restrain it to carnall wisdome which is corrupt and sinfull But it reaches also to naturall wit deepe reach and policy which though it may lawfully be used yeâ— must it not be rested upon so as to disparage Gods overruling providence He mentions onely wisdom or understanding because men are more ready to lean to that then to strength or riches Yet these are excluded all so figuratively here and expresly in other places of scripture from being objects of our confidence neither must a man rest on any of them any more then on understanding And lesse reason to trust on them for wit can do no more in war or peace then strength or riches For the word see on Chap. 1.2 The sum is Take heed thou be not high-minded because of mens favour nor arrogate too much to thy self because of thy subtil pate but think meanly of thy self and trust in God not faintly nor in part but with thy whole heart and soul Figures 1. A metaphor from an old or sick man leaning on his staffe who else must fall intimating that if all our trust bee not in God we are sure to perish Lean not c. 2. A figure of the part for the whole The understanding for all things that men use to relie on besides God Note 1. An injunction 2. An inhibition In the injunction observe 1. An act Trust 2. An object In the Lord. 3. The manner With all thine heart In the inhibition note 1. The act prohibited And lean not 2. The Obiect To thine own understanding 1. Doct. Our happinesse is not from our selves but from God Else needed we not trust in him O Israel thou hast destroyed thy self but in me is thy help Hos 13.9 So then it is not of him that willeth nor of him that runneth but of God that sheweth mercy Rom. 9.16 Reason 1. It is not from our selves 1. Because our unhappinesse is from our selves therefore our happinesse is not No Foun tain can both yield falt water and sweet Iam. 3.12 A bad husband that wasts all cannot make himselfe rich 2. We irrecoverably undoe our own selves in regard of our own help We are not like a man that makes himself lame or sick and may heal himselfe again but like a man that puts out his eyes or kills himselfe who cannot recover his sight or life It is from God 1. Because no earthly creature can give happinesse Nil dat quod non habâ—t Nothing can give what it hath not If the conduit pipe hath no water it can give no water 2. No heavenly creature can give it for they are like standing pooles top-ful of water not like well-springs running over Therefore God must give it or we can never have it Vse 1. Seek not for happinesse in any thing in your power as in honour wealth pleasure this is but to wash a black Moor. 2. Seek to God for it if you desire it you must mount above earth and heaven and sue to the throne of Grace for it or never have happinesse Doct. 2. God is the only object of safe confidence O Lord of hosts blessed is the man that trusteth in thee Psal 84.12 Put not your trust in Princes nor in the son of man in whom there is no help Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God Psal 146.3 5. Reas 1. Because all other confidence may fail us in some cases as in deliverance from sin pangs of conscience hour of death and hel put men or angels to it they are at a stand they can go no-further then natural strength fense or reason wil reach and all these are infinitely short in the former cases if they had power yet would fail sometimes they might be so provoked they would not do what they could nor what they promised 2. There is no case in which God cannot or will not help his He need not fail his because he is omniscient and omnipotent He will not because he is merciful and true we are certain that God will not nor cannot go against his promises of provision and protection and deliverance made to his for he is the infallible truth and no power can let him to keep promise He is the Almightie who saith My counsel shal stand and I wil do all my pleasure Isa 40.10 Use 1. Let us not trust in wit wealth strength friends good intantions merits all these will fail us in things that concern this life or a better As no man can passe the Sea without a light ship that can sail over the waters for if he walk on them he will be drowned so no man can escape perils of soul and body by his strength he must have Gods spirit to make him light that he may walk on these waters Macar Hom. 44. 2. Let us take notice that all our strength is in God in whom we may securely trust and not in our own prudence or ought else Among the first precepts of wisdome humilitie is commended and confidence in God whom to have alwaies before our eyes and to call for his help is the highest wisdome as on the contrary to lean to our own prudence is the greatest folly For what hast thou that thou didst not receive 1 Cor. 4.7 Let us use means but place all our trust in God when all means in heaven and earth fail us he wil supply us If a man had a ship with sailes mariners all provisions needful yet if the wind fail he cannot go on in his voyage If that serve worse tackling wil serve So nothing can do good without Gods blessing any thing wil do good with it Basil Hom. de spirit Sanct. Deo dante nil potest livor eo negante nil potest labor Greg. Naz. If God give envy cannot hinder if he deny labour cannot further Elinandus Lib. 4. mentions a tree which protected creatures from Dragons while they were under the shadow of it but when they went out they were devoured An emblem of Gods providence He that dwelleth in the most secret place of the most high shal abide under the shadow of the Almighty Psal 91.1 Valerius Maximus lib. 3. c. de fiducia reports that one telling a souldier going to war against the Persians that they would hide the Sun with their Arrowes he answered We shall fight bast in the shade Trust God for deliverance from troubles and supply of help when all means fail he never fails his confidence is the least and yet the best we can render to the Lord for hereby we acknowledge his soveraignty and as it were set the crown upon his head if we put trust in his shadow Judg. 9.15 Remember then that of the Prophet In quietnesse and in confidence shal be your strength Isa 30.15 And that of the Psalmist They that trust in the Lord shal be as mount Sion which cannot be removed but abideth for ever Psal 125.1 Doct. 3. God must be rested on heartily My heart trusted in
up in peace are produced in war for good 2. Doct. Such as undertake to teach others must shew forth Parents affections So doth Solomon here and vers 8. ch 2.5 3.1 4.1 And David chap. 5.1 6.1 7.1 Reason 1. It is a winning way Love wins more then authority Therefore Paul useth it to win the revolted Galatians Gal. 4.19 My little children of whom I travell in birth again untill Christ beformed in you See the like in Paul's dealing with Philemon Philem. v. 7 8 9 19. He intreats that might command and promises payment to him that was more indebted to him yea owed him his owne soul St. John often useth this loving title My little children 1 Joh. 2.1 12 13. 3.18 2. It is a stopping way to prevent objections If it be objected we disgrace others and bear them malice naturally therefore they will not hear our counsels we may answer Parents bear no malice to their children and are therefore worthy to be heard If it be said we seek our owne and not others good the same answer will serve Parents do not so but seek their childrens good and their counsels are for that cause not to be rejected 1. Vse For Teachers Let Ministers season their reprooss with fatherly insinuations of affection as Physicians give sugar after bitter pills So let Fathers Masters Friends teach with parentall love if they would do any good 2. Vse Let young men regard such Teachers as shew such affection Assuredly they speak for their good what ever their corruption suggests to the contrary 3. Doct. Though all men be finners yet some remain in a sinfull estate and so carry away the name from others These are of two sorts 1. All in their naturall condition While we were yet sinners Rom. 5.8 In the flesh ch 8.8 In darknesse 1 Thess 5.4 2. Grosse sinners as the Sodomites Gen. 13.13 The men of Sodom were wicked and sinners before the Lord exceedingly The sinners in Zion are afraid Isa 33.14 Vse Get out of such a condition both of naturall and customary sin or rather keep out of the latter Preservatives are better then healing physick 4. Doct. Wicked men desire to make others as bad as themselves So Harlots doe Prov. 7.13 14. The strumpet kisses the young man and inveagles him with fair words So do drunkards Come ye say they I will fetch wine and we will fill cur selves with strong drink and to morrow shall be as this day and much more abundant Isa 56.12 Reason 1. Because some sins cannot be committed without company with any content as wantonnesse and drunkennesse Nemo facilè peccat No man will easily sin alone August Conf. l. 2. Infected persons are said to have a desire to insect others 2. That they may continue in sin the more boldly when they have partners in sin to side with them Vse When men tempt you to evill look what they are Ye will find them wicked men themselves and such as gallop toward hell and would lead you thither with them This thought will dead their temptations 5. Doct. Wicked men have a notable infinuating faculty to deceive others See the Harlots perswasions Prov. 7.13 c. and the Drunkards Isa 56.12 Both cited in the former doctrine So after the text Theeves seek to draw in others from hope of gain and impunity Reason 1. They have oft-times ripe wits and stretch all the veins of their understanding to deceive 2. They study how to be nâ—mble and eloquent in deceiving They make choise of most alluring baits as Fishers and Fowlers use to do Fistula dulce canit voluerem dum decipit auceps The pipe sings merrily while the Fowler deceives the bird Flatterers like fisher-men and fowlers willingly set that before the eyes of fishes and birds which they think pleaseth them best They know that otherwise they lose their labour Petronius The Serpent tempts Eve by fruit pleasant to the eyes Gen. 3.6 Syrens sing sweetly to deceive The Dragon bites the Elephants ear and then sucks his bloud So wicked men hurt us by our ears Trap in v. 11. Vse Labour to understand the drifts of tempters and deceivers that ye may not be carried away with their fair words and promises Answer as Speusippus Plato's Nephew answered a flatterer that praised him Give over deceiving both of us draw not me from the knowledge of my self and cease to heap cunning maliciousnesse on your self Nihil proficis cum te intelligam I understand you so well that you cannot prevail Elenard in Chron. Malum hominem blandè loquentem agnosce tuum laqueum esse Take notice that a wicked man speaking fawningly is a snare to thee Seneca So the strumpets words bring the young man into a snare ch 7.23 Christ was offered all the Kingdomes of the world by Satan I yet hearkened not to him neither do thou to Papists nor grosse sinners who offer offices or marriages to seduce They are justly fooled who trust them 6. Doct. Enticers will set upon such as have good education Solomon was set upon by his wives 1 King 11.4 His Son Rehoboam by his young counsellors 1 King 12.8 And no marvell for the Devil durst set upon Christ himselfe Reason 1. They trust to their own skill to deceive as if none were metall proof against it 2. They judge others corrupt like themselves though better bred And they guesse shrewdly for instruction cannot quite drive out naturall corruption Tindar will take fire Vse Ye that have godly parents expect seducers They will soon set upon you to deprive you of your Parents good counsels Churches and Families have such Praemoniti praemuniti forewarned forearmed Be not taken unawares 7. Doct. Enticers cannot hurt us if we consent not Satan hurt not Christ Matth. 4. Nor had hurt Adam and Eve had not they consented Reason Because thoughts of what is evill are not evill thoughts till some delight or consent come Ascending thoughts to wit from our corruption are sins thoughts sent in to wit by Satan are no sins if they infect us not Andrews on the tenth Commandement Christ could not but think what it was that Satan tempted him to yet sinned not Vse Deny consent and no temptation can hurt thee thou shalt be free from actuall finning 8. Doct. We must be firmly resolved against all solicitations to evill So Christ was Matt. 4. and had Scripture ready Reason Because they will else grow too hard for us Trees are easiest pulled up at first Vse Resist temptation at first and then Satan will fly from you Jam. 47 and sin with him Euticers are faeces Reipublicae the dregs of the Common-wealth Cicero The sooner swept away the better Majorem praedam in viduabus blandimenta eliciunt quà m tormenta Many proved unchaste by allurements yet many Widows and Maids endured the fire August de Verb. Dom. in Matth. Hom. 19 fin Avunculus tuus quaerit animam tuam qui jam perdidit suam Promisit magna sed ego
opinion of wisdom whereof he had given so large commendations before and gives more afterwards in this Chapter propounding more benefits that will come hereby Wisdom is a treasure inestimable wonderfull profitable and full of pleasure as we have heard and still may hear out of this book when we see that Solomon is not content with the former praises whereby he hath declared unto us the profit and pleasure that they have which are possessed with wisdom but doth admonish us in the text carefully to keep it For the words My Son See on Chap. 1.1.8 Let not them Some carry it back to the words foregoing and conceive that Solomon charges the young man to be carefull to think often of Gods wisdom appearing in the Creation of Earth Heaven Water and Air ver 19.20 But it is rather to be referred to the words following in this verse requiring him to remember such precepts of wisdom and discretion as Solomon had or should teach him in this book His end being to bring the young man to get wisdom hee urgeth this as a principall means Thus the antecedent follows Psa 87.1 2. His foundation is in the holy Mountains The Lord loveth the gates of Zion Depart Be forgotten For things forgotten by us are departed from our minds From thine eyes From the eyes of thy mind Let them never step out of thy memory no more then jewells that hang in thy sight ver 3. Do not think of them onely at leisure times but meditate of them continually Keep wisdom once gotten as charily as men do things which they affect so much that they will never let them go out of their fight but watch them perpetually as God doth Zion Behold I have graven thee upon the Palmes of my hands thy walls are continually before me Isa 49.16 Let them be as the delight of thine eyes on which thou canst never look enough as the Prophets wife was to him I take away from thee the desire of thine eyes Ezek. 24.16 For eyes see on Chap. 1.17 on the word sight Keep Constantly in thy memory and ready for practise For the word see on Chap. 2.8 Sound wisdome Hâ—b Essence or Being See on Chap. 2.7 And discretion See on Chap. 1.4 Figures A metaphor in Eyes taken from the eyes of the body and applyed to the soul Let thy heart look upon them by meditation Note 1. The negative part 2. The affirmative In the negative or prohibition observe 1. The person spoken to My son 2. The action forbidden Let them not depart from thine eyes Wisdomes precepts must not be forgotten as if they were out of sight and out of mind In the affirmative or injunction note 1. The act Keep 2. The object Sound wisdom and discretion Doct. 1. Wisdome once gotten must never be forgotten This is one of the last lessons of the old Testament Remember the Law of Moses my servant c. Hos 4.4 It is required in the new Remember how thou hast received and heard and hold fast Rev. 3.3 Reas 1. Because of the excellency of wisdome shewed before we do not easily forget things excellent either for beauty or use Who forgets the virgin he is in love withall or the medicine that heals him 2. For the profit of them we easily forget things that bring no gain but who forgets his gold or trade though he be old Sirs ye know that by this craft we have our wealth Acts 19.25 3. Because of the losse that followes on the losse of wisdome which is very great the losse of all those good things which wisdom would procure for us temporall spirituall or eternall besides the losse of memory it selfe that when it hath unburdened it selfe of that which is good will easily forget meaner things 4. Because of the danger that followes this forgetfulnesse it will bring all those evills in the world which wisdome retained might prevent He that forgets his medicine must bear his pain It will also bring eternall misery in another world Use 1. To reprove such as have lost more knowledge then they have left whose blossomes were fair but are fallen off they are like many witty tradsmen that spend money as fast as they get it 2. To exhort us to remember the good things we have gotten Motives 1. Wisdomes precepts cost us much pain to get and should not then easily be lost we strove against natures streams to get it 2. We look for much good by it which will be lost with it Means 1. Think often of wise instructions especially the principall So Archers think often of the mark Pilots of the guiding starre travallers of the marks of the way The Jews wore Phylacteries to keep Gods commandements in their memories Numh. 15.38.39 The way is hard to hit and dangerous to misse 2. Set your affections upon them else other things will take you off from thinking of them Children easily forget what they learn play takes them off Men are serious in what they like As the stone on the still waters makes circles one after another and so the former perish so doth businesse put out wisdoms precepts 3. Speak often of wise things A Master learns by teaching scholars 4. Practise them No man forgets his trade while he is able to work in it To conclude this point think how carefull worldly parents are to call upon their children to keep transitory riches and take notice how gently and often Solomon calls upon us in this book not to forget wisdomes precepts lest we lose spirituall profit here and eternall glory hereafter offered to us and so perish eternally and then forget wisdome precepts if thou canst Doct. 2. Wisdoms precepts must be dear to us As dear as silver and as pretious as hid treasures Chap. 2.4 Dearer then silver gold rubies Chap. 8.10 11. Reas 1. Because they have been so alwaies to Gods people as the delight of their eyes without which they could not be satiated nor satisfied So they were to David O how I love thy Law it is my meditation all the day Psal 119.97 So to Paul I count all things but losse for the excellency of the knowledge of Christ Jesus my Lord. Phil. 3.8 2. Because they are so to them in all conditions the pleasures of prosperity cannot take off their affection from them nor the crosses of adversity Use To reprove those who set light by wisdoms precepts many books will down with them and human histories but Gods word is sleighted by them Doct. 3. Wisdoms precepts must be carefully laid up by us So did David Thy word have I hid in mine heart Psal 119.11 So did the Virgin Mary His Mother kept all these sayings in her heart Luke 2.51 Reas 1. For direction in time of prosperity for then our waies have much danger in them 2. For consolation in time of adversity of which we have much need Use Let us do with wisdoms precepts as worldly men do with needfull instruments not throw them about the house but lock
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-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