The Book of Proverbs Paraphrased, Part 1 · Chapter 8
CHAP. VIII.
ARGUMENT.
The folly and danger of yielding to thoſe brutiſh luſts and affections whereby ſo many are miſled, having been plainly diſcovered and lively deſcribed in the foregoing Chapter; the Wiſe man proceeds in his deſign, by appealing to all that reade theſe things, whether they be not ſufficiently cautioned againſt thoſe courſes which ruin them; and abundant care be not taken to make them really wiſe and happy. For he knew none could anſwer thoſe queſtions negatively, which he asks in the beginning of the Chapter (v. 1, 2, &c.) but all muſt confeſs they have been informed in the doctrine of Wiſedom. Whom he repreſents as preſent every where, and commending it ſelf to all ſorts of perſons with a ſincere affection (v. 6, &c.) as infinitely better than all the treaſures which they greedily ſeek (v. 10.) and to be deſired and valued upon ſo many accounts, that it is not eaſie to number them. Particularly, for that Prudence and that Authority, which it gives to thoſe who are endued with it (v. 12, 14, 15, &c.) and more than this becauſe it makes them approach near unto God, the fountain of Wiſedom and Goodneſs, and the original patern of them, v. 21, 22, &c.
This is expreſſed in ſuch magnificent language, that, though Solomon I ſuppoſe thought of nothing, but the wiſe directions God had given them in his Word, revealed to them by his Servant Moſes and the Prophets; yet the ancient Chriſtians thought his words might better be applied to the Wiſedom revealed unto us in the Goſpel by the Son of God: nay, to the Son of God himſelf, the Eternal Word, and Wiſedom of the Father.
[a] Whom the Arians, by a falſe interpretation of a paſſage in this Chapter v. 22. indeavoured to prove a Creature: but according to the Hebrew verity, if this Text belong to that matter, appears to have been, as S. John ſpeaks, with the Father in the beginning, being his onelyonly begotten before all worlds. And ſo the word foreign which we tranſlate poſſeſs ſometimes ſignifies in Scripture; and as it is thus rendred by the LXX. in the XIII. Zach. 5. ſo ought be tranſlated in IV. Gen. 1. (not I have gotten or poſſeſſed but) I have brought forth a man from the Lord: as Bochartus diſcourſes in his Phaleg, p. 784.
But I ſaid, if it belong to that matter, becauſe the Fathers themſelves are not reſolved, whether theſe words, v. 22. may not rather be applied to our bleſſed Saviour, according to his humane Nature. For ſo the great Athanaſius himſelf ſometimes expounds them (though at other times he goes the other way) allowing the Arian ſenſe of foreign, he created me; this is not to be underſtood, ſaith he (in his Expoſitio Fidei, p. 242. Tom. 1.) of the Divinity of Chriſt; "but foreign, is written of Jeſus bodily, as he was born of the Virgin Mary. For of this foreign (as he ſpeaks) whom he ſent for our Salvation, it may be ſaid truly that he was the beginning of God's ways: we have acceſs by him to God the Father, as he himſelf ſaith, I am the way, which leads to the Father." And afterward in his Epiſtle about the Decrees of the Nicene Council, p. 262. he gloſſes upon theſe words in this manner; "the perſon who here ſpeaks is indeed our Saviour, who is to be conceived to ſay this when He took a body, the Lord created me the beginning of his ways. For as with reſpect to his being the Son of God, it is moſt agreeable to ſay, He was alway, and in the boſome of the Father: So, being made a man, this ſaying was very becoming, the Lord created me." And, to name no more places, he interprets it thus ſeveral times in his third Oration againſt the Arians, p. 415, 417, &c. where he hath theſe words, It is as if he had ſaid, My Father made me a body, and created me to be among men for their Salvation.
But this not being the ſenſe of the words which Solomon firſt intended, I ſhall not build my Paraphraſe upon it; but take Wiſedom here, as it ſignifies in other places of this Book and hath been hitherto deſcribed. Whom Solomon now celebrates for her moſt venerable Antiquity, as Ariſtobulus obſerves to Ptolomy (in Euſebius his Praepar. Evang. L. XIII. p. 667.) and introduces like a moſt beautifull perſon, no leſs than a Queen; or rather ſome Divine Being (infinitely to be preferred before that baſe Strumpet ſpoken of in the foregoing Chapter.) Who having finiſhed her own praiſes, which, the truth is, better agree to that heavenly Doctrine afterwards delivered by our Lord Jeſus Chriſt (who was the Wiſedom of the Father, both as the Eternal ΛΟΓΟΣ ſubſiſting with him before all worlds, and as He was anointed by the Holy Ghoſt to declare to us all the Counſel of God) concludes with an earneſt invitation unto all to become acquainted with her inſtructions; if they meant to be happy and would avoid the greateſt miſeries, v. 32, 33, &c.
There are ſo many notable leſſons to be learnt out of this Chapter, that it would make this Preface too long, if I ſhould mention them all. I ſhall therefore name onelyonly one Doctrinal point, that if this Chapter be at all to be underſtood of the Divinity of the Son of God (which the Arians believed) then both his Eternity is moſt plainly here aſſerted, and alſo his diſtinct Subſiſtence and perſonality, as we ſpeak, v. 22, 30. And theſe two Practical. Firſt, that it is a vain pretence we make to Wiſedom, if the fear of God and true Vertue be wanting, v. 13, 20. and Secondly, the whole Chapter ſuppoſes, what the laſt verſe more particularly expreſſes, that every man's death and deſtruction is from himſelf; who wrongs his own Soul; and that againſt the deſire and earneſt frequent importunities of the Wiſedom of God: unto which he will not hearken; but perverſly rejects the ſeaſonable reproofs and the wholſome advices, which, on many occaſions, he meets withall to prevent his ruin.
They that follow the vulgar Latin fancy they find a Proverbial ſaying, v. 13. where that which we tranſlate a froward mouth, they tranſlate a mouth with two tongues: But I have followed the Hebrew, which ſpeaks of a worſe ſort of perverſe language than that phraſe alone ſignifies.
1. DOTH not wiſedom cry? and underſtanding put forth her voice?
1. CAN you then hereafter pretend ignorance, and ſay you never had any caution given you againſt theſe ſnares? Or rather, have I not the greateſt reaſon to chide you for your ſtupidity in hearkening unto thoſe ſecret allurements to the deeds of darkneſs, when their ſhamefulneſs is ſo apparent? and you have had ſo many open and loud admonitions given you to be wiſer? and ſuch ſerious and earneſt indeavours have been uſed, by repeated inſtructions and reproofs to reclaim you from your folly?
2. She ſtandeth in the top of high places, by the way in the places of the paths.
2. There is no publick Cryer better heard and underſtood by all, when from an high place he makes proclamation to the people, than the rules of Wiſedom and Vertue are: which do not lie concealed, nor can be altered at our pleaſure; but preſent themſelves continually to mens thoughts whereſoever they go, being as plain as the high-way, and remaining unmovable and fixed, notwithſtanding all the attempts that have been made to ſubvert them.
3. She crieth at the gates, at the entry of the city, at the coming in at the doors.
3. Let their buſineſs be what it will, whether in the Courts of Judgment, or among thoſe that traffick in the City, or in their own private habitation, ſtill they know what their duty is: which their own Conſcience, as well as God's Miniſters, rings ſo continually in their ears; that they cannot avoid ſuch informations.
4. Ʋnto you, O men, I call, and my voice is to the ſons of man.
4. Which they hear as plainly and diſtinctly, as if Wiſedom it ſelf ſhould call to them from above, ſaying; hearken, O men, of whatſoever rank and condition you be: whether high or low, rich or poor; for my inſtructions are common to you all.
5. O ye ſimple, underſtand wiſedom; and ye fools, be ye of an underſtanding heart.
5. Your fault is, that you are inconſiderate and eaſily cheated (VII. 21, 22.) or, which is worſe, ſtupidly bent to follow your ſenſual appetite; as if you had no better inclinations: But if you will attend, I will make you more circumſpect and wary; and diſpoſe you to be led by prudent counſels.
6. Hear, for I will ſpeak of excellent things; and the opening of my lips ſhall be right things.
6. Do not turn away your ears, but liſſen to my words; for I will teach you things moſt worthy of your notice and choice: which will conduct you ſafely in all the paſſages of your life; and lay before you ſuch a plain, direct and eaſie path, that if you walk in it you ſhall not miſs of being happy.
7. For my mouth ſhall ſpeak truth, and wickedneſs is an abomination to my lips.
7. For I will utter nothing raſhly, or contrary to the truth; all falſhood, deceit and whatſoever may doe hurt, being ſo deteſtable to me, and ſo far from my thoughts, that the correction of ſuch wickedneſs is the aim of my diſcourſe:
8. All the words of my mouth are in righteouſneſs, there is nothing froward or perverſe in them.
8. Every word of which is exactly conformable to the rule of Righteouſneſs: There is nothing I injoin or forbid merely to hamper and perplex you, or to abridge you of your juſt liberty; much leſs to miſguide and pervert you, in the purſuit of what is good for you.
9. They are all plain to him that underſtandeth, and right to them that find knowledge.
9. But, whatſoever they may ſeem to inconſiderate and prejudiced minds, they will all manifeſtly appear equal and juſt unto him that uſes his reaſon; and approve themſelves, as I ſaid, exactly conformable to the ſtricteſt rules of Righteouſneſs, unto well-diſpoſed minds; who will be at the pains to know the difference between right and wrong, or between that which is good and that which is evil for them.
10. Receive my inſtruction, and not ſilver; and knowledge rather than choice gold.
10. They will not think me unreaſonable, when I commend the very rebukes which I give them (though adminiſtred by ſome ſharp affliction, III. 14.) and ſet ſuch a high price upon them, as to adviſe every one to accept them rather than ſilver; and to value the knowledge of God, and of themſelves and of all things elſe (which theſe corrections teach them) above the choiceſt gold.
11. For wiſedom is better than rubies; and all the things that may be deſired, are not to be compared to it.
11. For true Wiſedom is ſuch an ineſtimable Jewel, that the moſt precious Pearls are traſh to it: nor can our boundleſs fancies preſent any thing to our wiſhes, that is worthy to come in competition with it.
12. I wiſedom dwell with prudence, and find out knowledge of witty inventions.
12. For what is there comparable to a prudent Mind, which is not crafty to deceive, but ſo cautious as not to be deceived? And this I may boaſt is ſolely in my power to endow men withall; who ever give the ſafeſt, nay infallible Advice, and direct men to diſcreeter Reſolutions in the moſt difficult caſes, than the ſubtileſt head in the world, that conſults not with me, can invent for his Clients.
13. The fear of the LORD is to hate evil; pride, and arrogancy, and the evil way, and the froward mouth do I hate.
13. And my Rules are as ſhort, as they are ſure: For I teach men in the firſt place religiouſly to worſhip and ſtand in awe of the Divine Majeſty: which is but a vain pretence, I further inſtruct them, if it do not make them abominate all manner of evil, though but in deſign: more particularly, I hate that vain opinion men have of their own abilities to compaſs their deſigns, which makes them forget God, and deſpiſe the wholeſome advice of honeſt men; as I likewiſe do the uſe of all unlawfull means, though the end be good; eſpecially, lying, calumny, detraction, breach of faith, which every one muſt renounce who will have my Friendſhip:
14. Counſel is mine, and ſound wiſedom: I am underſtanding, I have ſtrength.
14. Who am the ableſt Counſellour in all deliberations; and give men the moſt certain, ſolid and never failing advice, for the effecting their deſires, or being contented with diſappointments: For I comprehend whatſoever is fit to be done or omitted in all undertakings; and inſpire men alſo with courage to perſiſt in good reſolutions, which are neither raſhly taken nor wrongfully purſued.
15. By me kings reign, and Princes decree juſtice.
15. Kings themſelves fit not faſt on their Thrones, though placed there by God himſelf, unleſs they be ruled by me: the wiſeſt Senatours cannot ſupport themſelves and them, but by perſwading them to enact and execute juſt and mercifull Laws, for the government of their people.
16. By me princes rule, and nobles, even all the judges of the earth.
16. In vain do their great Captains, or other Miniſters endeavour to defend them, but under the conduct and protection of my vertuous diſcipline: Nobles, and all the Judges of the land loſe their Authority, if they do not faithfully obſerve the Rules that I preſcribe them.
17. I love them that love me, and thoſe that ſeek me early ſhall find me.
17. Which are no leſs amiable than they are eaſily known; there needing no more to come acquainted with me, but onelyonly to love me: For they that love me are beloved of me; and as they will not fail to ſeek what they love, ſo they ſhall certainly find what they ſtudiouſly ſeek.
18. Riches and honour are with me; yea, durable riches and righteouſneſs.
18. And together with me, they ſhall find ſuch riches and honour, as ſhall add to the greatneſs, and ſplendour, and ſtability of their Kingdoms and dignities: For not merely riches and honour are in my donation, but durable poſſeſſions; which will laſt the longer, becauſe they are not gotten either by oppreſſion, or by niggardice: for I teach men both to doe juſtly and to love mercy alſo (IV. Dan. 24.)
19. My fruit is better than gold, yea, than fine gold; and my revenue than choice ſilver.
19. Whereby I bring them in greater Treaſures than Gold, though never ſo maſſy, never ſo refined; a Revenue of higher value, than the pureſt and choiceſt Silver in the World.
20. I leade in the way of righteouſneſs, in the midſt of the paths of judgment:
20. For I ſet their minds and hearts aright; and inrich them with excellent thoughts: which teach them how to uſe thoſe earthly goods, and govern themſelves with ſuch exactneſs in all their private tranſactions or publick adminiſtrations; as never to ſwerve from the ſteady rules of juſtice and equity.
21. That I may cauſe thoſe that love me, to inherit ſubſtance; and I will fill their treaſures.
21. In order to their happy ſettlement in a ſtate of eternal peace and ſubſtantial ſatisfaction; which I conſer on all thoſe that ſincerely love me and adhere unto me: whoſe Souls I will fill as full, with abundance of ineſtimable riches, as their Treaſuries are with Silver, and Gold, and all other ſtores.
22. The LORD poſſeſſed me in the beginning of his way, before his works of old.
22. For the LORD himſelf hath no greater riches than me, who lead men to a participation of Him and communion with Him (III. 19, 20.) with whom I was ever preſent (as well as always moſt dear unto Him) not onelyonly when he began to create this World; but before he made any of his Works: when as yet there was Nothing but himſelf.
23. I was ſet up from everlaſting, from the beginning, or ever the earth was.
23. My Sovereignty and Dominion is from everlaſting; and hath no ſuperiour to it: All Antiquity comes infinitely ſhort of mine; who was before the Earth it ſelf, the common mother of all mankind (I. Gen. 1.)
24. When there were no depths, I was brought forth: when there were no fountains abounding with water.
24. When as yet there were no depths (I. Gen. 2.) I was conceived in the mind of God, long before the ſources and ſprings: whoſe excellent waters, which are of greater value than any other, owe their riſe unto me, the inexhauſted fountain of all things.
25. Before the mountains were ſettled; before the hills was I brought forth:
25. Who had a being before the Mountains, from whence thoſe waters run, were ſettled; or there was ſo much as a hillock to be ſeen in the earth.
26. While as yet he had not made the earth, nor the fields, nor the higheſt part of the duſt of the world.
26. For as yet the Lord had not made the earth it ſelf (as I ſaid before, v. 23.) much leſs adorned it, and put it into this form of lofty mountains and ſpacious plains: no, there was not ſo much as the firſt atome of this globe whereon you tread.
27. When he prepared the heavens, I was there: when he ſet a compaſs upon the face of the depth:
27. But why do I ſpeak of the earth alone? I was preſent when He diſpoſed the heavens into this wonderfull order, wherein we behold them; as well as when he moved upon that confuſed Abyſs which they incloſed, and faſhioned the earth into a regular ſhape.
28. When he eſtabliſhed the clouds above: when he ſtrengthened the fountains of the deep:
28. When he made the watry clouds alſo, with admirable Wiſedom, ſo firm in the air, that they ſhall not fall down all together, but by drops upon the earth: and provided ſtrong Ciſterns for the waters pent up there; from whence they guſh out forcibly, and yet wear not away the paſſages He hath opened for them.
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:
29. When he preſcribed alſo to the Sea its limits, that the waters thereof (though they ſwell and toſs up and down) ſhall not paſs over the ſhores wherein He hath confined them: and when he ſettled the Earth ſo ſtedfaſtly, like a building upon ſure foundations, that it remains unmovable in the place he appointed for it.
30. Then I was by him, as one brought up with him: and I was daily his delight, rejoycing always before him:
30. Then was I with Him, nay, very near unto Him; contriving all theſe things: nor had He any higher pleaſure than me, who day by day, during the Creation of the World, produced ſome lovely work or other; in which He rejoyced, to ſee how good and agreeable they were, I. Gen. 4, 10, 12, 18, 21, 25, 31.
31. Rejoycing in the habitable part of his earth, and my delights were with the ſons of men.
31. More particularly, I diſplayed my skill in the vaſt variety of Creatures, wherewith I have beautified this Earth, wherein you dwell; which afford a moſt delightfull ſpectacle unto me, and unto all wiſe Obſervers: who may ſee, that, above all the reſt, my principal thoughts were fixed upon the children of men (I. Gen. 26.) in whom I delighted exceedingly (as the Lord doth in me, v. 30.) beholding them made in the Image of God, and after his Likeneſs; capable to converſe with me.
32. Now therefore hearken unto me, O ye children: for bleſſed are they that keep my ways.
32. Who may therefore juſtly expect (all theſe things conſidered) that you ſhould cheerfully embrace my repeated Counſels; and, as dutifull children, take the greateſt pleaſure in being obedient to them: For bleſſed, you cannot but ſee, bleſſed, beyond all expreſſion, are they who obſerve (as all other creatures do) the Laws that I have preſcribed them.
33. Hear inſtruction, and be wiſe, and refuſe it not.
33. Hearken, I beſeech you, and yield to the voice of your own reaſon, and of God's holy Word and Spirit: which checks the irregular motions which you find at any time in you: and be ſo wiſe and conſiderate, as not to ſlight and reject it.
34. Bleſſed is the man that heareth me, watching daily at my gates, waiting at the poſts of my doors.
34. But rather invite ſuch Inſtructions, by giving them thankfull entertainment, and going thither where you may meet with them: For happy, more happy than can be expreſſed, is that man, who not onelyonly hearkens obediently when he is told his duty, but makes it his buſineſs to be rightly informed; neglecting no opportunity, but conſtantly and diligently attending there, where he may be taught how he ought to live; moſt earneſtly deſiring to become my diſciple, and to be governed by me.
35. For whoſo findeth me, findeth life, and ſhall obtain favour of the LORD.
35. In which, whatſoever pains he beſtows, he ſhall not loſe his labour: For as he ſhall not fail to find what he ſeeks, ſo he ſhall find withall, that I will make his life a perpetual pleaſure to him; for I have demonſtrated that he muſt needs be beloved of the Lord, to whom I am moſt nearly allied, and from him he ſhall obtain his heart's deſire.
36. But he that ſinneth againſt me, wrongeth his own ſoul; all they that hate me love death.
36. From whence it is manifeſt, that he who violates my Laws, doth the greateſt injury unto his own Soul: and whoſoever they be that hate to be reproved for it, and can neither indure to be told of their faults, nor receive any good advice, they love to be miſerable, and wilfully bring upon themſelves utter deſtruction.