a It isa great Queſtion what this Wiſdom 1s, of which Swomon diſs courſeth ſo krgely and profoundly in this Chapter. Some under« ſtand it of that attribute or perfe&ion of the Divine nature which is called Wiſdom, whereby God pertettly knoweth all things, and maketh known to man what he judgeth neceflary, or expedient for them to know. Others underſtand it of the ſecond Perſon in the God-head, the Son of God, who is called the W:ſaom of God, Luke 11: 49. And it cannot fairly be denied that ſome Paſſages da beſt agree to the former, and others to the latter Opinion. Poſſib« ly both may be joined together, and the Chapter be under« ſtood of Chriſt conſidered partly in tis Perſonal Capacity and partly in regard of his Office which was to impart the mindAnd will of God to mankind, which he did, 1. by revealing it to, and wri- ting it upon the mind of man,at his firſt creation : for it was Chriſt who then gave beeing,and life,and light ro mankind,as is undeniab= ly evident from John r. 1,2, 3, 4,0. 2 By publiſhing it unto the Holy Patriarchs and Prophets in the time of the Old Teſtament ; for it was Chriſt who ſpake and diſcovered things ro them from time to time, as is manifeſt from 1 Pet: 1: 11. & 3+ 18, 19, 20. and from many other Scriptures both of the Old Teſtament, as I have formerly noted in their proper places, and in the New Teſta» ment, as we ſhall ſce hereafter. 3. By declaring it from his own mouth and by his Apoſtles and Miniſters under the Goſpel. 6 Clear« ly and audibly inſtru men how to avoid thoſe fleſhly luſts ? He oppoſeth the inviting words of Wiſdom tothe ſeducing ſpeeches of the Harlot.
2 She ſtandeth in the top of high places c : by the
c Where ſhe may be beſt ſeen and heard, not in corners and 1 the dark, as the Harlot did. 4 Where many paths meet, where there is a great concourſe,and whereTravellers may need directions
3 She crieth at the gates e, at the entry of the City fo
at the coming inat the doors g. A
e The places of judgment and of the confluence of People. FS: invite Paſſengers at their firſt coming and to conduct them to her q Or, © Houſe. g To wit, ofher houſe, 'as the Harlot ſtood at her Door great 1
to invite Lovers, Cs Pſal:62:9 O men I call, and my yoice#s || meant
name lhouid awaken his Conſcience or Diicretion,
\ che ſons of gazn £.
4 Unto you, | tO Or, # h1o
Chap. VII. |
;
0
Vit, | Chap. V. P R oO V
b To all men without exception, even to the meaneſt, who are
eb? in thus called, Pſal. 49. 2.
and. ? Heb ſubs
. 0s ; Sg mity.
ders, k, be ye of an underſtanding heart.
;: Who want knowledge and experience, and are caſfily deceived. k wilful and obſtinart ſinners
6 Hear, for 1 will ſpeak of F excellent :hings I ; and the opening of my lips ſhall be right things. :
1 Heb. of Princely things : worthy of Princes to learn and practiſe them. Or, ſuchas excel common things as much as Princes do or»
dinary Perſons. : 7 For my mouth ſhall ſpeak » truth, and wickedneſs
1 Heb *Þ*;; + an abomination to my lips ».
abominati= 1 Heb: ſhall meditate,i. e. ſhall ſpeak not raſhly, and haſtily, but o7 5f YY what I have well conſidered and digeſted. » I hate to ſpeak it ; lips. therefore you may be aſſuxed that I ſhall nor deceive you.
} Heb 8 Ail the. words of my mouth o are in righteouſneſs ;
'4, there is nothing | froward or perverſe in them p. m_ o All my Precepts, Promiſes, Threatnings, &'c. p Nor the leaſt mixture of vanity, or error, oc folly in them, as there is in the words of the witeſt Philoſophers, &c. 9 They are all plain q to him that underſtandeth r,
and right to them that find knowledge s.
q Evident and clear to their minds : gor, right, juſt and good. r Either to him wao with an honeſt mind applies himſelf ro the ſtu- dy of them in the diligent ule of all the means appointed by God to thatend: or tohim whoſe mind God hath enlightned by his Spt- rit, though they ſeem otherways to ignorant and carnal-minded ry 5s That are truely wiſe and diſcerning Perſons, and taughr of God. 10 Receive my inſtruction, and not ſilver 5; and
knowledge rather than choice gold.
5 5, e. Rather than Silver, as ſuch negative expreſſions are under- ſtood, Gen. 45. 8. Exod. 16. 8. Jer. 7: 22. and 16, 14, 15.and in ma» ny other places. Though withal he ſeems to intimar the inconſt- ſtency of thoſe. two ſtudies and deſigns, and the great hindrance which the love of Riches give to the ſtudy of Wiſdom. ;
11 *For Wiſdom is better than rubies;and ali the things
I: that may be deſired, are not to be compared to it. Plal-tg.10. 12 I wiſdom dwell with. || prudence z, and find out
&1927: knowledge « of witty inventions x.
Ch: 3: 145 + T do not content my felf with high Speculations, but my un- 15;&16: 16: ſeperable companion is Prudence to govern all my own Actions,and [| Or, Jub- to direct the actions of others, by good counſels. This he ſaith, tity. becauſe ſome perſons have much wit and knowledge, and nothing of diſcretion. « 7, e I know them as clearly and certainly as if I had found them out by d:ligent ſearching. Or, 7 find out, 1s put for, I help men to find out, as the Spirit is ſaid to Zatercede, Rom. 8. 26. when it he!peth us to do ſo. x Ofall ingenious deſigns and con- trivances for the ſervice and glory of God, and for the good of our ſelves and others. But why may it not be rendred of wicked dewrces, as this very word is tranſlated, Prov. 12. 2. & 14: 17. & 24. 8. For ſurely this is one great work of Prudence to diſcover and fo avoid all evil counſels or devices, and the effects of them. But this I propoſe with ſubmiſſion, becauſe I have not the concurrence of any Interpreter in this Expoſitien,
12 The fear of the LORD y is to hateevil z; pride a and arrogancy, and the evil way b, and the froward mouth c do I hate.
y Which he had before noted to be the beginning of Wiſdom, Chap. I. 7. 2 It conſiſts ina careful abſtinence from all ſin, and that not from carnal or prudential motives, but from a true diflike and ha- tred of it. a Which he mentions firſt as that which is moſt hateful to God, and molt oppoſite to true Wiſdom, and to the fear of God, which conſtantly produce humility. 6 All wicked Actions, ; eſpecially ſinful cuſtoms and courſes. c Falſe Doctrines, and bad
Counſzels and deceits.
14 Counſel ;s mine, and ſound wiſdom d: I amun-
+ H:tb. princely. thine
&b ſuds
eb. of | or tie,
TTob 28:
Ch.2:i8 e 545.
. 18,
fHeb; derſtanding e, F I bave ftrength f.
Seth is d All ſolid and ſubſtantial and uſeful, yea eſſential Wiſdom is na-