Exposition of Proverbs 1-3, Expositions · Chapter 3 · Verse 19
VER. 19. The Lord by wiſdom hath founded the Earth, by underſtanding hath he eſtabliſhed the heavens.
IN this Verſe and the next, Solomon flies high, and commends wiſdom from working by it, and from the things which he wrought. As if he had ſaid, what need I ſay more in commendation of wiſdom? The whole world, which yee ſee, was made by it. Here he ſhews, how it comes to paſſe that wiſdom makes men happy. It was that, whereby God made the World, and therefore he can make men happy by it. Great things were attributed to wiſdom before, but greater here. As if Solomon had ſaid, O young man, thou haſt heard many things in commendation of wiſdom, now hear more, and greater, that thou maiſt bee the more inflamed with the love of it. It is not a wiſdom found out by men, as the Philoſophers imagined, who thought all wiſdom depended upon their precepts, and might be gotten by humane induſtry. The wiſdom, whereof I ſpeak, is far antienter then the world, for the very foundations of the world were laid by it. Think not then this wiſdom a thing feigned in the braines of men, and periſhing with them, and therefore to be deſpiſed, but look upon her, as upon Jeſus Chriſt the eternall ſon of God and Creatour of the World together with God the Father. Solomon doth not now ſet out wiſdome by benefits to us, as before, but by the majeſty thereof, and the greatneſſe of the workes, that God doth by it. Among which the making of Heaven, and Earth, and all things therein is exceeding commendable: But it may be objected: Solomon had before commended wiſdom, as it is in men: why doth hee now ſore ſo high from wiſdom in men to wiſdom in God, there being ſo vaſt a difference? The wiſeſt man on Earth is but a fool to God, and muſt never expect by his wiſdom to do ſuch great things, as God hath done.
I anſwer. 1. Becauſe Solomons intention was to commend wiſdom in generall, bee it in the Creator, or in the Creature.
2. Becauſe wiſdome in man hath ſome reſemblance of that wiſdom, that is in God, though it be farre ſhort of it.
3. Becauſe it is a little ſtream coming from that infinite fountain of wiſdome that is in God, yet not materially, for God hath never the leſſe, but effectively, as wrought in us by it. When a man hath commended the ſtream, and ſhewed the vertues of it, it addes to the credit of it to ſhew the fountain, whence it comes, and the admirable effects thereof: So it is a commendation to mans exquiſit wiſdom, to ſhew, that it comes from the infinite wiſdom of God, by which heaven and earth were made.
4. To prove it may well guide a man in all his affairs in the world, and make him happy (as Verſe 18.) ſeeing it comes from that wiſdom by which God made all things, the ſetling of ſolid things, as heaven, and earth, are ſet down in this verſe, and of liquid things, as waters, and rain, Verſe 20.
For the words.
The Lord. See on Chap. 1.7.
By wiſdome. See on Chap. 1.7. Wiſdome may be underſtood as of an attribute of God, for his infinite wiſdome was uſed in the creation of the world: But it is better to underſtand it of Jeſus Chriſt, the wiſdom of the father, By whom all things were made, & without whom, was not any thing made, that was made. Joh. 1.3.
Hath founded. Hath laid the foundations of the earth ſo ſure, that though it hang in the midſt of heaven, yet it ſubſiſts of it ſelfe, remains unmovable, and upholds the reſt of the world. It is like the rock upholding the houſe. Mat. 7.24, 25. The earth is the loweſt of all the elements, the center of the reſt, upholding them all without any thing under it, to uphold it. Thus men and beaſts have room, where they may live and breath: though it have no foundation, yet it ſtands as faſt, as if it had a ſtrong foundation, anſwerable to the greatneſſe of it. The words may admit a double ſenſe, either that God did at firſt by his infinite wiſdome, ſo juſtly poiſe the earth, that it ſhould be upheld by its own equall weight, and have no inclination to move upward, downward, or aſide; or elſe, that Gods power immediately ſtill without any thing wrought in the earth at firſt, upholds it, as a ſure foundation, and makes it a laſting foundation to uphold all the viſible world. God by his infinite wiſdome ſo placed the earth as a foundation, that ſhould never remove out of his place, leſt the foundation failing, the reſt of the building ſhould fall and periſh.
The earth. Not only the body of the earth, but alſo all the creatures that are, or live in it: for it is oppoſed to the heavens. He mentions the earth firſt, becauſe it is the center of the heavens, and therefore ſaith, he hath founded it: But he is ſaid to ſtabliſh the heavens above, which have the earth for a foundation beneath. For the word, ſee on Chap. 2.22.
By understanding. God uſeth divers words to the ſame purpoſe, to ſhew, that all kind of wiſdom is in God, and his Chriſt. For the word, ſee on Chap. 2.2.
Hath he establiſhed. So fitted all the parts of heaven, that they continue faſt together, and each obſerve their ſeverall motions, as Planets, fixed Starres, firſt mover in their places, Orbes, or Sphears. This muſt be underſtood of the viſible Heavens, the beauty whereof we ſee, and admire at Gods wiſdome in it. For unto us, The heavens declare the glory of God, and the firmament ſheweth his handy work Pſal. 19.1. This word foreign is tranſlated, faſhioning. Did not one faſhion us in the womb? Job 31.15. To wit, by fitting and framing all the members of the body in the womb: He covered the earth as it were with a roof, the heavens he adorned with many Starres: He hath not made the heavens unmovable like the earth, but unweariable in their motion, and not ſubject to diminution, or diſſolution. This ſhews Gods infinite wiſdom, for palaces built by men fail.
foreign The heavens. The ſtarry heavens, ſo it is uſed, Gen. 1.14. Let there be lights in the firmament of the heaven. Though ſometimes it be put for the Aire, for there are fouls of heaven mentioned as well as ſtarres of heaven, Gen. 1.20. I find not the Hebrew word uſed at any time in the old Teſtament, for the inviſible heaven, which was not then ſo plainly made known, although the Greek word in the new Teſtament be ſo uſed, Our converſation is in heaven. Phil. 3.20. That is, heavenly, like the carriage of Saints, and Angells there: It hath its name in Hebrew from foreign and foreign There are waters. And it intimats two kinds of waters, one in the heavens above, the other in the earth beneath, which alſo may be intimated by foreign being the duall number, and by foreign of the duall number alſo, two viſible heavens, Starry, and Airy.
Figures. Founded. A metaphor, for the earth hath no foundation under it, but God hath made it as faſt, as if it had a ſtrong foundation to uphold it. Earth. For the earth and all things in or on it. The part for the whole. So likewiſe in the word Heaven. The part put for the whole, comprehending ſtars and all.
Note.
1. The foundation of the earth.
2. The eſtabliſhment of the heavens.
In the firſt obſerve
1. The Agent. The Lord.
2. The inſtrument. By wiſdom.
3. The Act. Hath founded.
4. The Object. The Earth.
In the ſecond note
1. The Agent. He.
2. The Inſtrument. By underſtanding.
3. The Act. Hath. eſtabliſhed.
4. The Object. The Heavens.
1. Doct. The world had a beginning In the beginning God created the Heaven and the Earth. Gen. 1.1. Through faith we underſtand, that the worlds were framed by the word of God. Heb. 11.3.
Reaſon. 1. Becauſe the world could not make it ſelfe, and the refore the maker muſt needs be before it. Cauſa prior cauſato. The cauſe is before the thing cauſed. A builder muſt needs bee before a houſe in time.
2. Becauſe it is compounded of Heaven, Air, Earth, Sea, Stones, Trees, Beaſts, Men, Angells. Bodies are compounded of the Elements. Souls of faculties. Empires of divers people. A garment ſewed together, had a beginning.
3. Becauſe the world is mutable in all parts of it. Sometimes the Sun ſhines in Heaven, ſometimes the Moon, ſometimes the ſtarrs, ſometimes none of them are ſeen. The air is ſometimes clear, ſometimes ſtormy. The Sea ſometimes calm, ſometimes tempeſtuous. The Earth ſometimes dry, ſometimes wet. Kingdomes one while in peace, another while in war. Living creatures one while well, another while ſick. All mutable things had a beginning: Who can change that which is eternall?
4. Becauſe it will have an end, as appears in the parts of it. Fiſhes, Birds, Men die. Sea eats up Earth, Beaſts; Earth expells Sea by mans art, and labour. Some things had a beginning, which by the mercy, wiſdom, and power of the Creator ſhall be kept from having an end, who gives to all Creatures durance long or ſhorter, as he pleaſe. To men for their generations. To ſtars to the worlds end, to Angells, ſoules of men, and their bodies alſo after the reſurrection for eternity. But nothing that hath an end, was without a beginning It could not be at firſt without him, that can take the being of it away, when he pleaſe. If it were from eternity, it can keep it ſelfe to eternity.
Uſe. 1. It confutes thoſe, who think the world to have been from eternity. Their owne bodies may teach them the contrary.
2. It confutes thoſe that think not the world formally, but materially to be from eternity. I ſay with Tertullian, Quod non lego, non credo. What I read n…t, I believe not. Of it ſelf it could not be ſo, being a dead thing: By God it could not be made ſo; For every thing hath his being before it produce any other thing. It were diſhonourable to God to have any thing eternall beſide himſelf. It would take away from him the credit of making the world, or at leaſt of making it out of nothing, which is a divine priviledge. Singular priviledges are chiefeſt ornaments. It is ſome derogation, that others can do, what we can. The Magicians were put to filence by lice, and confeſſed, This is the finger of God. Exod. 8.19. And this opinion wil help to bring in the form from eternity too. For? ſome forme it 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 i… 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 onelyonly. 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; OnelyOnly 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?
Ʋſe. 1. Let us in the view of the creatures not onelyonly 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.