9 lines
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9 lines
5.7 KiB
HTML
<p>Solomon, having undertaken to <i>teach a young man knowledge and discretion</i>, here lays down two general rules to be observed in order thereunto, and those are, to fear God and honour his parents, which two fundamental laws of morality Pythagoras begins his golden verses with, but the former of them in a wretchedly corrupted state. <i>Primum, deos immortales cole, parentesque honora—First worship the immortal gods, and honour your parents</i>. To make young people such as they should be,</p>
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<p class="tab-1">I. Let them have regard to God as their supreme.</p>
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<p class="tab-1">1. He lays down this truth, that <i>the fear of the Lord is the beginning of knowledge</i> (<a class="bibleref" title="Prov.1.7" href="/passage/?search=Prov.1.7">Prov. 1:7</a>); it is <i>the principal part of knowledge</i> (so the margin); it is the head of knowledge; that is, (1.) Of all things that are to be known this is most evident, that <i>God is to be feared</i>, to be reverenced, served, and worshipped; this is so the beginning of knowledge that those know nothing who do not know this. (2.) In order to the attaining of all useful knowledge this is most necessary, that we fear God; we are not qualified to profit by the instructions that are given us unless our minds be possessed with a holy reverence of God, and every thought within us be brought into obedience to him. <i>If any man will do his will, he shall know of his doctrine</i>, <a class="bibleref" title="John.7.17" href="/passage/?search=John.7.17">John 7:17</a>. (3.) As all our knowledge must take rise from the fear of God, so it must tend to it as its perfection and centre. Those know enough who know how to fear God, who are careful in every thing to please him and fearful of offending him in any thing; this is the Alpha and Omega of knowledge.</p>
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<p class="tab-1">2. To confirm this truth, that an eye to God must both direct and quicken all our pursuits of knowledge, he <i>observes, Fools</i> (atheists, who have no regard to God) <i>despise wisdom and instruction</i>; having no dread at all of God’s wrath, nor any desire of his favour, they will not give you thanks for telling them what they may do to escape his wrath and obtain his favour. Those who say to the Almighty, <i>Depart from us</i>, who are so far from fearing him that they set him at defiance, can excite no surprise if they desire not the knowledge of his ways, but despise that instruction. Note, Those are fools who do not fear God and value the scriptures; and though they may pretend to be admirers of wit they are really strangers and enemies to wisdom.</p>
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<p class="tab-1">II. Let them have regard to their parents as their superiors (<a class="bibleref" title="Prov.1.8,Prov.1.9" href="/passage/?search=Prov.1.8,Prov.1.9"><span class="bibleref" title="Prov.1.8">Prov. 1:8</span>, <span class="bibleref" title="Prov.1.9">9</span></a>): <i>My son, hear the instruction of thy father</i>. He means, not only that he would have his own children to be observant of him, and of what he said to them, nor only that he would have his pupils, and those who came to him to be taught, to look upon him as their father and attend to his precepts with the disposition of children, but that he would have all children to be dutiful and respectful to their parents, and to conform to the virtuous and religious education which they give them, according to the law of the fifth commandment.</p>
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<p class="tab-1">1. He takes it for granted that parents will, with all the wisdom they have, instruct their children, and, with all the authority they have, give law to them for their good. They are reasonable creatures, and therefore we must not give them law without instruction; we must draw them with the cords of a man, and when we tell them what they must do we must tell them why. But they are corrupt and wilful, and therefore with the instruction there is need of a law. Abraham will not only catechize, but command, his household. Both the father and the mother must do all they can for the good education of their children, and all little enough.</p>
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<p class="tab-1">2. He charges children both to receive and to retain the good lessons and laws their parents give them. (1.) To receive them with readiness: “<i>Hear the instruction of thy father</i>; hear it and heed it; hear it and bid it welcome, and be thankful for it, and subscribe to it.” (2.) To retain them with resolution: “<i>Forsake not their law</i>; think not that when thou art grown up, and no longer under tutors and governors, thou mayest live at large; no, <i>the law of thy mother</i> was according to the law of thy God, and therefore it must never be forsaken; thou wast trained up in the way in which thou shouldst go, and therefore, when thou art old, thou must not depart from it.” Some observe that whereas the Gentile ethics, and the laws of the Persians and Romans, provided only that children should pay respect to their father, the divine law secures the honour of the mother also.</p>
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<p class="tab-1">3. He recommends this as that which is very graceful and will put an honour upon us: “The instructions and laws of thy parents, carefully observed and lived up to, <i>shall be an ornament of grace unto thy head</i> (<a class="bibleref" title="Prov.1.9" href="/passage/?search=Prov.1.9">Prov. 1:9</a>), such an ornament as is, in the sight of God, of great price, and shall make thee look as great as those that wear gold <i>chains about their necks</i>.” Let divine truths and commands be to us a coronet, or a collar of SS, which are badges of first-rate honours; let us value them, and be ambitious of them, and then they shall be so to us. Those are truly valuable, and shall be valued, who value themselves more by their virtue and piety than by their worldly wealth and dignity.</p>
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