mh_parser/vol_split/20 - Proverbs/Chapter 8.xml

<div2 id="Prov.ix" n="ix" next="Prov.x" prev="Prov.viii" progress="75.97%" title="Chapter VIII">
<h2 id="Prov.ix-p0.1">P R O V E R B S</h2>
<h3 id="Prov.ix-p0.2">CHAP. VIII.</h3>
<p class="intro" id="Prov.ix-p1">The word of God is two-fold, and, in both senses,
is wisdom; for a word without wisdom is of little value, and wisdom
without a word is of little use. Now, I. Divine revelation is the
word and wisdom of God, and that pure religion and undefiled which
is built upon it; and of that Solomon here speaks, recommending it
to us as faithful, and well worthy of all acceptation, <scripRef id="Prov.ix-p1.1" osisRef="Bible:Prov.8.1-Prov.8.21" parsed="|Prov|8|1|8|21" passage="Pr 8:1-21">ver. 1-21</scripRef>. God, by it, instructs,
and governs, and blesses, the children of men. II. The redeemer is
the eternal Word and wisdom, the Logos. He is the Wisdom that
speaks to the children of men in the former part of the chapter.
All divine revelation passes through his hand, and centres in him;
but of him as the personal Wisdom, the second person in the
Godhead, in the judgment of many of the ancients, Solomon here
speaks, <scripRef id="Prov.ix-p1.2" osisRef="Bible:Prov.8.22-Prov.8.31" parsed="|Prov|8|22|8|31" passage="Pr 8:22-31">ver. 22-31</scripRef>. He
concludes with a repeated charge to the children of men diligently
to attend to the voice of God in his word, <scripRef id="Prov.ix-p1.3" osisRef="Bible:Prov.8.32-Prov.8.36" parsed="|Prov|8|32|8|36" passage="Pr 8:32-36">ver. 32-36</scripRef>.</p>
<scripCom id="Prov.ix-p1.4" osisRef="Bible:Prov.8" parsed="|Prov|8|0|0|0" passage="Pr 8" type="Commentary"/>
<scripCom id="Prov.ix-p1.5" osisRef="Bible:Prov.8.1-Prov.8.11" parsed="|Prov|8|1|8|11" passage="Pr 8:1-11" type="Commentary"/><div class="Commentary" id="Bible:Prov.8.1-Prov.8.11">
<h4 id="Prov.ix-p1.6">The Invitation of Wisdom.</h4>
<p class="passage" id="Prov.ix-p2">1 Doth not wisdom cry? and understanding put
forth her voice?   2 She standeth in the top of high places,
by the way in the places of the paths.   3 She crieth at the
gates, at the entry of the city, at the coming in at the doors.
  4 Unto you, O men, I call; and my voice <i>is</i> to the
sons of man.   5 O ye simple, understand wisdom: and, ye
fools, be ye of an understanding heart.   6 Hear; for I will
speak of excellent things; and the opening of my lips <i>shall
be</i> right things.   7 For my mouth shall speak truth; and
wickedness <i>is</i> an abomination to my lips.   8 All the
words of my mouth <i>are</i> in righteousness; <i>there is</i>
nothing froward or perverse in them.   9 They <i>are</i> all
plain to him that understandeth, and right to them that find
knowledge.   10 Receive my instruction, and not silver; and
knowledge rather than choice gold.   11 For wisdom <i>is</i>
better than rubies; and all the things that may be desired are not
to be compared to it.</p>
<p class="indent" id="Prov.ix-p3">The will of God revealed to us for our
salvation is here largely represented to us as easy to be known and
understood, that none may have an excuse for their ignorance or
error, and as worthy to be embraced, that none may have an excuse
for their carelessness and unbelief.</p>
<p class="indent" id="Prov.ix-p4">I. The things revealed are easy to be
known, for they <i>belong to us and to our children</i> (<scripRef id="Prov.ix-p4.1" osisRef="Bible:Deut.29.29" parsed="|Deut|29|29|0|0" passage="De 29:29">Deut. xxix. 29</scripRef>), and we need not soar
up to heaven, or dive into the depths, to get the knowledge of them
(<scripRef id="Prov.ix-p4.2" osisRef="Bible:Deut.30.11" parsed="|Deut|30|11|0|0" passage="De 30:11">Deut. xxx. 11</scripRef>), for they
are published and proclaimed in some measure by the works of the
creation (<scripRef id="Prov.ix-p4.3" osisRef="Bible:Prov.19.1" parsed="|Prov|19|1|0|0" passage="Prov 19:1">Prov. xix. 1</scripRef>), more
fully by the consciences of men and the eternal reasons and rules
of good and evil, but most clearly by Moses and the prophets; let
them hear them. The precepts of wisdom may easily be known; for, 1.
They are proclaimed aloud (<scripRef id="Prov.ix-p4.4" osisRef="Bible:Prov.8.1" parsed="|Prov|8|1|0|0" passage="Pr 8:1"><i>v.</i>
1</scripRef>): <i>Does not Wisdom cry?</i> Yes, she cries aloud,
and does not spare (<scripRef id="Prov.ix-p4.5" osisRef="Bible:Isa.58.1" parsed="|Isa|58|1|0|0" passage="Isa 58:1">Isa. lviii.
1</scripRef>); she <i>puts forth her voice,</i> as one in earnest
and desirous to be heard. <i>Jesus stood and cried,</i> <scripRef id="Prov.ix-p4.6" osisRef="Bible:John.7.37" parsed="|John|7|37|0|0" passage="Joh 7:37">John vii. 37</scripRef>. The curses and
blessings were read with a loud voice by the Levites, <scripRef id="Prov.ix-p4.7" osisRef="Bible:Deut.27.14" parsed="|Deut|27|14|0|0" passage="De 27:14">Deut. xxvii. 14</scripRef>. And men's own hearts
sometimes speak aloud to them; there are clamours of conscience, as
well as whispers. 2. They are proclaimed from on high (<scripRef id="Prov.ix-p4.8" osisRef="Bible:Prov.8.2" parsed="|Prov|8|2|0|0" passage="Pr 8:2"><i>v.</i> 2</scripRef>): <i>She stands in the top
of high places;</i> it was from the top of Mount Sinai that the law
was given, and Christ expounded it in a sermon upon the mount. Nay,
if we slight divine revelation, we <i>turn away from him that
speaks from heaven,</i> a high place indeed, <scripRef id="Prov.ix-p4.9" osisRef="Bible:Heb.12.25" parsed="|Heb|12|25|0|0" passage="Heb 12:25">Heb. xii. 25</scripRef>. The adulterous woman spoke in
secret, the oracles of the heathen muttered, but Wisdom speaks
openly; truth seeks no corners, but gladly appeals to the light. 3.
They are proclaimed <i>in the places of concourse,</i> where
multitudes are gathered together, the more the better. Jesus spoke
<i>in the synagogues and in the temple, whither the Jews always
resorted,</i> <scripRef id="Prov.ix-p4.10" osisRef="Bible:John.18.20" parsed="|John|18|20|0|0" passage="Joh 18:20">John xviii.
20</scripRef>. Every man that passes by on the road, of what rank
or condition soever, may know what is good, and what the Lord
requires of him, if it be not his own fault. There is no speech nor
language where Wisdom's voice is not heard; her discoveries and
directions are given to all promiscuously. <i>He that has ears to
hear, let him hear.</i> 4. They are proclaimed where they are most
needed. They are intended for the guide of our way, and therefore
are published <i>in the places of the paths,</i> where many ways
meet, that travellers may be shown, if they will but ask, which is
the right way, just then when they are at a loss; thou shalt then
<i>hear the word behind thee, saying, This is the way,</i>
<scripRef id="Prov.ix-p4.11" osisRef="Bible:Isa.30.21" parsed="|Isa|30|21|0|0" passage="Isa 30:21">Isa. xxx. 21</scripRef>. The foolish
man <i>known not how to go to the city</i> (<scripRef id="Prov.ix-p4.12" osisRef="Bible:Eccl.10.15" parsed="|Eccl|10|15|0|0" passage="Ec 10:15">Eccl. x. 15</scripRef>), and therefore Wisdom stands
ready to direct him, stands <i>at the gates, at the entry of the
city,</i> ready to tell him where the seer's house is, <scripRef id="Prov.ix-p4.13" osisRef="Bible:1Sam.9.18" parsed="|1Sam|9|18|0|0" passage="1Sa 9:18">1 Sam. ix. 18</scripRef>. Nay, she follows men
to their own houses, and cries to them <i>at the coming in at the
doors,</i> saying, <i>Peace be to this house; and, if the son of
peace be there,</i> it shall certainly abide upon it. God's
ministers are appointed to testify to people both publicly and from
house to house. Their own consciences follow them with admonitions
wherever they go, which they cannot be out of the hearing of while
they carry their own heads and hearts about with them, which are a
law unto themselves. 5. They are directed to the children of men.
We attend to that discourse in which we hear ourselves named,
though otherwise we should have neglected it; therefore Wisdom
speaks to us: "<i>Unto you, O men! I call</i> (<scripRef id="Prov.ix-p4.14" osisRef="Bible:Prov.8.4" parsed="|Prov|8|4|0|0" passage="Pr 8:4"><i>v.</i> 4</scripRef>), not to angels (they need not
these instructions), not to devils (they are past them), not to the
brute-creatures (they are not capable of them), but <i>to you, O
men!</i> who are taught more than the beasts of the earth and made
wiser than the fowls of heaven. To you is this law given, to you is
the word of this invitation, this exhortation sent. <i>My voice is
to the sons of men,</i> who are concerned to receive instruction,
and to whom, one would think, it should be very welcome. It is not,
to you, O Jews! only, that Wisdom cries, nor to you, O gentlemen!
not to you, O scholars! but <i>to you, O men! O sons of men!</i>
even the meanest." 6. They are designed to make them wise
(<scripRef id="Prov.ix-p4.15" osisRef="Bible:Prov.8.5" parsed="|Prov|8|5|0|0" passage="Pr 8:5"><i>v.</i> 5</scripRef>); they are
calculated not only for men that are capable of wisdom, but for
sinful men, fallen men, foolish men, that need it, and are undone
without it: "<i>O you simple ones! understand wisdom.</i> Though
you are ever so simple, Wisdom will take you for her scholars, and
not only so, but, if you will be ruled by her, will undertake to
give you <i>an understanding heart.</i>" When sinners leave their
sins, and become truly religious, then the <i>simple understand
wisdom.</i></p>
<p class="indent" id="Prov.ix-p5">II. The things revealed are worthy to be
known, well worthy of all acceptation. We are concerned to hear;
for, 1. They are of inestimable value. They are <i>excellent
things</i> (<scripRef id="Prov.ix-p5.1" osisRef="Bible:Prov.8.6" parsed="|Prov|8|6|0|0" passage="Pr 8:6"><i>v.</i> 6</scripRef>),
<i>princely things,</i> so the word is. Though they are level to
the capacity of the meanest, yet there is that in them which will
be entertainment for the greatest. They are divine and heavenly
things, so excellent that, in comparison with them, all other
learning is but children's play. Things which relate to an eternal
God, an immortal soul, and an everlasting state, must needs be
<i>excellent things.</i> 2. They are of incontestable equity, and
carry along with them the evidence of their own goodness. They are
<i>right things</i> (<scripRef id="Prov.ix-p5.2" osisRef="Bible:Prov.8.6" parsed="|Prov|8|6|0|0" passage="Pr 8:6"><i>v.</i>
6</scripRef>), <i>all in righteousness</i> (<scripRef id="Prov.ix-p5.3" osisRef="Bible:Prov.8.8" parsed="|Prov|8|8|0|0" passage="Pr 8:8"><i>v.</i> 8</scripRef>), and <i>nothing froward or
perverse in them.</i> All the dictates and directions of revealed
religion are consonant to, and perfective of, the light and law of
nature, and there is nothing in them that puts any hardship upon
us, that lays us under any undue restraints, unbecoming the dignity
and liberty of the human nature, nothing that we have reason to
complain of. <i>All God's precepts concerning all things are
right.</i> 3. They are of unquestionable truth. Wisdom's doctrines,
upon which her laws are founded, are such as we may venture our
immortal souls upon: <i>My mouth shall speak truth</i> (<scripRef id="Prov.ix-p5.4" osisRef="Bible:Prov.8.7" parsed="|Prov|8|7|0|0" passage="Pr 8:7"><i>v.</i> 7</scripRef>), the whole truth, and
nothing but the truth, for it is a testimony to the world. Every
word of God is true; there are not so much as pious frauds in it,
nor are we imposed upon in that which is told us for our good.
Christ is a faithful witness, is the truth itself;
<i>wickedness</i> (that is, lying) <i>is an abomination to his
lips.</i> Note, Lying is wickedness, and we should not only refrain
from it, but it should be an abomination to us, and as far from
what we say as from what God says to us. His word to us is <i>yea,
and amen;</i> never then let ours be <i>yea and nay.</i> 4. They
are wonderfully acceptable and agreeable to those who take them
aright, who understand themselves aright, who have not their
judgments blinded and biassed by the world and the flesh, are not
under the power of prejudice, are taught of God, and whose
understanding he has opened, who impartially <i>seek knowledge,</i>
take pains for it, and have found it in the enquiries they have
hitherto made. To them, (1.) They are all <i>plain,</i> and not
hard to be understood. If the book is sealed, it is to those who
are willingly ignorant. <i>If our gospel is hidden, it is hidden to
those who are lost;</i> but to those who <i>depart from evil,</i>
which <i>is understanding,</i> who have that <i>good
understanding</i> which those have who <i>do the commandments,</i>
to them <i>they are all plain</i> and there is nothing difficult in
them. The way of religion is a highway, and <i>the way-faring men,
though fools, shall not err therein,</i> <scripRef id="Prov.ix-p5.5" osisRef="Bible:Isa.35.8" parsed="|Isa|35|8|0|0" passage="Isa 35:8">Isa. xxxv. 8</scripRef>. Those therefore do a great
wrong to the common people who deny them the use of the scripture
under pretence that they cannot understand it, whereas it is plain
for plain people. (2.) They are all <i>right,</i> and not hard to
be submitted to. Those who discern things that differ, who know
good and evil, readily subscribe to the rectitude of all Wisdom's
dictates, and therefore, with out murmuring or disputing, govern
themselves by them.</p>
<p class="indent" id="Prov.ix-p6">III. From all this he infers that the right
knowledge of those things, such as transforms us into the image of
them, is to be preferred before all the wealth of this world
(<scripRef id="Prov.ix-p6.1" osisRef="Bible:Prov.8.10-Prov.8.11" parsed="|Prov|8|10|8|11" passage="Pr 8:10,11"><i>v.</i> 10, 11</scripRef>):
<i>Receive my instruction, and not silver.</i> Instruction must not
only be heard, but received. We must bid it welcome, receive the
impressions of it, and submit to the command of it; and this
<i>rather than choice gold,</i> that is, 1. We must prefer religion
before riches, and look upon it that, if we have the knowledge and
fear of God in our hearts, we are really more happy and better
provided for every condition of life than if we had ever so much
silver and gold. <i>Wisdom is</i> in itself, and therefore must be
in our account, <i>better than rubies.</i> It will bring us in a
better price, be to us a better portion; show it forth, and it will
be a better ornament than jewels and precious stones of the
greatest value. Whatever we can sit down and wish for of the wealth
of this world would, if we had it, be unworthy to be compared with
the advantages that attend serious godliness. 2. We must be dead to
the wealth of this world, that we may the more closely and
earnestly apply ourselves to the business of religion. We must
receive instruction as the main matter, and then be indifferent
whether we receive silver or no; nay, we must not receive it as our
portion and reward, as the rich man in his life-time <i>received
his good things.</i></p>
</div><scripCom id="Prov.ix-p6.2" osisRef="Bible:Prov.8.12-Prov.8.21" parsed="|Prov|8|12|8|21" passage="Pr 8:12-21" type="Commentary"/><div class="Commentary" id="Bible:Prov.8.12-Prov.8.21">
<h4 id="Prov.ix-p6.3">The Advantages of Wisdom.</h4>
<p class="passage" id="Prov.ix-p7">12 I wisdom dwell with prudence, and find out
knowledge of witty inventions.   13 The fear of the <span class="smallcaps" id="Prov.ix-p7.1">Lord</span> <i>is</i> to hate evil: pride, and
arrogancy, and the evil way, and the froward mouth, do I hate.
  14 Counsel <i>is</i> mine, and sound wisdom: I <i>am</i>
understanding; I have strength.   15 By me kings reign, and
princes decree justice.   16 By me princes rule, and nobles,
<i>even</i> all the judges of the earth.   17 I love them that
love me; and those that seek me early shall find me.   18
Riches and honour <i>are</i> with me; <i>yea,</i> durable riches
and righteousness.   19 My fruit <i>is</i> better than gold,
yea, than fine gold; and my revenue than choice silver.   20 I
lead in the way of righteousness, in the midst of the paths of
judgment:   21 That I may cause those that love me to inherit
substance; and I will fill their treasures.</p>
<p class="indent" id="Prov.ix-p8">Wisdom here is Christ, <i>in whom are
hidden all the treasures of wisdom and knowledge;</i> it is Christ
in the word and Christ in the heart, not only Christ revealed to
us, but Christ revealed in us. It is the word of God, the whole
compass of divine revelation; it is God the Word, in whom all
divine revelation centres; it is the soul formed by the word; it is
Christ formed in the soul; it is religion in the purity and power
of it. Glorious things are here spoken of this excellent person,
this excellent thing.</p>
<p class="indent" id="Prov.ix-p9">I. Divine wisdom gives men good heads
(<scripRef id="Prov.ix-p9.1" osisRef="Bible:Prov.8.12" parsed="|Prov|8|12|0|0" passage="Pr 8:12"><i>v.</i> 12</scripRef>): <i>I Wisdom
dwell with prudence,</i> not with carnal policy (the wisdom that is
from above is contrary to that, <scripRef id="Prov.ix-p9.2" osisRef="Bible:2Cor.1.12" parsed="|2Cor|1|12|0|0" passage="2Co 1:12">2 Cor.
i. 12</scripRef>), but with true discretion, which serves for the
right ordering of the conversation, that wisdom of the prudent
which is to <i>understand his way</i> and is in all cases
<i>profitable to direct,</i> the wisdom of the serpent, not only to
guard from harm, but to guide in doing good. <i>Wisdom dwells with
prudence;</i> for prudence is the product of religion and an
ornament to religion; and there are more <i>witty inventions</i>
found out with the help of the scripture, both for the right
understanding of God's providences and for the effectual
countermining of Satan's devices and the doing of good in our
generation, than were ever discovered by the learning of the
philosophers or the politics of statesmen. We may apply it to
Christ himself; he <i>dwells with prudence,</i> for his whole
undertaking is the <i>wisdom of God in a mystery,</i> and in it God
<i>abounds towards us in all wisdom and prudence.</i> Christ
<i>found out the knowledge of</i> that great <i>invention,</i> and
a costly one it was to him, man's salvation, by his satisfaction,
an admirable expedient. We had found out many inventions for our
ruin; he found out one for our recovery. The covenant of grace is
so well ordered in all things that we must conclude that he who
ordered it <i>dwelt with prudence.</i></p>
<p class="indent" id="Prov.ix-p10">II. It gives men good hearts, <scripRef id="Prov.ix-p10.1" osisRef="Bible:Prov.8.13" parsed="|Prov|8|13|0|0" passage="Pr 8:13"><i>v.</i> 13</scripRef>. True religion,
consisting in <i>the fear of the Lord,</i> which is the wisdom
before recommended, teaches men, 1. To hate all sin, as displeasing
to God and destructive to the soul: <i>The fear of the Lord is to
hate evil, the evil way,</i> to hate sin as sin, and therefore to
<i>hate every false way.</i> Wherever there is an awe of God there
is a dread of sin, as an evil, as only evil. 2. Particularly to
hate pride and passion, those two common and dangerous sins.
Conceitedness of ourselves, <i>pride and arrogancy,</i> are sins
which Christ hates, and so do all those who have the Spirit of
Christ; every one hates them in others, but we must hate them in
ourselves. <i>The froward mouth,</i> peevishness towards others,
God hates, because it is such an enemy to the peace of mankind, and
therefore we should hate it. Be it spoken to the honour of religion
that, however it is unjustly accused, it is so far from making men
conceited and sour that there is nothing more directly contrary to
it than pride and passion, nor which it teaches us more to
detest.</p>
<p class="indent" id="Prov.ix-p11">III. It has a great influence upon public
affairs and the well-governing of all societies, <scripRef id="Prov.ix-p11.1" osisRef="Bible:Prov.8.14" parsed="|Prov|8|14|0|0" passage="Pr 8:14"><i>v.</i> 14</scripRef>. Christ, as God, has strength and
wisdom; wisdom and might are his; as Redeemer, he is <i>the wisdom
of God and the power of God.</i> To all that are his he is made of
God both <i>strength</i> and <i>wisdom;</i> in him they are laid up
for us, that we may both know and do our duty. He is the wonderful
counsellor and gives that grace which alone is <i>sound wisdom.</i>
He <i>is understanding</i> itself, and <i>has strength</i> for all
those that strengthen themselves in him. True religion gives men
the best counsel in all difficult cases, and helps to make their
way plain. Wherever it is, it is <i>understanding,</i> it has
<i>strength;</i> it will be all that to us that we need, both for
services and sufferings. Where the word of God dwells richly it
makes a man <i>perfect</i> and <i>furnishes him thoroughly for
every good word and work.</i> Kings, princes, and judges, have of
all men most need of wisdom and strength, of counsel and courage,
for the faithful discharge of the trusts reposed in them, and that
they may be blessings to the people over whom they are set. And
therefore Wisdom says, <i>By me kings reign</i> (<scripRef id="Prov.ix-p11.2" osisRef="Bible:Prov.8.15-Prov.8.16" parsed="|Prov|8|15|8|16" passage="Pr 8:15,16"><i>v.</i> 15, 16</scripRef>), that is, 1. Civil
government is a divine institution, and those that are entrusted
with the administration of it have their commission from Christ; it
is a branch of his kingly office that <i>by him kings reign;</i>
from him to whom all judgment is committed their power is derived.
They reign by him, and therefore ought to reign for him. 2.
Whatever qualifications for government any kings or princes have
they are indebted to the grace of Christ for them; he gives them
the spirit of government, and they have nothing, no skill, no
principles of justice, but what he endues them with. <i>A divine
sentence is in the lips of the king;</i> and kings are to their
subjects what he makes them. 3. Religion is very much the strength
and support of the civil government; it teaches subjects their
duty, and so <i>by it kings reign</i> over them the more easily; it
teaches kings their duty, and so <i>by it kings reign</i> as they
ought; they <i>decree justice,</i> while they <i>rule in the fear
of God.</i> Those rule well whom religion rules.</p>
<p class="indent" id="Prov.ix-p12">IV. It will make all those happy, truly
happy, that receive and embrace it.</p>
<p class="indent" id="Prov.ix-p13">1. They shall be happy in the love of
Christ; for he it is that says, <i>I love those that love me,</i>
<scripRef id="Prov.ix-p13.1" osisRef="Bible:Prov.8.17" parsed="|Prov|8|17|0|0" passage="Pr 8:17"><i>v.</i> 17</scripRef>. Those that
<i>love the Lord Jesus Christ in sincerity</i> shall be beloved of
him with a peculiar distinguishing love: he will <i>love them and
manifest himself to them.</i></p>
<p class="indent" id="Prov.ix-p14">2. They shall be happy in the success of
their enquiries after him: "<i>Those that seek me early,</i> seek
an acquaintance with me and an interest in me, seek me
<i>early,</i> that is, seek me earnestly, seek me first before any
thing else, that begin betimes in the days of their youth to seek
me, they shall find what they seek." Christ shall be theirs, and
they shall be his. He never said, <i>Seek in vain.</i></p>
<p class="indent" id="Prov.ix-p15">3. They shall be happy in the wealth of the
world, or in that which is infinitely better. (1.) They shall have
as much riches and honour as Infinite Wisdom sees good for them
(<scripRef id="Prov.ix-p15.1" osisRef="Bible:Prov.8.18" parsed="|Prov|8|18|0|0" passage="Pr 8:18"><i>v.</i> 18</scripRef>); they are
<i>with Christ,</i> that is, he has them to give, and whether he
will see fit to give them to us must be referred to him. Religion
sometimes helps to make people rich and great in this world, gains
them a reputation, and so increases their estates; and the riches
which Wisdom gives to her favourites have these two advantages:—
[1.] That they are <i>riches and righteousness,</i> riches honestly
got, not by fraud and oppression, but in regular ways, and riches
charitably used, for alms are called <i>righteousness.</i> Those
that have their wealth from God's blessing on their industry, and
that have a heart to do good with it, have <i>riches and
righteousness.</i> [2.] That therefore they are <i>durable
riches.</i> Wealth gotten by vanity will soon be diminished, but
that which is well got will wear well and will be left to the
children's children, and that which is well spent in works of piety
and charity is put out to the best interest and so will be durable;
for the friends made by <i>the mammon of unrighteousness when we
fail will receive us into everlasting habitations,</i> <scripRef id="Prov.ix-p15.2" osisRef="Bible:Luke.16.9" parsed="|Luke|16|9|0|0" passage="Lu 16:9">Luke xvi. 9</scripRef>. It will be found after
many days, for the days of eternity. (2.) They shall have that
which is infinitely better, if they have not riches and honour in
this world (<scripRef id="Prov.ix-p15.3" osisRef="Bible:Prov.8.19" parsed="|Prov|8|19|0|0" passage="Pr 8:19"><i>v.</i> 19</scripRef>):
"<i>My fruit is better than gold,</i> and will turn to a better
account, will be of more value in less compass, <i>and my revenue
better than</i> the <i>choicest silver,</i> will serve a better
trade." We may assure ourselves that not only Wisdom's products at
last, but her income in the mean time, not only her fruit, but her
revenue, is more valuable than the best either of the possessions
or of the reversions of this world.</p>
<p class="indent" id="Prov.ix-p16">4. They shall be happy in the grace of God
now; that shall be their guide in the good way, <scripRef id="Prov.ix-p16.1" osisRef="Bible:Prov.8.20" parsed="|Prov|8|20|0|0" passage="Pr 8:20"><i>v.</i> 20</scripRef>. This is that fruit of wisdom
which is <i>better than gold, than fine gold,</i> it <i>leads us in
the way of righteousness,</i> shows us that way and goes before us
in it, the way that God would have us walk in and which will
certainly bring us to our desired end. It leads <i>in the midst of
the paths of judgment,</i> and saves us from deviating on either
hand. <i>In medio virtus—Virtue lies in the midst.</i> Christ by
his Spirit guides believers into all truth, and so <i>leads them in
the way of righteousness,</i> and they <i>walk after the
Spirit.</i></p>
<p class="indent" id="Prov.ix-p17">5. They shall be happy in the glory of God
hereafter, <scripRef id="Prov.ix-p17.1" osisRef="Bible:Prov.8.21" parsed="|Prov|8|21|0|0" passage="Pr 8:21"><i>v.</i> 21</scripRef>.
<i>Therefore</i> Wisdom <i>leads in the paths of righteousness,</i>
not only that she may keep her friends in the way of duty and
obedience, but that she may <i>cause them to inherit substance</i>
and may <i>fill their treasures,</i> which cannot be done with the
things of this world, nor with any thing less than God and heaven.
The happiness of those that love God, and devote themselves to his
service, is substantial and satisfactory. (1.) It is substantial;
it is substance itself. It is a happiness which will subsist of
itself, and stand alone, without the accidental supports of outward
conveniences. Spiritual and eternal things are the only real and
substantial things. Joy in God is substantial joy, solid and
well-grounded. The promises are their bonds, Christ is their
surety, and both substantial. They <i>inherit substance;</i> that
is, their inheritance hereafter is substantial; it is a weight of
glory; it is substance, <scripRef id="Prov.ix-p17.2" osisRef="Bible:Heb.10.34" parsed="|Heb|10|34|0|0" passage="Heb 10:34">Heb. x.
34</scripRef>. All their happiness they have as heirs; it is
grounded upon their sonship. (2.) It is satisfying; it will not
only fill their hands, but <i>fill their treasures,</i> not only
maintain them, but make them rich. The things of this world may
fill men's bellies (<scripRef id="Prov.ix-p17.3" osisRef="Bible:Ps.17.14" parsed="|Ps|17|14|0|0" passage="Ps 17:14">Ps. xvii.
14</scripRef>), but not their treasures, for they cannot in them
secure to themselves <i>goods for many years;</i> perhaps they may
be deprived of them <i>this night.</i> But let the treasures of the
soul be ever so capacious there is enough in God, and Christ, and
heaven, to fill them. In Wisdom's promises believers have goods
laid up, not for days and years, but for eternity; her fruit
therefore <i>is better than gold.</i></p>
</div><scripCom id="Prov.ix-p17.4" osisRef="Bible:Prov.8.22-Prov.8.31" parsed="|Prov|8|22|8|31" passage="Pr 8:22-31" type="Commentary"/><div class="Commentary" id="Bible:Prov.8.22-Prov.8.31">
<h4 id="Prov.ix-p17.5">Wisdom Eternal and Divine.</h4>
<p class="passage" id="Prov.ix-p18">22 The <span class="smallcaps" id="Prov.ix-p18.1">Lord</span>
possessed me in the beginning of his way, before his works of old.
  23 I was set up from everlasting, from the beginning, or
ever the earth was.   24 When <i>there were</i> no depths, I
was brought forth; when <i>there were</i> no fountains abounding
with water.   25 Before the mountains were settled, before the
hills was I brought forth:   26 While as yet he had not made
the earth, nor the fields, nor the highest part of the dust of the
world.   27 When he prepared the heavens, I <i>was</i> there:
when he set a compass upon the face of the depth:   28 When he
established the clouds above: when he strengthened the fountains of
the deep:   29 When he gave to the sea his decree, that the
waters should not pass his commandment: when he appointed the
foundations of the earth:   30 Then I was by him, <i>as</i>
one brought up <i>with him:</i> and I was daily <i>his</i> delight,
rejoicing always before him;   31 Rejoicing in the habitable
part of his earth; and my delights <i>were</i> with the sons of
men.</p>
<p class="indent" id="Prov.ix-p19">That it is an intelligent and divine person
that here speaks seems very plain, and that it is not meant of a
mere essential property of the divine nature, for Wisdom here has
personal properties and actions; and that intelligent divine person
can be no other than the Son of God himself, to whom the principal
things here spoken of wisdom are attributed in other scriptures,
and we must explain scripture by itself. If Solomon himself
designed only the praise of wisdom as it is an attribute of God, by
which he made the world and governs it, so to recommend to men the
study of that wisdom which belongs to them, yet the Spirit of God,
who indited what he wrote, carried him, as David often, to such
expressions as could agree to no other than the Son of God, and
would lead us into the knowledge of great things concerning him.
All divine revelation is <i>the revelation of Jesus Christ, which
God gave unto him,</i> and here we are told who and what he is, as
God, designed in the eternal counsels to be the Mediator between
God and man. The best exposition of these verses we have in the
<scripRef id="Prov.ix-p19.1" osisRef="Bible:John.1.1-John.1.4" parsed="|John|1|1|1|4" passage="Joh 1:1-4">first four verses</scripRef> of St.
John's gospel. <i>In the beginning was the Word,</i> &amp;c.
Concerning the Son of God observe here,</p>
<p class="indent" id="Prov.ix-p20">I. His personality and distinct
subsistence, one with the Father and of the same essence, and yet a
person of himself, whom <i>the Lord possessed</i> (<scripRef id="Prov.ix-p20.1" osisRef="Bible:Prov.8.22" parsed="|Prov|8|22|0|0" passage="Pr 8:22"><i>v.</i> 22</scripRef>), <i>who was set up</i>
(<scripRef id="Prov.ix-p20.2" osisRef="Bible:Prov.8.23" parsed="|Prov|8|23|0|0" passage="Pr 8:23"><i>v.</i> 23</scripRef>), <i>was
brought forth</i> (<scripRef id="Prov.ix-p20.3" osisRef="Bible:Prov.8.24-Prov.8.25" parsed="|Prov|8|24|8|25" passage="Pr 8:24,25"><i>v.</i> 24,
25</scripRef>), <i>was by him</i> (<scripRef id="Prov.ix-p20.4" osisRef="Bible:Prov.8.30" parsed="|Prov|8|30|0|0" passage="Pr 8:30"><i>v.</i> 30</scripRef>), for he was <i>the express image
of his person,</i> <scripRef id="Prov.ix-p20.5" osisRef="Bible:Heb.1.3" parsed="|Heb|1|3|0|0" passage="Heb 1:3">Heb. i.
3</scripRef>.</p>
<p class="indent" id="Prov.ix-p21">II. His eternity; he was begotten of the
Father, for <i>the Lord possessed</i> him, as his own Son, his
beloved Son, laid him in his bosom; he was <i>brought forth as the
only-begotten of the Father,</i> and this <i>before all worlds,</i>
which is most largely insisted upon here. The Word was eternal, and
had a being before the world, before the beginning of time; and
therefore it must follow that it was from eternity. <i>The Lord
possessed him in the beginning of his way,</i> of his eternal
counsels, for those were <i>before his works.</i> This way indeed
had no beginning, for God's purposes in himself are eternal like
himself, but God speaks to us in our own language. Wisdom explains
herself (<scripRef id="Prov.ix-p21.1" osisRef="Bible:Prov.8.23" parsed="|Prov|8|23|0|0" passage="Pr 8:23"><i>v.</i> 23</scripRef>): <i>I
was set up from everlasting.</i> The Son of God was, in the eternal
counsels of God, designed and advanced to be the wisdom and power
of the Father, light and life, and all in all both in the creation
and in the redemption of the world. That he <i>was brought
forth</i> as to his being, and <i>set up</i> as to the divine
counsels concerning his office, before the world was made, is here
set forth in a great variety of expressions, much the same with
those by which the eternity of God himself is expressed. <scripRef id="Prov.ix-p21.2" osisRef="Bible:Ps.90.2" parsed="|Ps|90|2|0|0" passage="Ps 90:2">Ps. xc. 2</scripRef>, <i>Before the mountains
were brought forth.</i> 1. <i>Before the earth was,</i> and that
was made <i>in the beginning,</i> before man was made; therefore
the second Adam had a being before the first, for the first Adam
was <i>made of the earth,</i> the second had a being <i>before the
earth,</i> and therefore is <i>not of the earth,</i> <scripRef id="Prov.ix-p21.3" osisRef="Bible:John.3.31" parsed="|John|3|31|0|0" passage="Joh 3:31">John iii. 31</scripRef>. 2. Before the sea was
(<scripRef id="Prov.ix-p21.4" osisRef="Bible:Prov.8.24" parsed="|Prov|8|24|0|0" passage="Pr 8:24"><i>v.</i> 24</scripRef>), <i>when
there were no depths</i> in which the waters were gathered
together, <i>no fountains</i> from which those waters might arise,
none of that deep on which the Spirit of God moved for the
production of the visible creation, <scripRef id="Prov.ix-p21.5" osisRef="Bible:Gen.1.2" parsed="|Gen|1|2|0|0" passage="Ge 1:2">Gen.
i. 2</scripRef>. 3. Before the mountains were, the everlasting
mountains, <scripRef id="Prov.ix-p21.6" osisRef="Bible:Prov.8.25" parsed="|Prov|8|25|0|0" passage="Pr 8:25"><i>v.</i> 25</scripRef>.
Eliphaz, to convince Job of his inability to judge of the divine
counsels, asks him (<scripRef id="Prov.ix-p21.7" osisRef="Bible:Job.15.7" parsed="|Job|15|7|0|0" passage="Job 15:7">Job xv.
7</scripRef>), <i>Wast thou made before the hills?</i> No, thou
wast not. But <i>before the hills was</i> the eternal Word
<i>brought forth.</i> 4. Before the habitable parts of the world,
which men cultivate, and reap the profits of (<scripRef id="Prov.ix-p21.8" osisRef="Bible:Prov.8.26" parsed="|Prov|8|26|0|0" passage="Pr 8:26"><i>v.</i> 26</scripRef>), <i>the fields</i> in the
valleys and plains, to which the mountains are as a wall, which are
<i>the highest part of the dust of the world;</i> the <i>first part
of the dust</i> (so some), the atoms which compose the several
parts of the world; <i>the chief or principal part of the dust,</i>
so it may be read, and understood of man, who was made of the dust
of the ground and is dust, but is the principal part of the dust,
dust enlivened, dust refined. The eternal Word had a being before
man was made, for <i>in him was the life of men.</i></p>
<p class="indent" id="Prov.ix-p22">III. His agency in making the world. He not
only had a being before the world, but he was present, not as a
spectator, but as the architect, when the world was made. God
silenced and humbled Job by asking him, "<i>Where wast thou when I
laid the foundations of the earth? Who hath laid the measures
thereof?</i> (<scripRef id="Prov.ix-p22.1" osisRef="Bible:Job.38.4" parsed="|Job|38|4|0|0" passage="Job 38:4">Job xxxviii.
4</scripRef>, &amp;c.). Wast thou that eternal Word and wisdom, who
was the prime manager of that great affair? No; thou art of
yesterday." But here the Son of God, referring, as it should seem,
to the discourse God had with Job, declares himself to have been
engaged in that which Job could not pretend to be a witness of and
a worker in, the creation of the world. <i>By him God made the
worlds,</i> <scripRef id="Prov.ix-p22.2" osisRef="Bible:Eph.3.9 Bible:Heb.1.2 Bible:Col.1.16" parsed="|Eph|3|9|0|0;|Heb|1|2|0|0;|Col|1|16|0|0" passage="Eph 3:9,Heb 1:2,Col 1:16">Eph. iii.
9; Heb. i. 2; Col. i. 16</scripRef>. 1. When, on the first day of
the creation, in the very beginning of time, God said, <i>Let there
be light,</i> and with a word produced it, this eternal Wisdom was
that almighty Word: Then <i>I was there, when he prepared the
heavens,</i> the fountain of that light, which, whatever it is
here, is there substantial. 2. He was no less active when, on the
second day, he stretched out the firmament, the vast expanse, and
<i>set</i> that as <i>a compass upon the face of the depth</i>
(<scripRef id="Prov.ix-p22.3" osisRef="Bible:Prov.8.27" parsed="|Prov|8|27|0|0" passage="Pr 8:27"><i>v.</i> 27</scripRef>), surrounded
it on all sides with that canopy, that curtain. Or it may refer to
the exact order and method with which God framed all the parts of
the universe, as the workman marks out his work with his line and
compasses. The work in nothing varied from the plan of it formed in
the eternal mind. 3. He was also employed in the third day's work,
when the <i>waters above the heavens,</i> were gathered together by
<i>establishing the clouds above,</i> and those under the heavens
by <i>strengthening the fountains of the deep,</i> which send forth
those waters (<scripRef id="Prov.ix-p22.4" osisRef="Bible:Prov.8.28" parsed="|Prov|8|28|0|0" passage="Pr 8:28"><i>v.</i> 28</scripRef>),
and by preserving the bounds of the sea, which is the receptacle of
those waters, <scripRef id="Prov.ix-p22.5" osisRef="Bible:Prov.8.29" parsed="|Prov|8|29|0|0" passage="Pr 8:29"><i>v.</i> 29</scripRef>.
This speaks much the honour of this eternal Wisdom, for by this
instance God proves himself a God greatly to be feared (<scripRef id="Prov.ix-p22.6" osisRef="Bible:Jer.5.22" parsed="|Jer|5|22|0|0" passage="Jer 5:22">Jer. v. 22</scripRef>) that <i>he has placed the
sand for the bound of the sea,</i> that the dry land might continue
to appear above water, fit to be a habitation for man; and thus he
has <i>appointed the foundation of the earth.</i> How able, how
fit, is the Son of God to be the Saviour of the world, who was the
Creator of it!</p>
<p class="indent" id="Prov.ix-p23">IV. The infinite complacency which the
Father had in him, and he in the Father (<scripRef id="Prov.ix-p23.1" osisRef="Bible:Prov.8.30" parsed="|Prov|8|30|0|0" passage="Pr 8:30"><i>v.</i> 30</scripRef>): <i>I was by him, as one brought
up with him.</i> As by an eternal generation he was brought forth
of the Father, so by an eternal counsel he was brought up with him,
which intimates, not only the infinite love of the Father to the
Son, who is therefore called <i>the Son of his love</i> (<scripRef id="Prov.ix-p23.2" osisRef="Bible:Col.1.13" parsed="|Col|1|13|0|0" passage="Col 1:13">Col. i. 13</scripRef>), but the mutual
consciousness and good understanding that were between them
concerning the work of man's redemption, which the Son was to
undertake, and about which the <i>counsel of peace was between them
both,</i> <scripRef id="Prov.ix-p23.3" osisRef="Bible:Zech.6.13" parsed="|Zech|6|13|0|0" passage="Zec 6:13">Zech. vi. 13</scripRef>. He
was <i>alumnus patris—the Father's pupil,</i> as I may say,
trained up from eternity for that service which in time, in the
fulness of time, he was to go through with, and is therein taken
under the special tuition and protection of the Father; he is <i>my
servant whom I uphold,</i> <scripRef id="Prov.ix-p23.4" osisRef="Bible:Isa.42.1" parsed="|Isa|42|1|0|0" passage="Isa 42:1">Isa. xlii.
1</scripRef>. He did what he saw the Father do (<scripRef id="Prov.ix-p23.5" osisRef="Bible:John.5.19" parsed="|John|5|19|0|0" passage="Joh 5:19">John v. 19</scripRef>), pleased his Father, sought his
glory, did according to the commandment he received from his
Father, and all this <i>as one brought up with him.</i> He was
<i>daily his Father's delight (my elect, in whom my soul
delighteth,</i> says God, <scripRef id="Prov.ix-p23.6" osisRef="Bible:Isa.43.1" parsed="|Isa|43|1|0|0" passage="Isa 43:1">Isa. xliii.
1</scripRef>), and he also <i>rejoiced always before him.</i> This
may be understood either, 1. Of the infinite delight which the
persons of the blessed Trinity have in each other, wherein consists
much of the happiness of the divine nature. Or, 2. Of the pleasure
which the Father took in the operations of the Son, when he <i>made
the world;</i> God saw every thing that the Son made, <i>and,
behold, it was very good,</i> it pleased him, and therefore his Son
was <i>daily,</i> day by day, during the six days of the creation,
upon that account, <i>his delight,</i> <scripRef id="Prov.ix-p23.7" osisRef="Bible:Exod.39.43" parsed="|Exod|39|43|0|0" passage="Ex 39:43">Exod. xxxix. 43</scripRef>. And the Son also did himself
<i>rejoice before him</i> in the beauty and harmony of the whole
creation, <scripRef id="Prov.ix-p23.8" osisRef="Bible:Ps.104.31" parsed="|Ps|104|31|0|0" passage="Ps 104:31">Ps. civ. 31</scripRef>. Or,
3. Of the satisfaction they had in each other, with reference to
the great work of man's redemption. The Father delighted in the
Son, as Mediator between him and man, was well-pleased with what he
proposed (<scripRef id="Prov.ix-p23.9" osisRef="Bible:Matt.3.17" parsed="|Matt|3|17|0|0" passage="Mt 3:17">Matt. iii. 17</scripRef>),
and <i>therefore</i> loved him because he undertook to <i>lay down
his life for the sheep;</i> he put a confidence in him that he
would go through his work, and not fail nor fly off. The Son also
<i>rejoiced always before him,</i> delighted to do his will
(<scripRef id="Prov.ix-p23.10" osisRef="Bible:Ps.40.8" parsed="|Ps|40|8|0|0" passage="Ps 40:8">Ps. xl. 8</scripRef>), adhered closely
to his undertaking, as one that was well-satisfied in it, and, when
it came to the setting to, expressed as much satisfaction in it as
ever, saying, <i>Lo, I come,</i> to do <i>as in the volume of the
book it is written of me.</i></p>
<p class="indent" id="Prov.ix-p24">V. The gracious concern he had for mankind,
<scripRef id="Prov.ix-p24.1" osisRef="Bible:Prov.8.31" parsed="|Prov|8|31|0|0" passage="Pr 8:31"><i>v.</i> 31</scripRef>. Wisdom
<i>rejoiced,</i> not so much in the rich products of the earth, or
the treasures hid in the bowels of it, as <i>in the habitable parts
of</i> it, for her <i>delights were with the sons of men;</i> not
only in the creation of man is it spoken with a particular air of
pleasure (<scripRef id="Prov.ix-p24.2" osisRef="Bible:Gen.1.26" parsed="|Gen|1|26|0|0" passage="Ge 1:26">Gen. i. 26</scripRef>),
<i>Let us make man,</i> but in the redemption and salvation of man.
The Son of God was <i>ordained, before the world,</i> to that great
work, <scripRef id="Prov.ix-p24.3" osisRef="Bible:1Pet.1.20" parsed="|1Pet|1|20|0|0" passage="1Pe 1:20">1 Pet. i. 20</scripRef>. A
remnant of the sons of men were given him to be brought, through
his grace, to his glory, and these were those in whom his delights
were. His church was the habitable part of his earth, made
habitable for him, <i>that the Lord God might dwell</i> even
<i>among those</i> that had been rebellious; and this he rejoiced
in, in the prospect of seeing his seed. Though he foresaw all the
difficulties he was to meet with in his work, the services and
sufferings he was to go through, yet, because it would issue in the
glory of his Father and the salvation of those sons of men that
were given him, he looked forward upon it with the greatest
satisfaction imaginable, in which we have all the encouragement we
can desire to come to him and rely upon him for all the benefits
designed us by his glorious undertaking.</p>
</div><scripCom id="Prov.ix-p24.4" osisRef="Bible:Prov.8.32-Prov.8.36" parsed="|Prov|8|32|8|36" passage="Pr 8:32-36" type="Commentary"/><div class="Commentary" id="Bible:Prov.8.32-Prov.8.36">
<h4 id="Prov.ix-p24.5">Wisdom's Exhortation.</h4>
<p class="passage" id="Prov.ix-p25">32 Now therefore hearken unto me, O ye children:
for blessed <i>are they that</i> keep my ways.   33 Hear
instruction, and be wise, and refuse it not.   34 Blessed
<i>is</i> the man that heareth me, watching daily at my gates,
waiting at the posts of my doors.   35 For whoso findeth me
findeth life, and shall obtain favour of the <span class="smallcaps" id="Prov.ix-p25.1">Lord</span>.   36 But he that sinneth against me
wrongeth his own soul: all they that hate me love death.</p>
<p class="indent" id="Prov.ix-p26">We have here the application of Wisdom's
discourse; the design and tendency of it is to bring us all into an
entire subjection to the laws of religion, to make us wise and
good, not to fill our heads with speculations, or our tongues with
disputes, but to rectify what is amiss in our hearts and lives. In
order to this, here is,</p>
<p class="indent" id="Prov.ix-p27">I. An exhortation to hear and obey the
voice of Wisdom, to attend and comply with the good instructions
that the word of God gives us, and in them to discern the voice of
Christ, as the sheep know the shepherd's voice.</p>
<p class="indent" id="Prov.ix-p28">1. We must be diligent <i>hearers of the
word;</i> for how can we believe in him of whom we have not heart?
"<i>Hearken unto me, O you children!</i>" <scripRef id="Prov.ix-p28.1" osisRef="Bible:Prov.8.32" parsed="|Prov|8|32|0|0" passage="Pr 8:32"><i>v.</i> 32</scripRef>. "Read the word written, sit
under the word preached, bless God for both, and hear him in both
speaking to you." Let children age, and what they hearken to then,
it is likely, they will be so seasoned by as to be governed by all
their days. Let Wisdom's children justify Wisdom by hearkening to
her and show themselves to be indeed her children. We must hear
Wisdom's words, (1.) Submissively, and with a willing heart
(<scripRef id="Prov.ix-p28.2" osisRef="Bible:Prov.8.33" parsed="|Prov|8|33|0|0" passage="Pr 8:33"><i>v.</i> 33</scripRef>): "<i>Hear
instruction, and refuse it not,</i> either as that which you need
not or as that which you like not; it is offered you as a kindness,
and it is at your peril if you refuse it." Those that reject the
counsel of God reject it against themselves, <scripRef id="Prov.ix-p28.3" osisRef="Bible:Luke.7.30" parsed="|Luke|7|30|0|0" passage="Lu 7:30">Luke vii. 30</scripRef>. "Refuse it not now, lest you
should not have another offer." (2.) Constantly, and with an
attentive ear. We must hear Wisdom so as to <i>watch daily at her
gates,</i> as beggars to receive an alms, as clients and patients
to receive advice, and to wait as servants, with humility, and
patience, and ready observance, <i>at the posts of her doors.</i>
See here what a good house Wisdom keeps, for every day is dole-day;
what a good school, for every day is lecture-day. While we have
God's works before our eyes, and his word in our hand, we may be
every day hearing Wisdom, and learning instruction from her. See
here what a dutiful and diligent attendance is required of all
Christ's disciples; they must <i>watch at the gates.</i> [1.] We
must lay hold on all opportunities of getting knowledge and grace,
and must get into, and keep in, a constant settled course of
communion with God. [2.] We must be very humble in our attendance
on divine instructions, and be glad of any place, even the meanest,
so we may but be within hearing of them, as David, who would gladly
be a door-keeper in the house of God. [3.] We must raise our
expectations of these instructions, and hearken to them with care,
and patience, and perseverance, must watch and wait, as Christ's
hearers, that <i>hanged on him</i> to hear him, as the word in the
original is (<scripRef id="Prov.ix-p28.4" osisRef="Bible:Luke.19.48" parsed="|Luke|19|48|0|0" passage="Lu 19:48">Luke xix. 48</scripRef>)
and (<scripRef id="Prov.ix-p28.5" osisRef="Bible:Prov.21.38" parsed="|Prov|21|38|0|0" passage="Pr 21:38"><i>ch.</i> xxi. 38</scripRef>)
<i>came early in the morning to hear him.</i></p>
<p class="indent" id="Prov.ix-p29">2. We must be conscientious <i>doers of the
work,</i> for we are <i>blessed only in our deed.</i> It is not
enough to hearken unto Wisdom's words, but we must <i>keep her
ways</i> (<scripRef id="Prov.ix-p29.1" osisRef="Bible:Prov.8.32" parsed="|Prov|8|32|0|0" passage="Pr 8:32"><i>v.</i> 32</scripRef>), do
every thing that she prescribes, keep within the hedges of her
ways, and not transgress them, keep in the tracks of her ways,
proceed and persevere in them. "<i>Hear instruction and be
wise;</i> let it be a means to make you wise in ordering your
conversation." What we know is known in vain if it do not make us
wise, <scripRef id="Prov.ix-p29.2" osisRef="Bible:Prov.8.33" parsed="|Prov|8|33|0|0" passage="Pr 8:33"><i>v.</i> 33</scripRef>.</p>
<p class="indent" id="Prov.ix-p30">II. An assurance of happiness to all those
that do hearken to Wisdom. They are blessed, <scripRef id="Prov.ix-p30.1" osisRef="Bible:Prov.8.32" parsed="|Prov|8|32|0|0" passage="Pr 8:32"><i>v.</i> 32</scripRef>, and again <scripRef id="Prov.ix-p30.2" osisRef="Bible:Prov.8.34" parsed="|Prov|8|34|0|0" passage="Pr 8:34"><i>v.</i> 34</scripRef>. Those are blessed that watch and
wait at Wisdom's gates; even their attendance there is their
happiness; it is the best place they can be in. Those are blessed
that wait there, for they shall not be put to wait long; let them
continue to knock awhile and it shall be opened to them. They are
seeking Wisdom, and they shall find what they seek. But will it
make them amends if they do find it? Yes (<scripRef id="Prov.ix-p30.3" osisRef="Bible:Prov.8.35" parsed="|Prov|8|35|0|0" passage="Pr 8:35"><i>v.</i> 35</scripRef>): <i>Whoso finds me finds
life,</i> that is, all happiness, all that good which he needs or
can desire. He finds life in that grace which is the principle of
spiritual life and the pledge of eternal life. He <i>finds
life,</i> for he shall <i>obtain favour of the Lord,</i> and <i>in
his favour is life.</i> If the king's favour is towards a wise son,
much more the favour of the King of kings. Christ is Wisdom, and he
that finds Christ, that obtains an interest in him, he <i>finds
life;</i> for Christ is life to all believers. <i>He that has the
Son of God has life,</i> eternal life, and he <i>shall obtain
favour of the Lord,</i> who is well-pleased with all those that are
in Christ; nor can we obtain God's favour, unless we find Christ
and be found in him.</p>
<p class="indent" id="Prov.ix-p31">III. The doom passed upon all those that
reject Wisdom and her proposals, <scripRef id="Prov.ix-p31.1" osisRef="Bible:Prov.8.36" parsed="|Prov|8|36|0|0" passage="Pr 8:36"><i>v.</i> 36</scripRef>. They are left to ruin
themselves, and Wisdom will not hinder them, because they have set
at nought all her counsel. 1. Their crime is very great; they
<i>sin against Wisdom,</i> rebel against its light and laws, thwart
its designs, and by their folly offend it. They <i>sin against
Christ;</i> they act in contempt of his authority, and in
contradiction to all the purposes of his life and death. This is
construed into hating Wisdom, hating Christ; they are his enemies,
who will not have him to reign over them. What can appear worse
than hating him who is the centre of all beauty and fountain of all
goodness, love itself? 2. Their punishment will be very just, for
they wilfully bring it upon themselves. (1.) Those that offend
Christ do the greatest wrong to themselves; they <i>wrong their own
souls;</i> they wound their own consciences, bring a blot and stain
upon their souls, which renders them odious in the eyes of God, and
unfit for communion with him; they deceive themselves, disturb
themselves, destroy themselves. Sin is a wrong to the soul. (2.)
Those that are at variance with Christ are in love with their own
ruin: <i>Those that hate me love death;</i> they love that which
will be their death, and put that from them which would be their
life. Sinners die because they will die, which leaves them
inexcusable, makes their condemnation the more intolerable, and
will for ever justify God when he judges. <i>O Israel! thou hast
destroyed thyself.</i></p>
</div></div2>