Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 2
Verſ. 2. To know wiſdome and instruction, to perceive the words of underſtanding.
In the five verſes following is ſet down the excellent uſe of the Book of The Proverbs, and ſingular good that may come to us thereby. Before he had by a fair title, and large commendation of the Author ſought to make the Reader attentive in reading it. Now he ſeeks to make him flexible, and willing to be taught, and to give credit to what he ſhould read by ſetting forth the excellent uſes of this book.
1. The general end is ſet down, verſ. 2, 3. ſhewing what it may bring to all men.
2. The particular end, what it may bring to young and ſimple ones, verſ. 4. what to wiſe men, verſ. 5, 6.
The general end is 1. Theological, verſ. 2. 2. Practical, v. 3. Both are called Wiſdom, and both are ſo. To retire to this 2. v. And firſt for the words. Many words here ſeem to be of the ſame ſignification, or at leaſt to differ but little. We had therefore need to weigh the natural force, and different ſignifications of each word; for variety of words is uſed to make us the more affected with the Book.
To know. To convey to man the knowledge of thoſe things he knew not before.
Wiſdome. In this verſe it is taken for the Theorical part of wiſdome, to know the truth of things, as appears by the oppoſition of manners in the next verſe. It may be meant of wiſdome in general, knowledge of the truth; for many Philoſopical truths are contained in this Book. But it hath a ſpecial eye to the knowledge of God, and divine truths, as appears, verſ. 7. And it ſignifies an exact knowledge of things by the cauſes, or other properties, whereby we may be able to diſtinguiſh between real, and apparent truths.
And Inſtruction. The word properly ſignifies the manner of teaching, by which wiſdome is attained. It is ſet after wiſedome, becauſe that is the end and perfection of inſtruction, and therefore more worthy then the means. Finis primus in intentione, ultimus in executione. The end is firſt in intention, laſt in execution. Men think of dwelling, before they think of building. It ſignifies ſuch inſtruction, as is communicated to boyes joyned with correction, for the word imports both. To make ſcholars bred up under ſevere diſcipline to learn wiſedome. Theſe Proverbs are better then rods. They will teach, what rods cannot.
To perceive. Heb. To underſtand, or make to underſtand.
The words. For thoughts cannot be underſtood. They are known only to God. Nor deeds are not ſaid to be underſtood, but to be ſeen. Underſtanding properly hath relation to that which comes in at the ear.
Of underſtanding. Words of weight worthy to be underſtood, and well underſtood by thoſe that delivered them, and coming from men of great underſtanding, and making them ſuch, that learn them. Acute ſentences full of good matter, fit to paſſe for authentical, like currant money. This ſpecifies what wiſedome the holy Ghoſt here meant, to wit, knowledge of things to be believed. As in the next verſe, he firſt names wiſedome, and then ſhews what kinde of wiſdome he means. To know juſtice, &c. I will not trouble you with that, that troubles the interpreters, how to diſtinguiſh wiſdome, inſtruction, and underſtanding into knowledge by cauſes, or other arguments, and many other diſtinctions, for I take it, the latter in each verſe doe but expound the former: and inſtruction, knowing, perceiving, and receiving doe but ſet out the means of attaining it.
For the figures. Wiſdome. A figure of the general for the ſpecial. For divine wiſdome, which indeed is the beſt of all other wiſdome, and deſerves to carry away the name from all the reſt. Humane truths are not to be named the ſame day with divine. So Chriſt is called the Son of man, Gods Word the Bible, and Scripture, becauſe he is the moſt excellent Son of Man, and it the moſt excellent book, and writing.
Inſtruction. A figure of the cauſe for the effect. For the wiſedome gotten by inſtruction. As Judah and Ephraim for their poſterity. Or, of the adjunct for the object. Inſtruction for the things, wherein men are inſtructed, as hope reſerved for us in heaven, for the things hoped for there, Col. 1.5.
Of underſtanding. A figure, either of the efficient for the effect, as before, becauſe they came from underſtanding men: or of the matter, becauſe they contain things worthy to be underſtood: As here is wiſdome, Rev. 13.18. that is, wiſe matter. Or of the effect, becauſe they breed underſtanding men. As pale death, becauſe it makes men pale.
For the diviſion, and arguments. 1. Note the general. 2. The particular. The general, To know wiſdome, and inſtruction. And in it 1. The act. To know. 2. The object. Wiſdome. 3. The means to attain it. Inſtruction. In the particular, the wiſdome here meant is ſet out, 1. By an act. To perceive. 2. By the object. The words. 3. The adjunct. Of underſtanding.
The Obſervations follow. 1. Doct. In reading Scripture the end ſhould be alwayes before our eyes. Solomon writ the Proverbs, that men might get wiſdome by reading them. So the builder ſtill mindes his end, whether he build for himſelf, or to let out for gain, and builds his houſe accordingly. It is Gods great queſtion in religion, To what purpoſe is the multitude of your ſacrifices to me, ſaith the Lord? Iſai. 1.11.
Reaſon. 1. The end incites to the work. Much profit ſets the Seaman, Plowman, Tradeſman on work. Omnia in rebus humanis ſpebus aguntur: All endeavours in humane affairs are driven on by hopes: Salu. contra avar. Spes alit agricolas, ſpes ſulcis ſemina credit. Hope nouriſhes the husbandman, and makes him commit his ſeed to the furrows. Tibul. l. 2. el. 7.
2. The end orders all the means. No man can fit the means, unleſſe the end be in his thoughts. Workmen, matter, form, all muſt be ordered by the end.
3. The end attained perfects the work. It is imperfect till the end be attained.
4. Senſeleſſe things only ſet no end before them, as fire, and water. Beaſts have an end, they goe to the paſtures, and to the waters, that their life may continue. Ʋſe. It blames moſt readers of Scripture, which travail to no end. They read a chapter, or make their children doe it out of cuſtome meerly, but know not why, or wherefore. Why ſhould Gods Word be worſt uſed by them? They work, and play for ſome end, but read for none, and therefore are never the better.
2. Doct. Wiſdome is to be gotten out of Scripture. Solomon writ his Proverbs to teach men wiſdome. The holy Scriptures are able to make Timothy wiſe unto ſalvation, 2 Tim. 3.15. The writers were wiſe men, as Moſes, who was learned in all the wiſdome of the Egyptians, Act. 7.22. Davids wiſdome and Solomons are well known by their works, and reigns. Pauls alſo, who was brought up at the feet of Gamaliel, and taught according to the perfect manner of the law of the Fathers, Act. 22.3. As for Daniel, God gave him knowledge, and skill in all learning, and wiſdome, and he had underſtanding in all Viſions, and Dreams, Dan. 1.17. Thoſe that were not learnedly bred, had tongues, and wiſdome given them from God immediately. The Lord took Amos an Herdman, and bid him propheſie, Amos 7.14, 15. He found him unfit, but he made him fit, elſe no doubt, he would not have ſent him. Some of the Apoſtles were Fiſhermen. But on the day of Pentecoſt, They were all filled with the holy Ghost, and began to ſpeak with other tongues, as the Spirit gave them utterance, Act. 2.4. From wiſe men we look for wiſe Books. But that which is more then all this, the moſt wiſe God guided their heads and pens, which had been enough to have made a man blinde and fooliſh to write aright, and wiſely. Holy men of God ſpake as they were moved by the holy Ghoſt, 2 Pet. 1.21. Ʋſe. Loſe not your labour then to ſeek heavenly wiſdome in humane writings with neglect of the Scriptures, as your great Politicians and Moraliſts doe. Men ſeek it in many arts, buſineſſes, ſtudies, inventions, but in vain: here it is to be found, and abundantly more then elſewhere. Experience confirms it in David, who by reading the Scripture, became wiſer then his enemies, teachers, elders, Pſal. 119.98, 99, 100. Sapientia ſapida ſcientia. Wiſdome is a ſappy knowledge. And ſure the marrow of wiſdome full of ſpiritual delight is to be found in the Scriptures. It may better be learned here, then out of Lipſius his Bee-hive, or Matchiavills Spiders web.
3. Doct. Divine truths are far more excellent then other. Therefore are they called wiſdome here by way of excellency. Men may be ſpoyl'd by vain Philoſophy following mens Traditions, and worldly rudiments, and not the doctrine of Jeſus Chriſt, Gol. 2.8. Philoſophy may be profitable, but vain in compariſon of Divinity. Nothing but Chriſt will down with a Paul, I determined not to know any thing among you, ſave Jeſus Chriſt, and him crucified, 1 Cor. 2.2. The matter proves it, being not bodily, but ſpiritual; not moral, but holy; not civil, but heavenly; not treating of creatures, but of God himſelf. Ʋſe. Be more ſtudious to know theſe, then any Arts in Schools, Univerſity, or trading, for which men can be content to ſerve an apprentiſhip. It is a better trade. Read, hear, meditate, adviſe, learn by your ſelves, and others.
4. Doct. There is need of wiſdome to guide both the underſtanding, and the will. For the underſtanding is blinde. Man is born like the wilde Aſſes colt, Job 11.12. Hence came ſo many ſuperſtitious among the Heathen, Becauſe they knew not God. Hence aroſe ſo many fooliſh opinions among the Papiſts, of merits, and prayer to Saints, and good meanings. Hence ſpring ſo many ignorant aſſertions among us, as that men have ſerved God ever ſince they were born: that they ſhall be ſaved, becauſe they have done no man wrong, nor none can ſay black is their eye. And the will muſt needs miſlead men then, for if the blinde lead the blinde, both ſhall fall into the ditch, Matth. 15.14. Ʋſe. Let us bewail our natural miſery, that neither know, nor care, how to doe well. It is a great grief to Gods people, that they know not how to doe right in ſome caſes. It is a great unhappineſſe, that befals many wiſe men, that they have no will to doe the good they know. But both together how great a myſtery? Yet all naturally ſubject to it.
5. Doct. Divine truths muſt be enquired into as well as divine precepts. Hence comes that charge, Buy the truth, and ſell it not, Prov. 23.23. Knowledge of the truth is a great priviledge. Ye ſhall know the truth, and the truth ſhall make you free, J…h. 8.32.
Reaſon. 1. Becauſe the ſun and eye of the ſoul is reaſon and underſtanding. The Suns light is pleaſing to the bodily eye, ſo is the diſcovery of truth to the ſoul.
2. There is no content in any place, or calling without the knowledge of the myſteries thereunto belonging. Ʋſe. It blames ſuch as ſlight all truths in matter of knowledge. Moral things they like, they may bring ſome good to the Common-wealth, but as for heavenly truths, they make no reckoning of them. All need not be Divines (ſay they) yet there are divine truths, that all had need to know, elſe why did God reveal them? Why a Sun in the Firmament? Is it not to ſhew us the beauty of the world, as well as how to work and travail?
6. Doct. Pains muſt be taken to diſtinguiſh real truths from apparent. So is Chriſts-precept. Search the Scriptures, Joh. 5.39. Dig as for minerals; ye have the example of the noble Bereans, who hearing Paul ſearched the Scriptures daily, whether thoſe things were ſo, Act. 17.11.
Reaſon. 1. Becauſe real, and apparent truths are hard to be diſtinguiſhed, and that upon a double account. Firſt, in regard of their likeneſſe. As copper is like gold, pewter like ſilver. Secondly, becauſe of our blear-eyedneſſe, that cannot well judge of colours, and ſo may eaſily call light darkneſſe, and darkneſſe light.
2. Becauſe they are worth diſtinguiſhing, the one being far more excellent, then the other. More then ſilver is better then pewter, or gold then copper. Melius eſt pallens aurum quam fulgens aurichalcum. Better is pale gold, then ſhining copper. Bern. Ʋſe. Read therefore with underſtanding, and what thou knoweſt not or canſt not anſwer, goe to Miniſters, or other learned in Gods Word to know the meaning of it, as men doe to Lawyers in hard caſes of Law for reſolution, and to Phyſitians for their bodies.
7. Doct. Inſtruction is the means to get wiſdome out of Scripture. So Luke dedicates his Goſpel to Theophilus, that he might know the certainty of thoſe things, wherein he had been inſtructed, Luk. 1.4. The Apoſtle reckons it as a difficult, (if not impoſſible) thing, to believe without hearing a Preacher, Rom. 10 14
Reaſon. 1. Becauſe therefore God gives more knowledge to ſome, then to others, that they might as Conduit-pipes pour out to others, or as rich men, yet Gods Stewards give to others.
2. Experience ſhews it in all Arts, and Trades. Men learn their skill from Teachers, and Maſters, Artifices ſine Doctore eſſe non poſſunt. None can prove workmen without a teacher, Hieron. ad Paulin. Ʋſe. Let us not be aſhamed to be taught, or to reveal our own ignorance, that we may learn truth. The ſick man is not aſhamed to tell the Phyſitian his diſeaſe, foreign. Neither is it good to hide ignorance, as Heraclitus ſaith, but to bring it forth, that it may be healed. Plut. de audiend. Vid. eundem adverſ. Epicur. de latend. Some are willingly ignorant, 2 Pet. 3.3. Sunt qui volunt intelligere, & non valent: ſunt & qui nolunt intelligere, ideo non intelligunt. Aug. in Pſal. 35. Some would underſtand, and cannot: and ſome will not underſtand and therefore doe not. Homo aliquando mente nimium perverſa time… intelligere, ne cogatur, quod intellexerit, facere. Idem de verb. Apoſt. Serm. 13. Sometimes a man out of a minde too perverſe fears to underſtand, leſt he be forced to doe what he underſtands. Be not faſtened to the world, as Sea-weeds to rocks. Long more for inſtruction, then Ʋlyſſes did for the ſmoke of his houſe after ten years abſence. As the Scripture ſets out ſpiritual arms to maintain truth, ſo inſtruction teacheth us how to fit, put on, goe in, and uſe them. Fire in a flint muſt be beaten out. There is then excellent uſe of Miniſters to bring forth the fire of truth out of Gods Word.
8. Doct. Hearing divine truth without underſtanding doth men no good. Lots ſons in law periſhed for all Lots counſel, Gen. 19. and the old world, though warned by Noah, Gen. 7. For it is affected and wilfull ignorance, as not ſeeing when the Sun ſhines. Ʋſe. Beware of the groſſe ignorance of theſe dayes, notwithſtanding ſo much preaching more then formerly. Say ye not, ye are Proteſtants, and hear Sermons: that will not ſave you. He muſt not be ſaved by his Book that cannot read, nor he by Gods Book, that underſtands it not. Eternal life is not to hear, but to know. This is life eternal, that they might know thee the only true God, and Jeſus Chriſt whom thou haſt ſent, Joh. 17.3.
9. Doct. Knowledge of trivial things is little worth. It is like Fiſhermen by the Sea-ſide gathering fine ſhels, and letting Oyſters alone, or fools playing with feathers. Hereby much precious time and labour is loſt. Ʋſe. It ſhould be our wiſdome to paſſe by ſuch things, as being known will doe us little good, that we may have time for better things. A good choyce of matter, and books is a great help. A bad choyce a great hinderance.
10. Doct. Knowledge of divine truth will doe us much good. It will bring us acquainted with God more fully then the creatures can, Pſal. 19. comp. verſ. 1. with verſ. 7. It will ſhew us the way to heaven, Joh. 17.3. Ʋſe. Go to the Fountain Gods Word. Thirſt for thoſe living waters as the Hart, Pſal. 42.1. C…y out with David, Oh how doe I love thy Law! it is my meditation all the day Pſal. 119.97.