Exposition of Proverbs 1-3, Expositions · Chapter 1 · Verse 4
Verſ. 4. To give ſubtilty to the ſimple, to the young man knowledge, and diſcretion.
The common good to be gotten by theſe Proverbs hath been ſpoken of before in the 2. and 3. verſes. The good that may come to particular perſons by reading them follows. And that 1. To ſuch as are unwiſe, in this 4. verſ. 2. To ſuch as are wiſe, in the 5. & 6. verſes.
For the 1. in this verſe, It may be objected thus, theſe Proverbs coming from Solomons deep wiſdome, are not for every one to read, and being brief, and therefore the more obſcure, had need of wiſe men to peruſe them; ſimple men can look for little good out of them. The anſwer is in this verſe: Men of the meaneſt capacity may get good by them, for though ſome of them are ſo deep, that they may exerciſe the wiſeſt heads; yet ſome are ſo plain, that ſimple men may get profit by them. For the words.
To give. An elegant relation. Before he had ſhewed what we might receive, verſ. 3. Now leſt we ſhould think the profit came from the Readers wit, and not the Writers, as wiſe men will gather wit out of other mens folly, and Phyſitians heal by poyſon, he ſhews, that the profit flows naturally out of the Proverbs themſelves, and ſo evidently, that ſimple men perceive it: Theſe breſts hold out milk for children. Theſe Proverbs hold out an eaſie way for a ſimple man to get ſubtilty. The Hebrew word foreign is uſed,
1. For delivering a thing into ones hand, as Gen. 39.4. All that the keepers had he put (Heb. gave) into Joſephs hand. Not to poſſeſſe, but to guide,
2. To put a thing in its place. God ſet them in the Firmament, Gen. 1.17.
3. To ſuffer. God will not ſuffer the deſtroyer to come in, Exod. 12.23.
4. To make. I will make the land deſolate. Ezek. 61.4.
5. To ſet over. See, I have ſet thee over all the land of Egypt, Gen. 41.41.
6. To teach or give inſtruction. Give to a wiſe man. To wit, inſtruction, as is added in little letters to fill up the ſenſe, Prov. 9.9.
7. To account. The Lord of the land took us for ſpies of the country, Gen. 42.30.
8. To expreſſe wiſhing. Would God, Numb. 11.29. Heb. Who will give?
9. To bring forth. Who can bring a clean thing out of an ununclean? Job 14.4. A good man is like a tree that bringeth forth his fruit in his ſeaſon. Pſal. 1.3. Here it is taken in the ſixt ſenſe, for teaching or giving knowledge to the minde.
foreign Subtilty. The word is taken ſometimes in an ill ſenſe, for a crafty wit to deceive others. Now the Serpent was more ſubtile then any beaſt of the field, Gen. 3.1. So God diſappointeth the devices of the crafty, Job 5.12. Sometimes it is taken in a good ſenſe, for underſtanding to prevent dangers, that crafty men might bring upon us. O ye ſimple, underſtand wiſdome, chap. 8.5. So it is taken here. Such will not eaſily be deceived, or deluded.
To the ſimple. From this word foreign comes futuus in Latine, a fool. Such, who being flexible like reeds, are carryed about with every winde of doctrine, Epheſ. 4.14. It comes from foreign that fignifies to allure or ſeduce one that wants underſtanding of God truths, and will, and ſo is eaſily allured to any errour, or wickedneſſe by good words, as giving credit to every thing, becauſe not able to examine things for want of judgement. He fals into danger for lack of knowledge. The ſimple believeth every word, or thing, chap. 14.15. It is oppoſed to foreign ſubtilty, and healed by it, Prov. 9.4. Who ſo is ſimple, let him turn in hither, ſaith Wiſdome. The word ſignifies alſo one, who wants foreſight to prevent danger. The Lord preſerveth the ſimple, Pſal. 116.6. Both may be meant here. The Proverbs will bring wiſdome to a ſimple man, ſhewing him how to prevent errour, and danger.
foreign To the young man. Some underſtand it of one young in knowledge, ſpoken of Epheſ. 4.14. But it may well be underſtood of one well in years, who for want of inſtruction, and experience, (though of better capacity then the former) is unskilful, and ſeldome troubled with ſerious thoughts. It comes from foreign to ſhake out, I ſhook my lap, and ſaid, So God ſhake out every man, &c. Neh. 5.13. It ſignifies one, that hath, as it were, caſt off parents and tutors, and yet is not well able to guide himſelf for want of experience, like the childiſh King, that brings a woe to the land, Eccleſ. 10.16. It ſignifies an infant alſo as one caſt out of the wombe into the world, untill the childe be weaned, 1 Sam. 1.22. But here more properly it intends one free from Governours, yet wanting experience to govern himſelf, and more fit to take, then to give good counſel.
Knowledge. The principles, and beginnings of knowledge, ſuch as firſt come into young mens mindes, when they are taught by others. Oppoſed to the next word foreign, Diſcretion. It comes from a word that ſignifies to conceive, and agitate things in the minde, and upon deliberation to be able to conclude aright, what is beſt to be done, or to be left undone. Not bare thinking, or deviſing, as Pſal. 10.4. God is not in all his thoughts, or determining, as Jer. 51.11. His device is againſt Babylon, for both theſe nature teacheth, and it is not worth pains to learn. But more acute and ſubtil thoughts are here intended. Young men doe things raſhly without conſideration, and therefore had need of thoughtfulneſſe, or adviſement, or diſcretion. Sometimes it is taken in an ill ſenſe for plotting miſchief, and bringing wicked devices to paſſe, Pſal. 37.7. So the root of it foreign is taken, Deut. 19.19. Ye ſhall doe to him, as he had thought to have done unto his brother.
Figures here are none. Note 1. the good that comes to men of mean capacity. 2. The benefit that accrues to young men.
In the firſt note 1. the effect of Theſe Proverbs. To give. 2. The object, Subtilty. 3. The ſubject. To the ſimple.
In the ſecond note 1. the ſubject. To the young man. 2. A double adjunct. Knowledge by others. Diſcretion by pondering on theſe Proverbs read, or expounded.
1. Doct. The Scripture contains ſtore of heavenly knowledge ſufficient to inform ſimple perſons.
In the proſecution of this point, note 1. The ſtore of heavenly myſteries in the Scripture.
2. The clearneſſe of them. For the ſtore, ſee 2 Tim. 2.15, 16, 17. The holy Scriptures are able to make men wiſe unto Salvation, and are profitable for doctrine, reproof, correction, inſtruction in righteouſneſſe, that the man of God may be perfect, throughly furniſhed unto all good works. Two arguments are here couched to prove it.
1. The various uſes of it, To inform mens judgements, ſhew them their ſins, bring them to amendment, direct their lives afterward.
2. The effect. To make men more then worldly wiſe, wiſe unto ſalvation. Wiſe not to get wealth, but heaven. This requires ſtore. Gods treaſure mentioned, 2 Cor. 4.7. is laid up here, and hence Gods Stewards fetch enough to make themſelves, and others rich. In a treaſury is much gold, and ſilver laid up. The mouth of a righteous man is a well of life, Prov. 10.11. How much more Gods Word? So here. Subtilty is to be had to prevent errours, and dangers. Knowledge of things needful. Diſcretion to guide men in ſafe wayes. There is then ſtore of heavenly truths in Scripture.
For the ſecond, the clearneſſe of them. It is compared to a light, and a lanthorn, Pſal. 119.105. It gives light unto the ſimple, Pſal. 119.130. It makes wiſe the ſimple, and inlightens the eyes, Pſal. 19.7, 8.
Reaſon. 1. Many things are as plainly ſet down, as any man can ſpeak, as the the Hiſtory of the Creation, Gen. 1. Redemption in the Goſpel. Precepts of holineſſe in the Epiſtles.
2. Heavenly things are ſet out by earthly ſimilitudes for our capacity, as in many parables, Matth. 13. Theſe are ſpectacles to help our weak ſight.
3. They are fitted by God to our capacity, not to his high wiſdome in the manner of delivery. And who can ſpeak plainer then God, or teach better?
1. Ʋſe. See the difference between Gods Word, and mens. Though Gods Word be much deeper, yet weak ones may draw water hence. A Lamb may wade, and an Elephant may ſwim in this river. It was writ over Pythagoras his ſchool doores, foreign. Let no man ignorant of Geometry enter. But God Iets ignorant perſons, and children come into his ſchool and learn, 1 Joh. 2.14.
2. Ʋſe. Be encouraged notwithſtanding your natural ignorance to goe to ſchool to Gods Word to learn knowledge. There is ſtore of matter, and clearneſſe of delivery. If this book of The Proverbs, that is ſo deep, may ſerve to inſtruct ſimple ones, much more other plainer books of Scripture. Peter Martyr in his Epiſtle Dedicatory, before his Comment on the Epiſtle to the Romans, ſpeaks ſtrangely, yet truly, Equidem ſcio multos eſſe, qui hoc non credunt, & non paucos qui ea rideant, noſ que inſanire arbitrentur, ſed iſtos rogatos velim, &c. I wot well, there are many, that will not believe it, and not a few, that will deride thoſe things, and think, that we are mad in aſcribing ſo much to the Scriptures. But …oh that they would be intreated, to make tryal a while, and to take to the reading of the Bible. Male mihi ſit (itae enim in tanta cauſa jurare auſim) niſi tandem capiantur: ſentient deni que quantum divina haec ab humanis diſtent, &c. Let ill betide me, (for ſo I dare ſwear in ſo great a cauſe) if they be not taken at length: they will perceive in the end, how far Gods writings differ from mens. Adde Eraſmus his teſtimony in his Preface to the Goſpel of Luke. Expertus ſum in meipſo, I can ſpeak it by experience, that there is little good to be gotten by reading the Bible curſorily, and careleſly: but doe it duly, and diligently, with attention, and affection, and you ſhall finde ſuch an efficacy, as is to be found in no other book that can be named. Yet was Eraſmus a great ſcholar, and knew the worth of books.
2. Doct. Subtilty for preventing of dangers is beſt learned out of Scriptures. They teach us how to countermine, and goe beyond our enemies plots, Pſal. 119.98. Serpentine wiſdome is required, Matth. 10.16. Serpents prevent real dangers by folding the tails about the head to ſafeguard the chief part, and keep life. They prevent verbal dangers by laying one ear on the ground, and ſtopping the other that they may not be enchanted. Auguſt in Pſal. 57. that is, 58. with us. Alſo when they come to wholeſome water, they drink not, till they have caſt up their poyſon, Epiphan. Haereſ. 37. There are in Scripture directions how to prevent evils that follow wantonneſſe, Prov. 5.1. &c. that follow ſuretiſhip, Prov. 6.1. &c. Examples alſo are here to be found. Joſeph would not be undone by his Miſtreſſes daily ſolicitations, Gen. 39.10. Nor would Eſther endure to ſee the deſtruction of her people, Eſth. 8.6. Here are we taught the art of prevention of all ſorts of dangers of ſoul, of body, temporal, ſpiritual, eternal. Ʋſe. Deſpiſe all Politicks in compariſon of Scripture. Let Machiavel ſleep, and learn of Solomon. Let Ariſtotle goe, and learn of Paul, how to ſcape hell. Elſe all other evils are eſcaped to no purpoſe. Good men had need to get policy from hense, becauſe they have to do with politick enemies, crafty men, and devils, who will elſe ſorely wound them, and quickly overthrow them.
3. Doct. We are naturally ſimple and eaſily led into errour. Man is born like a wilde Aſſes colt, Job 11.12. Man that is in honour, and underſtandeth not, is like the beaſts, that periſh, Pſal. 49.20.
It appears 1. by our fals into errour. How eaſily doth every light objection draw us?
2. Into dangers. No warnings will keep us out.
3. By our ready hearkening to bad counſel, whereas good will hardly down with us.
4. By the diſparity of our condition. Men of great birth run as wilde courſes, as other meaner of education. It argues a great ſtain in nature, that education cannot rub out. Ʋſe. It layes us low. A generation of ſilly creatures. If others will tempt us, we preſently agree to undoe our ſelves, like children of great men, that make ill matches againſt their parents will. If none will tempt us, we will undoe our ſelves. We quickly erre in judgement, or practiſe. Ill opinions, or luſts will be ſure to ruine us for ever, if we want grace, and if God keep us not better, then we can keep our ſelves.
4. Doct. The way to keep us from errours, is the right underſtanding of Scripture. From thence ſubtilty is gotten to prevent them. All errours, and luſts come either out of want of a perfect rule, or miſapplying that rule that is perfect, or willingneſſe to erre, or doe ill. Ours come not from the firſt. The Scripture is a perfect rule, Pſal. 19.7. and able to make us perfect, 2 Tim. 3.16, 17. God neither wants skill, nor will to give a perfect rule, as men doe. There was enough revealed in the Old Teſtament to guide men of that age. Therefore God forbids any to adde to it, or take from it, Deut. 4.1, 2. or to goe aſide to the right hand, or to the leſt, Deut. 5.32. which they might have done had they not been ſtrictly tyed to a perfect rule. It was impoſſible for them to erre then for want of a perfect rule, much more for us now, when it is more fully explained, and the charge of not adding nor diminiſhing backed with terrible threats of plagues to be inflicted, and the loſſe of eternal life, Rev. 22.18, 19. To erre by miſpplying the rule is ordinary. Ʋnlearned and unſtable men wreſt the Scriptures to their own deſtruction, 2 Pet. 3.16. So was Pauls preaching miſ-interpreted to countenance lying and evill doing, Rom. 3.5, 6, 7, 8. To erre willingly is ſhameful. As for a man that hath a true meaſure and weight, willingly to ſhorten his neighbour of his due. Ʋſe. It ſhews us, where the fault muſt be laid of errours, and luſts in our dayes; Not on God, for his rule is perfect, though many now diſgrace it blaſphemouſly, which have guided many thouſands to heaven. The fault then muſt be in mans miſapplying it, or willingneſſe to wander out of Gods wayes.
2. Ʋſe. Study to apply the rule well, and reſt ſatisfied with it. Leave it once, and never goe right.
5. Doct. Moſt danger of going aſtray is in the time of youth. Young men are moſt ſubject to walk in the wayes of their hearts, and ſight of their eyes, Eccl. 11.9. Remember not the ſins of my youth, Pſal. 25.7. As this was David's confeſſion, ſo Paul ſeeks to keep Timothy from ſuch errors. Fly youthfull lusts, 2 Tim. 2.2….
Reaſon. 1. Becauſe they are out of the conduct of Parents and Maſters, that could guide them well. Like young birds newly fledge, forſaken by the Dams, and eaſily taken. Mens diſpoſition is not known till then; Dum Aetas, Metus, Magiſter prohibent; Age, Fear, Maſter keeps them in awe. Terence.
2. They want experience to guide themſelves. When the bridle is out of the Horſe mouth, then he runs wilde. Ʋſe. Young men hearken to me. The Devil layes cloſe fiege to you, and beleaguers you round about. Ye are not free from God, though from Governours. Ye are ſtrong to do evil, and have ſcarce learned to do good. Oh! be watchfull, leſt like young prodigals ye run ſo far out, that ye never can recover all your life long. Yea, worſe. They die beggere, ye will die damned wretches. Their debts are all paid by death, your greateſt debt is to be paid after death, and never diſcharged to eternity.
6. Doct. Bare knowledge is not enough, but diſcretion muſt be laboured for alſo. A good man will guide his affairs with diſcretion, Pſal. 112.3. Diſcretion ſhall preſerve thee, Prov. 2.11. For knowledge is imperfect, and will need further augmentation by deliberation. And knowing men do things raſhly oftentimes, being diſturbed with paſſion. Ʋſe. Add to your knowledge diſcretion. Seek to learn both out of this and other Books of Scripture, and ye will not ſtudy in vain.