A Brief Explanation of the Whole Book of Proverbs, Explanation · Chapter 9
CHAPTER. IX.
THis Chapter doth containe a briefe recapitulation or ſummarie almoſt of all the former eight Chapters: containing, firſt, the holy inſtructions of wiſedome, in the perſon of a Princeſſe or great Lady making a banquet. Secondly, the deceiueable and enticing flatterings of ſinfulnes and folly, in the perſon of a ſmooth and guilefull harlot.
Verſe 1. Wiſedome hath built her houſe, and hewen out her ſeuen pillars.
WIſedome, or wiſedomes] viz. The moſt abſolute and ſoueraigne Wiſedome, the Lord Ieſus Chriſt, who is the perfect wiſedome of his Father, (hath built her houſe) that is, the Church, which is ſo called, 1. Tim. 3. 15. (and hewen out her ſeuen pillars) that is, hath moſt firmely founded, and perpetually ſupporteth it with his owne hand: which is more powerfull for it, then many pillars and buttreſſes are to ſuſtaine a materiall building: whereby alſo is intended, that the Churches ſafetie is accompanied with beautie, as hauing pillars hewen out and poliſhed, and not made of rough ſtones without garniſhing. And this the Lord doth, and publiſheth, that his people ſhould ſeek and ſerue him with boldnes, and hope, without dread of danger or contempt, as being called vntounto a place ſo ſure and glorious.
Verſe 2. She hath killed her victuals, mingled her wine, and prepared her table.
MEntion was made before of wiſedomes houſe, and the ſtrength of it: and here of her hoſpitalitie and houſekeeping in it; where heauēly things are repreſented by earthly, and the bountie and magnificence of the Lord, by the plentifull prouiſion of a liberal feaſt-maker. For the graces of his Spirit, by the miniſterie of the word, are compared to daintie meates, and delicious wines, either ſpiced, or mingled with choice kindes of coole waters, whereby in thoſe hot countries they were much refreſhed. Whereunto is added the circumſtance of readineſſe; that there needeth no tariance or long waiting, but al things are in order, and commodiouſly prepared for preſent refection of the gueſts. Our Sauiour Chriſt vttereth a like parable in the Goſpell with the ſame circumſtance, ſaying, Tell them which are bidden; Behold, I hauehave prepared Matth. 22. 4.my dinner; mine oxen, and my fatlings are killed, and all things are ready: come vntounto the mariage. This illuſtration of the Goſpel by the reſemblance of a ſumptuous feaſt, and daintie cheare, is frequent in the Scriptures both as well in the old Teſtament as in the new: as for example, we may reade in the prophecie of Iſaiah: In this mountaine (meaning his Church,Iſai. 25. 6. according as he doth in this place) ſhall the Lord of hoaſts make to all people a feaſt of fat things; a fealt of wine on the lees, of fat things full of marrow, of wine on the lees well refined.
Verſe 3. She hath ſent foorth her maides, and crieth vponupon the higheſt places of the citie.
IN the former words was ſhewed what preparation wiſdom made for her feaſt at home, and in theſe what courſe ſhe taketh to inuite the gueſts abroad. Her maides are ſent forth as meſſengers into the ſtreets, and gates and market place, which commonly are frequented with greateſt multitude and concourſe of people, to call as many as they can meete with: not that maides or matrons or any women are allowed to be miniſters: but he proſecuteth the allegorie, eueryevery part of it correſpondent & ſutable to other. As Chriſt himſelfe, vnderſtood by wiſedome, is compared to a Ladie: ſo his Prophets, Apoſtles, Paſtors, and Teachers, are reſembled to maides, which in regard of ſex are moſt meete to waite vponupon women. For in that place of Matthew where hee is ſaid to be a King, that is, the feaſt-maker, his meſſengers are termed men-ſeruants, and not maides or women.
Verſe 4. Who ſo is ſimple let him come hither, and to him that is deſtitute of wiſedome ſhe ſpeaketh.
HEre is a deſcription of the gueſts y• be meet for this feaſt, which in ſhew ſeeme moſt vnmeete, as being moſt vnlike the miſtreſſe of the feaſt: and theſe are ſimple perſons, deſtitute of ſpiritual vnderſtanding yet ſo as they feele the want of knowledge, and the weight of their ignorance, and leane no longer on worldly wiſedome. For their caſe doth moſt of all require ſupplie conſidering their neceſſitie, and theſe will moſt greedily (as I may ſay) deuoure and eate of wiſedomes delicate inſtructions, and none will be more thankfull to acknowledge her fauours then they, as finding her ſo gratious and mercifull vntounto them: contrary to the contrary ſort of ignorant perſons, whoſe blindnes cauſeth them to thinke that they are not blinde: and their affamiſhment hath vtterly killed their appetites, ſo that their ſoules doe loathe and abhorre all wholeſome foode; and therefore they take them for their greateſt enemies, who offer any reliefe vntounto them.
Verſe 5. Come and eate, and drinke of the wine that I hauehave mixed.
THe exhortation which Wiſedome vttered by her maides is againe repeated, to expreſſe the ſerious deſire and true meaning of the meſſengers, and miſtris in calling of the gueſts; and to let them know alſo that as they are bidden by way of inuitation, ſo they are commanded by way of ſummons, and therefore to addreſſe themſelues thereunto with all expedition. And becauſe it is not their preſence onelyonly that is required, but a profitable vſe-making of the vndeſerued fauour that is ſhewed vntounto them, therfore they are before hand informed to what end they are ſent for; to eate and drinke of the delicates prepared: which is to receiue the merits and graces of Chriſt, with the promiſes of God, and to make them their own by faith, and perticular application.
Verſe 6. Forſake the fooliſh, and liue ye, and walke in the way of wiſedome.
NOw ſhe giueth rules of direction to them that were called, the better to fit them for her familie: as firſt for their companie, that ſince they are to hauehave ſocietie with the Saints in the Church, they are to ſeparate themſelues from the ſinners of the world. Whereunto ſhe perſwadeth them by the good effect enſuing, that the gaine of euerlaſting life will counteruaile and ouerpoiſe the loſſe of all worldly and fleſhly friends.
The other is for conuerſation, that for as much as they are to dwell with wiſedome (for all the gueſts are domeſticall and of the houſhold) that therefore all their waies and behauiour be holy and agreeable to wiſedome.
Verſ. 7. He that rebuketh a ſcorner …urchaſeth to himſelfe ſhame: he that rebuketh the wicked gett…h himſelfe a blot.
HItherto hath been ſhewed how the meſſage of ſaluation was ſent by Chriſt, and brought by his Min…ſters: now here is declared how it is receiued of the people. And firſt, he bringeth ſuch as be vncapable of it▪ namely, deſperate wicked men, being altogether incurable, whom the Scripture tearmeth ſcorners And theſe will attempt to blemiſh and ſhame all thoſe that ſhall admoniſh them. As charging them ſometimes with arrogancie, malice, indiſcretion and hypocriſie: ſometimes with ſchiſme, ſedition, couetouſneſſe, and other miſdemeanours: and if theſe imputations can take no hold on them, as grounded on no probability, then they fall vponupon their meane eſtate, and parentage, and education: for ſo they dealt with the Lord Ieſus Chriſt himſelfe: Mat. 13. 35. Is no… this the Carpenters Son, is not his mother called Marie?
Verſ. 8 Rebuke not a ſcorner, leſt he hate thee, &c.
IN the former verſe was ſhewed, how ſcorners vſe to deale with them that rebuke them: and here the holy Ghoſt teacheth how we muſt deale with ſcorners: namely, ſithence we ſhall needleſſelie ſtirre vp hatred againſt our ſelues, and performe no good to them, that therefore wee deſiſt from them and let them alone. Wherein notwithſtanding good diſcretion is to be vſed, that none which may bee corrigible bee reiected for a ſcorner, but ſuch as vponupon ſufficient triall hauehave declared themſelues by a continued obſtinacie to be ſo. And in th…s caſe alſo though priuate reproofes are to bee ſpared, yet … they publikely be purſued by the miniſtrie, and cenſured by the Church, and puniſhed by the Magiſtrate. For is it eq… that their contemptuouſneſſe ſhould purchaſe fauour to their rebellion, and liberty for them to ſinne freely without controlement? As the example of their licentiouſneſſe and obſtinacie is a precedent of euill to many, ſo let the ſtroke of their puniſhment and diſgrace be a terrour to all.
Verſ. 8. But rebuke a wiſe man, and he will louelove thee.
9. GiueGive admonition to the wiſe, and he will be the wiſer: teach a righteous man, and he will encreaſe in learning.
NOw he commeth on the contrary ſide to commend the competent hearers of Wiſedome, vponupon whom good leſſons are well beſtowed. And they are deſcribed, firſt by their willing receiuing of inſtruction, that they louelove them the better that ſhall deale plainely with them. Secondly, by the good vſe they make of it, encreaſing both in knowledge and practiſe of vnderſtanding, and therefore are called wiſe and righteous. For in a ſeaſonable and faithfull reproofe, a man of wiſdome will diſcerne the louelove and vpright affection of the reprouer, who wiſheth ſo wel vntounto him, as that he will conceale nothing from him, which may tend to his hurt; and therefore detecteth whatſoeuer perill his ſoule is in, and the miſchiefe that is like to befal him touching his eſtate or credit, or ought elſe that is deere vntounto him. And conſequently entertaining ſo good an opinion of him that beſtoweth the admonition, hee muſt needs value his counſell accordingly, and make his beſt benefit thereof with conſtant progreſſe in ſound iudgement and goodneſſe.
Verſ. 10. The beginning of wiſedome is the feare of the Lord, and the knowledge of holy men is vnderſtanding.
HAuing ſo much commended Wiſedome and ſo earneſtly perſwaded men vntounto it, he ſheweth now wherein it doth conſiſt that men might not be deceiued by the counterfeit colour of it, deſcribing it:
Firſt, by the matter, that is, true piety and religion, called cōmonly in the word, the feare of God, becauſe it is an eſſentiall part thereof: and this is not a caſe contingent, as though wiſedome and piety might ſometimes concurre in one perſon and ſometimes bee diſſeuered: but neceſſarie and perpetuall, the one being alwaies the beginning of the other.
Secondly, by the manner, that is, not the knowledge of naturall things that is in Philoſophers: nor the knowledge of ciuill affaire, that is in Polititians: nor the hiſtoricall and artificiall knowledge of points of religion that is in hypocrites: but the myſticall knowledge of the myſteries of ſaluation, which the ſpirit of God doth reueale to the hearts of Chriſtians▪ Whereas the holy Ghoſt ſpeaketh at large in the Epiſtle to the Corinthians. Chap. 2. 9. 10. 11. The th…ngs which eye hath not ſeene, neither eare hath heard, neither came into mans heart, are, which God hath prepared for them that louelove him. But God hath reuealed them vntounto vsus by his ſpirit.
Verſ. 11. For thy daies ſhall be multiplied by me, and the yeers of thy life ſhall be augmented.
12. If thou bee wiſe, thou ſhalt bee wiſe for thy ſelfe: and if thou be a ſinner, thou alone ſhalt ſuffer.
AFter the deſcription of wiſedome, whereby it may bee rightly diſcerned, is here propoſed the profit and reward of it, whereby we are perſwaded to imbrace it: and that is,
Firſt, in a peculiar, namely, long life: which is not ſo to bee vnderſtood as though it were perpetual, and ſo of abſolute neceſſity: for then good men muſt grow to be old men, and all which die young, ſhould die wicked and damned: but that God hath the keeping of their liues in ſuch good ſafety as they ſhall neuer be taken away before due ſeaſon: they ſhall not die ſo ſoone, as that it would bee better for them to liue longer: nor liue ſo long, as that it might be hurtfull they died not ſooner. The point doth Eliphaz trulie expound to Iob, and all other righteous perſons: Iob 5. 26. Thou ſhalt goe to thy graue in a full age as a crop of corne commeth in due ſeaſon into the barne. Now all graine is not of equall proportion of growth: ſome is ſowne before others, and yet is cut downe after them: ſome is ſowne after others, and commeth to maturity before them: ſo that good husbands diſpoſe not of their harueſt by meaſure of time, but by the ripeneſſe of their corne: and two extremities they prouidently auoide; neither too haſtily to inne the fruites of their fields or trees, for ſo they would wither away: neither to deferre the gathering of them after they bee ripe, for ſo they would drop off, and ſhed, and grow to rottenneſſe. Afterwards he declareth the recompence of wiſdome in generall: that the poſſeſſion and practiſe thereof is not onelyonly a ſeruice to God, nor alone for his ſake ſo often required: but redoundeth alſo to the profit of them that bee owners and performers of it. And to this is oppoſed the contrary ſtate of thoſe peruerſe and wilfull ſcorners, that howſoeuer their deſire and purpoſe is to doe miſchiefe to others, yet all their malice returneth on their owne heads.
Verſ. 13. A fooliſh woman is alwaies babling, ſhoe is ignorant, and knoweth nothing.
THus much hath been ſpoken of wiſdoms wholſome banquet, which the Lord to that end propoſed, that wee might be allured vntounto it. Now followeth the feaſt of Folly, which ſhe maketh to the end, that ſhe may poyſon her gueſts, and God diſcouereth, for this purpoſe that wee might auoid it. And here, as alſo in that which followeth, ſhee is deſcribed by her qualities and behauiour, carrying the right ſtampe and print of an harlot. One thing is, that ſhee is giuen to much talke, to make a noiſe: which was the note of the whoriſh woman, Chap. 7. 11. The meaning here is, that ſinfulneſſe and Satan, by the mouthes of ſinfull perſons, doe pretend many reaſons to iuſtifie any wicked cauſe, and vſe cunning perſwaſions to draw men thereunto; as the vnchaſt woman doth flow with entiſing ſpeeches. And though ſhe hauehave a lauiſh tongue, yet wee know (according as wee vſe to ſay) that none is ſo bold as blind Bayard. The drift is, that the factors for follie, ſuch as labour to promote ſin, be vtterly deſtitute of ſauing vnderſtanding, which was called before, the knowledge of holy men.
Verſ. 14. She ſitteth at the doore of her houſe, on a ſeate in the high places of the City.
HE continueth ſtill the allegorie, reſembling wickedneſſe to an harlot, whoſe property is to bee abroad in the ſtreets to meet with companions, and to entice men to follie by her lookes and behauiour: which alſo ſinne doth by her ſubtilties to ſeduce mens ſoules. And yet ſhee goeth not as an ordinarie ſtrumpet, or a vagabond, but taketh ſtate vponupon her like a courtizan. She ſitteth on a ſeate in the ſtreet, which wasCiſſae. wont to be a ſigne of honour. As Iob 29. 7. When I went out to the gate, through the City, when I prepared my ſeate in the ſtreet. And the word ſignifieth a throne or chaire of eſtate, which was for Princes, or principall perſons, and not for men of meane condition: whereby the holy Ghoſt intimateth that ſinne ſeduceth not onelyonly by ſmooth and ſubtill allurements, but by high place, and great countenanc, as hauing many Nobles, and great Potentates to be her agents.
Verſ. 15. To call them that paſſe by the way, that goe right on their way.
THis is the end and purpoſe of her being in the ſtreets, To doe miſchiefe there: not onelyonly to confirme and harden ſuch as bee already entred into leaud courſes, but to peruert and draw away thoſe that be enclined to any goodneſſe. As Saint Peter obſerued: They ſpeake great ſwelling words of vanity, alluring through the luſts of the fleſh, through much wantonneſſe 1. Pet. 2. 19.thoſe that were cleane eſcaped from them that liue in errour, promiſing them l…berty, and they themſelues are ſeruants of corruption. For whiles the diuell holdeth wicked men faſt in their wickedneſſe, hee doth but as it were keepe his owne, which like to tame fowles are alwaies readie at his hand, to doe what he will with, but when hee draweth men of better hopes into his net, he ſeemeth to make a prey of Gods game, and to catch that which was erſt flowne from him.
Verſ. 16. Who ſo is ſimple, let him come hither, and whoſoeuer is voide of vnderstanding, to him ſhe ſpeaketh.
WHo ſo is ſimple, &c.] That is, which being ignorant diſcerneth not his blindneſſe, but hath conceite of wiſedome and knowledge.
Let him come hither, &c.] To the companie, counſell, and practiſe of Follie. And to him that is destitute of vnderſtanding ſhe ſpeaketh, viz. that hauehave no knowledge of their owne, nor bee willing to goe to Wiſedomes houſe to get any. Shee knoweth that ſillie men (deuoide of heauenly knowledge although they abound with naturall wit, and fleſhly policie) are eaſily entreated to hearken to her perſwaſions, and to bee allured to her baites: and therefore directeth her ſpeech to them with vndoubted hope of ſucceſſe, both to take, to hold faſt, and to kill them: whereas thoſe which are indued with holy wiſedome will either ſuſpect her inchanting call, and keepe off farre from her, or elſe breake her net, and eſcape away vponupon the ſight of their perill, notwithſtanding that ſometimes they be inſnared by her
Verſ. 17. Stollen waters are ſweet, and hid bread is pleaſant.
THis verſe containeth an euent that followeth their ye…lding to Follies allurements, that at the firſt they find delight and pleaſure, and great contentation in their entertainement.
He alludeth, as it ſeemeth, to the diſorders that are wont to be in harlots houſes, wherein at the meeting of companions they vſe to hauehave a feaſt, and all the prouiſion is of ſtollen ſtuffe. Either ſeruants filch from their maſters, or otherwiſe they ſteale from their neighbours, hennes, and geeſe, and duckes. and connies, and veniſon, and ſuch things as they can come by: which is called his food, becauſe as they cannot iuſtifie it, ſo they dare not let it be ſeene, but dreſſe it couertly, and eate it ſecretly in the midſt of the night, in the moſt inward and cloſeſt roome of the whole houſe. And whatſoeuer is ſo gotten, and …here made ready is very delicious vntounto them, though it were but bread and water.
Verſ. 18. But hee knoweth not that the dead are there, and that her guests are in the depth of hell.
HEre followeth another euent enſuing vponupon the former; that as they had pleaſure at the firſt, ſo they muſt hauehave paine at the laſt: as their entertainment was with delight, ſo ſhall their reckoning be with deſtruction. It is ſaid, he knoweth not: that is, eueryevery one of them that bee tractable to her call, hauehave the perill of their ſtate hid from their eyes.
That the dead are there, &c.] That all that giuegive themſelues to ſuch courſes are ſtrangers from the life of God, and in the power of the firſt death; and in the depth of hell, that is, are as certaine to bee damned in the world to come (vnleſſe God giuegive them repentance) as if they were already in hell fire.