Exposition of Proverbs 1-3, Expositions · Chapter 3 · Verse 13
VER. 13. Happy is the man that findeth wiſdome, and the man that getteth underſtanding.
THough this book of the Proverbs afford not every where a fit coherence of ſeveral verſes, yet where it may conveniently be had, it is not to be neglected. Solomon had before perſwaded to patience under Gods afflicting hand; now to perſwade the more to it, he tells us, it is one way to get both wiſdome and happineſſe: as if he had ſaid, faint not under affliction, for it is not an happineſſe to be free from affliction, but to get wiſdome: What though thou ſuffer chaſtiſment, and that be bitter unto thee? if thou get wiſdome by it, thou art happy; yet it muſt not be reſtrained to that way alone, for there are other waies by which wiſdome may be gotten beſides afflictions, as prayer, reading, hearing, meditation, conference, conſideration of Gods works: which way ſoever a man get true wiſdome, he is happy, and not unhappy, though it be by afflictions, he hath not only made a ſaving, but a gaining bargain. Solomon had before given ſome particular precepts of wiſdome, and now to ſtir up our ſoules to ſeek earneſtly after it, he ſets out the praiſes of it, as being able to bring men to true happineſſe, which they moſt deſire, and no worldly wealth or greatneſſe can beſtow upon them. How bleſſed wiſdome makes a man, may appear, by many promiſes going before, and many following after. The worth of wiſdomes gain is largely ſet out, comparatively in the verſes following, it is better then ſilver. Object. Thereare more pretious things then ſilver in the world. Anſ. It is better then fine gold. Object. Yet Jewels and pearls may be better then that. Anſ. She is more pretious then Rubies. Object. There may be better things then Rubies, though we know them not. Anſ. Deſire what thou canſt, thou canſt deſire nothing ſo good as wiſdome. Then he ſets out the praiſe of wiſdome ſimply without compariſon, it brings long life. Object. what is a long poor life worth? Anſ. She brings riches withall, Obj. Many a rich man is ſordid and deſpiſed. Anſ. She brings honour alſo. Object. Many have all theſe, yet live ſadly by reaſon of ſickneſſe and pain. Anſ. Her waies are pleaſant. Object. war ſpoiles all comfort. Anſ. All her paths are peace. Object. yet death will take away all theſe. Anſ. She is a tree of life. Therefore I conclude as I began, with the happineſſe of the man that finds wiſdome: only I add this qualification, if he retain her, when he hath found her. For the words.
Happy. Or O the happineſs of the man, &c. He begins his commendation of wiſdome with an exclamation, & admiration of the good it brings to men, which Gods people wonder at, though others be blind & Iee it not: he had ſpoken great things of the benefits of wiſdome before, ver. 2. as bringing along comfortable and peaceable life; but here he ſpeake in higher language, it will bring happineſſe, which is an affluence, or rather confluence of all good things, and that for eternity. A man that hath ſome good things may want other to content him. If a man had all things that are good for him, but for a time, fear of loſſe will afflict him, while he hath them, and his grief will be the greater when they are loſt, by reaſon of his former experience of the ſweetneſſe of them. A wiſe man is happy here, ſpe, in hope, he ſhall be happy hereafter, re, in deed. He doth not ſay, bleſſed is the wiſe man, but ſpeaks by a circumlocution, bleſſed is the man that findeth wiſdome, and the man that getteth understanding. So he compares the wiſe man to a man not left rich by his parents, but grown rich by Gods bleſſing on his labours. Men count them happy, that are grown rich by their own induſtry; God counts them happy that labour for wiſdome and do obtain it.
Is the man. Heb. Adam. For the word ſee on Verſe 4. It is taken from the Earth to put man in mind of his baſe Originall.
That findeth. Though the word ſometimes ſignifie to find a thing by accident without looking after it, yet here it rather ſignifies getting it by labour, as was noted before, and appears by the end of the verſe. And Solomons ſcope is to perſwade men to labour for it, becauſe of the worth of it in it ſelfe, and the good it brings to us. For the word, ſee on Chap. 1.13.2.5.
Wiſdom. True, and heavenly wiſdom, not humane acts, and ſciences: they canot make a man happy. One may have much inſight in them, and yet go to Hell. For the word, ſee on Chap. 1.2. By wiſdom here may be meant Jeſus Chriſt the wiſdom of the father, as Chap. 8.
And the man. The ſame word in the Originall, that was before.
That getteth. The Hebrew word foreign ſignifies to draw out a thing, that lay hid before, as deſires out of the heart by effecting them. Further not his wicked device. Heb. Draw not out. Pſal. 140.8. Or corn out of a Granary. That our Granaries may be full affording all manner of ſtore. Pſal. 144.13. or drawing forth good will in the heart to plentiful reliefe with the hand. If thou draw out thy ſoul to the hungry. Iſa. 58.10. Some underſtand it here of increaſing knowledge, and drawing out ſome further truths out of thoſe grounds we know, by reaſon, or conſequence. Others of drawing it forth into words to inſtruct others. Others of drawing it forth into deeds by practiſe. But it is rather to be underſtood of bringing it forth by ſtudy out of Gods word, and workes, wherein it is hid, as water in a well, or a treaſure in the earth.
Underſtanding. See on Chap. 2.3.
Figures. Two Metaphors. One from finding a thing by enquiry, the other from getting a thing by labour. Both ſhew, that travail, and paines are to be uſed to get wiſdom. It will quit coſt, nay, bring great advantage.
Note. 1. The Adjunct. Happy. Happineſſeis a thing that all men deſire, but moſt men miſſe.
2. The Subject, ſet out.
1. In Generall. Is the man.
2. In particular by two ſimilitudes.
1. From ſeekers.
And therein note
1. The Act. That findeth.
2. The Object. Wiſdom.
2. From traders. And therein ſee.
1. The Act. And the man that getteth.
2. The Object. Underſtanding.
1. Doct. Wiſdom may be gotten out of Gods corrections. It is good for me, that I have been afflicted, that I might learn thy ſtatutes. Pſal. 119.71. Bleſſed is the man, whom thou chasteneſt, O Lord: and teacheſt him out of thy law. Pſal. 94.12.
Reaſon. 1. Becauſe it teacheth us many things concerning God. And therefore it is called by Patianus in Paraen. ad poenit. Re pertorium divinorum, & inventarium cognitionis Dei. It is an Index of divine things, and an inventary of the knowledge of God.
1. It is a repertory, or index of a Book, whereby the good things in the book are readily found. Elſe men may ſeek long enough, and turn over the whole book, and yet miſſe what they ſeek. So affliction brings to us many things of God, of which in proſperity we take no notice. An Almanack alſo is a kind of repertory, whereby men on the Earth ſee the Eclipſes, and courſe of the Sun and Moon in Heaven. So wee in affliction ſee many things of God.
2. It is an Inventary. Lawyers require an Inventary of mens goods, wherein all particulars muſt be written, that they may the better judge of their eſtates. Afflictions make us look out, what good things there are in God for us to make uſe of, in time of need. And
1. They ſhew us Gods wiſdom, and omniſcience, that can find out our ſecret fins, and chaſtiſe us for them. This Judah confeſſeth, God hath found out the iniquity of thy ſervants. Gen. 44.16.
2. They ſhew us Gods holineſſe, that cannot endure iniquity, but will chaſtiſe his deareſt children for ſin.
3. Afflictions ſhew us Gods juſtice, that will puniſh men for ſin.
4. His power, that can puniſh the greateſt ſinners.
5. His mercy, that brings many to repentance by afflictions, that they may be ſaved. So the prodigal ſon was brought home to his ſathers houſe. Luk. 15.1.
6. His truth, that ſo maketh good all his threatnings by his judgements.
2. Affliction teacheth us ſome good things concerning our ſelves. As
1. That we are ſinfull: We think our ſelves very good in our proſperity for want of examination, Affliction is a glaſſe, that makes us ſee the uglineſſe of our ſins, and to loath, and leave thoſe ſinfull courſes on which we formerly doated.
2. That we are fooliſh, and like unwiſe children, that will not leave doing evill, till we bee whipt. They make us ſay with David, My wounds stink, and are corrupt, becauſe of my fooliſhneſſe Pſal. 38.4. And ſo afflictions compell us to goe to God, in prayer to teach u…, what he would have us to doe, and to enable us to do accordingly.
3. Afflictions teach us ſome good things as in regard of others. As
1. That they muſt not be condemned for wicked men, becauſe they are afflicted, for then muſt we go to Hel for company
2. That they ſhall be pittied, and relieved in their ſorrows, as we would be in ours.
Uſe 1. It teacheth us to bear afflictions patiently, looking more at the good, that comes by them, then the paine, that comes from them. No chaſtening for the preſent ſeemeth joyous, but grievous: nevertheleſſe afterward it yeeldeth the peaceable fruit of righteouſneſſe unto them which are exerciſed thereby. Heb. 12.11. So ſick men, and wounded bear pils, and inciſions in hope of recovery. Although we be afflicted, yet if we be withall inſtructed, it is well. Vexatio dat intellectum. Bought wit is dear. It may then be beſt prized. Schola crucis ſchola lucis. Gods houſe of correction is his ſchool of inſtruction. They do well together, though ſeldom joyned by men. foreign. Correptiones correctiones. Paſſions are inſtructions. Chaſtiſements are corrections.
2. Let us take ſpeciall notice, what good we get by afflictions: what wee know more of God, of our ſelves, or of others, and ſin no more leſt a worſe thing come unto us. John 5.14.
Doct. 2. Wiſdome is to be admired. In God, O the depth of the riches both of the wiſdome and knowledg, of God. Rom. 11.33. In men. When the Queen of Sheba had ſeen Solomons wiſe orders in his houſe, there was no more ſpirit in her. 1 King. 10.4. &c.
Reaſ. 1. We admire things for their nature, if it be more excellent then other things, it takes off our eyes from them to view it, and our mind to conſider it: So the ſhining. Sun is more excellent then graſſe or flowers, we can ſee no beauty in them but by it. Thus wiſdome is admirable, it can do more then wealth or ſtrength, in taking townes, finding out ſecrets, guiding Soules to happineſſe.
2. We admire things for their ſpecies or kind, if they be more excellent then other things of the ſame nature: ſo we admire heavenly lights, Sun, Moon, Starrs, more then earthly, as Fire, Glow-worme, Candles: So we muſt admire heavenly light in Gods word, more then all skill of Arts, though they alſo be good, and uſefull in their kind.
3. We admire things more then others, according to their degree, though they be of the ſame kind: among heavenly lights we moſt of all admire the Sun, becauſe it exceeds the Moon and Starres in brightneſſe: ſo muſt we admire true wiſdome moſt, where there is moſt of it, as in antient Profeſſort, grave Miniſters, godly Magiſtrates, &c.
Uſe. It reproves our folly. We admire to ſee a poor man to have wit to get a great eſtate, or a mean man to get honour by the warrs, but we make no accouut of ſuch as abound in heavenly wiſdome, therefore we get little or none of it our ſelves, for intelligentiaſapientiae admirationem ciere ſolet, & admiratio deſiderium ejus inveſtigandae, et inveſtigatio adeptionem parit, et adeptia fruitionem, et iſta fruitio beatos facit in ſuprem… ſorte humani fastigit conſtitutos. Recuperus, Understanding uſeth to ſtir up admiration of wiſdome, and admiration breeds a deſire of ſearching for it, and ſearching breeds obtaining, and obtaming brings forth fruition, and this fraitton makes men happy, being placed in the higheſt condition of human preferment. Let us no longer then meaſure a mans worth by his wealth, but by his wiſdome: praiſe not him that ſells lead, and buyes gold, but praiſe him that parts with money for heavenly wiſdome.
Doct. 3. What ever men think, God thinks wiſe men happy. Who ſo findeth me, findeth life, and ſhall obtain favour of the Lord. Chap. 8.35. Finding wiſdome, is like finding treaſures, yea, like finding life, without which treaſures are nothing worth; yea like finding Gods favour, without which, life is nothing worth.
Reaſ. 1. Becauſe Adam was both wiſe and happy before his fall, and fooliſh and miſerable after it.
2. Becauſe there is no way to get true happeneſſe again, but by getting true wiſdome.
Uſe. See the folly of men; ſome count rich men happy, that enjoy ſuch treaſures, as come within the compaſſe of the ſenſes; but happy is that people whoſe God is their Lord. Pſal 144.15. Or rather, as it ſhould be read, whoſe God is Jehovah; For other Gods cannot make them happy. Si quid in opibus beatum foret, illis dii carere nollent. If there were any happineſſe in riches, the Gods would not want them. Seneca p. 74. Si ad naturam vivas, nunquam eris pauper, ſi ad opinionem, nunquam dives, idem ep. 61. If thou live according to nature, thou wilt never be poor, if according to opinion, thou wilt never be rich. Others place happineſſe in honour or pleaſure, but God places it in true wiſdome. Si honor beatos efficit, ubicunqu: est dignitas, ibi eſſet beatitudo. At hoc falſum. Boet. de conſol. l. 3. proſ. 2. If honor make men happy, then whereſoever dignity is, there ſhould be happineſſe: But this is falſe. The concluſion eaſily followes, therefore honor brings not happineſſe.
Doct. 4. Man ſhould often think of his baſe beginning. God rubs up his memory ſo ſoon as he had ſinned, Duſt thou art and unto duſt ſhalt thou return. Gen 3.19.
Reaſ. 1. Becauſe it is a means to humble us, whereas looking upon us in our height, will make us proud. A begger extolled, and forgetfull, will eaſily lift up himſelfe above others.
2. It is a means to make us thankful. A man raiſed from great poverty to great wealth, is the more thankfull, if he look upon his former wants.
Uſe. It reproves thoſe, who neither of thēſelves are willing, nor that others ſhould mind them to think of their mean original. What! tell a ſtrong man he was once as weak as duſt; or a beautifull woman, ſhe was once as foul as dirt. This is petty Treaſon. But they ſhall know it, when they come to die, though now they will not.
5. Doct. Wiſdom is hid from u…naturally. Profeſſing t'emſelves to be wiſe, they became fooles. Rom. 1.22. This was ſpoken of the wiſe Philoſopers among the heathen.
Reaſon. 1. Becauſe it is a puniſhment of the fall: Wee loſt our wiſdom, as we did our holineſſe.
2. It appears by the variety of worſhips in the world, and the fooliſhneſſe of many of them: ſome worſhipping ſtorckes, and ſtones, and ſome the Devill, that hee may not hurt them.
Uſe. Pitty poor ignorant creatures, that are wiſe to the World, and can get great eſtates, but are fooles to God. Luk. 12.20, 21. And ſuch were once not ſome, but all of you. Therefoe have compaſſion on others.
6. Doct. Much paines muſt be taken to get wiſdom. See much to this purpoſe on Chap. 2, 3, 4. and on Chap. 4.1.
Reaſ. 1. Becauſe of the worth of it. Impiger extremos currit mercator ad Indos. The diligent Merchant runs to the utmoſt Indies for Gold. But wiſdom is more worth then all treaſures, as will appear, when we come to the following verſes.
2. Becauſe of the difficulty of attaining it. Which appears in that, there are ſo few truly wiſe in the word.
Uſe Double your files. Bee diligent in ſtudy of heavenly wiſdom. And becauſe your ſtrength cannot reach it, draw it out of the Fountain of Gods word by ſtudy, and begge it earneſtly of God in prayer. So ſhall ye bee both wiſe and happy.