The Book of Proverbs Paraphrased, Part 1 · Chapter 9
CHAP. IX.
ARGUMENT.
In this Chapter the Wiſe man ſeems to me to illuſtrate more fully, what he had delivered in the concluſion of the foregoing (v. 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 Wiſedom; 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, adorued with all perfections (and [a] therefore uſes a word of the plural number (v. 1.) whereby to expreſs her excellencies) 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 Wiſedom and Vertue fill our hearts withall; when we have ſuch a true reliſh of them, that we embrace them and digeſt them, and are inlivened by them to a pious life.
This is the ſubſtance of the Parable; every part of which is not to be minutely ſcand: nor ſhall I go about to ſay what is particularly meant [c] by the ſeven pillars of Wiſedom's houſe (though taking her houſe for the World, the ſeven pillars may well be thought the ſeven planets) what by her meat, what by her drink, &c. but look upon them onelyonly as a deſcription of the ability of Wiſedom to impart compleat 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 Wiſedom 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 lookt upon as the main ſupporters of Religion and Vertue: but there were more than one it is evident from the ſacred Hiſtory, where in one City, 1 Sam. 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, where the Philiſtins had a Garriſon, we meet with another company of Prophets, 1 Sam. X. 5, 10. And in after times there were Sons of the Prophets both at Bethel (where they ſeem to have been more anciently, 1 Sam. X. 3.) and at Jericho, 2 King. 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 King. I. 9. (and might be one reaſon of their ſacrificing in ſuch places) which agrees exactly with what is ſaid here of Wiſedom's crying upon the higheſt places of the city, v. 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 (v. 4.) though ſcorners (as he obſerves, v. 7, 8. who perhaps called the Prophets Mad men) are 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 liſſen to the inticements of ſuch filthy Strumpets as he had deſcribed, Chap. VII.
Againſt whom there cannot be too much caution, the Strumpets houſe being, as S. Chryſoſtom (Hom. 2. upon S. Matth.) calls it, the very ſhop of the Devil: and therefore the Wiſe man again gives her Character in this Chapter, (v. 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 wiſedom 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 (v. 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 wiſedom. Which they 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, v. 7, 8, 9. of this Chapter.
Where the Lord Bacon (L. VIII. Advanc. of Learning, C. 2. Parab. 9.) is very curious and diſtinguiſhes between a ſcorner and a wicked man (mentioned v. 7.) and between ſhame or reproach, and a blot; and conſequently between reproof given to the one and rebuke to the other. "For a ſcorner, ſaith he, onelyonly 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 imploys 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. Thus 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 onelyonly gives no ear to advice, but turns head againſt his Reprehender, now made odious to him: whom he either wounds preſently with contumelies before his face, or traduces afterwards 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.
[f] 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 wiſedom will be increaſed, makes this witty obſervation (in the ſame Chap. Parab. XXXII.) that "occaſion when it is offered, ſhews the difference between Wiſedom that is ripened into habit, and that which ſwims onelyonly in the brain 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 quickned, addreſſes it ſelf to the buſineſs, and is ſo inlarged and dilated, that it ſeems greater than it ſelf: But the other which, before occaſion, was brisk and buſie, now occaſion is given becomes amazed and confuſed; So that even he who preſumed himſelf poſſeſſed of it, begins to be in doubt, whether his preconceptions of ſuch wiſedom, 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, I have waved 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 hopefull 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 no. 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 to the gates of Wiſedom.
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 v. 17.) if they be preached in a corner, and made a great ſecret; as of their appetite after thoſe pleaſures, from which they are reſtrained, and cannot have with publick approbation.
1. WIſedom hath builded her houſe, ſhe hath hewen out her ſeven pillars.
1. DO not imagin that I commend unto you ſome meaner piece of knowledge or skill, but the moſt abſolute and accompliſhed Wiſedom; whoſe worth and dignity is inexpreſſible: For as this great world I told you (VIII. 26, 27, &c.) was built by wiſedom in moſt excellent order and perfect beauty; ſo from every part of it we may learn what regard we ought to have, to her holy precepts: which are taught every where, but eſpecially in the Schools of the Prophets. See Arg. [a] [b] [c]
2. She hath killed her beaſts, ſhe hath mingled her wine; ſhe hath alſo furniſhed her table.
2. There, above all other places, a moſt plentifull 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.
3. She hath ſent forth her maidens, ſhe crieth upon the higheſt places of the city.
3. For nothing is wanting there, but onelyonly 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 intreaties: which cannot but be heard by whole cities and countries; unto whom the dwelling places of wiſedom, and the food of ſouls lie openly expoſed. See Arg. [d]
4. Whoſe is ſimple, let him turn in hither: as for him that wanteth underſtanding, ſhe ſaith to him,
4. 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;
5. Come, eat of my bread, and drink of the wine which I have mingled.
5. Draw near, conſider, and lay to heart, the wholſome Inſtructions which I propound to you: credit me ſo far as to relie upon the promiſe which I make you of the higheſt comfort, pleaſure, and ſatisfaction, in embracing and obeying my precepts.
6. Forſake the fooliſh, and live; and go in the way of underſtanding.
6. 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 your ſelves; 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 prudent perſons, who have diſcerning minds, and practiſe themſelves what they commend to others.
7. He that reproveth a ſcorner, getteth to himſelf ſhame: and he that rebuketh a wicked man, getteth himſelf a blot.
7. 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 onelyonly loſes his labour, but is like to be requited with reproaches: whoſoever he be that rebukes one of thoſe impious wretches, hath commonly all the dirt thrown upon him, that their malice can rake together. See Arg. [d] [e]
8. Reprove not a ſcorner, leſt he hate thee: rebuke a wiſe man, and he will love thee.
8. Therefore men of that wicked temper Wiſedom doth not invite to her inſtructions, nor require her Miniſters to call upon them; but rather to paſs them by, when they find by experience that they can doe no good to ſuch perſons, but onelyonly draw their hatred upon themſelves: from ſuch it is wiſedom to turn away, and beſtow reproofs upon thoſe who have ſo much underſtanding, as to ſee God's Miniſters intend their good, and accordingly thank them for it, and give them opportunity to doe them further ſervice.
9. Give inſtruction to a wiſe man, and he will be yet wiſer: teach a juſt man, and he will increaſe in learning.
9. For this is an undoubted Maxime, that a man diſpoſed to learn will grow wiſer even by Reprehenſion; and the Inſtructions given to a man inclined to goodneſs, will make him better, and much improve him, not onelyonly in knowledge but in the practice of vertue, (whereas a ſcorner grows worſe by indeavours to reform him, and is onelyonly made more uncapable of good advice, by being exaſperated and inraged at it.) See Arg. [f]
10. The fear of the LORD is the beginning of wiſedom: and the knowledge of the holy is underſtanding.
10. And the very firſt, and indeed the principal thing that is to be inſtilled into all mens minds, without which they will learn nothing elſe, is a Religious ſenſe of the Divine Majeſty, and an awfull regard towards him (as I have obſerved already more than once, I. 7. II. 5. VIII. 13. but it cannot be too oft repeated) And next to this, that no knowledge deſerves the Name of Ʋnderſtanding, but that which is delivered by the Holy men of God, and diſpoſes us to devote our ſelves unto Him in holy obedience.
11. For by me thy days ſhall be multiplied, and the years of thy life ſhall be increaſed.
11. Other knowledge may make thee ſubtill 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, &c.) and lengthen it in health, peace, proſperity and pleaſure.
12. If thou be wiſe, thou ſhalt be wiſe for thy ſelf: but if thou ſcorneſt, thou alone ſhalt bear it.
12. This is the true reaſon I invite thee ſo earneſtly to imbibe my Doctrine, (v. 5.) not for my own ſake, but for thine: who alone wilt either reap the profit of being truly vertuous; or ſuffer all the harm and miſchief (which will not in the leaſt redound to me) of thy prophane ſcoffs and jeers at Religion and Goodneſs.
13. ¶ A fooliſh woman is clamorous; ſhe is ſimple, and knoweth nothing.
13. ¶ Unto which prophaneneſs as there wants not temptations, ſo there is none more dangerous, I think, which makes me mention it ſo often (II. 16. V. 3. VI. 24. VII. 10, 11, &c.) than the lewd and impious Adultereſs; who is no leſs bold and importunate, than ſhe is bewitching and powerfull to beſot the minds of her ſtupid lovers; but perfectly ignorant of God and Religion, and a ſtranger to all the principles of vertue.
14. For ſhe ſitteth at the door of her houſe, on a ſeat in the high places of the city,
14. Which ſhe openly oppoſes, for (as if ſhe would put a manifeſt affront upon them) in that very place where the Miniſters of Wiſedom call men to learn the fear of the Lord (v. 3, 10.) ſhe ſits in ſtate, at the door of her houſe, to divert their minds from all ſuch thoughts, and drown them in ſenſual pleaſures.
15. To call paſſengers who go right on their ways.
15. That's the very buſineſs of her life, to defeat all good deſigns; by drawing even thoſe aſide into her chambers of impurity, who were going ſtreight forward to the ſchools of wiſedom and goodneſs.
16. Whoſo is ſimple, let him turn in hither: and as for him that wanteth underſtanding, ſhe ſaith to him,
16. Whoſe words (v. 4.) ſhe no leſs impudently than prophanely returns, and tells them, it is not ſhe but wiſedom and vertue that makes men fools; by confining their deſires, and denying them the liberties which ſhe invites to come and injoy in her embraces: where their dulneſs ſhall learn this unknown ſecret,
17. Stoln waters are ſweet, and bread eaten in ſecret is pleaſant.
17. That there are no pleaſures comparable to thoſe, which a man gets by ſtealth from them to whom they properly belong: no morſel ſo ſweet, as that which is forbidden; but, having been long deſired, he finds at laſt a private opportunity, to taſte of without danger. See Arg. [g]
18. But he knoweth not that the dead are there; and that her gueſts are in the depths of hell.
18. But the poor deluded wretch conſiders not all this while (which I have often already repreſented, II. 18. V. 5. VII. 27. and is all that I ſhall oppoſe to thoſe ſinfull inticements) that ſhe invites him to his utter ruin both of ſoul and body (See II. 18.) and ſinks all thoſe down, who accept of her invitation, to the very bottom of that pit, where the old Giants are, who corrupted mankind with ſuch filthineſs and violence, that they brought a deluge upon the earth, VI. Gen. 4, 5, 11.