our knowledge of God as the word is taken for our knowledge of Christ Isa 53.11 By his knowledge shall my righteous servant justifie many But by Gods own wisdom The words are varied to shew the plenty of scripture language Here is Gods wisdome understanding knowledge For the word see on Chap. 1.2.4 The depths Some understand this of the springs and rivers that break out of the earth continually and run into streams through many countries and those oftentimes are strangely brought out of rocky hills God wisely and wonderfully opening a passage for them being of themselves weak and unable to passe through such difficult places others understand it of the floud which indeed was not a work of nature but of God who cause all the fountaines of the great deep to be broken up Gen. 7.11 But it is best to understand it of the works of God at first Gen. 1.9 in making room for the Sea and for the rivers that men might live on the drie land for he speaks here of works of creation as founding the earth establishing the heavens making the sea rivers and clouds all this was done at the beginning of the world It is a description of the great channels made at first to hold all the waters and the waters of the sea and rivers are included So Gods wisdom is set out in stable and remaining things as the earth heaven waters clouds which abide and do not succeed one another as men beasts trees do whereof we may see the same that Adam did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The whole inferiour globe of earth and water Darknesse was upon the face of the deep Gen. 1.2 2. The waters in the sea or sea it selfe The fountains of the great deep were broken up Gen. 7.11 3. Great misery and trouble which drownes men in despair as it were in the bottom of the sea Deep called unto deep Psal 42.7 4. A thing that cannot be found out no more then the bottom of the sea can be found out Thy judgments are a great deep Psal 42.7 Here it is taken in the second sense for the sea and channells of waters Are brokon up Heb. Cleft So that it seems at first the earth was circular and fully round under the water till God made as it were clefts for the sea and rivers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the clouds They have their name from thinnesse in the Originall because they are so and therefore Gods wisdome is the more seen in them in that they hold the rain till God send a commission to powre it down upon the earth Yet sometimes the word is put for the skies wherein the clouds are 2 Sam. 22.12 Drop down Or Which drop down See the like addition Psal 104. Bread which strengtheneth mans heart And the sense requires it for Gods wisdom is not here commended for causing the clouds to rain now but for making them at first which are still so usefull to us as well as heaven earth sea An act of creation not of providence The clouds supplie the driness of unwatered places vapours drawn up from the waters or moister places of the earth fall down in rain to moisten the drier parts of the ground and they are said to send it down by drops for the comfort of the earth and not to powre it down in streams to drown it as in the deluge So the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to drop down like a still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The dew It hath its name from covering because it covers the earth It is taken for moisture falling from heaven As the dew of Hermon and as the dew that descended upon the mountains of Zion Psal 133.3 It may comprehend moderate rain also and gentle showers that do good to the earth Figures Two figures of the part for the whole one in Depths for all waters below the other in Dew from all profitable moisture coming from above Note 1. The making of these 2. Of the clouds In the first note 1. The efficient By his knowledge 2. The effect The depths are broken up In the second observe 1. Another effect of Gods wisdom And the clouds Lest earthly moisture should be wanting God hath provided a store-house above to supplie the drinesse of the earth 2. The effect of these clouds which are yet profitable in dropping down the rain gently for the grouth of herbs trees c. Which drop down the dew for so it should be read as was observed before Doct. 1. The scripture often presseth the same things by various expressions At Christs Incarnation God was manifested in the flesh 1 Tim. 3.16 The word was made flesh John 1.14 Of whom concerning the flesh Christ came who is God over all blessed for ever Rom. 9.5 In him dwelleth all the fulnesse of the Godhead bodily Col. 2.9 So in the sacrament of the Lords supper Take eat this is my body Mat. 26.26 The bread which we eat is it not the communion of the body of Christ 1 Cor. 10.16 As often as ye eat this bread ye shew the Lords death untill he come 1 Cor. 11.26 Reas 1. To shew the plenty of wisdome and great variety of words which are in the scripture we much commend Oratours that can expresse themselves variously to the same purpose 2. To shew the truth of Scripture-principals not only in their concord but also because they who understand not one expression may understand another 3. To work upon mens affections we are so dull that once speaking will not raise them up neither will often speaking in the same words do it but rather dull us more as meat often dressed the same way pleaseth not the palat but in different waies and divers sauces it pleaseth well so do divers expressions for somewhat more may be perceived in the one then in the other Against 1 Tim. 3.16 God manifested in the flesh it may be objected so it may be though Christ were not incarnate The answer may be out of John 1.14 The word was made flesh Ob. So it may be though Christ be not God Ans Rom. 9.15 He is God over all blessed for ever Ob. It may be he is not essentially God for all this Ans Col. 2.9 In him dwells all the fulnesse of the Godhead bodily So for the Sacrament Ob. 1 Cor. 11.26 it is called bread and bread will do our souls little good Ans Mat. 26.26 It is Christs body spiritually Ob. Then belike the bread is turned into Christs body Ans No it is but a remembrance of it 1 Cor. 11.26 Ob. A remembrance of a thing past doth little good Ans It is a communication of his body and the benefits thereof 1 Cor. 10.16 4. To affect severall men which have severall tasts that dressing of meat pleaseth one man which pleaseth not another that bait takes one fish which takes not another that expression prevailes with one man which prevailes not with another Use Let us read the Scriptures
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
Common-wealth It is hurtfull to our selves bringing down many judgements on us It is evill privatively depriving us of much good Evill positively inflicting much sorrow Evill spiritually bringing spirituall judgements on the soul Evill corporally bringing much pain to the body Evill eternally making soul and body for ever miserable Vse 1. Hate all sin God is the object of love Evill of hatred Ye that love the Lord hate evill Psal 97.10 Amat Deum debes odisse quod odit Lovest thou God then must thou hate what he hates August 2. Beware of acting sin It is a disgrace to thee and matter of danger 5. Doct. Sinners are very nimble and industrious about sinfull actions Jezabel quickly findes a way to get away Naboth's vineyard 1 King 21.7 c. And Judas to bewray Christ Mat. 26.15 Reason 1. From an internall principle of love of sin Men are very nimble about what they love 2. From an externall principle of custome It is their trade and men are very nimble about their trade that go dully about other things They are in their element Elementum in loco suo non ponderat An element is not weighty in its own place How swift is water in the river How dull out of it Vse Marvell not at sudden villanies as robberies murders treasons Wicked men are quick at such things 6. Doct. Great sins are readily swallowed by ungodly men As murder and oppression Ahab can swallow Naboth's vineyard and life at a morsel 1 King 21. And Judas can digest the murder of Christ and thirty pieces of silver to boot Matt. 26.15 Some are so wicked they can murder Father and Mother 1 Tim. 1.9 Cain killed his owne Brother Gen. 4.8 Reason 1. They see not the evill of them 2. They foresee not the danger of them Vse Marvell not at great wickednesses while there be wicked men in the world Fire will burn down water overflow all before it Vers 17. Surely in vain the net is spread in the sight of any bird We come now to Solomon's second argument to disswade the young man from joyning with these sinners And that is taken from the injustice of their course They wrong others without provocation by them or merit of evill in them It may be the young man might object against the first argument peradventure they had just cause to take the rich mens lives as well as their goods It may be that they have committed some great evil or done them much wrong No saith Solomon they had no cause at all to proceed so cruelly against them neither for any wrong done to themselves nor others It proceeds meerly from their owne covetous and cruel disposition They have given them no more cause then the bird doth to the fowler to take away his life For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely So it is translated Surely we will return with thee Ruth 1.10 And then it is an earnest asseveration of the truth of what is said It is as sure theeves kill without a cause as that fowlers kill harmlesse birds It may be read For as it is v. 9. v. 16. And then it ushers in a second reason to disswade the young man from joyning with them v. 15. because they are unjust as well as cruel For it cannot be a reason of the Theeves curelty mentioned v. 16. for they are not curel because they have no cause but though they have no cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vain So our Translation and some others read it Some take it to be in vain in regard of the bird which will take no warning but will fly to the meat although it fall into the net So will Theeves go on till they come to the gallows notwithstanding examples of others hanged before or counsels of friends They will rob though they be hanged and for present content they will adventure suture ruine Their eyes are dazeled with the fight of gain so that they see not the danger Others take it to be in vain in regard of the fowler who is not alwayes sure to catch the birds for many times they spy the net and flie away And this some apply to the Theeves alluring the young man They often misse the precious things they aim at the owners espying their evill intentions and preventing them Therefore joyn not thou with them upon hope of uncertain gain Others apply it to the young man himself as if Solomon had said If birds have wit to see and avoyd snares thou my Son being a reasonable creature shouldst much more especially being warned by me see the danger of these evill mens counsels and not dare to joyn with them But the word should rather be translated without cause as it is v. 11. As fowlers kil birds taken in the net though they never wronged them that so they may feed on them so do these most unjustly kill them they rob as ver 11. 19. shew The one saith they lie in wait for them causelesly and the other that they take away their lives So the word is also used chap. 3.30 Strive not with a man without cause if he have done thee no harm Object not that they will not be so cruell though they be covetous for though mens riches may do them good yet they have given no cause to take away their lives No more hath the bird to the fowler But as the fowler cannot feed on the bird unlesse he kill it no more can they rob sometimes without killing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The net It is taken 1. Literally for an engine to catch birds beasts or fishes Ye have been a net spread upon Tabor Hos 4.1 2. For net-work made like a net Thou shalt make for it a grate of net-work of brasse Exod. 27.4 3. For devices to entrap men In the net which they hid is their own foot taken Psal 9.15 Here it is used in the first sense yet the third intended in the application of the similitude as appears v. 18. Is spread Laid abroad at length that it may catch the bird if it come within the verge of it In the sight Heb. in the eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies 1. The eye in which is placed the Sense of seeing The eye is not satisfied with seeing Eccl. 1.8 2. The sight which is by the eye The heavens are not clean in his sight Job 15.15 So here where the bird either doth see it or may see it if he will look about him or where birds use to haunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of any Not of every bird but of any bird So it signifies here and that without a negative particle with it A thing not observed in Grammars and Dictionaries So Job 8.12 It withereth before any other hearb For the word see on v. 13. on the word All. Bird. Heb. owner or possessour of a wing That hath a wing at command to fly withall Thus God distinguisheth birds from beasts and fishes A bird of the air shall
drank they married wives they were given in marriage untill the day that Noe entred into the Ark and the flood came and destroyed them all Luk. 17.27 Nebuchadnezzar's casting down came suddenly Dan. 4. and Belshazzar's death Dan. 5. When they shal say Peace and safety then sudden destruction cometh upon them as travail upon a woman with childe and they shall not escape 1 Thess 5.3 Reason 1. Because their sins hinder them and blind them so that they cannot see the danger till it be upon them 2. Their businesses hinder them and leave them no time to think of danger 3. Their pleasures so content them that no fear of alteration can sink into them many times and then lightly danger comes 4. Their hearts will not let them think of danger but soon cast out such thoughts lest they make them melancholy Vse 1. Let not wicked men flatter themselves Danger may be neerest when they think it farthest off It is more terrible to perish suddenly then by degrees Trees houses ships that are strong are suddenly overthrown by a rising wind As the whirlewind passeth so is the wicked no more Prov. 10.25 Thou breakest the ships of Tarshish with an East wind Psal 48.7 2. Let them prepare for a better condition They know not how soon they may lose this Who would live a Tenant at will that may get a Lease of yeers or a Fee-simple Make sure of heaven quickly and then all will be well 2. Doct. The destruction of wicked men is irresistible Who can refist a strong invading enemy or a whirlewind And what will ye do in the day of visitation and in the desolation which shall come from far To whom will ye flee for help and where will ye leave your glory Isa 10.3 Therefore shall evill come upon thee thou shalt not know from whence it riseth and mischief shall fall upon thee thou shalt not be able to put it off and desolation shall come upon thee suddenly which thou shalt not know Isa 47.11 Reason 1. Because their destruction comes from God whose power and wisdome no man can resist 2. He can goe beyond all their power and wisdome though the greatest that is or can be in any or all the creatures 3. He can disappoint all their friends and all supplies 4. He can set all creatures against them And how can the strongest creature resist all other in heaven earth and hell Vse It shews the great misery of ungodly men they cannot resist destruction If an enemy come into a Land or besiege a City if there be force enough to resist destruction will not follow else all will be laid waste Wicked men cannot resist God therefore they must needs perish 3. Doct. The destruction of wicked men shall be totall or universall An enemy layes all waste Cities Houses Gardens A whirlewind or flood sweeps all away Reason 1. It appears in particulars Their credit will be gone Not onely their good name shall decay but their name it self shall be lost as a rotten thing stinks and wears away The name of the wicked shall rot Prov. 10.7 Their goods shall be gone Thou fool this night shall thy soul be required of thee then whose shall those things be which thou hast provided Luk. 12.20 Yea Cujus eris tu Whose shalt thou be saith Bernard Their life shall be lost Whosoever shall save his life by sinful wayes shall lose it Mat. 16.25 Yea their soul and all shal be lost What is a man profited if he shall gain the whole world and lose his own soul Mat. 16.26 2. By the causes of it Their fins are universall Their thoughts words deeds altogether sinfull Humours that run over all the body make all the body sick They sin against all Gods commandements and that wilfully and constantly and therefore must perish wholly Vse Let wicked men labour to get out of this condition A man would be loth to live in a trade wherein he should get nothing more loth to live in a calling wherein he were sure to lose all and spend his stock This is the wicked mans condition get out of it else ye perish totally 4. Doct. The destruction of wicked men will be irrecoverable Such was the destruction of those two rich fools Luk. ch 12. 16. Reason 1. Because they are carried clean out of the world Here a man may be poor one day and rich another after this life poor once and poor for ever 2. They are carried to hell immediately after death and out of hell is no redemption Vse Take heed of impenitency lest it bring you to irrecoverable punishment Bajazet the great Turk could say Resipiscentia sera nulli unquam profuit Too late repentance never did any man good Men inclining to a dropsie or consumption wil seek for cure before it grow incurable Repent in time lest ye perish for ever Ad Deum redeundum aut per Deum pereundum Return to God or perish by God 5. Doct. The destruction of wicked men will be miserable Such was the destruction of old Babylon Jerem. 49.25 c. A sword upon men and beasts Such of new Babylon Rev. 18.7 c. Torment death mourning famine c. Reason 1. Because it is helplesse condition Evill men cannot help others if they would for they are in the same danger and need help themselves Good men would not help them if they could because they are Gods enemies devoted by him to eternal destruction 2. It is a comfortlesse condition No ease or comfort will be afforded to them Not a drop of cold water to cool the tongue Luk. 16.24 Vse Let us blesse God that frees us from so great a destruction which we have deserved as much yea more then many that are in hell Should not we praise God for deliverance from so a great a destruction who are in the same condenmation Luk. 23.40 6. Doct. The destruction of ungodly men is lamentable Jeremy takes the destruction of the people so to heart that he wishes his head a fountain of waters and himself in a wildernesse to weep his belly full alone without interruption Jer. 9.1 c. Kings and Merchants must weep and lament for the downfall of Babylon Rev. 18.9 11. See the truth of it in two glasses one here the other hereafter The one in the Aegyptians who had dominatered over the Israelites yet at last the Israelites see them swimming dead on the Sea Ex. 14. The other in hell where their worm dieth not and the fire is not quenched Mar. 9.44 This causeth weeping and gnashing of teeth Mat. 8.12 Vse Remember the woe to them that laugh now their state shall be lamentable Luk. 6.25 Wicked mens joy terminates in this world Better weep for sin here then for punishment in hell Vers 28. There shall they call upon me but I will not answer they shal seek me early but they shall not finde me Wisdome having set out their misery before now removes all help from them in their
Matches made for money but Wisdomes counsels are comfortable also Her wayes are wayes of pleasantnesse and all her paths are peace Prov. 3.17 Vse Let us open both our hearts and ears to such counsels as these scattered in the Book of God the fountain of wisdome We are too prone to hearken to foolish counsels as Absalon was to give ear to the unsafe counsell of Hushai 2 Sam. 17.14 And to the sinfull counsel of Achitaphel to go in to his Fathers Concubines 2 Sam. 16.21 22. The whole world foolishly hearkens to the unprofitable counsell of some idle ring-leaders at the Tower of Babel Gen. 11.4 The Jews to the uncomfortable counsell of their Captains to go back into Aegypt Jerem. 43.5 Let us for time to come rather hearken to Wisdomes counsels which are safe to the Soul honorable to the Body profitable to the State comfortable to the whole man And of such counsell we shall never need to repent It is strange that the World should call and men run the Devill call and men fly but when God calls they will not creep 3. Doct. Constant safety is prepared for good men Trust in the Lord and do good so shalt thou dwell in the Land and verily thou shalt be fed Psal 37.3 Great peace have they which love thy Law and nothing shall offend them Psal 119.165 Thou shalt see the good of Jerusalem all the dayes of thy life Yea thou shalt see thy childrens children and peace upon Israel Ps 128.5 6. For I saith the Lord wil be a wall of fire unto her round about Zec. 2.5 Reason 1. Because they have a guard of Angels set about them by God He shall give his Angels charge over thee to keep thee in all thy wayes Psal 91.11 2. God himself is their guard He that dwelleth in the secret place of the most high shall abide under the shadow of the Almighty Psal 91.1 Who are kept by the power of God through faith unto salvation 1 Pet. 1.5 Vse Let us learn spirituall policy in these dangerous times Who would not be glad to be safe in these storms Follow Wisdomes counsel Labour for piety and thou shalt be safe 4. Doct. Quietnesse also is the portion of Gods servants When he giveth quietnesse who then can make troubles Job 34.29 1. Quietnesse outwardly if God see it fit for them O that thou hadst hearkened to my commandements then had thy peace been as a river Isa 48.18 2. Quietnesse inwardly Being justified by faith we have peace with God Rom. 5.1 Quietnesse in life The meek shall inherit the earth and shall delight themselves in the abundance of peace Psal 37.11 Quietnesse in death Mark the perfect man and behold the upright for the end of that man is peace Psal 37.37 In the grave which is their bed He shall enter into peace they shall rest in their beds each one walking in his uprightnesse Isa 57.2 After death for ever None can passe the great gulf between them and hell to molest them Luk. 16.26 They rest from their labours Rev. 14.13 Vse Woe to those that seek to disquiet the people of God They go about to crosse Gods will and he will crosse theirs 5. Doct. A good man need not fear any trouble Thou shalt not be afraid of destruction when it cometh Job 5.21 Thou shalt not be afraid of the terror by night nor for the arrow that flyeth by day Psal 91.5 He shall not be afraid of evill tydings his heart is fixed trusting in the Lord. This fearlesnesse proceeds 1. From some inward principles A good man may be like a ship at Sea in such a storm that he hath no anchorroom abroad nor haven neer all that sustains him must be within As 1. An equall and proportionable ballancing by ballast or goods So a good man may have peace of conscience which may make him fearlesse He that knows himself at peace with God what need he fear the wrath of all the creatures Such may glory in tribulation Rom. 5.3 and take delight in them as in sweet smelling roses 2. The skill of the Ship-master makes them not to fear God gives spiritual wisdome to his how to carry them in and get out of any trouble Wisdome onely can teach men how to keep an eternall Sabbath of rest in the soul 3. Labour of ship-men is needfull to preserve the ship Except these abide in the ship ye cannot be saved Act. 27.31 So God gives spirituall courage and grace to his to hold up their heads in all troubles 2. From outward helps As 1. Gods protection I will give peace in the land and ye shall lie down and none shall make you afraid Lev. 26.6 They know that God who hath undertaken to deliver them hath many wayes to doe it and they rest upon that and are quiet and fearlesse 2. He hath a guard of Angels about him The Angel of the Lord encampeth round about them that fear him and delivereth them Ps 34.7 But it may be objected that good men have a passion of fear as well as others and at some times are afraid of troubles It may be answered that because no man can perfectly obey Wisdomes counsels they best in infirmity may be perplexed but not quite overcome with fear they will recover Fides non tollit omnem dubitationem sed vincentem Faith takes not away all doubting but prevailing doubting Scotus in Sentent He that walketh uprightly walketh surely Pr. 10 9. Perfect freedome from fear is reserved for them in heaven Wicked men dwel in fear as strangers good men in hope as inhabitants Further it may be objected Good men had need to fear troubles for the world hates them and doth often persecute them Answ Troubles may befall a good man but he need not fear any hurt by them Surely in the flouds of great waters they shall not come nigh unto him Psal 32.7 They can detract nothing from his felicity He shall be happy in prosperity and adversity Trouble shall not be evill to him but doe him good and lead him to good For our light affliction which is but for a moment worketh for us a far more exceeding and eternall weight of glory 2 Cor. 4.17 It may be God may sometimes try his servants but ordinarily they change their manners before God changes their prosperity Fortunam sui cuique fingunt mores Cornelius Nepos in vita Pompeij Every mans manners carve out his owne condition Fortune is a constant wife to good men and an inconstant strumpet to bad men said Heathen Plutarch Apophthegm She is nailed to good men not well fastned to bad men Evill mens troubles will be endlesse good mens not so Vse Behold a great encouragement to hearken to Wisdomes counsels and to be pious We shall attain to a condition that need not fear any troubles I will not fear though the earth be removed and though the mountains be carried into the midst of the Sea Though the waters thereof roar and be troubled though
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
with delight in which is so much consent in truth with so many various expressions Divers men at divers times and in divers places writing in divers expressions yet delivering the same truths Here is utile dulci profit mixt with pleasure to alure the understanding reader 2. Doct. God parted the Earth and the water at the beginning The one was within the other till God separated them Let the waters under the Heaven be gathered together into one place and let the dry laud appear and it was so Gen. 1.9 Thou coveredst the Earth with the deep as with a garment the waters stood above the Mountains At thy rebuke they fled c. Psal 104.6 7. Reason 1. Because Earth and Water being dead things could not part themselves so as to bee confounded no more 2. There was none else living then to make that separation Light onely was created and that might drive away darkness but could not drive away waters Neither had it heat sufficient to drie it away that cannot now drie up the Sea though gathered into the body of the Sun 3. Had there been Angells or men then created they had not had strength sufficient to drive away the waters from off the face of the Earth 4. Neither had they had wisdom enough to know where to imprison them and keep them from returning Use Let us acknowledge Gods goodnesse in this separation It is long since it was done but we enjoy the benefit of it this day As may appear by villages drowned in the Sea 3. Doct. Gods great wisdom appear'd in this separation of the waters from the Earth O Lord how manifold are thy works In wisdom hast thou made them all Psal 104.24 When God had divided the waters from the earth God saw that it was good Gen. 1.10 There is a particular acknowledgement of the goodnesse of that separation there Reason 1. Because God shews great wisdom in all he doth yea when men think he worketh foolishly The foolishnesse of God is wiser then men 1 Cor. 1.25 2. Because thereby he provided a subsistence for men and beasts which cannot walk upon the waters without a miracle as Christ did on the Sea Math. 14.25 3. He provided for their breathing in the air which they could not do in the water 4. For their continuance of life which the water would soon have taken away Use Let us admire at Gods wisdom that could find a way to do that which neither men nor Angells could do to disperse such huge waters and to make places to receive them and keep them in that they turn not again to cover the Earth Ps 104.9 The Philosophers themselves were forced to confesse this to be a work of Divine wisdom Much more should we cry out with the Apostle O the depth of the riches both of the wisdom and knowledge of God! Rom. 11.33 4. Doct. God made the clouds to be receptacles for ascending vapours They are Gods clouds as an house is his that builds it He bindeth up the waters in his thick clouds Iob 26.8 They are the bottles of Heaven that hold the rain there Job 38.37 Reason 1. Because God made all other parts of Heaven and who then should make the clouds but he So hee that builds the walls of the house lates the crosse beams to beare up chambers 2. Because we see the clouds dark and full before rain like a woman with child and after it a clear Heaven like a woman delivered Use Blesse God that befides the waters below hath provided another storehouse above that may supply the earth when moisture fails it Else were it a great labour to water the earth with our feet as they were forced to do in Aegypt Deut. 11.10 Else must the corn and herbs perish 5. Doct. God makes the clouds to send down rain Who canseth it to rain on the Earth where no man is Iob 38.27 Thou visitest the Earth and waterest it Thou makst it soft with showers Ps 65.9 10. Reason 1. Because he provides it and lodges the afeending vapours in the clouds as in the former doctrine 2. Because he onely hath the key to open the clouds as well as to shut them Optatus finding fault with the Donatists for swearing by men bids them to call upon those men by whom they swear to bring rain Hereby it might appear whether they were Gods or no and might be sworne by or no. Use Blesse God that unlocks his storehouse and gives rain in time of need and doth not keep his treasure to the hurt of others as covetous men do 6. Doct. God shews his wisdom in sending seasonable raine He giveth both the former and the later rain in his season Ier. 5.24 I caused it to rain upon one City and caused it not to rain upon another City Am. 4 7. Reason 1. In the regard of the thing it self Hee knows the Earth to be dry and cold and therefore he causeth the Sun to warm it and the rain to moisten it Math. 5.45 Therefore is God said by his knowledge or fore-knowledge to send the rain or make the clouds that send it as knowing what need the earth hath of it 2. In regard of the time Hee sendeth it when the Earth most needs it Former rain to bring forth the corn out of the Earth and latter rain to bring forth the latter crop hay or grasse An hermit being asked why his little ground thrived more then anothers greater who prayed for rain and faire weather when he thought it needfull answered because I pray to God who is wiser then I to send such weather as he please 3. In regard of the manner That it should drop down softly like water out of a still For if it should come violently it would not refresh but destroy the fruits of the Earth as sometimes at Sea it hath faln so violently that it hath sunk ships 4. In regard of the measure of it in sending what is needful Else lasting rain is a judgement and causes dearth Use Pray to God for rain when ye need it and praise him when ye have it in convenient time As the key of the womb of the grave of the earth is his so is also the key of the clouds He gives rain wisely Trace his wisdom by steps in the former Verse and this See how stedfastly the earth is setled so that it upholdeth great buildings and high Mountains without removing See how the heavenly bodies keep their course without shaking or wearinesse See how the sea keeps her bounds without drowning the land See how the clouds drop down raine yeerly and make fruitfull seasons Then say with the Psalmist again O Lord how manifold are thy works in wisdom hast thou made them all Psal 104.24 VER 21 My son let not them depart from thine eyes keep found wisdom and discretion SOlomon having before mentioned the great effects of wisdom now renews his exhortation to remember all her precepts Hee would not have men to have a low
Doct. G. Gaâ—n cause of much mischiefe Chap. 1 13 Doct. 1. Much got by unlawful means Chap. 1.14 Doct. 3. It draws many Chap. 1.19 Doct. 3. Gods love more worth then all the world Chap. 1.1 Doct. 6 Gods people had need of government Chap. 1.1 Doct. 11. God gives reasons for his commands Chap. 1.9 Doct. 1. He gives rewards for obeying them Doct. 2. He is very desirous men should get heavenly wisdome Chap. 1.20 Doct. 3. He cals us to repentance many waies Chap. 1.24 Doct. 3. He paies wicked men in their own kind Chap. 1.26 Doct. 1. He will shew himselfe an enemy to ungodly men Doct. 2. He will pitty them no more then such as laugh at men in their sorrows Doct. 3. He will cast their sins in their teeth in their miseries Doct. 4. He will not give ease to them that never call on him but in trouble Chap. 1.28 Doct. 3. At sometime he will not be found of some men that seek him earnestly Doct. 6. He cleers himselfe fully from guilt of mens destruction Chap. 1.29 Doct. 2. He is content to give a reason of his judgments Chap. 1.32 Doct. 1. He must be looked upon as the fountain of all being Chap. 2.5 Doct. 4. He must be eyed as most powerful Doct. 6. He hath store of wisdome chap. 2.7 Doct. 1. He provides wisdome for others Doct. 2. He will keep his from dangerous errors Doct. 4. God will teach his how to carry themselves towards men Chap. 2.9 Doct. 2. He spares good men sometimes when he cuts off bad Chap. 2.21 Doct. 2. He oftentimes gives good men a comfortable and quiet continuance in their habitations Doct. 5. He many times makes good men thrive upon earth Doct. 6. He puts a difference here between good and bad sometimes Chap. 2.22 Doct. 1. He gives rewards though he need not Chap. 3.2 Doct. 1. And those pleasing Doct. 2. and fit ones Chap. 3.4 Doct. 2. He is the only object of safe confidence Chap. 3.5 Doct. 2. He must be rested upon heartily Doct. 3. Entirely and universally Doct. 4. He is the chief director of our waies for good Chap. 3.6 Doct. 6. He must not lose his part of our first profit Chap. 3.9 Doct. 5. Nor of the best of our goods Doct. 6. He gives reasons of his proceedings Chap. 3.12 Doct. 1. His proceedings may be seen in ours Doct. 4. All manner of wisdome is in him Chap. 3.19 Doct. 6. His great wisdome appears in parting earth and water Chap. 3.20 Doct. 3. He made the clouds to hold ascending vapours Doct. 4. He makes them send down rain Doct. 5. And that seasonably to shew his wisdome Doct. 6. He will prevent private plots against his people Chap. 3.26 Doct. 3. he hates ungodly men Chap. 3.22 Doct. 2. He intimately loves good men Doct. 3. His curse is on wicked men in all their waies Chap. 3.33 Doct. 1. His blessing is on godly men in all their doings Doct. 2. He sets light by proud scornfull men Chap. 3.34 Doct. 2. He shews great respect to humble men Doct. 3. He counts godly men wise and wicked men fooles Chap. 3.35 Doct. 1. Godly life preserves health Chap. 3.8 Doct. 1. Godly wisemen may go to bed without fear Chap. 3.24 Doct. 2. Good governours great blessings to a state Chap. 1.1 Doct. 8. Good men need not fear any trouble Chap. 1.33 Doct. 5. They should seek to know their spirituall condition Chap. 2.7 Doct. 1. They should not think highly of themselves Doct. 2. But meanly Doct. 3. They should nourish the fear of God in their soules Doct. 4. They should take heed of every sin Doct. 5. Their life is a journey Chap. 3.6 Doct. 1. They have many good actions to do Doct. 2. They must look up to God for strength Doct. 3. And that in all their actions Doct. 4. They have many good names in Scripture Chap. 3.34 Doct. 1. Good things must be done as well as evill avoided Chap. 2.20 Doct. 2. And that to them we owe nothing Chap. 3.3 Doct. 3. They cannot too often be inculcated Chap. 3.4 Doct. 1. H Happinesse is from God Chap. 3.5 Doct. 1. Haters of knowledge are found in the world Chap. 1.22 Doct. 6. Hearers should shew great respect to their teachers Chap. 2.1 Doct. 2. Hearing divine truths without understanding doth men no good Chap. 1.2 Doct. 8. Heavenly wisdome despised only by ignorant persons Chap. 1.7 Doct. 6. It is worth the looking after chap. 1.20 Doct. 1. It is to be found only in Jesus Christ Doct. 2. It is offered to the meanest Doct. 4. It hath a plain and easie way to it Doct. 5. It is of great price Chap. 2.4 Doct. 1. It is far remote and hidden from us Doct. 2. Means of obtaining it must be searched for Doct. 3. They must be used Doct. 4. And with pains taking Doct. 5. And that constantly Doct. 6. Heavenly knowledge of all sorts is from God Chap. 2.5 Doct. 4. Men are naturally void of it Chap. 2.10 Doct. 1. It cannot be attained by our own strength Doct. 2. It must come into the heart Doct. 3. It is better then all outward riches Doct. 4. Much pleasure and delight in it Doct. 5. It will raise up a drooping soul Doct. 6. Without it men are subject to many dangers Chap. 2.11 Doct. 1. Heavens and heavenly creatures preserved by God in their motion Chap. 3.19 Doct. 5. Health in our daâ—es is a great blessing Chap. 3.2 Doct. 4. Chap. 3.8 Doct. 2. Honour is given to God by our cost for his service Chap. 2.9 Doct. 2. It is the wise mans inheritance Chap. 3.35 Doct. 2. Houses of uncleannesse are gate-houses of death Chap. 2.18 Doct. 5. I Jewels and pearles are of great account amongst men chap. 3.15 Doct. 1. Ignorant persons inexcusable chap. 1.21 Doct. 4. Imitation of good men safer then of bad chap. 2.20 Doct. 5. Industry with Gods blessing brings much knowledge chap. 1.5 Doct. 6. Injustice store in the world chap. 1.17 Doct. 3. Innocent persons are the object of bad mens wrath chap. 1.2 Doct. 1. subject to many snares chap. 1.18 Doct. 5. Instruction is the means to get wisdome chap. 1.2 Doct. 7. Common should be publick chap. 1.21 Doct. 2. Inticerâ— to sin speak the best and hide the worst Chap. 1.14 Doct. 1. Inward capacity and outward discovery come both from God Chap. 2.6 Doct. 6. Irreligious persons are in Gods account the fooles of the world Chap. 1.7 Doct. 5. Judgment from God never comes without a cause Chap. 1.24 Doct. 2. K Knowledge of trivial things is little worth Chap. 1.2 Doct. 9. Knowledge of divine truths will do us much good Chap. 1.2 Doct. 10. It is ordinarily received from others Chap. 1.3 Doct. 2. Frequently comes in at the ear Chap. 1.5 Doct. 2. Sufficient for one of meaner capacity is not sufficient for one of greater Chap. 1.6 Doct. 1. It is a matter of great excellency Chap. 1.7 Doct. 4. Knowledge and fear