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In this Chapter the Wise man seems to me to il∣lustrate more fully, what he had delivered in the conclusion of the foregoing (v. 32, 34, 35.) concerning the satisfaction and happi∣ness they might expect to find, who would at∣tend 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 onely as a description of the ability of Wisedom to impart compleat satisfaction unto those that entertain her precepts. Which were princi∣pally 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 pla∣ces of the Country, I have conjectured their Schools might be the House here spoken of, where Wisedom had her habitation. I can∣not 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 Ver∣tue: but there were more than one it is evident from the sacred History, where in one City, 1 Sam. IX. 13, 14. we find Sa∣muel 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 Instruc∣tions. Which there was some hope all those
might do, who were merely inconsiderate and deluded (v. 4.) though scorners (as he ob∣serves, v. 7, 8. who perhaps called the Pro∣phets Mad men) are so incapable of correc∣tion 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 intice∣ments of such filthy Strumpets as he had de∣scribed, Chap. VII.
Against whom there cannot be too much cau∣tion, the Strumpets house being, as S. Chry∣sostom (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 wise∣dom than to give up themselves to those im∣pure 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 instruc∣tions; 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 conse∣quently between reproof given to the one and rebuke to the other.
"For a scorner, saith he, onely 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 onely gives no ear to advice, but turns head against his Reprehender, now made odious to him: whom he either wounds presently with con∣tumelies before his face, or traduces after∣wards 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 onely in the brain and conceit, or is boasted in speech, but hath not taken deep root. For the former up∣on 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 occa∣sion, 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 pre∣conceptions 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 con∣sidered most seriously, by which every man may take a measure of himself, whether he be likely to come to good or no. If he can∣not 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 know∣ledge 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 pre∣cepts: which are taught e∣very where, but especially in the Schools of the Pro∣phets. See Arg. [a] [b] [c]
2. She hath kil∣led her beasts, she hath mingled her wine; she hath al∣so furnished her table.
2. There, above all other places, a most plentifull pro∣vision 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 vi∣gour, and strength, and joy communicated to them from her sacred Instructions, than the body doth when it par∣takes 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 onely Guests to ac∣cept of her entertainment; unto which her attendants and Ministers (persons of un∣corrupted purity and sinceri∣ty) are sent to invite you, with a loud voice and ear∣nest intreaties: which can∣not 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 under∣standing, she saith to him,
4. There is no man so sil∣ly but he may be welcome to it; or rather all such per∣sons are desired to bethink themselves, how inconside∣rately they have been sedu∣ced, and to forbear the pro∣secution of their foolish de∣sires so long, as to take ad∣vice 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 hear∣ken, 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 whol∣some Instructions which I propound to you: credit me so far as to relie upon the promise which I make you of the highest comfort, plea∣sure, and satisfaction, in em∣bracing and obeying my pre∣cepts.
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 ac∣count 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 coun∣sels of prudent persons, who have discerning minds, and practise themselves what they commend to others.
7. He that re∣proveth a scorner, getteth to himself shame: and he that rebuketh a wicked man, getteth him∣self a blot.
7. As for those that deride Religion and scoff at all good admonitions, it is in vain to meddle with them; for re∣proofs are fittest for such persons, and he who per∣forms that charitable office, not onely 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 instructi∣ons, nor require her Mini∣sters 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 onely draw their hatred upon themselves: from such it is wisedom to turn away, and bestow re∣proofs 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 in∣struction 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 undoub∣ted Maxime, that a man dis∣posed to learn will grow wi∣ser even by Reprehension; and the Instructions given to a man inclined to goodness, will make him better, and much improve him, not one∣ly in knowledge but in the practice of vertue, (whereas a scorner grows worse by in∣deavours to reform him, and is onely made more unca∣pable of good advice, by being exasperated and inra∣ged
at it.) See Arg. [f]
10. The fear of the LORD is the beginning of wisedom: and the knowledge of the holy is understan∣ding.
10. And the very first, and indeed the principal thing that is to be instilled into all mens minds, without which they will learn no∣thing else, is a Religious sense of the Divine Majesty, and an awfull regard towards him (as I have observed al∣ready more than once, I. 7. II. 5. VIII. 13. but it cannot be too oft repeated) And next to this, that no know∣ledge 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 increa∣sed.
11. Other knowledge may make thee subtill and cun∣ning 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 scor∣nest, 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 be∣ing truly vertuous; or suffer all the harm and mischief (which will not in the least redound to me) of thy pro∣phane scoffs and jeers at Re∣ligion and Goodness.
13. ¶ A foolish woman is clamo∣rous; she is simple, and knoweth no∣thing.
13. ¶ Unto which pro∣phaneness 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 Adulte∣ress; who is no less bold and importunate, than she is be∣witching and powerfull to besot the minds of her stupid lovers; but perfectly igno∣rant of God and Religion, and a stranger to all the prin∣ciples of vertue.
14. For she sit∣teth at the door of her house, on a seat in the high places of the city,
14. Which she openly op∣poses, for (as if she would put a manifest affront upon them) in that very place where the Ministers of Wise∣dom 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 pas∣sengers who go right on their ways.
15. That's the very busi∣ness 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 un∣derstanding, she saith to him,
16. Whose words (v. 4.) she no less impudently than prophanely returns, and tells them, it is not she but wise∣dom 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 un∣known secret,
17. Stoln wa∣ters are sweet, and bread eaten in se∣cret 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 op∣portunity, to taste of with∣out danger. See Arg. [g]
18. But he know∣eth 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 vio∣lence, that they brought a deluge upon the earth, VI. Gen. 4, 5, 11.