Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 3
Verſ. 3. To receive the inſtruction of wiſdom, juſtice, and judgement, and equity.
The former verſe directed us to Theorical, this to practical wiſdome. For the words, To receive. From others by inſtruction. The word foreign ſignifies,
1. To receive, or take away from others by force, as 2 Sam. 12.30. He took their Kings Crown from off his head.
2. To receive what is purpoſely given, Thou ſhalt not take a gift, Deut. 16.19.
3. To take a thing not given, As though they would have fetched wheat. Heb. Taken wheat, 2 Sam. 4.6.
4. To receive inſtruction, or to learn of another, as Job 22 22. Receive I pray thee the Law from his mouth.
5. To allure, or take with fair ſpeech, Let her not take thee with her eyelids, Prov. 6.25. So there is a taking of ſouls, Pr…v. 11.30. He that winneth (Heb. taketh) ſouls, is wiſe. And the Apoſtles were made fiſhers to take men, Matth. 4.19. Here the word is taken in the fouth ſenſe for learning, and receiving knowledge out of theſe Proverhs, which doe miniſter, and offer it plentifully to us, and are it were dead teachers of living men. Much is got by conferring with the dead in their Books.
The Inſtruction. Expounded before in the ſecond verſe to be not a particular head of knowledge, but the way of attaining it, or receiving from our teachers.
Of Wiſdome. Not foreign as before, Theorical wiſdome, but foreign, Prudence, or providence. It comes from a root, that ſignifies good forecaſt, wifely to foreſee all conveniences, and inconveniences, that we may order our actions aright. So it is uſed, 1 Sam. 18.30. David behaved himſelf more wiſely then all the ſervants of Saul. Hence it ſignifies to proſper. For proſperity ordinarily follows wife managing of buſineſſe, as ruine follows fooliſh carriage of affairs. Keep therefore the words of this Covenant, and doe them, that ye may proſper in all that ye doe, Deut. 29.9. The firſt ſignification is here intended. Such inſtruction as may teach a man how to carry himſelf wiſely, that he may proſper.
foreign Juſtice. That is, giving every one his right. Not to be reſtrained to Magiſtrates alone, but to be applyed to the people alſo, for all may doe right or wrong to others, though they be no Magiſtrates.
Judgement. The word foreign is uſed,
1. For diſcerning right from wrong. The aged doe not alwayes underſtand judgement, Job 32.9.
2. For the law, manner or rule of it. The judgements of the Lord are true, Pſal 19.9.
3. For puniſhment or execution of judgement. God would bring forth his people out of Egypt by great judgements, Exod. 7.4. Here it is uſed in the firſt fignification to teach men how to diſcern right from wrong: Neither is this peculiar to Magiſtrates, but common to others alſo, for though all have not an authorative judiciary power either in Church or Common-wealth, yet all have a power ſo far as concerns their own actions, to judge before, and after, what is fit to be done to others, and what not.
And equity. Heb. foreign. Straight wayes, that goe on foreright, and even like plains when men goe not up hill, and down hill in their actions, but proceed in an even courſe. It comes from a word that ſignifies to be right, and equal. It is tranſlated taking the ſtraight way; 1 Sam. 6.12. It ſignifies alſo a thing right in Gods, or mans eyes, which they approve as juſt and equal, Doing that which is right, and good in the ſight of the Lord, Deut. 6.18. Becauſe that which is right pleaſeth God, and ſhould pleaſe men alſo, although it be to their loſſe. Heb. Equilies, that is, all kinde of equity, or equity in all our actions, not in ſome only: or it may be the word wants a ſingular in Hebrew. Wiſdome then is required for the guiding of all theſe three, juſtice, judgement, and equity. Some think theſe three words to contain three ſeveral vertues, but cannot well diſtinguiſh them. All three are found, chap. 2.9. Some underſtand by Juſtice the matter of our actions, that it be lawful; by Judgement the manner of them, that it be right; by Equity, moderation, that we uſe not the extremity of the law, nor doe all that we may. Others underſtand by Juſtice right actions, by Judgement diſcerning good from evill, by Equity integrity of minde in working and diſcerning. Set out by the clean creatures in the law. The firſt by chewing the cud, ruminating on Gods Word to know what is juſt. The ſecond by dividing of the hoof, diſtinguiſhing between good and evill. The third by the fiſhes, that live in the clear water above the mud. So a right minde carries us above the ſinful wayes of the world. Others by Juſtice mean that which is juſt, and right by Gods Law or mans, by Judgement that which is due by contracts or bargains, by Equity that which nature dictates to be equal. Quod tibi fieri non vis, alteri ne feceris. That which thou wouldſt not have done to thee, doe not to another. Others take them all to be Synonymas, fignifying the ſame thing, and trebled to work more upon mens affections, eſpecially there being ſome difference in the notion, though the things be the ſame. Juſtice looking to the object, what is Gods right, what mans, what our own. Judgement looking to the workman, who muſt diſcern the difference, that each may have his right. Equity looking to the manner of doing it, not going too far, nor falling ſhort in any of them. This laſt I think to be right, becauſe the former doe either interfere one with another, or doe not ſo well agree with the nature of the words, and uſe of them in Scripture, where they are often put promiſcuouſly.
Figures I finde none, the words being all literally to be underſtood.
Here is firſt another general end of theſe Proverbs to teach us practical wiſdome.
2. An explanation of it by particulars.
In the general note 1. an act. To receive. 2. The inſtrumental cauſe. The inſtruction. 3. The object. Of wiſdome, or prudence.
The particulars are three, 1. Juſtice. 2. Judgement. 3. Equity.
1. Doct. Matters of practice muſt not be perceived only, but alſo received. There is a piercing of truth into the underſtanding, and a receiving of it into the judgement. The natural man cannot receive the things of God, becauſe he cannot perceive them, 1 Cor. 2.14. So in matters of practice, there muſt firſt be a knowledge of them in the underſtanding, and then a receiving them in the will, and affections, before they can be brought into action. The ſeed on good ground are they, which in an honeſt, and good heart having heard the Word keep it, and bring forth fruit with patience, Luk. 8.15.
Reaſon. 1. Becauſe they doe a man no good, if they only ſwim in his brain. What good doth a Phyſitians, Lawyers, Seamans knowledge without a will to practiſe it for his own good, and others?
2. They attain not to their end elſe, but are like fruit falling before it be ripe, or a ſhip caſt away.
3. As the proper Element of truth is the judgement, ſo the will and affections of holineſſe, and righteouſneſſe. Elements out of their place doe hurt. A man knows, that there is a God; if he would be this God himſelf like Alexander, and challenge divine worſhip, he might ruine himſelf and others. So a man knows what is to be done, and believes it, yet if he have a minde to doe otherwiſe, much miſchief may follow. Air in the earth breeds earthquakes. Fire out of the chimney burns houſes: Earth falling in mines kils men. Water overflowing drowns cattell. Ʋſe. It reproves ſuch, as have good heads, but not good hearts, illumination without ſanctification, whoſe knowledge appears in their tongues, not in their lives, and ſerves to guide others, but not themſelves. If ye know theſe things, happy are ye, if ye doe them, Joh. 13.17. ye are not happy for knowing, but unhappy for not doing, and ſhall be beaten with many ſtripes, Luk. 12.47. Brag not of your knowledge then, that have no will to doe good with it. A cunning Papiſt, and Proteſtant may reaſon the caſe of religion, yet both goe to hell, the one for idolatry, the other for want of piety. A Moraliſt, and an Epicure may both diſpute of the chiefeſt good, yet both meet in hell, the one for lack of faith in Chriſt, the other for a vicious life. Subdue your will then, or look to periſh by your wit.
2. Doct. Knowledge is ordinarily received from others. Theophilus had his knowledge from inſtructors, Luk. 1.4. Apollos from Aquila and Priſcilla, Act. 18.26. Abrahams family from their M…ſter, Gen. 18.19. Solomon from David his Father, Prov. 4.4. and ſome from his mother, Prov. 31.1. Therefore are parents ſet up in their family to teach children, Schoolmaſters for boys, Maſters of families for youth, Miniſters for men.
Ʋſe 1. It cals on us to praiſe God for teaching us by men like our ſelves, for putting heavenly treaſure in earthly veſſels for us, 2 Cor. 4.7. The treaſure muſt not be contemned for the veſſels, but regarded for their own worthineſſe.
2. It ſhews us that teaching is not enough without learning. What good will the running of the Fountain doe, where is no mouth to drink? What good will an alms doe not taken? Giving is but offering if not received; and who ever thrived by offers?
3. Let parents eſpecially be careful to teach their children piety, and juſtice, who brought them into the world ignorant. Elſe it will be an eternal grief to breed a childe for hell, and not ſeek to ſave him.
4. Let children learn, and as willingly receive inſtruction from parents, as they doe inheritances. This they may do, and not be tempted to deſire to be rid of their parents, yea they may be ſaved with their parents.
3. Doct. A ſpiritual wiſdome is required to guide all our actions. A wiſe man ſhews out of a good converſation his works with meekneſſe of wiſdome, Jam. 3.13. See the like there, verſ. 17. Wiſdome is profitable to direct, Eccleſ. 10.10. With the well adviſed is wiſdome, Prov. 13.10. Through wiſdome is an houſe builded, and by underſtanding it is eſtabliſhed, Prov. 24.3.
Reaſon. 1. Becauſe it is hard to know, what is to be done upon all occurrents.
2. If we want this ſpiritual wiſdome, our paſſions will quickly blinde us, and lead us on to our own and others ruine.
3. Becauſe of variety of means, ſome fit, ſome unfit, and ſome fitter then other. A wiſe choyſe of inſtruments, and matter wonderly furthers a building, or any other work.
4. Divers ends preſent themſelves, and if the right end be not choſen all means are in vain, though never ſo good in themſelves. Though they could effect other things as good, yet not that. As meat may feed, yet not keep us warm, and fire may hear, but not cool. Ʋſe. Let us bewail the want of this ſpiritual wiſdome both in good men and bad. Our actions doe not ſmell of it. By our indiſcretion we oft give occaſion to be ill ſpoken of, and make our Religion to be reproached.
2. Think it not enough to know things to be beleeved, but learn out of Gods precepts, how to carry thy ſelf in all things. That is it which muſt win others to love thee, and ſerve God, 1 Pet. 2.12.3.1.
4. Doct. Every ones right muſt be preſerved. Render unto Caeſar the things which are Caeſars, Matth. 22.21. Render to all their dues, Rom. 13.7.
Reaſon. 1. There are diſtinct rights. God hath his right, Superiours have their right, equals have theirs, inferiours have theirs, we have ours, and beaſts have theirs.
2. This right is by the law of Nature, or Scripture, or laws, and cuſtomes of Nations.
3. This right muſt be preſerved. And that 1. becauſe the diviſion is originally from God. 2. The preſervation is commanded by God in all the Commandements. 3. Much miſchief comes to our ſelves, and others by violating it. It breeds confuſion in the greater world among the elements, and in the leſſer world among our ſelves. If it were in heaven, neither God, nor Angels, nor Saints ſhould have their right. On earth much wrong would be found in family, State, and Church. Ʋſe. It condemns thoſe who take away others right unjuſtly, by fraud, or violence. So are they unthankful to God, diſcontented with their own condition, injurious to others.
5. Doct. Men muſt ſtudy to know, how to judge of intereſts. This is the ſtudy of Divines, of Lawyers, of private perſons. It concerns every man, that he may not doe, or ſuffer wrong. Ʋſe. Study this point. It is very comfortable for ſoul, body, credit, and eſtate. Labour to know every ones right with a will to preſerve it in thy calling, and then all will be happy, if every one doe it: Wars and contentions will be prevented, and a quiet ſtate recovered, Pſal. 85.10, 11. Glory will dwell in that land, where mercy, truth, and righteouſneſſe meet, and abide together.
6. Doct. Extremity of juſtice is not always to be uſed: moderation ſometimes is to be exerciſed. As David did to Shimei, 2 Sam. 19.23. David ſaid, and ſware he ſhould not dye, though he well deſerved it, and Abiſhai preſſed David to do it. God is content to loſe his right in the Shew-bread, when men are hungry. Abiathar the High Prieſt gives it to David, and his hungry followers, Mar. 2.26 Much more ſhould man. Gods own Law, Deut. 22.23, &c. might have been abuſed. A Virgin in ſome places in a City might cry long ere any could hear her, yet if forced, ſhe muſt dye. A ſtrumpet going willingly into the field, or ſeducing a young man, there might be naught, and never cry out, and yet eſcape. Much more need will there be of moderation in the execution of humane laws upon variety of circumſtances. Summum jus ſumma injuria. The ſtricteſt ſentence, though legal, may prove the greateſt injury. Ʋſe. Take not all advantages againſt others, that Gods, or mans law allows, but win men by moderation, where it will prevail. A Chancery, or a Court of equity may doe well in ſome caſes.