Exposition of Proverbs 1-3, Expositions · Chapter 2 · Verse 10
Verſ. 10. When wiſdome entreth into thine heart, and knowledge is pleaſant unto thy ſoul.
The Wiſe-man having formerly ſhewed the good that Wiſdome would do to us to encourage us to get is; now he ſhews, what evill it will keep us from, when we have got it. And that,
1. In generall, v. 10, 11.
2. In particular.
1. To keep us from hurt by the ſociety of bad men, from v. 12. to v. 16.
2. Of bad women, to the end of the chap.
For the generall; note,
1. The perſons that are to be kept from hurt by Wiſdome. They are ſuch as cheerfully entertain it, v. 10.
2. The preſervation it ſelf, v. 11.
For the firſt. For the words.
When. Some read it Becauſe. Intimating, the cauſe of their preſervation to be the ready receiving of wiſdome, and ſo make the words to depend on the former. Thus it is uſed ch. 1.9. But it is rather to be read when, and referred to the latter, and ſhews the difference in point of preſervation from ſin, between wiſe men and fools. So it is uſed, Deut. 7.1. When the Lord thy God ſhall bring thee into the Land. And the reddition, v. 11. confirms it, Then diſcretion ſhall preſerve thee.
Wiſdome. See on ch. 1, 2.
Cometh. S…e on ch. 1.26.
Into thine heart. See on v. 2. of this chap. It muſt not enter into the head alone, but into the heart alſo.
And knowledge. See on ch. 1.2, 4.
Is pleaſant. It ſignifies ſuch a pleaſure as men take in beholding beautifull objects, which raviſh the ſoul, and carry it away captive. It is tranſlated beauty, Pſal. 90.17. Let the beauty of the Lord our God be upon us. Hence Naomi had her name, Ruth 1.20. Call me not Naomi (that is, pleaſant, or beautifull) but call me Marah (that is, bitter) when knowledge ſhall appear ſo bright and lovely to thee, that thou receive and retain it in thy heart and ſoul, with wonderfull pleaſure and delight, as the palate delights in ſweet meat.
Ʋnto thy ſoul. See on ch. 1.18. upon the word Lives. For the word is the ſame in the Originall. But here it is taken for the ſoul, the fountain of life.
Figures. Entreth. A Metaphor from a ſtranger coming into the houſe, and joyfully entertained by the Maſter of the houſe, for his excellent parts, and the good that may be gotten by his ſociety.
Is pleaſant. A Metaphor from the content the eyes take in beholding beautifull objects, or the palate in pleaſing meats. If ſo be ye have taſted that the Lord is gracious, 1 Pet. 2.3. So it is with the ſoul, when it begins to ſee the beauty of wiſdome, and take delight in it.
Note 1. The ſimilitude of a ſtranger entertained.
2. Of a delightfull object fed upon.
In the former note,
1. The ſtranger, When wiſdome.
2. The entertainment, entreth.
3. The entertainer, into thine heart.
In the latter obſerve,
1. The object, And knowledge.
2. The feeding on it, is pleaſant.
3. The feeder, unto thy ſoul.
1. Doct. Men are naturally voyd of heavenly wiſdome. Man is born like a wilde Aſſes colt, Job 11.12. The Gentiles had their underſtandings darkened, being alienated from the life of God, through the ignorance that is in them, becauſe of the blindneſſe of their heart, Eph. 4.18. Neither are we any better, being all by nature (Paul and all) children of wrath, even as others, Eph. 2.3.
Reaſon 1. It appears in our carriage our thoughts are vain. The Lord knoweth the thoughts of man, that they are vanity, Pſal. 94.11.
Obj. But his words are better.
Anſw. No. Their throat is an open ſepulchre, with their tongues they have uſed deceit, the poyſon of Aſps is under their lips. Their mouth is full of curſing and bitterneſſe, Rom. 3.13, 14.
Obj. But their deeds are better. The Heathen man ſaid, Muſa jocoſa mihi, vita pulica tamen: Although my muſe do jeſt and ſport of chaſtily, my life's not ſhort.
Anſw. Their lives are anſwerable to their thoughts and words. They are all gone out of the way, they are together become unprofitable, there is none that doth good, no not one, Rom. 3.12.
2. It appears in their buſineſſe. In worldly things they are born fooliſh. Nemo naſcitur artifex: No man is born an artificer. Much more fooliſh are they then in heavenly things, which are further above their reach.
Obj. But in things of God which moſt concern them, I hope they are wiſe.
Anſw. No. The naturall man receiveth not the things of the Spirit of God, for they are fooliſhneſſe unto him; neither can he know them, becauſe they are ſpiritually diſcerned, 1 Cor. 2.14.
Object. But in matters that concern their ſalvation, they are wiſer. Sure they will not damn their owne ſouls.
Anſw. They are no wi…er in ſuch matters. All have ſinned, and come ſhort of the glory of God, Rom. 3.23.
3. In their ſeveral ages. In childehood they mind nothing but vanity. Childhood and youth are vanity, Eccl. 11.10.
Obj. It may be for want of wit they may follow their pleaſure then, but their manly age will reclaim them.
Anſw. No. Then the world takes them up, profit drowns them. There are many thorny grounds in the world. In whom the care of this world, and the deceitfulneſſe of riches choke the Word, and they become unfruitfull, Ma…. 13.21, 22.
Obj. But old age will ſurely teach them more wiſdome.
Anſw. They, will learn none but the wiſdome of the fleſh, which is enmity againſt God, Rom. 8.7.
4. The cauſe of it proves it. The loſſe of Gods image by Adam's fall, which makes us born without that wiſdome, which Adam had by Creation.
Ʋſe. Let this humble us. Let not fools be proud of wiſdome that have none. That have fooliſh thoughts, words, deeds, in worldly, ſpirituall, heavenly things; in youth, manly age, old age. And cannot without grace be any thing but fools, being born ſo. Remember Agur's ſpeech, Surely I am more brutiſh then any man, and have not the underſtanding of a man. I neither learned wiſdome, nor have the knowledge of the holy, Prov. 30.2, 3. Apply this to your ſelves.
2. Doct. We cannot attain to true wiſdome by our owne ſtrength. We cannot force it into our hearts, it enters of it ſelfe. Every good gift, and every perfect gift is from above, and cometh down from the Father of lights, Jam. 1.17. The wiſdome that is from above, &c. Jam. 3.17.
Reaſon 1. Becauſe thoſe grounds that we have cannot reach it. Our ladder is not high enough. Senſe, reaſon, common principles, humane inſtructions cannot attain unto it.
2. We have not the wings that ſhould mount us up to this heavenly knowledge; to wit, revelation and illumination. foreign, dilabitur ſapientia, non in hortulo noſtro naſcitur. Plantam hanc implantet Pater coeleſtis neceſſum eſt, condus promus, & theſaurarius coeleſtis in penum noſtrum reponere debet. This wiſdome ſlides down from abroad, from without, and from above, it grows not in our little garden. It is neceſſary that the heavenly Father plant this plant in us. The heavenly Butler and Treaſurer muſt lay it up in our ſtorehouſe.
Ʋſe 1. This ſhould lay us yet lower in our own eyes. Though we be born without ſaving knowledge, yet if we could get it of our ſelves, it were ſomething. Many a man born fooliſh for the world, poor, mean, yet by Art improving Nature, proves worldly wiſe, rich, great. But we cannot get heavenly wiſdome ſo.
2. Get it of God by prayer, and go out of your ſelves, elſe ye will never attain it, as being naturally blinde and unable to ſee the way to heaven, Rev. 3.17.
3. Doct. It is not enough that wiſdome come into the head, unleſſe it come into the heart alſo. So that thou incline thine ear unto wiſdome, and apply thine heart to underſtanding, verſ. 2. of this chap. Let thine heart keep my commandements, chap. 3.1. Let thine heart keep my words, chap. 4.4. His mother kept all theſe ſayings in her heart, Luk. 2.51. God opened the heart of Lydia, that ſhe attended unto the things which were ſpoken of Paul, Act. 16.14.
Reaſon 1. Becauſe elſe truths will not be regarded, nor affected.
2. They will not be remembred, nor retained.
3. Neither will they be applyed nor practiſed. In effect neither affections, memory, nor life will do their part.
Ʋſe. Let us then receive heavenly truths into the heart with joy, that we may be wiſe. Let us ſet open the dores of our hearts to let in the King of glory, Pſal. 24.9. It is not enough that truth come into thine ears by hearing, or touch thy heart by underſtanding, but it muſt enter into it by pleaſing admiſſion, and be received in love, 2 Theſſ. 2.10. Wiſdome muſt enter into thee, as a man into his own houſe. Ab Ezr. taking poſſeſſion of all the faculties of thy ſoul. Thou muſt not onelyonly conceive aright of truth, but willingly receive it. There is an Emphaſis in the word Entring, or coming in. Mans heart is a dark labyrinth. It is hard for the light to come in, but very uſefull. It is needfull for all the corners of the ſoul. The Soul (ſaith Macarius Hom. 5.) is a great ſhop, wherein are many rooms and ware houſes. There is the Trade of upright dealing in juſtice, &c. Every affection keeps ſhop by it ſelf, and is very unruly. Much wiſdome is needfull to direct every one, as much light in every corner of a ſhop. The outward light of the world may ſerve to direct the body, but wiſdome muſt direct the ſoul. Salazar.
4. Doct. Knowledge is better then all outward riches. He doth not ſay, riches, or honour, but knowledge is pleaſant. This dying David eſpecially commends to living Solomon. Thou Solomon my Son, know thou the God of thy Father, 1 Chron. 28.9.
Reaſon. It will ſtand by us at death, when all outward comforts forſake us, and muſt be left.
Ʋſe. Labour more earneſtly for it then for riches or honor, for which worldly men take ſo much care and pains.
5. Doct. There is much pleaſure and delight in knowledge. Gods judgements are ſweeter then honey and the honeycombe, Pſal. 19.10. How ſweet are thy words unto my taſte! yea, ſweeter then honey to my mouth, Pſal. 119.103. Pleaſant words are as an honey combe, ſweet to the ſoul, and health to the bones, Prov 16.24.
Reaſon 1. Becauſe it gives wonderfull ſatisfaction to mens expectation. And ſuch things are pleaſing to men.
2. It eaſes a mans minde in the mids of worldly cares and buſineſſes. It is as a Noah to Lamech: This ſame ſhall comfort us concerning our work, and toyl of our hands, Gen. 5.29.
3. It ſweetens all worldly croſſes, which are very bitter to fools. It brings in Chriſt to help bear the burthen.
4. It ſweetens all worldly bleſſings, by teaching us how to uſe them aright. I know both how to be abaſed, and I know how to abound; every where, and in all things I am inſtructed, both to be full, and to be hungry; both to abound, and to ſuffer need. I can do all things, through Chriſt which ſtrengtheneth me, Phil. 4.12, 13.
Ʋſe. We may well wonder then, why knowledge, which is ſo ſweet in it ſelf, is ſo bitter to many, and they will take no pains to get it. Surely it is not entred into their hearts. They are yet carnall. To good men it is ſweeter then all worldly comforts. Fables and Tales are pleaſing to others, but Gods Word and knowledge to theſe. It is like honey to them, and outward comforts like gall, in compariſon of it. As when a man hath taken honey, other things are bitter to him. Exerciſe makes that ſweet to one man, which is bitter to another.
6. Doct. Knowledge will raiſe up a drooping ſoul. The ſight of the Sun much rejoyceth dulled ſpirits; the knowledge of Gods Word much more. The Law of the Lord is perfect, comforting the ſoul. The ſtatutes of the Lord are right, rejoycing the heart, Pſal. 19.7, 8.
Reaſon 1. Becauſe trouble of minde comes from a double ignorance.
1. We are ignorant of our nature, as if we were not ſubject to change. Not onelyonly Rivers, but Seas ebbe and flow.
2. We are ignorant of the nature of things, who take things to be hurtfull, that are not. Non ſunt omnia mala, quae hominibus videntur mala. Nauta queritur ſilere ventos; mundum non laedit tranquillitas. Arnob. All things are not evill, which ſeem evill to men. The Mariner complains, that the winds lie still; yet ſtill weather hurts not the world. Homines perturbantur non rebus, ſed opinionibus. Si mors malum eſſet, Socrati ita videretur. Epict. cap. 10. Men are troubled, not with things, but with opinions. Had death been an evill, it would have ſeemed ſo to Socrates. Me occidere poſſunt, ſed ladere non poſſunt. Ibid. cap. 78. They may kill me, but they cannot hurt me.
2. Knowledge gives grounds of comfort from the ſugar of Gods promiſes, of profit, ſtrength, ſingular deliverances.
Ʋſe. Love this knowledge better then ever ye did. What good will all the world doe you, if ye have troubled ſpirits? Knowledge onelyonly can lay theſe ſtorms.