Exposition of Proverbs 1-3, Expositions · Chapter 3 · Verse 7
VER. 7. Be not wiſe in thine own eyes, fear the Lord, and depart from evil.
IN this verſe is a ſcale of duties, conſiſting of three ſteps, Mans forſaking his own wiſdome, leads him to the fear of God; and the fear of God keeps him from ſin. A promiſe of health followes in the next verſe; for the words, Be not wiſe, See on Chap. 1.5. In thine own eyes. See on Chap. 1.17. on the word ſight. For the phraſe, being wiſe in our own eyes, is being ſo in our own conceit, as the Doway Bible reads it; and it comprehends theſe particulars under it, that a man ſhould not think himſelfe ſufficiently wiſe, ſo as by that he ſhould be able to guide himſelfe in all his actions, to know what is right, what wrong, what ſucceſſe will follow, good, or bad, and that he hath a deeper reach then other men, and is able to dive into the greateſt matters. Solomon doth not ſay, be not wiſe, for then ſhould he contradict other ſcriptures, and himſelfe too, that bid us labour for wiſdome; his meaning is not then, that we ſhould not ſeek to underſtand ſcripture, and to be able to give a reaſon of all we do, and know, when we judge aright of things, and when not; for that were to make a man a beaſt, but that he ſhould not think himſelfe wiſer then other godly men, nor at any time oppoſe his own wiſdom to God, & take heed alwaies, that his judgment be not blinded by natural ignorance, or ſelfe-love, it differs a little from leaning to our own underſtanding. Verſe 5. This is the cauſe, that the effect, we lean to our own underſtanding, becauſe we are wiſe in our own eyes. This is in the judgment, that in the affection of confidence; this is Theorical, that is Practical. There may alſo be a Meiofis in it: think meanly of thy ſelfe, take notice of thine own ignorance, and think other men wiſer then thy ſelfe.
fear the Lord. See on Chap. 1.7.
And depart. The word ſignifies, to turn away from a thing which a man diſlikes.
From evil. It is put, 1. for evil of ſin, which is the cauſe; 2. of trouble which is the effect: He that avoides the firſt, ſhal eſcape the laſt; the firſt is here meant. See more on Chap. 1.33.
Figures. In thine own eyes. 1. A metonymie of the cauſe for the effect. In thine eyes; that is, in thy ſight. So it is tranſlated, Chap. 1.17. in the ſight of any bird. Heb. in the eyes; as the margin there ſhewes: and ſo it might have been tranſlated here. 2. A metaphor. In thy ſight: that is, in thy judgment. For the judicial faculty is the eye of the Soul: The Soul paſſes ſentence on things by judgment, as the body by ſight: ſo Gods eyes are on good men, though poor. I wil look to him that is poor, and of a contrite ſpirit. Iſa. 66.2. The eyes of the Lord are upon the righteous. Pſal. 34.15. So are Davids. Mine eyes ſhal be upon the faithful of the land. Pſal. 11.1.6. It ſignifies approbation. Depart. A metaphor from a traveller, that being in a wrong way, leaves it, to go in a right path: So muſt we leave thoſe ſinful waies, in which we walk naturally. Note, 1. A leſſon of humility; 2. of the fear of God; 3. of avoiding evil. In each of theſe is an act, and an object; in the firſt, the act is, Be not wiſe, the object, in thine own eyes. In the ſecond, the act, Fear; the object, the Lord. In the third, the act, And depart; the object, from evil.
Doct. 1. A good man ſhould look into his own condition, to know the truth of it; elſe, he may ſoon think better of himſelfe, then there is cauſe. Give diligence to make your calling and election ſure, 2 Pet. 1.10. Let him that thinketh he ſtandeth, take heed leſt he fal, 1 Cor. 10.12.
Reaſ. 1. Becauſe there is a difference of mens conditions, elſe no need of ſearch: Some are in the broad way to hel, others in the narrow way to heaven.
2. We are all naturally in the worſt condition, and ſhould therefore take notice of it, and ſeek to get out of it.
3. It may be doubtful whether we be out of it or no, becauſe of the likeneſſe between common and ſaving graces. There is in wicked men ſometimes, ſome kind of repentance, and faith. There is a way which ſeemeth right unto a man, but the end thereof are the waies of death. Chap. 14.12. Try which is right.
4 It is a difficult thing to diſcern, for a wicked man may go far in outward performances, and forward profeſſion.
Uſe 1. To tax all ſuch as have no mind to look into their ſpirituall condition; they are forward to caſt up their books to know their temporal eſtates, and upon every diſtemper to adviſe with the Phyſician, for their bodies, for fear of a diſeaſe breeding in them; only the poor ſoul is neglected: we fear ſuch as eat and drink any thing, and have no regard of diet, that they wil be ſick; and ſuch as love not to look into their debt-bookes, that they wil be bankrupts: So we may fear, that they are yet in their natural eſtate, that look not whether they be out of it or no.
2. To exhort us to be more diligent to ſearch out our ſpiritual, then our worldly, or bodily condition, that we may not be deceived in our ſelves. To move us to ſeek to know our ſpiritual condition truly, let us think of theſe motives.
1. That the ſpiritual eſtate is beſt; we look more after health then wealth, becauſe the body is better then the eſtate; the Soul is much more better then the body.
2. Becauſe it is a more laſting eſtate. Every man prefers a ſee-ſimple, before a leaſe: Heaven laſts longer then any feeſimple, infinitely more then it doth beyond a leaſe. Follow then Maſter Greenhams counſel, Of all priſoners, often viſite thine own ſoul.
Doct. 2. A good man ſhould not think highly of himſelf. David did not; he profeſſed as much before God; Lord, my heare is not haughty, nor mine eyes lofty; neither do I exerciſe my ſelfe in great matters, or in things too high for me. Pſal. 131.1. He would keep none ſuch in his houſe. Him that hath a high look, and a proud heart wil I not ſuffer. Pſal. 101.5.
Reaſ. 1. Becauſe an high conceit of our own wiſdome and parts, cannot ſtand with the fear of God, which is required in this verſe: And therefore this it ſet before it, as a removal of a great let of it, which i… ſelfe liking; It wil never agree with Gods fear, which among other grounds, ariſeth out of the ſight of our own vileneſſe, compared with Gods greatneſs and Majeſty: ſuch an opinion then of our own wiſdome would make us rebels againſt God, and diſobedient.
2. It cannot agree with departing from evil, which alſo is required in this verſe, for it makes men ſecure in their actions, not trying them before hand, whether they be good or evil, becauſe we truſt too much to our own wiſdome, and ſo bring them not to Gods Law to be examined, which is the only true touch-ſtone. Alſo it will make a man ſeek out witty ſhifts and devices, to excuſe his ſins, that ſo he may continue in them. So the Phariſees had their Corban to bring in gain from children by neglect of Parents. Mark 7.11.12.
3. It ſhewes and upholds ignorance in a man. It ſhewes it, becauſe wiſemen diſcern their ignorance, but fooles ſee it not. Menedemus aiebat multos navigare Athenas, qui primum eſſent ſapientes, deinde fieri ſapientiae amatores, deinde Rhetores, poſtremo idiotas. In Philoſophia quo magis profeceris, eo minus turgebis faſtu. Plutarch. ut à Maximo citatur. Serm. de ignorantia. Menedemus ſaid, that many ſailed to Athens, who firſt were wiſe, (to wit, in their own eyes) and after that became lovers of wiſdome, then Oratours, and last of all Idiots (they faw their own folly, which they could not diſcern before.) In Philoſophy, by how much the more you profit, the leſſe will you ſwell with pride. It upholds ignorance, becauſe he that thinks himſelfe wiſe, thinks it a baſe and unbeſeeming thing to learn of others. Familiaritèr domeſtica aſpicimus, & ſemper judicio favor officit; puto multos potuiſſe ad ſapientiam pervenire, niſi putaſſent ſe perveniſſe. Quis unquam ſibi ipſi verum docere auſus eſt? Quis inter blandientium, adulantiumque poſitus greges plurimum tamen ſibi ipſis aſſentatus non eſt? Senec. de ira. lib. 3. c. 36. We look familiarly at things at home, and favour alwaies hinders judgment. I ſuppoſe that many might have attained to wiſdome, had they not thought they had attained it already. Who ever durſt teach himſelfe truth? Who being placed among the flocks of fawning and flattering companions, hath not yet moſt of all flattered himſelfe? And therefore Solomon here deſiring to have his precepts regarded, perſwades the young man not be wiſe in his own eyes.
4. It is the cauſe of all errors and hereſies, the broachers whereof are obſerved in Eccleſiaſtical hiſtories to be learned men, proud of their wiſdome, and in his qui ſibi credunt, Daemon ſaepè propheta fit. Climachus. Grad. 3. In them, that beleeve themſelves, the devil oftentimes becomes a Prophet. Many profeſſing themſelves to be wiſe, became fools. Rom. 1.22. Therefore Chryſoſtome compares the heart of a man wiſe in his own conceit, to a labyrinth; his own good opinion of himſelfe leads him into it, but there are ſo many wandrings and turnings of error in it, that he knowes not how to get out of it. Chryſoſt. Hom. 2. in Epiſt. ad Rom.
Uſ. 1. To reprove ſuch as are guilty of this over-weening conceit of their own wiſdome, and ſo ſooth up themſelves in ignorance and evil. Nunquam ſatisfacit arti cui ſemper artificium ſatisfacit. He never doth things wel, that is alwaies pleaſed with what he doth. This curſed ſelf-love infects our ſouls with the dangerous plague of pride. Every man, though a fool, thinks himſelfe wiſe naturally; this engenders in him a great contempt of other men. Bis deſipit qui ſibi ſapit. He is twiſe a fool that thinks himſelf wiſe. This ſelfe conceit ſpoiles all. Socrates was eſteemed the wiſeſt of men, becauſe he ſaid, hoc ſcio, quod nihil ſcio; This I know, that I know nothing. Conſilii ſatis in me mihi. I know wel enough how to adviſe my ſelfe, may be the proud fooles poſy. He that wil be wiſe muſt become a fool that he may be wiſe. 1 Cor. 3.18. Intus exiſtens prohibet alienum A conceit of wiſdome, barrs out wiſdome. Socrates was wont to ſay, if a cryer ſhould call all Taylors, and Shoo-makers in a company to riſe, they would riſe, and other tradesmen would ſit ſtil; but if he ſhould bid all wiſe-men riſe, no body would ſit ſtil. The heathen man, Cicero could ſay, Eſt illud maximum animo ipſo animum videre; It is the greatest matter by the ſoul it ſelf, to ſee the ſoul. As it is an hard matter by the Suns light to ſee the Sun, it is eaſier to diſcern other things by it. Simonides hearing a man brag of his wiſdome, bid him remember that he was a man. Take the Apoſtles counſel then, Be not wiſe in your own conceits. Rom. 12.16. Fear the woe of the Prophet, woe unto them that are wiſe in their own eyes, and prudent in their own ſight. Iſa. 5.21. In the next Verſe. Hee ſends forth another woe againſt drunkards. Woe unto them, that are mighty to drink wine, and men of strength to mingle strong drink. Iſa. 5.22. As if men ſelfconceited were ſpiritually drunk. Remember that of Auguſtine, Qui ſibi placet ſtulto placet. He that pleaſeth himſelf, pleaſeth a fool.
Uſe 2. Labour to cure this pride, and ſelf-love, that makes thee think highly of thy ſelf. To this purpoſe,
1. Meaſure thy thoughts by Scripture, that is, thy wiſdom by Gods. Then thou wilt ſee, that thou art a fool.
2. Diſtruſt thine own judgemnt, and be willing to hear other mens of every thing propounded. Moſes was taught by God, yet was he content to hear Jethro; and thinkeſt thou, that thou haſt need to hear no body? He is wiſe in his owne eyes, who hearkens not to thoſe, that rightly admoniſh him.
3. Examine thine actions paſt. Reſpice velut in ſpeculo actiones tuas, ut bonas augeas, & ornes, malas corrigas, & retractes Bias. Look back upon thine actions as in a glaſſe, that thou maiſt encreaſe, and adorne the good, and correct, and retract the bad. Then wilt thou not be wiſe in thine own eyes.
3. Doct. A good man ſhould think very meanly of himſelf, and of his own wiſdom. So did Paul, We know in part, wee ſee through a Glaſſe darkly. 1 Cor. 15.9.12. So did Agur, Surely I am more brutiſh then any man, and have not the underſtanding of a man. Prov. 30.2.
Reaſon. Becauſe as in natural things men are not born workmen, ſo much leſſe in Divinity, and things of God. Men that are quickſighted in other things, are bleareyed in theſe. The beſt hath cauſe enough to think lowly of themſelves.
Uſe. Acknowledge then your own ignorance, and bee humble.
4. Doct. A good man muſt nouriſh the fear of God in his ſoul. The fear of the Lord is the beginning of knowledge. Chap. 1.7. See this Doctrine more largely handled there. And unto man he ſaid, Behold the fear of the Lord, that is wiſdom. Iob. 28.28. This is true wiſdom, and who would not be wiſe?
Reaſon. 1. Becauſe there is abundant cauſe in God, why wee ſhould fear him. He is to be feared, for his truth, juſtice, power, wiſdom, greatneſſe goodneſs.
2. Much good comes to us by it. It guides us aright in our journey to Heaven, as a rider guides the horſe, or as a Pilot guides the ſhip, and prevents ma… dangers in the way, as a watchman on a Tower. It is in the heart of the Text here, and is a way to make us think meanly of our ſelves, as it did Joſeph, It is not in me. Gen. 41.16. And it will alſo keep us from evill, as it did to Joſeph, How can I do this great wickedneſs, and ſin againſt God. Gen. 39.9.
Uſe. See ye alwaies fear to offend God. A reverend and religious man had written in his ſtudy, Noli peccare: Nam Deus videt, Angeli aſtant, diabolus accuſabit, conſcientia teſtabitur, infernus cruciabit. Sin not; For God ſees, Angells ſtand by, the Devill will accuſe, thy conſcience will bear witneſſe, Hell will torment thee. Bleſſed is the man that feareth alwaies. Chap. 28.14. Carnall ſecurity is naught in worldly affairs, but worſt of all in matters of religion. If ye fear him not here in time, ye muſt feel him in Hell to eternity.
5. Doct. A godly man muſt take heed of every ſin, and make a totall departing from evill. Depart from evill. Pſal. 34.14. Ceaſe to do evill. Iſa. 1.16.
Reaſon 1. Becauſe it is the beginning of true obedience to avoid diſobedience, as of wiſdom to get away fooliſhneſſe. Virtus eſt vitium fugere, & ſapientia prima Stultitiâ caruiſſe: Vertue it is to flye vice, and the beginning of wiſdom to be without folly. foreign Baſil. The be ginning to the receiving of good things is the departing from evill things. If men can keep their unruly affections from doing evill, they will be ready to do good. Fight then daily againſt ſin, for this is an honeſt, and neceſſary War.
2. It is a notable proofe, and effect of the fear of God, if it be generall, ſo that wee endeavour to refrain from all evill in thought, word, and deed.
Uſe. Take heed then of thoſe baits, that lead thee to thy former ſins, or any other, leſt thou be inſnared, and fall into new ſins, or relaps into old.
6. Doct. We naturally chuſe ſinfull waies. Elſe the wiſe man would not bidus to depart from them. In time paſt ye walked according to the courſe of this Wold. We all had our converſation in times paſt in the lusts of our fleſh fulfilling the deſires of the fleſh. Eph. 2.2, 3. The Gentiles walk in the vanity of their mind, and have given themſelves over unto laſciviouſneſſe to work all uncleanneſſe with greedineſſe. Eph. 4.17.19. We our ſelves alſo were ſometimes fooliſh, diſobedient, &c. Tit. 3.3.
Reaſon. 1. Becauſe we have no better light to guide us, then corrupted reaſon, which is but moonſhine at the moſt, and cannot ſerve well for curious works becomming the day.
2. Becauſe even then alſo our corrupt affections overſway our judgements, and lead us to many evills, which the light of nature condemnes.
Uſe. Let us bee alwaies ſuſpicious of our ſelves in all our waies. Naturam expellas furcâ licet, uſque recurret. Nature will return, though driven out with a pitchfork. Quo ſemel eſt imbut a recens ſervabit odorem Testa diu. What ſavour the Veſſell receives at firſt, it will keep long, Corruption will ſtrive with grace, and ſometime overcome it: Therefore take heed of ſinfull waies betimes, leſt ye repent too late.