.) though God ſay, Thou fool, Luke 12. 20. and both Scripture and Reaſon refute that Errour.
For, 1. The Wealth of the world helps not to peace, but pierceth, Job 20. 22. Mat. 27. 3. 1 Tim. 6. 10.
Nor 2. To life, but drowneth Men in perdition and deſtruction, Luke 12. 15. 1 Tim. 6. 9. This errour in judgment Moſes was moſt clear from, and carried himſelf accordingly, Heb. 11. 25, 26. and all Men ſhould ceaſe from; Ceaſe from thine own Wiſdom; It's a wiſdom of our own, deſcends not from above, but is earthly, Jam. 3. 16. Gods Wiſdom ſays, This their way is their folly, Pſal. 49. 13. And what's our wiſdom to Gods? when every one is bruitiſh in his own knowledg, Jer. 10. 14.
Thirdly, There is added, v. 5. the remedy of this Errour, which is to underſtand well, and conſider of the Vanity of Riches, viz.
1. The Vanity and littleneſs of them They are not. There's no ſuch Excellency Carthwr.in them, they are the leaſt things Luke 16. 10. Nay, there is (as it were) no entity in them; they are in a day o… extremity like Job's Friends, then they are Nothing, Job 6. 21, clear contrary to the judgment of the world, that ſays … rich Man is a ſubſtantial Man, as if other Men were but Accidents; when it is not the Rich but the Righteous that is more excellent than his Neighbour Prov. 12. 26. and the holy Seed (whether rich or poor) is the ſubſtance, and ſubſiſtence both of the Church and the World, Iſa. 6. 13. Mat. 24. 22. O why wilt thou ſet thine eyes, or let thine eyes flie (as it is in the Original,) upon this Nothing? And it's rightly ſaid thine eyes; for the World is moſtly in a worldlings eye, and all the good he hath from his Goods, is the beholding of them with his eyes, Eccleſ. 5. 11. either his eye is after the World that he may have it, or on the World when he hath it; he loves to contemplate it, and rowl his eye upon it; and that's his Reward.
2. The Vanity and Inſtability of them]; for Riches certainly (if the true God may be believed) make themſelves wings; which is true two ways:
1. Becauſe they be things of themſelves, corruptible by ruſt, moth, &c. Mat. 6. 19.
2. Becauſe they be things corrupting with pride and working to oppreſſion, Pſal. 73. 6, 8. Obad. v. 3. and ſo they may be ſaid to enforce God to take them away. Experience hath ſtill confirm'd the uncertainty and volubility of theſe earthly Riches, eſpecially ill-gotten, a… they uſe to be when the eye flies very ſwiftly after them, Prov. 28. 20. The Father oppreſſeth, deceiveth, encroacheth, and ſo leaves a great State to the Son; ſo the Eagle is a great Bird, but hat… wings, ſuch are Riches ill-gotten: The Father, by his unjuſt courſes help'd them to wings, and then, the diſſolute So… lets them flie (as an Hawk) and make… himſelf merry with the Flight: Bu… they flie alſo as. an Eagle, high, and cannot be taken; ſwiftly, and cannot be over-taken, and that towards Heaven for God takes them away: Hell gather… them, and Heaven ſcatters them. Bu… howſoever gotten, ill, or well, they ar… but earthly Treaſures, Mat. 6. 19. an… ſo, ſubject to many caſualties and way (like wings) of divers ſorts that ma… carry them away from us. Now wha… wiſe Man (that hath eyes in his head would let his Heart lie, and let his Eye… flie upon ſuch flying things?
Prov. 25. 8, 9, 10.
Ver. 8 Go not forth haſtily to ſtrive, leſt thou know not what to do in the end thereof when thy Neighbour hath put thee to ſhame.
Ver. 9 Debate thy cauſe with thy Neighbour thy ſelf, and diſcover not a ſecret to another.
Ver. 10 Leſt he that heareth it put thee to ſhame, and thine infamy turn not away.
Qu. WHat's Solomon's Advice concerning the Vice of Strife and Contention?
Anſw. Solomon here adviſeth two Things.
1. Not to be haſty in ſtriving.
2. To be careful of debating as a ſpecial Remedy againſt that ſtriving.
Firſt, Not to be haſty in ſtriving]; Go not forth haſtily to ſtrive] as Men that have a mind to it, who haſten to what they long after. They that haſte moſt uſe to do worſt and ſpeed worſt; for in all things agreeable to corrupt nature, nature ſpeaks firſt and worſt: And though right Reaſon, and eſpecially ſanctified Reaſon and Grace, may afterward ſpeak better things; yet a former ingagement is a great detainment from obeying later and better thoughts; for ſuch is the pride of ſinful Man, that he will rather adventure upon the danger of proſecuting a worſe way, than incur the diſhonour of changing, though it be for a better; when he hath once gone forth haſtily, he's very loth to make a a retreat, though back again be the better way.
For help in this Caſe; a Man that is about to go out in a ſtriving way, ſhall do well to entertain a four-fold Conſideration.
1. In point of Juſtice, whether the Cauſe be right, elſe that general Rule, Mat. 7. 12, forbids contending for Victory in it.
2. In point of Religion, whether it be of moment, elſe there ſhould be rather a taking of Wrong than a raiſing of trouble about a trifle, 1 Cor. 6. 7.
Yea, and in point of Reaſon this is to be conſidered alſo, that more may be ſpent in time and charge than the matter is worth.
3. In point of Charity, whether an offer of peace and friendly agreement have been made, Heb. 12. 14. Deut. 20. 10. for it is not meet to deal as delighting in War, Pſal. 68. 30.
4. In point of Providence, whether there be a probability of prevailing, (the cauſe being good, and a good cauſe being like to find favour) elſe better forbear, and (foreſeeing an ill Succeſs) prevent Strife by patience, than end it with ſhame. Know well what thou do'ſt at firſt, leſt (as Solomon here ſaith) thou know not what to do at laſt.
Secondly, Solomon adviſeth to debate the cauſe, where three Things are intimated:
1. That it's good to end Differences.
2. By what Courſe.
3. With what Caution.
1. It's good to end things privately]. If there be a Strife, yet Go not forth, Go not far, not to the Court, to the Bench; rather Go in, than go forth, that is into thy Neighbours houſe, or into a Neighbours houſe; that's likeſt to put an end to Strife, and prevent that expence of time and money, yea, of love and charity alſo which every Law-ſuit carries with it; yea, more evil than men given to ſtrife are aware of: For Law-ing is like Building, that will coſt twice ſo much as a man thinks of before-hand.
2. The courſe is Debating; That's the beſt Compoſer of Controverſies; for, They commonly ariſe (at leaſt, riſe to get higher) not ſo much out of a deſire to try what's right and obtain what's juſt (in which debating and the opening of all things as indeed they are, is very helpful); As from,
1. Miſpriſion; Now a patient and unpartial debate, diſcovers and removes all miſtakes.
Or, 2. From Paſſion; and Debating (eſpecially neighbourly and with offended neighbours themſelves) calls up Reaſon to judg of the Controverſie and cries down Paſſion.
3. The Caution is, Debate with him himſelf; without neceſſity, Go not further, Mat. 18. 15. For Contention gone forth, is like water broken out, Prov. 17. 14. the further it runs, the deeper and fiercer it is to go further from an end; peace is ſooneſt made when feweſt meddle, Fermin.
But in ſpecial, the warning is, Diſcover not a ſecret to another, Prov. 17. 9. If haply (thy Neighbour and thou not agreeing between your ſelves) the matter be propounded to another that will be indifferent to both, then keep cloſe to the matter, if any thing (not honourable to thy Neighbour) hath paſs'd ſecretly between thee and him when you ſtood upon good terms; or if there have been ſome worſe and more paſſionate paſſages in the heat of Contention, which touch not the cauſe, and no man knows but thou and he, diſcover not any ſuch ſecrets (that are beſides the buſineſs) to a third perſon, to ingratiate thy ſelf and cauſe, to make him the more on thy ſide, by making thy Neighbour vile; for ſuch blabbing, ſuch unfaithfulneſs, enmity, and inhumanity, will put (not thy Neighbour, but) thee to ſhame before a good-natur'd Perſon (whether an Arbitrator or an Auditor only); And whereas by ſuch an one, thy Neighbour's infirmity will be buried and kept ſecret, he will blame and ſhame thee for want of ſecrecy; and that infamy of thine for ſuch malice and treachery, ſhall not turn away.
O How many when they be at a Debate, that ſhould and might reconcile them (being drunk with anger and ſpleen) vomit up all, diſcover all nakedneſs, ſtriving ſo far to ſhame every Man his Adverſary, as that they ſhame themſelves eternally!
Prov. 28. 14.
Happy is the Man that feareth alway.
Qu. VVHat is there in Fear that a Man for that ſhould be counted Happy?
Anſw. Fear is of divers Sorts, viz.
1. Natural], ariſing from the Principles of created (not corrupted) nature; and therefore, not bad nor good, morally; as to fear Fire, Water, a Drawn-Sword: This is in Beaſts (uncapable of Reaſon, and therefore of ſin) as well as Men; in good Men as well as in bad; yea, in Chriſt himſelf, Heb. 5. 7. who feared that which (looking to humane infirmity) might have over-whelmed him for ever; therefore fearing, he prayed, O let this Cup paſs, or let it not prevail to ſwallow me up. Others, out of this fear, avoid the evil feared, by diſcretion; God's Children, by Religion; others, when they cannot by prudence prevent and avoid ſuch evil, ſeek by fortitude to bear them; but Gods Children ſtrive by grace and heavenly conſolation to prevent or to endure them, Rev. 2. 10. as David (we may ſay, as Chriſt) who, fearing ſets the Lord before him, and ſo concludes, that becauſe He is at his right hand, he ſhall not be overwhelmed, but raiſed, Pſal. 16. 8, 9, 10, &c. & Pſal. 56. 3.
2. Corrupt or Criminal], or penal; for Fear inordinate is,
1. A Sin], becauſe it is accompanied with diſtruſt of Gods goodneſs, deſpair of his mercy, and makes Men to flie from him as an Enemy, Gen. 3. 10. Iſa. 2. 10. yea, to fight againſt him, 1 Sam. 4. 7, 9.
2. A Puniſhment], and a miſerable one too, Deut. 28. 65, 66, 67. Iſa. 33. 14. Jer. 20. 3. a puniſhment fit for Devils, who believe and tremble, and like to Hell; for Fear hath torment, from which Gods Children are delivered in part here, and ſhall be perfectly hereafter, Pſal. 112. 7. Prov. 28. 1. Jer. 17. 18. Heb. 2. 15.
3. Spiritual], becauſe wrought by the Spirit, which is the Spirit of the Fear of the Lord, Iſa. 11. 2. Or Filial (becauſe in the Sons of God, in them only, and well-becoming them) whereby the Children of God, conſidering Gods Majeſty, Mercy, Juſtice, &c. and their own ſin and unworſhineſs, fear before him, Mal. 2. 5. This Fear hath a Threefold Object, viz.
1. God] to be feared.
1. As the great King, for his incomparable excellency and eminency, Jer. 10. 7, 8, &c. Dan. 5. 19. Rev. 1. 17.
2. As a Father, for his Mercy and Goodneſs, Mal. 1. 6. Pſal. 130. 4. Hoſ. 3. 5. and therefore to be obeyed, 1 Pet. 1. 14.
3. As a Judg that will and muſt meet with Rebels; and therefore is not to be provoked; See 1 Pet. 1. 17. 2 Cor. 5. 10, 11.
2. Sin] that it may not be committed; See Gen. 20. 11. Numb. 12. 8. Eſth. 7. 5. yea, that Duty may not be un-performed, nor ill performed, but ſin of omiſſion avoided, Exod. 5. 3. Mal. 1. 14. Hence it followeth, that ſince I am to be afraid of Sin, I muſt be afraid of my Self in whom there is ſuch a root of corruption, Deut. 11. 16. Luke 21. 34. Deut. 29. 18. and of Satan, the Prince, (Epheſ. 2. 2.) and of wicked men, the Inſtruments of tentation, 1 Cor. 10. 12. Prov. 5. 8.
3. The puniſhment of Sin] to be feared ſo, that it may not be procured, as Job did, Job 31. 3, 23.
Now, It's true, that wicked men Fear, but it is out of an evil conſcience, not fearing ſo as to prevent the evil feared (there was never any in Hell that ſo feared it as to uſe all means to prevent coming to it) but ſo, as that the thing they fear comes upon them, for want of taking a due courſe to free themſelves from it, as the Thief fears the Halter, and yet procures it; but Gods Children fear to bring by their Sin ſad things on themſelves; and therefore ſo fear in the time of their proſperity as to prevent adverſity; as Exod. 9. 20.
Queſt. But how is it poſſible that Fear ſhould have ſuch an hand in Man's Happineſs?
Anſw. Becauſe though Fear be found in all as the ſame created affection, yet it is not of the ſame effect; Fear in the godly is a defence from evil, Prov. 14. 16. & 16. 8. in the wicked, it is a taſte of Hell; it betrays, or at leaſt over-looks the ſuccours that reaſon affords, much more the helps that grace offers; and ſometimes, inſtead of laying hold on the Promiſes, lays hold on an Halter (as Judas) or invites another to take away their life. Yea, Saul takes a Sword and falls upon it himſelf for fear leſt the uncircumciſed Philiſtims ſhould come and thruſt him through, 1 Sam. 31. 4.
An holy Fear is of another nature, and hath theſe Commodities and Happineſſes in it.
1. It is a good Counſeller]; Fear occaſioneth counſel, and counſel ſafety, Prov. 3. 7. Holy Fear ſaith, How ſhall I with my ten thouſand look the Lord in the face that comes againſt me with his twenty thouſand? Hereupon he that feareth God, having (by the help of his fear) thus conſulted, ſeeketh peace by Jeſus Chriſt; So Jehoſaphat's fear ſuggeſted a wiſe courſe for his welfare here, 2 Chron. 20. 3.
2. It is a good Watch]. As a fearful Dog is againſt Thieves. It's the fearful, See Prov. 3. 29.that is the moſt careful Servant night and day: Fear gives warning, and ſo we betake our ſelves to our Hold, Gen. 32. 9, 10. Pſal. 40. 3.
3. It's a good fortifier]. It makes Gods Children do as they that confine on the Sea, or on an Enemy's-Country, where the greateſt fortifications are, and every thing looked to whereat an Entry might be made; ſo Men fearing God look to every thing, as the mouth, Pſal. 39. 1. the eye, Job 31. 1. the hand, 1 Sam. 24. 13. even as Noah feared and made an Ark, Heb. 11. 7.
4. It's a good Monitor] or Maſter of Ceremonies, minding us of our duty and diſtance: As it is ſaid, ſerve the Lord without fear, that is, diſtruſtful fear, (if you have that you be too far off); ſo it is ſaid alſo, Serve the Lord with fear, Pſal. 2. 11. for we muſt not be too bold, Pſal. 89. 7.
Fear therefore muſt be ſtill with us; we muſt be in it all the day, Prov. 23. 17. and yet Faith and Fear are, and ought to be joined together, that as we ought not to be too bold, ſo we may not be baſe, Pſal. 56. 3. & 147. 11.
5. It's a Life▪ prolonger], and that with peace and happineſs, Prov. 19. 23. & 22. 4. Eccleſ. 8. 12, 13.
Prov. 28. 14. Latter part.
—But he that hardeneth his heart ſhall fall into miſchief.
Qu. WHat hardneſs of heart is that whereby a Man falls into miſchief?
Anſw. In general: All that wilful hardening of a Mans heart which is againſt the fear of God mentioned in the former part of the Verſe, upon the want whereof all ſin and judgment is bottomed, Mal. 1. 5. For as the fear of God is the beginning of wiſdom and welfare; ſo a fearleſs and daring heart is the beginning of all folly and miſery, Prov. 14. 16.
Particularly, There is a miſchievous hardneſs of heart:
1. Againſt the Commandment of God, which every wiſe man fears, Prov. 13. 13. and they that are appointed to miſchief and deſtruction deſpiſe, Jer. 44. 16, 17.
2. Againſt the reproofs, admonitions and warnings of the Word: By this it appeared that God was determined to deſtroy Amaziah, 2 Chron. 25. 16. See for this, 2 Chron. 36. 12, 14, 15, 16, 17. Iſa. 48. 4. Jer. 44. 4, 5, 10. Ezek. 3. 7. Zech. 7. 11, 12, 13. In ſpecial, Prov. 29. 1.
3. Againſt the threatnings of God, and thoſe judgments that wiſe Men ſee are coming on apace, Nehem. 9. 29, 30. Iſa. 5. 19. Jer. 5. 12. Prov. 22. 3.
4. Againſt the judgments of God already executed, Jer. 5. 3. Zeph. 3. 7. Amos 4. 6, 8, 9, 10, 11, 12.
5. Againſt the mercies, merciful offers, promiſes and providences of God, Iſa. 7. 11, 12, 13, 17. Amos 2. 9, 14. Rom. 2. 4, 5.
6. Againſt the gracious Works of God: O how grievous was their hardneſs of heart that could not abide that Chriſt (of whoſe power and doing good every where, they were convinced) ſhould ſpeak a word to reſtore a withered hand on the Sabbath day, when themſelves would not loſe or be loſers in, an Ox or an Aſs for want of looking on them on that day! Mark 3. 5. with Mat. 12. 11, 12, 13.
7. Againſt the holy ways of God, Mal. 3. 13, &c.
But yet this hardneſs of heart may further and more diſtinctly be known by the words uſed to expreſs it:
Namely, It is expreſſed,
1. By a word ſignifying hardneſs ariſing from drineſs *foreign. Rom. 2. 5.; So, a Perſon hard-hearted is one that wants the moiſture of grace, whereby he receives heavenly things as a ſtone, which is wet for preſent, but dry preſently, having not (as the Earth hath) any moiſture in it ſelf.
2. By a Word ſignifying that which is hard by Cuſtom *foreign. Eph. 4. 18., through calloſity, brawnineſs and often beating upon it, as the High-way by often treading on it. And (indeed) the hard heart is the Devils Cauſey-way, and Sin is the Devils Foot whereby he treads on it, and makes it hard, Heb. 3. 13. Jer. 13. 23. And whereby it is fitted for the Wrath of God, which (like the thunder-bolt) ſpares that which is ſoft, and rends that which is hard, 2 Kings 17. 19.
Now, that it may appear that every Man falls thus into miſchief by his own fault, it is ſaid, He that hardeneth his heart]; For whoſe heart is hardened, it is his own fault: It's thy hardneſs, Rom. 2. 5. It's of mens own making; for it is ſaid, They made their hearts as an Adamant-ſtone, Zech. 7. 12.
For though God be ſaid to harden, yet he hardens not properly, poſitively, efficiently, cauſally; (that's the cauſe which produceth the effect out of its proper virtue); Let no man ſay when he is hardened, I am hardened of God, (as Jam. 1. 13.) for He infuſeth not hardneſs, He makes not that heart hard that was ſoft before, but leaves men in and to their own hearts; the conſequent whereof becauſe it is hardneſs, therefore God is ſaid to harden. Thus he may be ſaid to harden, though not efficiently; yet conſequentially by dereliction, and with-holding that ſoftening grace which He is not bound to give; yea, judicially He hardens by Tradition, giving up by his juſt judgment, hard-hearted, impenitent and obſtinate men to the power o… Satan, that by him they may be hardened 2 Theſ. 2. 10, 11, 12.
Thus for Wicked Men.
God is ſaid alſo to harden his Children, Iſa. 63. 17. but that is only becauſe for a time, he giveth not out unto them that accuſtomed influence of his grace which they have formerly felt and ſo they be like the Earth which though there be moiſture in it, yet, i… for a longer time it want the dew o… Heaven, it grows dry and hard. This is not a wilful hardening in them, but … woful hardening to them; whereof therefore they complain to God, yea and both humbly and faithfully plead and expoſtulate with him, in regard of the promiſe of a ſoft heart they have from him, Deut. 30. 6. Ezek. 36. 26.
Notwithſtanding which, God ſometimes leaves them dry and hard; Namely, for two Reaſons.
1. For ſome fore-going Sin]. David was ſo hard of heart, that he apprehended not what Nathan intended till he ſaid, Thou art the Man, 2 Sam. 12. 7. This came of his Adultery, Murder, Diſſimulation.
2. For a trial and diſcovery of Humane Infirmity] when a man thinks highly of himſelf, or the Church of him, as in the Caſe of Hezekiah, 2 Chron. 32. 31.
O let us take heed of the deceitfulneſs of Sin, (Heb. 3. 13.) of going a little, and a little further; That hardens. A wiſe man ſays not, I never eat Flints or Mil-ſtones, therefore I ſhall never have The Stone; but purgeth humours and crudities from the Stomack, becauſe they (being impacted) will breed the Stone; ſo a wiſe Chriſtian is wary and provident to prevent and remove every corrupt thing, which by pleaſing and polluting the heart for the preſent, hath a tendency in it, to the hardening of it.
But the Man here ſpoken of, that is devoid of the Fear of God, is careleſs, m…dleſs of the miſery and miſchief of an hard heart; and therefore walks in thoſe ways merrily, that makes his heart like the High-way; yea, rather than fail, he will make that Mercy of God that ſhould lead him to repentance, Rom. 2. 5. an help to his hardening; for he ſays God likes my courſes well enough (when he proſpers) Pſal. 50. 21. And (however) thinks with himſelf, God will be merciful at laſt (albeit God profeſs he will not, Deut. 29. 19, 20.) yea, though Mercy and hardneſs of Heart be oppoſed the one to the other; God is ſaid, Rom. 9. 18. to have mercy on whom he will, and whom he will he hardens; that is, taketh not away that hardneſs of heart which they have of themſelves, but giveth them up to it; ſo that, if hardening, no Mercy; What then? Why, Wrath by heap, if that hardneſs of heart be continued in, and inſtead of Mercy, everlaſting Miſchief, Rom. 2. 4, 5, 6.