well that ye may not wrong the writer as one writing on Job said that if Job were now alive he would be more weary of his Comment then he was of all his troubles and so he left writing as despairing of ever finding out Jobs true meaning He that will profit by these Proverbs must bring the words to the speakers intention and not force them to serve his own You must not make a Sermon first and then chuse a Text here but first chuse a Text and then gather points naturally out of it the words being well cleared first because oft they are more obscure then in some other books The second use is for the people that they should read this book often and hear it expounded willingly Many despise Books because written by mean men This is by a famous King King James his Basilicon Doron took much for the Authors sake Here the Sun stands still for your instruction as he did in Gibeon Woe to them who hear not Solomon Preaching within their gates when the Queen of Sheba went so far to her great cost to hear him And woe to those great Politicians that leave Solomon to follow Matchiavil How great a favour is it to confer daily with so great a King How great a fin is it to leave him to confer with humane works as if a young man should leave a choise Lady to wooe a nasty begger woman Here is a golden there a leaden pen. If Solomons Crown or Sword or Scepter were to be seen how would people flock after it His Books are his best reliques No danger of superstition in conversing with these Here is Solomons Crown and Jewels and treasure Attend then to the reading of them or hearing of them expounded to the ends mentioned in the five verses following and if thou attain to them thou wilt not lose thy labour For particular observations The Proverbs 2. Doct. All Scripture should be read with diligence but some places more carefully then other As the Proverbs Ecclesiastes Canticles Isaiah Johns Gospel Paul to the Romans the Revelation as written in an higher strain then others and containing high mysteries Vse Be sure to be awake and watchful in perusing these of all others yet be negligent in none Carry thy eyes about thee in these Books especially Of Solomon Peaceable A good name imposed by his Parents 3. Doct. It is was the use of good men to doe so and it is very laudable They had more Prophetical infight in this businesse and were more guided by Gods Spirit then we Hence Isaac had his name from laughter Jacob from supplanting Noah from rest Zedekiah the King and Jehozadac the high Priest before the captivity had Gods justice set forth in their names But after the captivity the great mens names set out Gods mercy as Ezra an helper Nehemiah bringing comfort from God Jehoshua the High Priest taught them by his name that God would save them We have not that gift yet may impose good names that may put our children in minde of good things unlesse they forget their own names So the Saxons in this Island gave their children good names though now through the alteration of the language men understand not their own names Edmund signifies a mouth of troth as Verstegan would have it or blessed peace as Camden renders it Like our Solomons name Edward keeper of his oath Frances free We say stil Frank and free Hugh Joy or comfort Humfry Home peace Ralph helping by counsel Richard a liberal minde Robert famous in counsel Roger a preserver of quietnesse Rouland the rest of the Country It were well if men would give good names to children now that might be monitours of good to them when their parents shall be dead More particularly 4. Doct. Solomons name Peaceable shews what the disposition of a King or Magistrate should be He should with Mordecai seek the wealth and peace of his people Esth 10.3 Apes iracundissimae atque pro captu corporis pugnacissimae aculeos cruentos effusos in vulnere relinquunt sed solus rex earum aculeo semper caret natura enim telum ei detraxit iram ejus inermem reliquit The Bees the most angry creatures and quarelsome for their bignesse leave cruel stings shot out in the wound but their King only alwayes wants a sting for nature hath taken away his weapon and left his anger without a dart Senec. de Clem. l. 1. It were good for the world if Kings had no stings Trajan was so merciful that he was angry that a Traitor was executed without his knowledge and commanded it should be no more saying He is a mad man that had rather pluck out his sore eyes then cure them He had more desire to root out wickednesse then wicked men If mens nails be sharp they pull them not off but pare them Musitians break not strings out of tune but put them in tune Yet sometimes though to the pain of the body a member desperately ill must be cut off lest it gangrene all the rest Ne pars sincera trahatur The Son Ye heard before the word comes from building 5. Doct. Men defire to leave memorials behinde them The best is a good childe like the Father as Solomon was like David Had Absalom had a son then alive he would never have built him a pillar to keep his name in remembrance 2 Sam. 18.18 Our children may honour God when we are dead An ancient Minister of good note in this Nation being unmarryed himself reasoning with a marryed Gentlewoman about the best estate of the two pleaded his great freedome he had from family cares and for his studies She cals a childe of hers and catechizes him before the Minister Now Sir said she you had need serve God well while you live for he shall get no glory by you in this world when you are dead This childe may honour God when I am gone and others that may come from him to the worlds end This may teach Parents 1. To be thankful to God for children If cattel be a blessing Deut. 28.4 what are children then The barren leave no remembrances behinde them When an old tree dies it is a comfort to see a young one come up in the roome 2. Endevour to make your children Gods children If God give Samuel to Hannah Hannah will give him back to God again 1 Sam. 1.11 Of David Beloved of God This was better then his Kingdome 6. Doct. Gods love is more worth then all the world Because he can doe more for us then all the world can both here and hereafter This is the Saints triumph Vnto him that loved us be glory and Dominion for ever and ever Rev. 1.5 6. And Pauls glory in particular I live by the faith of the Son of God who loved me David might be so called because his parents loved him but much more because God loved him Try then whether ye be Davids and Jedidiahs beloved of God ye need
For 1. No man handles one point fully in one place 2. God may give a man new matter the second time not thought of before 3. I did of purpose never look back to those former places though they lay by me hoping that God that put me upon it again would give me some other thoughts of it V. Quarrel not that some places are twice quoted and some things repeated in the Book For 1. I may forget what I did before in so large a task 2. All Readers will not read all the Book So some may finde them in one place some in another Lastly whereas by reason of my far distance from tke presse many faults have escaped and I have therefore added a Table of the most materiall ones that corrupt the sense I desire that the Reader would follow the practise of a godly and reverend Minister in Kent who reads no Book till he have first corrected all the faults in it with his pen according to the Authors minde expressed in the Errata So shalt thou meet with no such rubs in the way nor puzzle thine owne head to finde another mans meaning This is all and so commending both thee and the Book to Gods speciall blessing and desiring if thou get any good by it thou wouldst give God the glory and me thy prayers I remain Thine in the Lord for the furtherance of thy faith Francis Taylor AN EXPOSITION OF THE Three first Chapters of the Proverbs PROV 1.1 The Proverbs of Solomon the son of David King of Israel IT is the custome of Preachers and writers to say something by way of Preface when they begin a book The Text it self gives occasion to speak of the worth of the work and of the Writer But I shall by way of Preface speak first of all Solomon's works comparing one with another Secondly of this particular work Three works there are of Solomons in Scripture arguments of that large wisdome which God gave him resembling his people the one like the sand on the sea shore 1 King 4.29 the other like the dust of the earth 2 Chron. 1.9 That he begged that he had 2 Chron. 1.10 11 12. Give me now wisdome and knowledge that I may goe out and come in before this people For who can judge this thy people that is so great And God said to Solomon Because this was in thine heart and thou hast not asked riches wealth or honour nor the life of thine enemies neither yet hast asked long life but hast asked wisdome and knowledge for thy self that thou maist judge my people ever whom I have made thee King wisdome and knowledge is granted unto thee and I will give thee riches and wealth and honour such as none of the Kings have had that have been before thee neither shall there any after thee have the like The Proverbs set out true Wisdome Ecclesiastes worldly Vanity Canticles heavenly Love The first teacheth us how to live in the world The second how to wean us from the world The third how to rejoyce in the love of Christ And Solomon varies the title sutably to the occasion In the beginning of the Proverbs he writes himself King of Israel that he might teach all his people In Ecclesiastes he cals himself King in Jerusalem Eccl. 1.1 that the people that had seen his vanity there might not imitate it In the Canticles he takes no kingly title at all Cant. 1.1 No more but bare Solomon Proprium nomen sufficit nescit se esse regem He is content with his own name taking no notice that he was a King He had no title to Christs love as a King Every good subject of his had as much title to it as he For this work of the Proverbs I shall treat of seven generall heads 1. Of the number of Solomons Proverbs 2. Of the time of uttering them 3. Of the speakers of these Proverbs 4. Of composing them 5. Of the manner of speech in them 6. Of the division of the book 7. Of my manner of handling it For the first The number of Solomons Proverbs They are said to be three thousand 1 King 4.32 Quest What is become of all the rest for we have not one thousand of them left Answ Either they were not written by himself or others for it is not said he writ them but he spake them or else they were lost in processe of time being not so much regarded as the rest as not appointed by God for canonicall Scripture to abide for the information of his people to the end of the world So all his Songs being one thousand and five are lost except the Canticles the best of them and all his Philosophicall discourses of the nature of all kinde of bodily creatures mentioned 1 King 4.32 33. For the second thing The time of uttering them I conceive that Solomon did ordinarily utter them at his table and especially at feasts for the good of such as did eat with him or attended on him It was the custome of the Philosophers and other wise men among the Heathen to speak of profitable things at their meals especially at supper for they seldome had set dinners And the Jewes feasts were ordinarily at supper when the businesse of the day was over Luk. 14.16 Rev. 19.9 17. Hence it was said that they who supt with Plato were better the next day both for their temperate fare and good discourses Of this practise writ Atheneus Plutarch Gellius Macrobius and others Insita natura scientiae cupiditas efficit ut etiam inter epulas aliquid aut docerent aut discerent libenter aut didiciss se ostenderent Athen. l. 1. The desire of knowledge bred in men by nature caused them even in their feasts either to teach or learn something willingly or to shew that they had learned Indocti ex ea consuetudine eruditionis aliquid accipiunt sicut mutae literae ex commixtione vocalium in valde concinna dearticulata crumpunt verba ita rudes isti ex convictu sapientum sapere incipiunt Plutarch in lib. Symposiac Vnlearned men out of that custome get some erudition and as consonants mixed with vowels break forth into very fit and articulate words so these rude ones begin to be wise by feeding with wise men And Homer the wisest of their Poets when he would bring in the Heathen Gods discoursing about any weighty matter brings them in speaking at a feast Athen. l. 5. And this custome of the Heathen in Philosophy was imitated by Gods people in Divinity As may appear by divers allusions in this Book So Solomon speaking of a feast saith The morsell which thou hast eaten thou shalt vomit up and lose thy sweet words Prov. 23.8 25.11 A word fitly spoken is like apples 〈◊〉 gold in pictures of silver As in the end of feasts they brought i◠yellow apples in wrought silver dishes for so the word signifies to conclude the feast which began with egges and ended with apples
ab ovo ad mala so when their bellies were full then they began to feed their souls with some spirituall food So some read that in Cant. 8.2 I will bring thee into my mothers house there thou shalt instruct me I will cause thee to drink of spiced wine of the juice of my pomegranats Solomons houshold provision plentifull and daily is set down 1 King 4.7 c. And his wisdome annexed to that discourse vers 29 c. shewed in speaking Proverbs very likely at his table The Queen of Sheba observes the order of his table and blesses his servants that attended not for their delicate fare but for hearing Solomons wise sentences there dropt out 1 King 10.5 8. To this custome Solomon alludes or rather David as we shall hear hereafter when he brings in Wisdome making a feast and giving good counsell withall chap. 9.1 c. Men are willing to learn of good house-keepers that invite them and of such as are familiar and use to eat and drink with them Therefore Christ the true Solomon fed the people miraculously that they might the more willingly hearken to his Doctrine And he taught often at the table and largely at his last supper Joh. 13. A thing much neglected now adaies but very profitable if men would intermingle pious discourses with their meat and so feed souls and bodies together themselves and others at the same table For the third thing The speakers of these Proverbs Some conceive them to be all spoken by Solomon but they are deceived The contrary appears evidently For after that Solomon had delivered his own thoughts in the three first Chapters at the 4. verse of the 4 Chapter he brings in his father David speaking At the beginning of the 10 Chapter he speaks again himself In the 30 Chapter Agurs Prophesie is inserted and his mother Bathsheba's instruction in the last Chapter And some think that the first six verses of this chapter were written by such as put the Proverbs together as a Preface to the rest as some conceive the first Psalme to be made by Ezra who as they imagine put the Psalmes in order It being more fit in their understanding for another man to commend the work â—en for Solomon himself As it is certain the end of Deuteronomy was not written by Moses nor the second of Samuel by Samuel being written after his death as the other was after the death of Moses Yet these may be Solomons words in the first six verses of this Chapter for all that objection and the style seems to speak as much He might commend the work not out of oftentation but out of desire to draw others to read it for their spirituall good So Jeremy commends his Prophesie by his pedegree and by those famous Kings under whom he prophesied The words of Jeremiah the son of Hilkiah of the Priests that were in Anathoth in the land of Benjamin to whom the Word of the Lord came in the daies of Josiah the son of Amon King of Judah in the thirteenth year of his reign c. In Job there are many speeches of others and in Isaiah is Hezekiahs Song yet the books bear the name of Job and Isaiah So we call the Psalmes Davids yet many of them were made by others but the most by him So may these be called Solomons Proverbs because the most are his and the rest collected out of his writings though first spoken by others Neither is there any necessity that those six verses should be written after Solomons death as the end of Deuteronomy and second of Samuel were after Moses and Samuels death For the fourth point of composing them together Some think they were all written together by Solomons own hand and so delivered by him at first in one entire piece as now they are and that Agur and Lemuel were names of Solomon or else imaginary persons brought in conferring with Solomon as the Heathen had such in their written Books of discourses at feasts But that cannot be for Agurs name alone is not set down but his parentage also which is a note of a true story and that that Chapter is his Lemuel indeed is taken for Solomon himself by all or most Commenters but the words are his mothers instructions Salazar to maintain this opinion is forced to say that the two last Chapters were written before chap. 25. that it might have some face of a conference others think that though most of these Proverbs were uttered by Solomon and left in scattered papers yet they were put together by others Quinchi thinks by the Prophet Isaiah Others by Hezekiahs men But the likeliest is that Solomon left all the twenty four first Chapters written in that order that now they are And that learned men appointed by Hezekiah writ the last out of Solomons remaining papers and among the rest Agurs Prophesie and Lemuels Mothers instructions And that because in the beginning of the 25. Chapter the Holy Ghost makes a transition from what was written before very likely entirely by the Author and what was copied out after by Hezekiahs men The same thing learned men conceive of Davids Psalmes that the 72 first were left by David himself in that order they now stand because of the conclusion of the 72 Psalme The prayers of David the son of Jesse are ended And that the rest after though many of them be of Davids penning yet were set in that order by Ezra or some other For the fifth thing The manner of speech used in them Sometime Solomon speaks in his own words sometime in his father Davids as chap. 4.4 c. and sometime in Agurs as chap. 30. and sometime in his Mothers as chap. 31. that so he might affect men the more with this variety and shew whence he had his first knowledge and what pains both his parents took with him A fit Precedent for other parents For the sixth head The division of the Book There is in it 1 Solomons Preface to his Proverbs in the three first chapters 2 Davids Catechisme for his son Solomon with a short Preface of Solomons to it from the beginning of the fourth chapter to the end of the ninth 3 Solomons own Proverbs not only uttered but written by himself as appears by the title of the tenth chapter which reach to the end of chap. 24. 4 Such Proverbs of Solomon as were collected by Hezekiahs men long after Solomons death from thence to the end of chap. 29. 5 Agurs Prophesie chap. 30. 6 Solomons Mothers instructions chap. 31. In the Preface and Davids Catechisme the coherence may give light sometimes where the sentences hang well together But in the other parts the opposition in each verse gives most light in many places for there is seldome any coherence of verses one with another but distinct Proverbs uttered at divers times and upon divers occasions For the seventh and last thing propounded My method in handling them shall be 1. To give you the
Grammaticall sense or translation and originall force and various significations of the words 2. The Rhetorical sense or interpretation shewing what is literally and what figuratively spoken 3. The Logicall sense holding out the coherence of one verse or word with another and the strength of arguments couched in the words 4. The Theologicall sense in some short observations out of the words not without sutable applications I shall sometimes parallel these Proverbs with other like Scriptures and sometimes with sentences of other authors and rob the Egyptians to enrich the Israelites I begin with the first part and am retiring to my text as fast as I can It is part of Solomons Preface contained in the three first chapters for as for the six next from chap. 4. to chap. 10. they are Davids words For Solomon fathers them upon him chap. 4.4 and dischargeth him not till chap. 10.1 and then challengeth the rest following or many chapters to himself and sets his stamp upon them afresh The Proverbs of Solomon Which had been needlesse if Solomon had spoken before since he brought in David spaking He sets out his Fathers goodnesse in teaching him so abundantly and his own in learning so plentifully To return to Solomons words note 1. The inscription of the Book to the 7 verse of this chapter 2. His counsell to his son to the end of the 3 chapter In the inscription note 1. The penman vers 1. 2. The profit and scope of the book in the five verses following I am now arrived at the haven and come to my Text. And first for the Grammaticall sense or translation of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Proverbs Vox gravida A woâ—d great with childe as Salazar cals it It contains much more under it then we ordinarily conceive it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 1. To rule Dan. 11.4 Which he ruled And that for divers reasons 1. Because Proverbs are most eminent ornaments of discourse and excell in speech as Kings in a kingdome They are of most account and like stars do illustrate our speech 2. Because other speeches are deduced from them as from undoubted principles and receive all their credit and authority from them These are like Axioms in all Arts worthy of credit in themselves and from them other sentences are derived by consequence and therefore they rule over these latter like Kings and other sentences must stand or fall by their doome 3. Because most of them are sentences coming from Kings and Princes or others eminent for wisdome as princes in the Schooles whose sentences are Chronicled when other meaner mens words lie dead and buried So Davids Solomons Bathshebas are here mentioned and all Histories are full of such 4. Because they are so certain that they have a throne in all mens mindes and no man dare contradict them but all that hear them are convinced of the truth of them Thus Christs sentences had weight in them He spake as one that had authority and not as the Scribes Mar. 1.22 His words were weighty like the words of Kings and rulers The Greek word for a Proverb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A word used by the way Things commonly talked of by passengers in the way as generally beleeved Or because they were written upon pillars in the highwayes that travellers reading them might have occasion of meditation and discourse for their instruction and correction Athen. Synops l. 14. The Latin word Proverbium or Proverb is Proverbo That which is worthy to stand for a word 2. The word may import a similitude for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies sometimes to liken one thing to another Ezek. 16.44 Behold every one that useth Proverbs shall use this proverb against thee saying As is the mother so is the daughter And that 1. Because a multitude of Proverbs are similitudes wherein one thing is compared with another To this the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lay one thing by another And so Hierom on Matthew saith Parabola est rerum natura discrepantium sub aliqua similitudine facta collatio A parable is a comparison of things different in nature made under some similitude Parables compare things with things persons with persons state with state businesse with businesse 2. Because they are an Anatomy and character of good mens manners and expresse them as the seal doth a picture in wax A lively representation and likenesse of them and of their carriages in all conditions Under this word then are contained 1. Principles in Divinity commonly beleeved of all and used in common speech as Ezek. 18.2 What mean ye that ye use this Proverb concerning the land of Israel saying The fathers have eaten sowre grapes and the childrens teeth are set on edge 2. Witty sentences spoken by men of note for wisdome and learning as these Proverbs of Solomon 3. Riddles or hard sayings requiring labour for the understanding of them And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Proverb and a dark saying are used promiscuously I will incline mine ear to a Parable I will open my dark sayings upon the Harp Psal 49.4 See the like Psal 78.2 Such was Balaams proverb or parable Numb 24.15 4. Similitudes So the unjust carriage of the great Kings of Judah and Gods destroying of them is set out under the fimilitude of two Eagles and a Vine Ezek. 17.2 c. All of these kindes are to be found in this Book and so they may justly be called Proverbs Of Solomon He was the son of David by Bathsheba and appointed by God and him to be heir of the Kingdom though not the eldest son His name carries peace in it in the Original and such was his reign So was he called by God before he was born 1 Chron. 22.9 His name shall be Solomon and I will give peace and quietnesse unto Israel in his days This name was imposed on him by the Father as the Text runs 2 Sam. 12.24 But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or marginal reading attributes it to his Mother reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And she called his name Solomon God gave him another name there vers 25. the name of Jedidiah because he loved him Doubtlesse then was Solomon saved notwithstanding his errours for whom God loves he loves to the end Joh. 13.1 Solomon is observed to be the first of the writers of Scripture that set his name before his Book Moses did it not nor any other If Nehemiah be objected it is answered that he lived long after Solomon in the time of the captivity though his book be set before to continue the History of the Church and Doctrinal and Prophetical Books set after The Prophets that followed after imitated Solomon but not the Historians that went before David writes his
you earthly things and ye beleeve not how shall ye beleeve if I tell you of heavenly things Joh. 3.12 Etiam sine probationibus ipsius monetis autoritas adest quo modo jurisconsultorum valent responsa etiamsâ—ratio non reddatur Advocatum ista non quaerunt affectus ipsos tangunt naturd vim suam exercente proficiunt Even without any proofs mony hath authority in it self as Lawyers answers though no reason be given These seek no advocate they touch the affections themselves and prevail by their own nature exercising its strength Senec. Epist 94. And in the same Epistle Quis negaverit brevissimis quibusdam praeceptis feriri efficaciter etiam imperitissimos Haeo cum ictu quodam audimus n.c. ulli licet dubitare aut interrogare adeo etiam sine ratione ipsa veritas ducit Who can deny that some very short precepts strike effectually upon the most ignorant These things we hear with a certain stroke neither may any man doubt or ask so far even without reason doth the truth it self lead And in his 33. Epistle Stoicorum tot us contextus virilis est inaequalitatem scias esse ubi quae eminent notabilia sunt Non est admirationi una arbor ubi in eandem altitudimen tota sylva surrexit The whole context of the Stoicks is manly know that there is inequality when some things more eminent are observable One tree is not admired when the whole Wood is grown to one height And in the same place Quocunque emiseris oculum id tibi occurret quod eminere posset nisi inter paria legeretur Turn your eye which way you will that will come to your view that would be eminent if it were not read among equal sayings Lastly they contain many lively pictures of mens manners and carriages set out lively and to the eye Ye may see the sluggard folding his arms the drunkard reeling as the Lacedemonians shewed their drunken servants to their children that they might abhor drunkennesse the labourers working the good houswise spinning and imploying her maids and providing for all her household the King chasing away wicked counsellours with his eyes so that they dare not appear in his presence Pictures are very delightful to us and affect more then letters We hang them therefore in our sight Sight of shadows works often more then words of substance As musical sounds sometimes make men weep sometimes rejoyce being sutable to what is within so doe Parables Omnis imitatie est similis effectrix Every imitation brings forth the like Plato Dial. 2. de leg They breed good manners as well as resemble them Arist Politic. l. 8. c. 5. Imagines parabolas necessarias existimo ut imbecillitatis nostrae adminicula sint ut discentem audientem in rem praesentem adducant I judge Images and Parables to be necessary in speech that they may be helps to our infirmitie and that they may bring the learner and the reader into the thing as present Sence Epist 59. Praeclarae adinferendam rebus lucem repertae sunt similitudines Similitudes are found to be very excellent to bring light to things Quintil. Inst l. 1. 2. Because they are Solomons Proverbs to whom God gave more wisdome then to any other meer man since the fall living either in his time before or after it For he was wiser then all men then Ethan the Ezrahite and Heman and Chalcol and Darda the sons of Mahol and his fame was in all Nations round about 1 King 4.31 When God gives more excellent gists to some then to others he conveys more excellent things to us by them then by others Greater talents are put to greater use Paul laboured more then all the Apostles in preaching and writing and spreading the Word far and neer I laboured more aboundantly then they all 1 Cor. 15.10 From Jerusalem and round about to Illyricum I have fully preached the Gospel of Christ Rom. 15.19 For God had bestowed better breeding and greater gifts on him then on others I was brought up saith he in this City at the feet of Gamaliel and taught according to the perfect manner of the Law of the Fathers Act. 22.3 He was caught up into Paradise and heard unspeakable words which it is not lawfull for a man to utter 2 Cor. 12.4 He writ more highly then the other writers of the Epistles as John the beloved Apostle excelled among the Gospel writers to shew what learning could doe improved by grace though now too much contemned Augustine wished for three things To have seen Christ in the flesh Paul in the Pulpit and Rome in her glory So doubtlesse more excellent things are communicated to and by Solomon then some other holy writers for pipes filled with water or Wine run out accordingly Solomon was also the son of David His Father was a powerful King a wise Prophet and an holy man who bred his son accordingly Had he been meanly bred as Amos among the herdmen of Tekoa Amos 1.1.7.14 15. yet being so wise he had deserved audience much more coming of such a Father He was also a King not a subject nor a Tyrant but a wise and a good King Kings speeches though mean are Chronicled and greedily received as from those that in regard of their Office have Gods Image stampt upon them and are called Gods Psal 82.5 6. In that respect they are worthy of audience Neither was he King of a small Nation but of Israel a great people which he guided with much wisdome and made very prosperous and therefore may well guide us by his counsels He was King of all Israel of all the twelve Tribes before the Kingdome was lessened by division as afterwards It was much more populous in his time then in after dayes He was also King of Gods people and of his only people upon earth a great wise and understanding Nation Deut. 4.6 and best able to judge of these Proverbs of all the people in the world Having Gods Law to guide them they could best discern the solidity of Solomons Proverbs And fit it was that they should have a very wise King Therefore we may the better learn of him As this addes to Solomons honour to be King over the wisest people in the world so to our esteem of the Book written by the wisest man a great King and son of a great King and King of the wisest people The first use is for Ministers to study these Proverbs well that they may be able to crack the shell and give the kernel to the people So great is the fulnesse of these sentences that though many have written and preached on this book already yet they have left matter enough for others As in the silver and other rich mines men are dayly digging and yet still meet successively with more matter of like price that which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludes unto Joh. 5.39 So the treasures of divine wisdome in this Book cannot be drawn dry Study it
the mountains shake with the swelling thereof Psal 46.2 3. Si fractus illabatur orbis Impavidum ferient ruinae Horat. A godly mans Ark is pitched within and without tossed it may be but not drowned shaken but not shivered No Kingdome in the world no Empire hath such a priviledge 6. Doct. Trouble is evill in it self The yeers wherein we have seen evill Psal 90.15 Shall there be any evill in the City and the Lord hath not done it Amos 3.6 Reason 1. Because it is evill to the body helping to confume it by diseases 2. It is evil to the soul helping to vex it with grief and disquietnesse It makes a man cry out Why art thou cast downe O my soul and why art thou disquieted within me Psal 43.5 Vse Let us blesse God our heavenly Physician that turns our troubles to our good and makes an antidote of poyson CHAP. II. Vers 1. My Son if thou wilt receive my words and hide my commandements with thee Solomon having before in the words of Wisdome threatned obstinate finners with destruction now in his owne words falls to instruct such as are tractable Now that these things are spoken in the words of Solomon and not of Wisdome appears by the title given to the young man in this verse My Son Which is also given him by Solomon ch 1.8 But never by Wisdome in all this Book And by ch 3. v. 13. He saith Happy is the man that findeth wisdome If Wisdome had spoken she would have said that findeth me In this Chapter the Wise-man shews 1. How to get true wisdome to vers 5. 2. What good is gotten by getting it to the end of the Chapter And that 1. Positively from v. 5. to v. 10. 2. Privatively from thence to the end And this latter 1. By preventing danger from bad men from v. 10. to vers 16. 2. From bad women from v. 16. to the end For the first thing the way to attain true wisdome it is 1. By getting a docible minde v. 1. 2. By learning it of them that are wise v. 2. 3. By prayer to God for it v. 3. 4. By our owne studies and endevours v. 4. To return to v. 1. And first for the words My Son See on ch 1.1 8. It is a title often repeated to beget attention and obedience If thou wilt receive See on chap. 1.3 If thou wilt bring with thee a willing minde to learn of me and to receive my words into thy understanding will and affections So Lira interprets it of a Scholar docible and willing to learn Hugo Cardinalis takes it for a Metaphor from the earth which being plowed and opened receives the seed into it and brings forth corn So doth a docible Scholar As on the contrary Petrarch Dialog 41. speaking to a Schoolmaster that had or might have an undocible Scholar saith Discipulum indocilem babes Perdis operam littus aras semina projicis natura non vincitur Terrae aridae colonus es Solve boves Quid te torques Hast thou an indocible Scholar Thou loosest thy labour thou throwest away thy seed nature cannot be overcome Art thou a tiller of a barren ground Vnloose thy oven Why vexest thou thy self The word argues a greedinesse of hearing as the dry earth gasps for rain and drinks it in greedily Heb. 6.7 Others read it If thou wilt buy my words So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used She considereth a field and buyeth it Heb. taketh it to wit by purchase For what men buy they may lawfully take ch 31.16 Now wisdome is bought by time and labour Metrocles dicebat res alienas pecuniâ ut domum vestem alia disciplinas autem emi tempore atque labore Metrocles said that other mens goods were to be bought with money as houses and garments and other things but arts were to be bought with time and labour Laert. l. 6. c. 6. It argues a greedy desire of knowledge sparing for no cost time nor labour to attain it Ab. Ezra expounds it thus Thou shalt be my Son if thou wilt receive my words But it is better to draw the coherence to vers 5. thus If thou wilt receive my words c. then shalt thou understand the fear of the Lord c. My words See on ch 1.21 Some understand it of the words in the foregoing Chapter But it includes all spoken by him in this Book And hide Lay them up safe in thy heart and memory as men lay up treasures v. 7. Or at husband-men hide their corn in the earth to fructifie Or as men lay up jewels they would have kept There is no safer place to keep good counsel in then the chest of mans heart and memory Then will it not be forgotten My commandements Such as I have received from God and enjoyned thee These they must hide in their memory that Satan beguile them not of the knowledge of them but they may be ready for practise upon all occasions as money in a Treasury or victuals in a Storchouse With thee Not from others for thou must teach them but lay up the knowledge of them for thy owne use Some things are so dear to us that we will not trust our chests with them but carry them alwayes about with us So must we doe with wise precepts Maximus reports that Euripides the Philosopher seeing a young man buying many Books said Non arcae O adolescens sed pectori O young man these are not to be put into thy chest but into thy breast Communium Sermonum 17. I have heard that famous Buchanan King James his Master when a Germane Doctor coming into Scotland desirous to see him and observing his few books and great learning saluted him thus Salve Doctor sine libris God save you Mr. Doctor without books going into Germany afterwards and seeing in that Doctors Study a multitude of books and thinking him little learned retorted bitterly Salvete libri sine Doctore God save you books without a Doctor Intimating that few books well read were better then many never looked upon He is the first in the ship of fools that buyes many books and reads them not To this purpose Solomon seems to speak to the young man here as if he had said I have and will do my part to fill thee with good instructions see thou do thine in receiving them into thine heart and keeping them there Figures My Son a Metaphor For Solomon meant others to be taught by him as well as his Sons Receive A Metaphor from the earth receiving seed Hide a Metaphor from treasures locked up In the text there is 1. Avi ditas auscultandi A greedy desire of hearkening 2. Assiduitas memorandi A daily care of remembring In the first note 1. The person spoken to My Son 2. The act required if thou wilt receive 3. The object my words In the second note 1. The act And hide 2. The object my commandements 3. The subject place with thee Observations My
knowledge of those things he knew not before Wisdome In this verse it is taken for the Theorical part of wisdome to know the truth of things as appears by the opposition of manners in the next verse It may be meant of wisdome in general knowledge of the truth for many Philosopical truths are contained in this Book But it hath a special eye to the knowledge of God and divine truths as appears vers 7. And it signifies an exact knowledge of things by the causes or other properties whereby we may be able to distinguish between real and apparent truths And Instruction The word properly signifies the manner of teaching by which wisdome is attained It is set after wisedome because that is the end and perfection of instruction and therefore more worthy then the means Finis primus in intentione ultimus in executione The end is first in intention last in execution Men think of dwelling before they think of building It signifies such instruction as is communicated to boyes joyned with correction for the word imports both To make scholars bred up under severe discipline to learn wisedome These Proverbs are better then rods They will teach what rods cannot To perceive Heb. To understand or make to understand The words For thoughts cannot be understood They are known only to God Nor deeds are not said to be understood but to be seen Understanding properly hath relation to that which comes in at the ear Of understanding Words of weight worthy to be understood and well understood by those that delivered them and coming from men of great understanding and making them such that learn them Acute sentences full of good matter fit to passe for authentical like currant money This specifies what wisedome the holy Ghost here meant to wit knowledge of things to be believed As in the next verse he first names wisedome and then shews what kinde of wisdome he means To know justice c. I will not trouble you with that that troubles the interpreters how to distinguish wisdome instruction and understanding into knowledge by causes or other arguments and many other distinctions for I take it the latter in each verse doe but expound the former and instruction knowing perceiving and receiving doe but set out the means of attaining it For the figures Wisdome A figure of the general for the special For divine wisdome which indeed is the best of all other wisdome and deserves to carry away the name from all the rest Humane truths are not to be named the same day with divine So Christ is called the Son of man Gods Word the Bible and Scripture because he is the most excellent Son of Man and it the most excellent book and writing Instruction A figure of the cause for the effect For the wisedome gotten by instruction As Judah and Ephraim for their posterity Or of the adjunct for the object Instruction for the things wherein men are instructed as hope reserved for us in heaven for the things hoped for there Col. 1.5 Of understanding A figure either of the efficient for the effect as before because they came from understanding men or of the matter because they contain things worthy to be understood As here is wisdome Rev. 13.18 that is wise matter Or of the effect because they breed understanding men As pale death because it makes men pale For the division and arguments 1. Note the general 2. The particular The general To know wisdome and instruction And in it 1. The act To know 2. The object Wisdome 3. The means to attain it Instruction In the particular the wisdome here meant is set out 1. By an act To perceive 2. By the object The words 3. The adjunct Of understanding The Observations follow 1. Doct. In reading Scripture the end should be alwayes before our eyes Solomon writ the Proverbs that men might get wisdome by reading them So the builder still mindes his end whether he build for himself or to let out for gain and builds his house accordingly It is Gods great question in religion To what purpose is the multitude of your sacrifices to me saith the Lord Isai 1.11 Reason 1. The end incites to the work Much profit sets the Seaman Plowman Tradesman on work Omnia in rebus humanis spebus aguntur All endeavours in humane affairs are driven on by hopes Salu. contra avar Spes alit agricolas spes sulcis semina credit Hope nourishes the husbandman and makes him commit his seed to the furrows Tibul. l. 2. el. 7. 2. The end orders all the means No man can fit the means unlesse the end be in his thoughts Workmen matter form all must be ordered by the end 3. The end attained perfects the work It is imperfect till the end be attained 4. Senselesse things only set no end before them as fire and water Beasts have an end they goe to the pastures and to the waters that their life may continue Vse It blames most readers of Scripture which travail to no end They read a chapter or make their children doe it out of custome meerly but know not why or wherefore Why should Gods Word be worst used by them They work and play for some end but read for none and therefore are never the better 2. Doct. Wisdome is to be gotten out of Scripture Solomon writ his Proverbs to teach men wisdome The holy Scriptures are able to make Timothy wise unto salvation 2 Tim. 3.15 The writers were wise men as Moses who was learned in all the wisdome of the Egyptians Act. 7.22 Davids wisdome and Solomons are well known by their works and reigns Pauls also who was brought up at the feet of Gamaliel and taught according to the perfect manner of the law of the Fathers Act. 22.3 As for Daniel God gave him knowledge and skill in all learning and wisdome and he had understanding in all Visions and Dreams Dan. 1.17 Those that were not learnedly bred had tongues and wisdome given them from God immediately The Lord took Amos an Herdman and bid him prophesie Amos 7.14 15. He found him unfit but he made him fit else no doubt he would not have sent him Some of the Apostles were Fishermen But on the day of Pentecost They were all filled with the holy Ghost and began to speak with other tongues as the Spirit gave them utterance Act. 2.4 From wise men we look for wise Books But that which is more then all this the most wise God guided their heads and pens which had been enough to have made a man blinde and foolish to write aright and wisely Holy men of God spake as they were moved by the holy Ghost 2 Pet. 1.21 Vse Lose not your labour then to seek heavenly wisdome in humane writings with neglect of the Scriptures as your great Politicians and Moralists doe Men seek it in many arts businesses studies inventions but in vain here it is to be found and abundantly more then elsewhere Experience confirms it in
25.10 2. By the contrary it is taken for reproch or dishonour Sin is a reproach to any people Chap. 14.34 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to blesse and curse and other Hebrew words admit of contrary significations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth comes from a word that signifies to be firm and stable for truth will abide when all lies fail And the Hebrew word for believing comes from the same root for truth is worthy to be believed and relied upon This is a faithfull saying and worthy of all acceptation 1 Tim. 1.15 Forsake thee See on Chap. 2.17 An Hypallage Forsake not thou them for then will they forsake thee A great elegancy in it intimating 1. That their forsaking us is more then our forsaking them Our forsaking them may come out of our weaknesse but their forsaking us comes out of our wilfullnesse and hardnesse of heart in not entertaining them 2. It sets out the easinesse of the losse of them through our corruption Fugax est natura boni Good things naturally flye away 3. It sets out our great need of them Neque verò dixit ipsas ne deseras sed ne deserant te ostendens nos esse qui illarum egeaâ—us non ipsas nostri Chrysoâ—t Hom. 1 in Philip. For he doth not say Forsake not thou them but lâ—t them not forsake thee shewing that we have need of them but they have no need of us 4. It imitates our great care and paines needfull for the retaining of them They are easily lost but hardly kept An Hawk must be well tamed before he be let flye else he will return no more These graces must be as carefully kept as providently gotten like riches Non minor est virtus quùm quarere parta tueri It is no lesse vertue to keep wealth then to get it Non dicit semel facias aut secundo aut tertio neque decies neque centies sed perpetuo Non deserant te Chrysost He doth not say Be carefull once or twice or the third time no nor ten times nor an hundred times but take care perpetually that they forsake thee not And both mercy and truth must be kept for ever Difficile est simul nos misereri sapere Sen. It is an hard task for us to pitty and be wise both together Else mercy may lie to do good and truth may reveal without cause what may do hurt Therefore joyn both as God doth Mercy and truth are met together Psal 85.10 Else Gods mercy would save all or his truth damn all Bind them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. To bind one thing to another as a yoke is bound about an Oxes neck Thou shalt bind a stone to it Jer. 51.63 2. To bind men together in love His life is bound up in the lads life Gen. 44.30 3. To bind them together in a plot or conspiracy The servants of Amnon conspired against him 2 King 21.23 Here it is taken in the first sense for putting them and the neck together yet not without a figure as will appear anon By them is not meant the Law and Commandments ver 1. But Mercy and truth as in this About thy neck See on Chap. 19. Hereby is meant 1. To have them fast so that they may not be lost as men tie their Jewels about their necks 2. To have them ready to use when occasion is offered as a jewell about the neck that hath vertue in it is at hand for use 3. To keep some externall memorialls to put us in mind of these vertues upon the beholding of them as jewells on the neck may put us in mind of businesses being ever in fight 4. To delight in them as men doe in jewells which they hang about their necks 5. To count it an ornament to us to deale mercifully and truly with others The children of Nobles when they were little were wont to wear some jewell about their neck that they might be known to be of high birth So should wee make our heavenly parentage known by works of mercy and truth And write them upon the Table of thine heart Have them in perpetual all remembrance as things not written in Tables of stone as Moses Law was but in thy heart as in a Table of perpetuall memory as Gods Law was written at first in Adams heart and as we write in our Tablebooks those things of which wee would keep a precise memorandum They should be most dear unto us So Queen Mary said They that should rip her should find Callis at her heart Some have the images of their dearest friends in form of an heart which they hang upon their breast the seat of the heart So mercy and truth should have so deep an impression upon the understanding that they never go out of the memory Some understand by binding them about the neck speaking of them and teaching them to others for the throat is the instrument of speaking And by writing them on the Table of the heart th'inking of them and remembring them But the former interpretation is more solid For heart See on ver 1. and on Chap. 2.2 Here is one thing set out by divers similitudes in an eminent gradation like three steps of a ladder one above another Mercy and truth are compared 1. To companions that must not depart from us 2. To a chain about the neck which is nearer then a companion 3. To a thing written in a Tablebook which is nearer to the book then a chain that hangs loose about the neck Figures A double metaphor wherin keeping mercy and truth or exercising them outwardly is compared to tying a gold chain about the neck for Ornament And retaining them in the heart is compared to things written in a Tablebook that they may not be forgotten Note 1. The duty set down plainly 2. Figuratively In the former note 1. The double subject Let not mercy and truth 2. The adjunct Forsake thee In the latter note 1. The fimilitude from a chain 2. From a Tablebook In the first observe 1. The act Bind them 2. The object about thy neck In the second note 1. The act write them 2. The object upon the table of thy heart Doct. 1. Duties to men are to be made conscience of as wel as duties to God See the first enjoyned the second conjoyned Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind This is the first and great commandment and the second is like unto it Thou shalt love thy neighbour as thy selfe Mat. 22.37 38 39. Though the Pharisees did dutie to God yet are they blamed for neglect of dutie to men Wo unto you Scribes and Pharisees hypocrites for ye devour widowes houses and for a pretence make long prayer therefore ye shal receive the greater damnation Mat. 23.14 Reas 1. Because God hath a care of the preservation of his Image In all the world no creature so like God as
him Psal 28.7 Reas 1. Because God knowes the heart which men does not 2. If we only make shews of trusting in him he wil only make shewes of helping us but fail us as we do him He wil do to men as they beleeve Mat. 8.13 Use 1. To shew us that there are but a few that trust in the Lord as they ought for the greatest part of the World set their hearts on other things by reason of their ignorance of the insufficiency of all creatures and contempt of Gods word which abundantly sets forth the sufficiency of the Almighty The heart rules our words and deeds and therefore an heartlesse profession of trusting in God is to no purpose 2. Look that your confidence in God be hearty and sincere els look for no good from God if you question his sufficiency or fidelity you shal get no good by either Doct. 4. God must be rested on entirely and universally Blessed is the man that maketh God his trust Psal 40.4 Thou art my hope O Lord God thou art my trust from my youth â—â—al 72.5 To such as trust in God wholly God is made their trust and is their trust Reas Because God will have all or none as in our love which must be with all the heart all the soul and all the mind Mat. 22.37 And with all our service Ye cannot serve God and Mammon Mat. 6.24 So with all our confidence and in all things He will allow no partner but will be trusted in alone and wil not give kis glory to another Isa 42.8 nor have his sole-sufficiency questioned Use See your confidence be not divided part on God part on men such a confidence may keep you from the Lions 2 King 17.25 but it cannot keep you out of hel An house built partly on firm ground partly on sand or propt on one side not on the other wil fall To trust on God then is to be unbottomed of thy selfe and of every creature and so to lean upon God that if he fail thee thou sinkest Doct. 5. Selfe-confidence cannot stand with trusting in God Solomon makes an opposition here between leaning on our understanding and trusting in the Lord. Say not in thine heart my power and the might of my hand hath gotten me this wealth But Thou shalt remember the Lord thy God for it is he that giveth their power to get wealth Deut. 8.17.18 Cursed be the man that trusteth in man and maketh flesh his arme and whose heart departeth from the Lord. Jer. 17.5 Reas 1. Because it undermines our trust in God For while we think we have help in our selves sufficient we think it needlesse to look for help from God 2. It opposeth trusting in God selfe-confidence is an act of pride trusting in God is an act of humility We conceive God an enemy naturally and who wil trust in an enemy Vse It shewes us the way that ruines many that we may avoid it they trust in themselves and cannot help themselves and God wil not help them because they trust not in him Doct. 6. It is a dangerous thing for the wisest man in the world to trust in his own brain Witnesse Achitophel whose policy brought him to hang himself 2 Sam. 17.23 Reas 1. Because it is a staffe of reed which wil both fail and hurt as a man or house falling when staffe or props fail are left helplesse and hurt themselves or others 2. This was the great cause of Idolatry leaving scripture direction and leaning to selfe-understanding A refined Idolatry Saint-worship came in from Court-state Use Take heed of this Rock of being selfe-conceited as if thou thoughtst thy selfe the wisest man in the world and all events of thine actions depended on thy brain What a vanity madnesse dangerous error is it for a man mortal subject to a miserable life changeable in Soul and body loaden with so many sins in danger of so many temptations and corruptions and eternal pains and by nature destitute of understanding to trust to his own skil He must needs fall the fairest blossomes of mens endeavours wither and the unproblablest things come to passe where men trust to their own wisdome One saith of General Counscels they seldome were successful because men came with confidence leaning to their own understanding and seeking for victory rather then verity Take then the Apostles counsel Become a fool that thou maist be wise 1 Cor. 3.18 A purse ful of counters must be emptied before it can be filled with gold A vessel must have water powred out that is in it before it can be filled with wine a table-Table-book must be cleared of all unprofitable scriblings before learned observations can be written in it Thou must cast off all self-confidence before thou canst depend on divine providence Thou must pull down thy proud sailes of self-confidence else they will sink thee in a sea of misery VERSE 6. In all thy waies acknowledge him and he shall direct thy paths COnfidence on God was required in the last Verse and that in the heart Here homage to God is required and acknowledgement of him in all our waies And an encouraging promise is added of better successe then we could otherwise expect God will direct our paths to a better end then we look for For the words In all See on Chap. 1.13 Not in some one way but in all Thy waies See on Chap. 1.15 Here is meant the actions of our life in which we continue and go on as travailers in their way It is seldom used for thoughts which are internall or words but for deeds or courses of life in scripture phrase Yet is God to be acknowledged in them also Acknowledge him See on Chap. 1.2 on the word Know For those whom we will not acknowledge wee make the world believe we know them not Some understand it of acknowledging God in the beginning of our works or in the contriving of them To acknowledge him as a Catholick enjoyner or director and not to dare to goe about any thing not agreeable to his word nor in any way disagree able To take notice what God appoints to be done and how and to what end and to proceed accordingly and commit the success to him as a servant or letter-carrier doth his businesse appointed not taking care whether it be likely to prove wel or ill Others understand it of acknowleding God in the progresse of our works And that either as a perpetual overseer which will keep us from evill and encourage us to good So God bids Abraham walk before me and be thou perfect Gen. 17.1 Or as an enabler without whom wee can do no good nor get no good by what we doe and therefore pray to him for strength to do what we undertake and a blessing upon it others interpret it of the successe of our workes if it be good then to acknowledge God the giver of it or rewarder If bad then to acknowledge God the revenger if we did ill or trier of
had if it had a being and who can alter the form of that which is eternall And so by consequence God made not the world And scoffers will grow more bold and say All things continne not as they were from the beginning of the Creation 2 Pet. 3.3 4. But as they were before the Creation from eternity 2. Doct. The wolrd was made by God Where wast thou when I laid the foundations of the Earth Job 38.4 By the word of the Lord were the Heavens made and all the host of them by the breath of his mouth Ps 33.6 Reason 1. Because it was not from eternity as appears by the changes in it 2. It made not iâ— self That were a contradiction It could not be in fieri facto made and to be made both at one time It must then work before it be 3. There was none else before the world was to make it but God onely If an house be found in an Island wherein never any man but one was hee must needs build that house 4. None else had wisdom enough to do such a work if there had been men or Angells before the world As no beast could build the foresaid house if there had been many in the Island Use Give God the glory of it and of all the comforts ye enjoy here or shall in heaven 3. Doct. God sheweth wonderfull wisdom in making the world O Lord how manifold are thy workes in wisdom hast thou made them all Psal 104.24 To him that by wisdom made the Heaven Ps 136.5 Reason 1. Because he made this spacious world out of nothing The wisest man in the world or Angell in Heaven cannot work without matter But God made the whole world of nothing Onely his infinite wisdome could doe such a work 2. That excellency that is in the world shews the Makers infinite wisdom What is the most curious picture of a man beast tree star to the thing it self Like a dark shadow to the shining Sun So low do mens best works lie below Gods This shews that the foolishnesse of God is wiser then men 1 Cor. 1.25 For that work of God in which he shews least wisdom argues more then that wherein the wisest man in the world shews most 3. Because of the variety of these excellent workes both of severall kinds and of severall dispositions in each kind Stars Rivers Trees Beasts Men Angells Hills Vallies what thosands of each No created wisdom can number them much lesse make them How many thousands of men are in the world yet every face differs from one another 4. Because of their excellent order The stars are above our heads to give light the air about us to breath in the Earth under us to tread on Severall grounds for corn pasture gardens orchards What not Vse 1. Let us in the view of the creatures not onely take delight in the fight and use of them but also take notice of the wisdome of the Creatour and praise him for it The Earth is a Colledge built by God that in it we may study his wisdom The Heavens a Common-wealth or Kingdom established by him The Sun the King the Moon the Queen the Starrs the Nobility Clouds the commons Spheres the Provinces So we see a mans wisdom in his workes and books and God shews us his in the Heavens and in his Law Psal 19.1 7. Comparata omnia creata ad Deum sicut artificia ad artificem Recuperus All created things compared to God are as artificiall works to the cunning workman As they shew the workmans wisdom so do these Gods Yea much more For if we admire a watch made by the art of man for the rare workmanship and frame of the wheels and their motions how much more should we admire the wisdom of God in making the glorious lights of Heaven with their revolutions without which no watch could exactly measure time And in the variety of earthly creatures without which our lives could afford us no comfort 2. Use Take heed of finding any faults in the workes of God They were all made in wisdom though thy shallow brain cannot reach them 4. Doct. God upholds the Earth strangely The world is established that it cannot be moved Ps 93.1 No man can tell whereupon the Foundations of the Earth are fastned God poses Job with this question Iob 38.6 and may pose all the world They must answer with him God hangeth the Earth upon nothing Job 26.1 And that 1. Because there is nothing above it or under it to uphold it It is the lowest Element and the Heavens above cannot uphold it 2. Because it is above the power of nature to do it or to know how it is done Use When we tread on the earth let us take notice who upholds it and makes it able to uphold us No creature can do it The earth would sink under us if God did not strangely uphold it for us Give God the glory then of your sustentation 5. Doct. God preserves the heavens and heavenly creatures in their motion It is God that in them hath set a Tabernacle for the Sun to run a race Psal 19.4 5. Thou makest the outgoings of the morning and of the evening to rejoyce Psal 65.8 Reason 1. Because the Heavens and the Sun Moon and stars have no principle of life in them whereby to move themselves much lesse of reason to direct them in their various courses 2. Because no creature either man or angell hath wisdom or power enough to do it Use Take occasion from the daily motion of the heavenly bodies to blesse God our spirits are comforted and bodies directed by them they are watches to keep time for us God keeps them in their motion else would they deceive us and deprive us of their light and comfort Doct 6. All manner of wisdom is in God It is expressed by divers words in the Text Wisdome and Vnderstanding We may well cry out with the Apostle O the depth of the riches both of the wisdome and knowledge of God Rom. 11.33 Reas 1. His word shews it to us in which are the grounds of all arts and sciences and higher things then they 2. His works shew it none hath wisdom to do the like Use Be humble and see thine own folly be thou never so wise thou art but a fool in respect of God thou wantest some wisdome he hath all Thou mayest say of thy wisdom as David of his age Psal 39.5 My wisdome is nothing before thee Verily every man at his best state is altogether vanity Selah VER 20. By his knowledge the depths are broken up and the clouds drop down the dew GODS infinite wisdome was set out in the former verse by the higher parts of the world the heavens and by the lower the earth or as was mentioned in the former verse by setling solid substances there and liquid ones here and by ordering the two middle elements aire and water For the words By his knowledge Not by