Proverbs 9

In this chapter the wise man seems to me to illustrate more fully what he had delivered in the conclusion of the foregoing, (ver. 32. 34, 35.) concerning the satisfaction and happiness they might expect to find, who would attend at the gates, and submit themselves to the government, of that heavenly wisdom; which he had described to be acquainted with all the secrets of the Almighty. And which he here again represents as a glorious queen, the daughter of heaven, adorned with all perfections (and’ [a] therefore uses a word of the plural number, ver. 1. whereby to express her excellences), living in a stately palace; unto which she invites all misguided souls, and promises them, if they will forsake their follies, the most delicious entertainment. [b] Which is set forth under the notion of a feast, whereby the holy writers are wont to express (as the aptest resemblance of it that can be found) the high satisfaction, joy, and pleasure, which the principles of wisdom and virtue fill our hearts withal; when we have a true relish of them, that we embrace them and digest them, and aro enlivened by them to a pious life. This is the substance of the parable; every part of which, is not to be minutely scanned; nor shall I go about to say what is particularly meant [c] by the seven pillars of wisdom’s house (though, taking her house forthe world, the seven pillars may well be thought t\v seven planets), what by her meat, what by her drink, &c. but look upon them only as a description of the ability of wisdom to impart complete satisfaction unto those that entertain her precepts. Which were principally taught in the schools of the prophets; whose business it was to instruct the people (as the scribes did afterward) in the law of God; and being dispersed in several places of the country, I have conjectured their schools might be the house here spoken of, where wisdom had her habitation. I cannot say certainly how many of them there were, much less that there were just seven principal schools, which might be looked upon as the main supporters of religion and virtue: but there were more than one it is evident from the sacred history; where, in one city, (ISam. ix. 13, 14.) we find Samuel seated (in whose times these * schools began to flourish); who, no doubt, had there a college of prophets with him, as he had afterward, we find, at Ramah: (xix. 20.) and in another place called the hill of God, wIictc the Philistines had a garrison, we meet with another company of prophets, (1 Sam. x. 5. 10.) And in aftertimes there were sons of the prophets both at Beth-el, (where they seem to have been more anciently, ver. 3.) and at Jericho, (2 Kings ii. 3. 5.) and at Gilgal, (iv. 38.) These schools also were, seated in high places, it appears from 1 Sam. ix. 2. x. 5. 10. [d] 2 Kings i. 9. (and might be one reason of their sacrificing in such places) which agrees exactly with what is said here of wisdom’s crying upon the highest places of the city, (ver. 3.) to call all those who had an appetite to come and partake of her instructions. Which there was some hope all those might do, who were merely inconsiderate and deluded, (ver. 4.) though scorners (as ho observes, ver. 7, 8. who perhaps called the prophets mad men) arc so incapable of correction, that nothing will move them to become better; and therefore she passes them by, and leaves them to their beastly folly; which inclines them rather to listen to the enticements of such filthy strumpets as he had described, chap. vii. Against whom there cannot be too much caution, the strumpet’s house being, as St. Chrysostom (Horn. ii. upon St. Matt.) calls it, the very shop of the devil: and therefore the wise man again gives her character in this chapter, (ver. 13, 14, &c.) and represents the danger of being drawn in by her; that, if it was possible, he might make men sensible, there is nothing more inconsistent with wisdom, than to give up themselves to those impure lusts, which have been the ruin of all those that have been led by them. That is one of the profitable lessons to be learnt from this chapter, in which the wise man concludes his preface to. the book of Proverbs. And therefore again repeats once more, (ver. 10.) that first principle upon which all religion is built, wherewith he began this preface: (i. 7.) “The fear of the Lord is the beginning of wisdom.” Which thoy that want will be apt to make a laughter of all good instructions; and it is well if they be not angry at those who are so kind as to reprove them. If they be, it is best to let them alone, and not cast pearls before swine; as our Saviour teaches, [e] agreeable to the doctrine of the wise man, ver. 7 — 9. of this chapter. Where the Lord Bacon (lib. viii. Advanc. of Learning, cap. 2. parab. 9.) is very curious, and distinguishes, between a scorner and a wicked man, (mentioned ver. 7.) and between shame or reproach, and a blot; and, consequently, between reproof given to the one and rebuke to the others " For a scorner (saith he) only makes us lose our labour; but the other repays us with a stain and dishonour. When a man instructs a scorner, his time indeed which he thus employs is thrown away, and others deride his „ pains, as a labour ill-placed; and the scorner himself also despiseth the knowledge which he is taught. Tims a man is put to shame. But the matter is transacted with greater danger in the reprehension of the other, because a wicked nature not only gives no ear to advice, but turns head against his reprehender, now made odious to him; whom he cither wounds presently with contumelies before his face, or traduces afterward to others behind his back." But I have not been thus nice in my Paraphrase, because it is the manner, I observe, of the wise man to repeat the same thing in the same verse, in other words, throughout all this book; and a scorner signifies the worst, of men. [/] In the ninth verse also the same great person, following the Vulgar, and reading the words thus, give occasion to a wise man, and his wisdom will be increased, makes this witty observation, (in the same chap, parab. 32.) that u occasion, when it is offered, shews the difference between wisdom that is ripened into habit, and that which swims only in the bTain and conceit, or is boasted in speech, but hath not taken deep root. For the former upon occasion presented, whereby it may be exercised, is instantly quickened, addresses itself to the business, and is so enlarged and dilated, that it seems greater than itself: but the other, which, before occasion, was brisk and busy, now occasion is given, becomes amazed and confused: so that even he who presumed himself pos-. sessed of it, begins to be in doubt whether his pre-conceptions of such wisdom were not mere dreams and empty speculations." But there being no such word as occasion in the original, and the word give seeming to me rather to refer to what the wise man is speaking of, viz. reproof or instruction, Ihavo waived this observation; which will do well alone, but not be connected with the discourse, which is my design to represent. And here note this as a mark of a hopeful person, that is likely to become wise, if he be not galled with reproof, at which fools are wont to kick. This is a truth to be considered most seriously, by which every man may take a measure of himself, whether he be likely to come to good or not: if he cannot endure to be told of his faults, it is a shrewd sign he is in the way to be undone; and hath not as yet so much as approached t6 the gates of wisdom. Which admonishes us here of another great fault of mankind, [g] who are most eager after that which is prohibited to them. An observation which is as true of their fondness and readiness to embrace heretical doctrines, (to which the fathers apply ver. 17.) if they bo preached in a corner, and made a great secret; as of their appo tite after those pleasures, from which they are restrained, and cannot have with public approbation.

Proverbs 9:1

rf ISDOM hath bnilded her house, she hathheivn out her seven pillars.* Do not imagine that I commend unto you some meaner piece of knowledge or skill, but the most absolute and accomplished wisdom; whoso worth and dignity are inexpressible: for, as this great world- 1 told you (viii. 26, 27, &c.) was built by wisdom in most excellent order and perfect beauty, so from every part of itwe may learn what regard we ought to have to her holy precepts; which arc taught every where, but especially in the schools of the prophets. See Arg. [a] [b] [c]

Proverbs 9:2

She hath killed her beasts; she hath mingled her wine: she hath also furnished her table. There, above all other places, a most plentiful provision is made for all hungry and thirsty souls (that are desirous to know what is good for themselves), who shall find no less life, and vigour, and strength, and joy, communicated to them from her sacred instructions, than the body doth when it partakes of a liberal and most delicious feast;

Proverbs 9:3

She hath sent forth her maidens, she crieth vpon the highest places of the city. For nothing is wanting there, but only guests to accept of her entertainment; unto which her attendants and ministers (persons of uncorrupted purity and sincerity) are sent to invite you, with a loud voice and earnest entreaties, which cannot but be heard by whole cities and countries, unto whom the dwelling-places of wisdom and the food of souls lie openly exposed. See Arg, [d]

Proverbs 9:4

JVJioso is simple, let him turn in hither: as for him that ivanteth understanding; she saith to 7«m. There is no man so silly but he may be welcome to it; or rather all such, persons are desired to bethink themselves, how inconsiderately they have been seduced, and to forbear the prosecution of their foolish desires so long, as to take advice of her. Let a man be never so much besotted with vice and wickedness, she doth not reject him, nor despair of him; if he will, but hearken, when she makes this gracious motion to the whole knot of them;

Proverbs 9:5

Come, eat of my bread, and drink of the wine which J have mingled. Draw near, consider, and lay to heart, the wholesome instructions which I propound to you; credit me so fav as to rely upon the promise which I make you of the highest comfort, pleasure, and satisfaction, in embracing and obeying my precepts. Ver. G. Forsake the foolish, and live; and go in the way of miderstanding.] Do but make a trial, by forsaking all ill company, and those childish desires and senseless courses of which you can give no account to yourselves; and immediately you shall have a taste of happiness, which will invite you to perfect it, by following hereafter the deliberate dictates of sober reason, and the grave counsels of prudejit persons, who have discerning minds, and practise themselves what they commend to others.

Proverbs 9:7

He that reproveth a scorner getteth to himself shame;’ and Jie that rebnketh a wicked man getteth himself a blot. As for those that deride religion, and scoff at all good admonitions, it is in vain to meddle with them; for “reproofs are fittest for such persons; and he who performs that charitable office, not only loses his labour, but is like to be requited with reproaches; whosoever he be that rebukes one of those impious wretches, hath commonly all tho dirt thrown upon him that his malice can rake together. See Arg. [d] [e]

Proverbs 9:8

Reprove not a scorner, lest he hate thee: rebuke a wise man, and he tvill love thee. Therefore men of that wicked temper wisdom doth not invite to her instructions, nor require her ministers to call upon them; but rather to pass them by, w T hen they find by experience that they can do no good to such persons, but only draw their hatred upon themselves: from such it: is* wisdomto turn away, and bestow reproofs upon those who have so mucli understandings as to seo God’s ministers intend their good, and accordingly thank them for it; and give them* opportunity to do them farther service;

Proverbs 9:9

3 Giveiustructimi to a wise man, and lie will be yet tviser; teach a just man, and he icill increase in learning-. For this is an* undoubted maxim, that a mandisposed to learn will grow wiser even by reprehension; and the instructions given to a man inclined to goodness, will make himbetter, and: much improve him: not only in knowledge^ but: in the practice of virtue (whereas a scorner grows worse by endeavours to reform him, and is only made more incapable of good advice, by being exasperated and enraged at it). See Arg. [f] •

Proverbs 9:10

Hie fear of the Lord is the beginning of wisdom; and the knowledge of the Holy is tmder standing. And the very first, and indeed the principal thing that is to be instilled into all men’s minds, without which they will learn nothing else, is a religious sense of the Divine Majesty, and an awful regard towards him (as I have observed alreadymore than once, i. 7. ii. 5. viiul3; but it cannot be too oft repeated). And next to this, th&tno knowledge deserves the name of understanding, bat thut’which is delivered by the holy men of God, and disposes us to devote ourselves unto him in holy obedience.

Proverbs 9:11

For by me thy days sJtallbe multiplied, and the years of thy life shall be increased.* Other knowledge may make thee subtle and cunning in thy worldly affairs, but this alone can make thee happy: and will certainly. both prolong thy life, (as I have frequently said, iii. 2.16. iv.10. 13, &e.) and lengthen it in health, peaces prosperity, and pleasure.

Proverbs 9:12

Jf’thoubetvise, thonshaltbe wise for thyself: but if thou scornest, thou alone shalt bear it. This is the true reason I invite thee so earnestly to imbibe my doctrine, (ver. 5.) not for my own sake, but for thine; who alone wilt either reap the profit of being truly virtuous, or suffer all the harm and mischief (which wall not in the least redound to me) of thy profane scoffs andjeers at religion and goodness.

Proverbs 9:13

A foolish ivoman is clamorous; she is simple, and knoweth nothing. Unto which profaneness as there want not temptations, so there is none more dangerous, I think, which makes me mention it so often, (ii. 10. v. 3. vi. 24. vii. 10, 11, &c.) thanthe lewd and impious adulteress; who is no less boldand importunato, than she is bewitching and powerful, to besot the minds of her stupid lovers; but perfectly ignorant of God and religion, and a stranger to all the principles of virtue.

Proverbs 9:14

Forsliesitteth at the door of her house, on a seat in th& high places of the city. Which slie openly opposes, for (as if she would put a manifest affrontupon*them) in