Works Volume 4, Chapter 10 – Dedication 1
CHAP. X.
1. THE Proverbs of Solomon. A wiſe ſon maketh a glad father, but a fooliſh ſon is the heavineſs of his mother.
Paraphrase. 1. After the general preparatory exhortations to the care and practice of piety, enlarged on in the former chapters, by way of foundation and introduction, now follow the King his divine ſentences, ſome plain, and yet weighty and important, but the moſt by way of parable, or aenigmatical alluſion, fit to affect the reader and to have a deep impreſſion on him, and commodious for memory alſo, (ſee Note on Chap. 1. a) And the firſt recommends true wiſedom (the exerciſe of all vertue and piety) to all young men and women, as an act of neceſſary gratitude to their parents, as well as of kindneſs to themſelves; for this certainly is the enſuring on them all manner of proſperity, and felicities, and flouriſhing condition in this life, and as that is their own neareſt intereſt, ſo is it the parents greateſt joy, the whole comfort of whoſe lives extremely depends as upon the thriving and proſpering ſo upon the pious ſober humble pure behaviour of their children. If they thrive and proſper in the world, much more in thoſe ways of divine vertue which hath the promiſe of all ſecular proſperity annext to it, this muſt needs be matter of moſt raviſhing delight to their parents. This is an aphoriſm of ſo general obſervation, that when the parents themſelves are not ſo pious and gracious as they ought, yet they rejoyce to ſee their children ſuch: And on the contrary, if they miſcarry, and prove vitious in any kind, there is no ſuch cauſe of trouble and grief to the parents, eſpecially to the mother, whoſe love is moſt tender and paſſionate, and cannot chooſe but bewail it, as the moſt unſupportable affliction of her life, that ſhe hath with ſo much pains and care brought forth a child to diſhonour God, to diſgrace and deſpiſe his parents, and to accumulate upon himſelf the direfulleſt woes of this and another life.
2. Treaſures of wickedneſs profit nothing, but righteouſneſs delivereth from death.
3. The Lord will not ſuffer the ſoul of the righteous to famiſh, but he caſteth away the ſubſtance of the wicked.
Paraphrase. 2, 3. This you may diſcern in ſeveral branches of wiſedom, as that is oppoſed to the different ſorts of folly, that are obſervable among men. The firſt and moſt principal notion of wiſedom, is that of all true and divine vertue; and of this it is manifeſt that nothing can ſecure any man of any ordinary degree of happineſs, in this world, but this one tenure of piety, and juſtice and charity, and all manner of vertue: This is the one way of ſecular prudence and policy, the moſt certain thriving courſe, quite contrary to the worldlings meaſures; He thinks the devil's arts are likelieſt to thrive in this world, injuſtice, oppreſſion, deceit, covering and griping, gaining as much as he can, and parting with as little: and by theſe ways ſometimes he fills his coffers, poſſeſſeth himſelf of vaſt treaſures. On the contrary, he cannot believe, that juſtice and charity, which holy writers ſtyle righteouſneſs (ſee Note on Pſal. 37. h) and affirm them both to be ingredients of that righteouſneſs which God's Law exacteth from men, will ever tend to any man's worldly advantages, but will be ſure to keep him low, and improſperous and hinderly, that binds himſelf ſtrictly to the exerciſe of them. But herein the love of the world hath ſtrangely blinded and infatuated men, the truth of God's word and fidelity of his promiſes being engaged on the contrary obſervation, that the greateſt riches either unlawfully acquired, or illiberally poſſeſt, bring not the leaſt advantage or benefit to the owner, whilſt he poſſeſſeth them, (his covetouſneſs ſuffers him not to enjoy them himſelf, much leſs to make himſelf capable of that future reward which is laid up for the charitable and mercifull) and beſides they are ſure to meet with blaſts from God, and ſo not long to be held by him, or his poſterity. Whereas on the other ſide, the conſtant exerciſes of exact juſtice, and the moſt diffuſive charity, which are ſo deeply under the worldlings prejudices, have the bleſſings of God, even thoſe of this life, entailed on them, are ſo far from impoveriſhing or undoing any man, that they are the moſt auſpicious means to enrich and enlarge both his days and his plenty, and reſcue him from all the calamities to which this life is ſubject, or the malice of wicked and covetous men could deſign to bring upon him. And thus certainly it will be, as long as God hath the diſpoſing of the things of this world, his providence being obliged to ſecure and proſper them which obſerve his directions, and to confute, defeat, and diſſipate the atheiſtical enterpriſes of thoſe who will owe their enriching either to Satan or their own evil arts.
4. *poverty depreſſeth the ſlothfull hand.He becometh poor that dealeth with a ſlack hand, but the hand of the diligent maketh rich.
Paraphrase. 4. So in another branch of wiſedom, viz. diligence and induſtry, making carefull uſe of that ſtrength which God beſtows on men, in order to their thriving in their callings, or in their ſpiritual ſtate; He that is truly induſtrious, (and withall applies himſelf faithfully to God, and ſo renders himſelf capable of his bleſſing) ſhall never fail of all proſperous ſucceſſes; diligence makes rich in this world, and to the carefull uſe of God's talent of Grace, more ſhall certainly be given, and he ſhall have abundance, Matt. 25.29. whereas on the contrary, ſloth is ſure to betray to beggary, and from the unprofitable ſervant, that talent, which he already hath, ſhall be taken away.
5. He that gathereth in ſummer, is a wiſe ſon, but he that ſleepeth in harveſt, is a ſon that cauſeth ſhame.
Paraphrase. 5. The like is obſervable of providence, another ſpecial ſort of wiſedom. For as in worldly affairs, he that obſerves not the ſeaſons of the year, and induſtriouſly makes uſe of them, that doth not plow and ſow in ſeeds time, and reap and carry into the barn at harveſt, that takes not his advantage of the warm ſummer ſeaſon to make proviſion for the neceſſities of the winter; or when God's providence hath bleſſed him with a good crop, indulges ſo far to his own ſloth as not to gather in and ſecure what is thus reached out to him, is a ſtrange ſtupid inſenſate perſon, comes to diſtreſs and ſtarving unpitied, and is not onelyonly himſelf under the reproach of a ſcandalous fool, but brings a blot on that family of which he is a member, on his parents eſpecially, who ſhould have educated him better. So they that make not uſe of thoſe opportunities and graces which God furniſhes them with, for their eternal well-being, that by deſpiſing the ſpace given for their repentance, and the manifold preventions and excitations of God's ſpirit, to bring them to it, or by egregious ſloth and idleneſs betray all thoſe precious advantages; muſt expect the portion and reward of fools, that ſhame and confuſion of face, that utter darkneſs apportion'd to that, which juſtly awaits the unprofitable ſervant. Such children as theſe are a reproach to the Church that hath educated them, and even to God himſelf, who is extremely diſhonoured, and his Spirit grieved by ſuch unnurtured obſtinate non-proficients, whereas he that humbly begs, carefully obſerves and receives, and induſtriouſly makes uſe of, and ſo improves his gifts, both ſecular and ſpiritual, ſhall be ſure to thrive here, and have all abundance, and receive the benediction of the beloved child and faithfull ſervant in another world.
6. Bleſſings are upon the head of the juſt, but †the mouth of the wicked co…ereth miſchief.violence covereth the mouth of the wicked.†The Chaldee hath foreign which I think ſhould be rendred, and rapine (or violence) …r… cover the mouth of the wicked, rather than as the Latin Tranſlatour renders it, & in ore imp…orum, operi…ur rapina, for the verb is active not paſſive, and the prepoſition ב ſerves onelyonly for the conſtruction of the verb. The Syriack likewiſe, foreign is ſo to be rendred, The mouth of the wicked ſhall wickedneſs cover: the letter foreign prefixed to the firſt word ſerving onelyonly to ſhew that it is governed of the verb, and not having here other ſignification.
Paraphrase. 6. So likewiſe for juſtice and charity, as that concerns not onelyonly the actions but the words, they which keep a ſtrict guard over their tongue, that ſpeak no evil, wrong not, nor calumniate any, ſhall not miſs to have the proportionable reward, the good word and benedictions and prayers of others, and the proſpering hand of God call'd down upon their affairs by thoſe prayers, when on the contrary, the contumelious and calumniatour and curſer, &c. brings down all plagues and miſeries on himſelf, the juſt reward of his malice to others, all his curſes rebound and fall on himſelf, his mouth is full of bitterneſs, and as long as it is ſo, he may know that poiſon lies concealed there, the efficacy whereof he will ſadly find, not ſo much on others, at whom he aims his imprecations, but on himſelf.
7. The memory of the juſt is ‖with bleſſing.bleſſed, but the name of the wicked ſhall rot.
Paraphrase. 7. And beſide the benedictions (good words and praiſes which good men meet with here, and enjoy the benefits thereof) another portion of the like, remains even after this life; whenſoever a mercifull-minded man is mention'd, either in diſcourſe or hiſtory, by after-times, it is with liberal commendations, eulogies and encomiums: whereas the wicked and unmercifull, that are hated while they live, are by all deteſted after death. If their name be not drown'd and overwhelm'd in abſolute oblivion, it remains noiſome and odious; If it periſh not, ſo as to be extinguiſhed, yet it putrifies, ſo as to ſtink: and then if parents be accounted happy that leave proſperous children behind them, this muſt be addition of woe to deceaſed parents, v. 1. to be thus unhappy in their poſterity.
8. The wiſe in heart will receive commandments, but *he that is fooliſh in his lips ſhall fall, or the fool ſhall fall by his lips.a prating fool ſhall fall.
Paraphrase. 8. Another part of wiſedom it is to moderate the tongue, to open the ear and heart to all good adviſes, eſpecially to the commandments of God, but to reſtrein and keep cloſe the lips, Jam. 1.19, and he that doeth ſo, ſhall receive the benefit of it: whereas on the contrary, thoſe that keep no guard on their tongues, do frequently diſcover thoſe things which bring miſchief and ruine on themſelves.
9. He that walketh uprightly, walketh ſurely; but he that perverteth his ways, ſhall be known.
Paraphrase. 9. He that keepeth an exact watch over all his thoughts, words and actions, regulates all his life by the Commandments of God, and will not ſtray from them willingly, on the intuition of whatſoever advantage, may enjoy himſelf cheerfully and confidently, fear no miſchief either from God or man, but depend on God's protection to ſecure him from all evil; whereas the ſubtle deceitfull manager, that ſteers his courſe by any other ch…rd, that eſpecially of worldly diſguiſes and artifices, as he is never ſecure, but always dreads being diſcovered or found out, ſo ſhall he by God's judgment at ſome time or other be delivered up to reproach and confuſion, which he ſeldom miſſeth to meet with in this world, and muſt certainly expect it in another.
10. He that winketh with the eye, cauſeth ſorrow, but †he that is a fool by his lips, ſhall be caught. ſee Note e.a prating fool ſhall fall.
Paraphrase. 10. Two ſorts of deriding and ſcoffing, reproach and contumely there are, the one ſecret and clancular, the other open and avow'd, the one by winking or nodding, writhing the mouth, or other ſuch like ſigns of mocking, behind a man's back, the other by letting looſe a malicious tongue, audibly and in a man's preſence; Both theſe are very diſingenuous wicked qualities, the former the more wary and cowardly, (and is oft joyned with flattering to the face, Ecclus. 27.23.) the latter the more bold-faced and impudent: and he that is given to either of theſe, will have little joy in either; The firſt will at ſome time be diſcovered, be it never ſo cunningly carried, and then brings miſchievous effects after it; the latter never fails of bringing thoſe effects, quarrels and blows and blood, the due rewards of that folly.
11. The mouth of the righteous man is a ‖ſpring or vein foreignwell of life, but *them m…uth of the wicked covers miſchief. ſee Note ….violence covereth the mouth of the wicked.
Paraphrase. 11. A good man makes excellent uſe of his tongue, in the calling upon God, bleſſing him, deprecating his judgments, interceding for his mercies on all, and again in kindneſs and civility, nay exhorting and reproving, counſelling his brethren, compoſing of differences between them; and by ſo doing, his mouth is like a rich vein or ſpring, Jam. 3.11. perpetually producing to himſelf, and others, and to the honour of God, Jam. 3.9. Whereas the tongue of wicked men is a moſt miſchievous inſtrument, moſt ſadly imployed in blaſpheming, murmuring, repining at God's providence, prophaning his name and word, in reviling, whiſpering, ſcoffing, and calumniating men, in impure noiſome diſcourſe, in perſwading and enticing to evil, in cauſing and fomenting debates, and ſo by this one engine, they bring a world of miſchief on themſelves and others, to the great diſhonour and provoking of God, Jam. 3.6. &c.
12. Hatred ſtirreth up ſtrifes, but love covereth †over all, foreignall ſins.
Paraphrase. 12. Where there is animoſity and hatred on either or both ſides, there every thing that is done becomes matter of quarrel, even ſuſpiciouſneſs and jealouſie is ſufficient to cauſe continual endleſs contentions; But where kindneſs or charity hath gotten poſſeſſion of the heart, the love of God, (expreſſing it ſelf by a chearfull obedience to his precepts) and the love of our brethren for God's ſake, there no place is left for jealouſies, ſuſpiciouſneſs, enhaunſing the faults of others; but on the contrary, whatſoever omiſſion or treſpaſs fall out, this engages the good man to forget and forgive, and never to charge that as a fault, which is capable of any more favourable interpretation, and enclines him to pardon and not avenge it when it is not capable. Such petty things as treſpaſſes are, weigh nothing among charitable minded men, which ſet the contentious world in ſuch fearfull flames.
13. In the lips of him that hath underſtanding, wiſedom is found; but a rod is for the back of him that is void of underſtanding.
Paraphrase. 13. Whoſoever hath any true wiſedom, i. e. piety, in him, will certainly diſcover it in his ſpeech, not by making vain oſtentations reflexious on himſelf, boaſting that he is not like other men, but in all humble and charitable and pious diſcourſe, acknowledging and bleſſing God, abaſing himſelf, and labouring the benefit of others, from his diſcourſe and converſation, and communicativeneſs, any man that is enclined to learn may receive great benefits, and therefore in all reaſon this uſe is to be made of ſuch men, every one taking care to draw from this flowing ſpring, v. 11. And he that is ſo negligent of his own welfare as to neglect ſuch opportunities as theſe, for them nothing is more proper and agreeable than ſtripes and chaſtiſements, which, if any thing, may work good upon him. He that neglects to ſeek or receive inſtructions where they are to be had, will pay dear for this contempt or negligence; The ſins, which this want of culture will engage him in, are one degree of puniſhment, and the vengeance that attends thoſe, another.
14. Wiſe men lay up knowledge, but the mouth of the fooliſh is near ‖to breakingdeſtruction.
Paraphrase. 14. The more judgment and knowledge men have, generally the more backward they are to diſcover it, they look upon it as a treaſure that muſt be laid up for uſe and not drawn forth, but in time of need; But indiſcreet ignorant perſons cannot contain or keep any thing ſecret, but out of loquacity and inconſideration, pour out any thing, by which they are ſure to make no other acquiſition, than to bring miſchief upon themſelves.
15. The rich man's wealth is a ſtrong city; the *conſternatio…, ſee note g.deſtruction of the poor is their poverty.
Paraphrase. 15. Though riches are great temptations and hazards, yet one eminent advantage there is in the wealth of the world, that it fortifies and ſecures a man againſt many oppreſſions and affronts, and he that is ſo provided, may with more courage and confidence, engage himſelf in the ſervice of God, as having all the outward advantages he can wiſh, whereas poverty of eſtate brings many obſtructions and impediments, and hath as far an influence on mens minds, as to deject and diſcourage and deter them from any heroical enterpriſes of piety; As the Iſraelites were creſt fallen by their bondage in Aegypt, and ſo had not the heart to think of getting out of it, or partaking of the delivery God had ſent to them by Moſes. Exod. 5.21.)
16. The labour of the righteous tendeth to life, the fruit of the wicked to ſin.
Paraphrase. 16. This therefore may excite men to labour and diligence to free themſelves from thoſe encumbrances, and to acquire ſo much of wealth as may ſecure them of theſe advantages. And indeed, what is acquired by honeſt labour, and means perfectly juſt, is ordinarily made uſe of to pious ends, and ſo tends to mens benefit here, all comforts and accompliſhments of life, and to the enhaunſing of their crown hereafter, and therefore is to be looked on as a ſingular bleſſing of God. But what comes in by indirect unlawfull means, by circumventing, or oppreſſing, outwitting or overpowering our brethren, is generally made uſe of to evil ends, becomes the inſtrument of our ſin and woe, and that is all we gain by it.
17. He is in the way of life, that †Obſerving correction is the way to life; but forſaking reproof cauſeth to erre.keepeth inſtruction; but he that refuſeth reproof, erreth.
Paraphrase. 17. There is not a ſurer and directer path to all vertue, and withall to the felicities and comforts of this life, and the eternal joys of a better, than a patient willing receiving and making uſe of reproofs and admonitions (whatſoever ſuch a man may erre through weakneſs and humane frailty, he will by this means be moſt likely to amend, and for any known or groſſer ſin, he will never allow himſelf to go on, when he is minded of it.) Whereas on the contrary, an uncounſellable perſon, that hath no patience of reprehenſions, is owned to all the fouleſt and moſt dangerous errours, and is out of all hope of cure, being thus armed againſt the regular means of it.
18. ‖lying lips conceal hatred,He that hideth hatred with lying lips, and he that uttereth a *defamation, foreignſlander is a fool.
Paraphrase. 18. An enemy, if he have but common underſtanding, and care of his own good, will be carefull to conceal his malice, and with fair words varniſh it over, leſt by profeſſing or diſcovering it, he teach the other to beware of him, and perhaps to be before hand with him in expreſſions of hatred; And though there be no truth or ſincerity, yet there is ſome prudence and worldly wiſedom in this. But on the contrary, he that is tranſported by his envy or malice to the reproaching another, he that ſpeaks evil, or appears to be the promoter of any contumelious defamatory libel againſt any is guilty, not onelyonly of a groſs injuſtice to that other, but even of the *foreign, LXXII.greateſt folly and madneſs againſt himſelf, gains nothing but a ſhort ſatisfaction to a diabolical malicious humour, and invites and calls down all the miſchiefs that provoked and injured enemies can bring upon him.
19. In the multitude of words there wanteth not ſin, but he that refraineth his lips is wiſe.
Paraphrase. 19. Men that give themſelves liberty to talk much ſhall be ſure to multiply ſins; There be ſo many ways of offending againſt God, or man, or our ſelves, by oaths and perjuries, and prophanations, by falſe ſpeaking, by ſlander, by rage, by unſeemly jeſting, by vain-glory, and the like, that there cannot be a more neceſſary ingredient either in ſecular or moral wiſedom, and wherein the exerciſe of true piety is more concerned than is the art of ruling and reſtraining the tongue, keeping himſelf within ſtrict bounds of that kind.
20. The tongue of the juſt is as choice ſilver, the heart of the wicked is little worth.
Paraphrase. 20. As ſilver which hath been throughly refined in the fire is purged from all droſs, and mixture, and is now able to bear any teſt, ſo a good man's tongue is moſt carefully cleanſed and purged from all ſort of corrupt diſcourſe, and by ſober conſiderations ſo fortified, that it will not by any temptation be induced to offend againſt the rules of piety, juſtice, or charity; The tongue, 'tis true, is moſt apt, if it be not warily managed, to break out into all kind of enormities, but a good man will be ſure ſolicitouſly to reſtrain it. Whereas a wicked man hath nothing of weight or ſteadineſs in him, his will, as well as his tongue, his choices, as well as his ſpeech, are perpetually vain and precipicious, and neither what he thinks, nor what he ſpeaks, worth any man's regarding.
21. The lips of the righteous feed many, but fools die for want of †heart, foreignwiſedom.
Paraphrase. 21. And 'tis but a ſmall thing for a wiſe and pious man to ſecure his tongue from the ſcandalous ſins which that part is ſubject to; The tongue was certainly deſigned for the moſt honourable employments, to bring in glory to God, by inſtructing and guiding thoſe that ſtand in need of it; And thus every pious man will be ſure to employ that part for the benefit of many: whereas the wicked is ſo far from doing good to others, that he practiſeth all that is miſchievous to himſelf, ſo far from feeding others that he famiſhes himſelf, deſpiſes piety and inſtruction, the regular means to bring him to it, and ſo goes on from one degree of ſin, and ſo of death, unto another, and hath never ſo much conſideration as to ſtop in ſo ruinous a courſe.
22. The bleſſing of the Lord it maketh rich, and he addeth no ſorrow with it.
Paraphrase. 22. Many are the engines and artifices of the world, to gather and encreaſe wealth, and moſt of them are found very improper for that purpoſe, fail and prove ſucceſsleſs, and when they bring in wealth, bring in ſuch appendant burthens and troubles with it, that when it is had it is not worth the having. There is but one true means that can ſurely be depended on, toward the acquiring the wealth and poſſeſſions of this life; and that is the benign auſpicious influence of heaven, the bleſſing of God's proſpering hand entail'd on thoſe methods which are moſt diſtant from the crafts of the world; prayer for daily bread, juſtice, obedience, meekneſs, charity, truſt in God, and the uſe of none but plain honeſt arts, induſtry, and contentedneſs, and the like, in oppoſition to ſacrilege, perjuries, worldly cares and fears and ſolicitudes, covetouſneſs, griping, oppreſſion, fraud, ſedition, enmity to the Croſs, and the like; And if this be relied on, and men thus labour duly to qualifie themſelves for it, it will queſtionleſs bring them a competency (if not affluence) of worldly felicities (Matth. 6.33. 1 Tim. 4.8.) and that is really the greateſt wealth, having all the advantages of wealth, and none of the burthens and diſquiets that attend it to worldly-minded men. 1 Tim. 6.10.
23. ‖As it is mirth—It is a ſport to a fool to doe miſchief; *So is wiſedom to a man of underſtanding▪but a man of underſtanding hath wiſedom.
Paraphrase. 23. As the wicked man's ſole pleaſure and delight is placed in the doing ſome hurt, he is never pleaſed or gratefully employed but when he is on ſome ſuch purſuit, and herein his folly and madneſs conſiſts, that he can take joy in that which is moſt truly lamentable, and is ſure to bring on him the utmoſt in this and another life: So on the contrary, to him that hath any true knowledge or conſideration of things, which judges by his mind and immortal ſoul, and not by his ſenſes or phancy, the practice of all kind of vertues, piety, juſtice, charity, ſobriety, contentedneſs, &c. is matter of all true joy and exultation, a continual feaſt, moſt tranſportingly pleaſant and delectable.
24. The fear of the wicked, it ſhall come upon him; but the deſire of the righteous ſhall be granted.
Paraphrase. 24. Thoſe things that wicked men moſt fear and dread, ſhall never miſs to fall upon them; It is the part of natural conſcience to torment them with direfull aboads and expectations. In their greateſt proſperities they have ſad preſages about them; though they put the thought of God as far as they can from them, yet his judgments are their conſtant terrour, and that not without great cauſe; the divine vengeance awaits them, and will at length certainly find them out; On the contrary, the good man is always hoping and waiting for good things from the divine providence, hungring and thirſting for righteouſneſs, evangelical grace and mercy, and is ſecured never to fail of receiving it; And ſeeking firſt the Kingdom of God, and his righteouſneſs, all other external felicities, as far as they are truely ſuch, ſhall undoubtedly be ſuperadded to him.
25. As the whirlwind paſſeth, ſo is the wicked no more; but the righteous is an everlaſting foundation.
Paraphrase. 25. And as for the felicities of this life, ſo for the durableneſs and ſtability alſo; The joys, and even life it ſelf, of a wicked man, are very tranſitory; In the midſt of his pride and luſtre, and jollity, he is oft ſurpriſed, and hurried away in a moment, he is gone, as if a whirlwind had caught and carried him hence, and then all his glory is at an end, no footſtep of it remaining: And what can be ſo diſmal and hideous as this, when it is conſidered, what vengeance expects ſuch a man in another world? Whereas on the contrary, the joys of a good man are moſt durable and firm, no foundation of the ſtrongeſt pile deſign'd to perpetuity, is more deeply laid, and conſequently more unmoveable, death it ſelf doth not diſturb or interrupt theſe, but conſigns them to immortality.
26. As vinegar to the teeth, and ſmoak to the eyes, ſo is the ſluggard to them that ſend him.
Paraphrase. 26. He that is employed in any office or miniſtry (ſuch eſpecially as are the Embaſſadours for the reducing and reconciling of the world, 2 Cor. 5.20.) muſt think himſelf under the ſtricteſt obligation of diligence and expedition; It is certain the Lord that employs ſuch inſtruments, expecteth fidelity and diſpatch from them, and as nothing is more gratefull to him than the chearfull and ſpeedy execution and account of his commands, ſo nothing is more provoking and grievous than the negligences of a ſlothfull ſervant, which undertakes and deceives the expectation.
27. The fear of the Lord †ſhall add, foreignprolongeth days, but the years of the wicked ſhall be ſhortned.
Paraphrase. 27. The promiſes of length of days and joys of this as well as another life, are made to piety particularly, and no medicament can be ſo ſovereign to prolong or continue either as an humble diligent dependance on God, and conſcientious obedience: And as long as there is a providence over us, and God hath the governing of the world, it is thus in all reaſon to be expected. On the contrary, all wicked men put themſelves out of the reach of his divine protection, are not qualified to receive theſe ſpecial donatives from heaven, but on the contrary, are obliged to expect ſwift and ſudden vengeance, to be cut off in the midſt of their days, either by the hand of civil juſtice here below, or from God's juſt diſpleaſure againſt ſuch.
28. The hope of the righteous ſhall be gladneſs, but the expectation of the wicked ſhall periſh.
Paraphrase. 28. It is common to good and bad men, that both entertain themſelves with hopes, each hath his deſigned felicity, which he propoſeth to himſelf, as the end of his endeavours: But as in the kind, ſo in the ſucceſs and iſſue of them, there is a vaſt difference; The good man places his chief end in approving himſelf to God, by uniform obedience to his commandments, and waiting and depending on him for all the advantages of this and another life; and this very dependance, and chearfull expectation of reward from God, and the comfort of a good conſcience in the diſcharge of this and all other parts of duty, is at the preſent matter of the greateſt joy to him; and this ſure to continue without danger of fruſtration, to all eternity: what he now profeſſeth before hand in hope, he ſhall triumphantly receive with all exultation, and ſo never meet with any cauſe of ſorrow from the defeat of his hopes. Whereas on the other ſide, the expectations of the wicked being all placed on the pleaſures, or profits, or honours of this life, are ſure to be ſadly fruſtrated; that which they take for pleaſure is far from ſuch, and ſo they'l find if they ever compaſs the enjoying of it; And ſo for riches and honour alſo, they ſeldom are gotten by thoſe that moſt impatiently thirſt after them, and when they are, they prove empty, unſatisfactory and vexatious, matter of far more trouble and diſquiet, than of joy, and at the end of ſuch ſad purſuits there remains an arrear of endleſs woes; and this is all that his eager thirſts and hopes come to.
29. The way of the Lord is ‖fortitude, or a fort.ſtrength to the upright, but *fear to.—deſtruction ſhall be to the workers of iniquity.
Paraphrase. 29. Many unſpeakable advantages there are to us from the law of God, but eſpecially this, that it is matter of unſhaken courage to him that preſerves his obedience to it entire. Such a man fears nothing, the anger of God he is ſecure from and cannot reaſonably fear that, and againſt the threats of men he is impregnable, they cannot doe him any real hurt, and ſo the righteous man is bold as a lion, the conſcience of his integrity is a foundation of all confidence to him; and beſides, the providence and mercy of God is a compleat armature and ammunition to ſuch, will defend him from all poſſible evil. Whereas on the contrary, this law of the Lord is matter of all terrour and amazement to all wicked men, there is a ſecret dread and conſternation of mind to thoſe that go on in an evil courſe, that hunts them and purſues them for ever, the gripes of an accuſing and condemning conſcience, which cannot look on God's law without juſt cauſe of horrour and evil aboads againſt themſelves, and at laſt drags them to God's Tribunal, and there endites, witneſſes, and condemns them.
30. The righteous ſhall never be removed, but the wicked ſhall not inhabit the earth.
Paraphrase. 30. The bleſſing of God ſhall be ſure to ſupport and defend all good men, and ſecure a durable felicity to them; But a curſe from him is to be expected on all impenitent wicked men, which ſhall root out them and their poſterities, bringing ſignal puniſhments and judgments on them in this world, (beſide that ſad arrear in another.)
31. The mouth of the juſt bringeth forth wiſedom, but the froward tongue ſhall be cut out.
Paraphrase. 31. And the reaſon of it is clear; The good man lives to the honour and ſervice of God, he is uſefull for the attracting of many to the ways of piety, and inſtructing them therein; He lives not to himſelf, but as a fountain of common good, propagates all vertue to other men, labours to bring piety in faſhion, and to people the world with holy men; whenas the wicked are not onelyonly an unprofitable burthen of the earth, but withall by their example and counſel, by their actions and words, propagate ſin, corrupt and poiſon the world with a peſtilential converſation, and ſo provoke and call down God's ſpeedy and utmoſt vengeance upon them.
32. The lips of the righteous know †favour, foreignwhat is acceptable, but the mouth of the wicked ſpeaketh ‖perverſeneſs, foreignfrowardneſs.
Paraphrase. 32. The good man maketh uſe of his tongue to pacifie and reconcile, intercedes with God for mercy to ſinners, and with returns of mildneſs and ſweetneſs to the injuries and provocations of men, preſerves concord and amity among them, (and ſo his life is prolonged to ſome benefit.) But wicked men make no other uſe of their tongues but to provoke and diſhonour God, and to cauſe debates and enmities among men, to enhaunſe differences by exaſperations and provocations, but never to leſſen or remove them (and ſo as noxious weeds, they are very fit to be rooted up.)
Annotations on Chap. X.
foreignV. 3. The ſubſtance] What foreign here ſignifies, muſt be ſomewhat doubtfull; From foreign, fuit, was] it may ſignifie ſubſtance, eſtate, poſſeſſions; and ſo Pſal. 52.7. we render it riches, and have the Chaldees authority for it, who there reade foreign, his mammon or wealth, and ſo they reade here foreign, poſſeſſionem, for which the LXXII. have foreign, life, in the notion of riches, which ſupport life, (ſee Note on 1 Pet. 3. c.) ſo we know foreign is oft uſed for poſſeſſions, and ſo Luk. 12.15. foreign, is the comforts or advantages of life that come in to him from his poſſeſſions. And if this be the notion of the word here, then foreign may beſt be rendred diſperſeth, diſſipates, as Pſal. 1.4. the chaff which the wind foreign ſcattereth, diſſipates, which the LXXII. render in ſenſe, not literally, foreign, ſhall deſtroy, but the Chaldee foreign, ſhall diſtract, catch away, or diſſipate. But it is to be remembred that foreign and foreign denotes, from foreign, factus eſt, any event, but it is uſed onelyonly for ill ones, calamities, miſchiefs, and thoſe either in act or thought. So that place Pſal. 52.7. our vulgar reads in his wickedneſs; ſo Pſal. 38.13. they talked of foreign, miſchiefs, Pſal. 91.3. the peſtilence, foreign, we render noyſome or noxious peſtilence. So Prov. 17. foreign, a naughty tongue, a tongue of miſchiefs, and Prov. 19.13. a fooliſh ſon is foreign, calamities to his Father; ſo Mich. 7.3. foreign, the miſchief or wickedneſs of his ſoul, we render miſchievous deſire. And if this be the notion here, then the place will beſt be rendred, he diſſipateth or brings to nought the miſchievous either enterpriſes or purpoſes of the wicked, viz. thoſe which are aimed againſt the righteous man in the former part of the verſe, whom God hath promiſed to defend from want and diſtreſs, and ſo will defend from the miſchievous deſigns of wicked men, which if not diſſipated and defeated would bring that diſtreſs upon him. Thus the vulgar renders it, Inſidias impiorum ſubvertet, ſhall ſubvert the treacheries, i. e. miſchievous deſigns of the wicked, and ſo the learned Caſtalio, impiorum noxas repellet, he ſhall repell the miſchiefs or injuries of the wicked; and ſo the Interlinear, praevitatem impiorum expellet, ſhall expell or drive away, i. e. diſſipate, ſcatter the pravity of the wicked.
V. 4. Slack hand] The word foreign, (from foreign, fraudavit, in Piel) is ambiguous: It ſignifies deceit, and it ſignifies ſloth, which is a kind of deceit, the ſlothfull ſervant robbing his maſter of that labour which is due to him, and the ſlothfull man deceiving himſelf of that which he might gain by his diligence. The Interpreter of the Chaldee renders the paraphraſe here in the notion of fraud; for when they thus render the paſſage foreign he renders it paupertas attenuat virum doloſum, poverty depreſſes, attenuates a deceitfull man; And in that ſenſe it is certainly taken Pſal. 120.2. foreign, deceitfull tongue, and ſo Mich. 6.12. and thus it well agrees with the words immediately foregoing, the Lord diſſipates whether the ſubſtance or the miſchiefs of the wicked. But if we look on the uſe of the word elſewhere in this book, it will encline us to the latter ſenſe; for ſo what is ſaid of foreign, ch. 27. that he roſteth not that which is caught in hunting, muſt needs belong to ſloth, and not to deceit; and ſo the other part of the period exacts, the ſubſtance of the diligent, &c. the LXXII. there render it foreign, deceitfull, and the Chaldee that there reads foreign is by their Interpreter rendred vir doloſus, a deceitfull man, though I ſuppoſe their foreign as our Latin nebulo, may ſignifie a ſlothfull man, as well as a knave. So v. 24, foreign, the ſlothfull hand, that ſhall be tributary, is oppoſed to the hand of the diligent or ſedulous; and though there again the LXXII. reade foreign, deceitfull, yet the Latin which after them reads fraudulentus, fraudulent, v. 27. reads both there and here manus remiſſa, the ſlothfull or cowardly hand, parallel to which is our rendring of ſlack hand. So alſo Jer. 48.10. curſed is he that doth work the work of the Lord foreign, in negligence or ſloth, i. e. negligently. The onelyonly remaining difficulty is, what foreign here ſignifies; for although the verb foreign ſignifies to make, and ſo the rendring be obvious, the ſlothfull hand makes poor, or cauſeth poverty, yet there is another notion of that verb, all one with foreign, to depreſs, or oppreſs, ſo Zeph. 4.19. foreign, we render it I will undo them that afflict thee, and in this the Chaldee and LXXII. and Syriack agree to underſtand it; the Chaldee, as was ſaid, render the whole paſſage, poverty attenuates or depreſſes the (whether deceitfull or) ſlothfull man, and the LXXII. leaving the word foreign unrendred, reade foreign, poverty humbleth a man, and ſo the Syriack alſo. And ſo this will be the moſt probable rendring, poverty depreſſeth the ſlothfull hand, but the hand of the ſedulous enricheth.
V. 6. Violence covereth the mouth of the wicked] The words in the Hebrew are ambiguous, foreign, for if foreign be the nominative caſe it muſt then be rendred the mouth of the wicked ſhall hide or cover miſchief or violence; if foreign be the nominative, then our Engliſh from the vulgar Latin hath duly rendred it; But the truth is, all other Ancient Interpreters have taken the former way, the Chaldee and Syriack have put it into words free from that ambiguity, foreign, in the mouth (foreign, ſay the Syriack, with the mouth) of the wicked, rapine, (foreign, impiety, ſay the Syriack) is covered. And to this ſenſe the LXXII. may well be rendred, foreign, the mouth of the wicked ſhall hide untimely grief, (reading foreign in the nominative caſe, though v. 11. where the ſame paſſage is again found, they render it in the accuſative, foreign, deſtruction ſhall cover the mouth of the wicked.) So the Interlinear, os impiorum operiet injuriam, the mouth of the wicked ſhall cover injury; and the learned Caſtalio, impiorum os tegit inhumanitatem, the mouth of the wicked covers inhumanity. And to this rendring there is no reaſon why we ſhould not adhere; the oppoſition betwixt this and the former part (which is the onelyonly appearance of pretence for the other) being very commodious in this rendring, thus, bleſſings are upon the head of the juſt, (all men pour out their prayers to God for benedictions upon him, which accordingly, from God fall in abundance upon his head) but the mouth of the wicked (calumniators, curſers, contumelious perſons) covereth foreign, violence, whether we take it in the active or paſſive ſenſe; in the active 'tis evidently true (for the end of every calumniator is the wronging of others; that deſign of violence is covered or hid in his foul mouth) but that comes not ſo home to the oppoſition, unleſs we add to it the paſſive ſenſe, all miſchief and ſorrow to the calumniator himſelf, his calumniating, ſpeaking evil, or curſing of others brings ſure miſchief on himſelf, from God's vindicative juſtice, and that yields a proper ſenſe of the LXXII. their rendring, the mouth of the impious ſhall cover or hide untimely ſorrow, as a cauſe the effect, i. e. at laſt bring it upon them; and ſo ſaith Caſtalio, impii maledici ſunt, adeoque infortunati, wicked men are evil-ſpeakers, and therefore infortunate; which is expreſly oppoſed to the benedictions that the juſt meet with in the former part. OnelyOnly the analogy betwixt them will enforce, that as in the latter part the mouth is expreſt, and ſo the mouth of the wicked muſt denote calumny and incurious ſpeaking, ſo the juſtice alſo in the former part muſt belong to the uprightneſs of the tongue peculiarly, and not be taken in the latitude (as elſe it would) for all kind of juſtice.
V. 7. Bleſſed] The Hebrew reads foreign, foreignfor bleſſing, and the Syriack agrees thereto, whoſe frequent accordance with the Chaldee makes it probable that they ſo reade alſo, though now our Copies have foreign, benediction, without the prepoſition ל. It is onelyonly to be remembred that foreign denotes bleſſing in the notion of praiſe, and then the LXXII. have moſt fitly rendred the paſſage, foreign, the memory of the juſt is with praiſes or panegyricks, and ſo the Latin, cum laudibus, they are never mentioned or named without commendations: And as the childrens thriving in the world tends to the happineſs of the parents, v. 1, &c. ſo will alſo the excellent reputation which they have, the praiſes which befall them, foreign, ſaith Ariſtotle, though the dead parents diſcern it not, have no ſenſe of it.
V. 8. Wiſe in heart] In this verſe the Antitheſis lies clear between wiſe and fool, heart and lips; the onelyonly difficulty is whether heart and lips are to be annexed and read in conſtruction with the nouns wiſe and fool, or with the verbs receive and fall, or be caught, (for ſo foreign ſignifies, Hoſ. 4.14.) If the former, then the rendring is, wiſe in heart, and fool in lips; but if the latter, then it is, the wiſe in heart receive commandments, but the fool will fall, be caught or ruined with, or by his lips. To the latter way of rendring the Chaldee enclineth, reading the laſt words foreign, ſhall be taken in his lips, by analogy to which, the former part muſt be rendred, foreign, ſhall receive in his heart; ſo the Latin, ſapiens corde praecepta recipit, ſtultus caeditur labiis, the wiſe receives precepts with his heart, the fool is deſtroyed with his lips. But the words will very fitly bear the former, and ſo the Syriack underſtood it, who reade foreign he whoſe lips are fooliſh is caught; In this uncertainty it is moſt reaſonable ſo far to retain both rendrings, as to permit both to have their influence on the words, thus, he that hath a wiſe heart will receive precepts into that heart, and he that hath the lips of a fool will be enſnared and ruin'd by his lips; and this in the latter part ſeems to have been deſign'd by the LXXII. who reade foreign, but he that hath no cover to his lips, doing frowardly or perverſely ſhall be ſupplanted, enſnared. The latter part of this verſe is again repeated, v. 10. and there the oppoſition ſeems to require that we render it as here, he that winketh with his eye, by his eye cauſeth ſorrow, but he that is a fool in his lips, by his lips ſhall be enſnared. But inſtead of that latter part, the LXXII. reade foreign, but he that reproves with boldneſs cauſeth peace or ſafety. And herein the Syriack agrees with them, without any other colour of ground in the original than either that they had formerly read it here, and therefore preferred ſome variety, or that they underſtood the winking with the eyes of flattering, (as it is thought to ſignifie Ecclus 27.22, 23.) and ſo to the miſchief that comes by that, oppoſed the contrary benefit of free rebukes But in that place the Antitheſis requires that winking with the eye ſhould ſignifie a ſecret gibing or laughing at, which he that is apt to doe, will alſo flatter one to the face, which is all that is ſaid in that place of Eccleſiaſticus, He that winketh with the eyes worketh evil—when thou art preſent, he will ſpeak ſweetly, and admire thy words, but at the laſt he will writh his mouth, and ſlander thy ſayings. Where 'tis evident, that winking with the eye, writhing the mouth, and ſlandering, are conjoyned as phraſes of the ſame kind, to expreſs ſcoffers and ſlanderers, ſecret, or more open; and ſo in all probability that will be the interpretation of the tenth verſe here, the winking with the eyes being the ſecret gibing, of which that with the tongue is more open, and an higher degree, that of ſlandering; In proportion wherewith the foreign, ſorrow muſt be underſtood of that which befalls himſelf, not that which he cauſeth to others, that ſo it may bear analogy with his being caught or enſnared, in the latter part.
V. 12. All ſinners] For foreign, over all ſins, the LXXII. reade foreign, all that are not contentious, thus paraphraſtically limiting the univerſal propoſition, that love covers all but the contentious and perverſe; where it is manifeſt what they mean by covering, viz. (that which is oppoſite to ſtirring up, precedent) quieting, appeaſing, as ſtirring up fire from under the aſhes is the means to make it burn, and encreaſe into a flame, but covering it with aſhes is quite contrary, the means of appeaſing and allaying it. And indeed, if the perſons were here ſaid to be covered, the angry, the injurious, this might be thought to be the meaning of the word covereth, as when we are commanded to overcome the evil with good; or if inſtead of all ſins, wrath particularly had been mention'd, for then loves covering wrath had been equivalent to the ſoft word putteth away wrath, and in either notion it would have agreed competently with the former part of the verſe, hatred ſtirreth up ſtrifes, my hating or provoking another inflameth him, and ſo ſtirreth up, cauſeth contention, but my kindneſs▪ and charitable returns to his provocations qualifies him, and appeaſes wrath or ſtrife. But being here applied to ſins, and not to perſons, and again to all ſins, and not particularly to wrath or ſtrife, this cannot be the notion of covering, but rather that of hiding from ſight; and ſo the oppoſition is not to be ſet betwixt hiding and ſtirring up, but betwixt hiding all ſins and ſtirring up ſtrife. He that looks ſuſpiciouſly and narrowly upon every action of another, that weighs it rigidly, and without any allowance of foreign, will find matter of quarrel in every thing that is done, and thus hatred doth whom a man hates, he thus rigidly examins, or rather tortures all his words, and geſtures and actions; but charity or love is quite contrary, ſets the moſt favourable gloſs on all that another doth, is ſo far from finding faults where there are none, that when ſomewhat hath been done amiſs, it affords it a benign interpretation; and thus it is exactly all one with that part of the character of charity, 1 Cor. 13.7. foreign, (not bears, but) covers all things, (ſee Note h. on that Chapter.) And then covering thus interpreted, refers to that uſe of garments for covering, as when Sem and Japhet covered their Father's nakedneſs; or as when Conſtantine expreſſes his reſpect and kindneſs to Clergy-men, that if he ſhould diſcern any thing amiſs in them, he would cover it with his Robe; and to this moſt eminently belongs that of Pythagoras, foreign, a garment hides crookedneſs, or diſproportion, of the Body, but good will, kindneſs, charity, hides ſin. This then being the undoubted meaning of this place, it were neceſſary to examine the two places of the New Teſtament, which ſeem to be taken from hence, Jam. 5.20. and 1 Pet. 4.8. and enquire whether this notion can belong to them. But a full account of that is already given, Jam. 5. Note i. All that I ſhall here adde, is, that there is yet another ſenſe of which theſe words are capable here, wherein though they come not home to the full importance of thoſe two places, (of obtaining God's pardon for a multitude of ſins) yet they approach nearer to them than in this which we have given, and ſtill conceive to be the fitteſt interpretation of this place, viz. that as hatred ſtirreth up ſtrifes, where one hates another, he that knows he is hated by him, is continually bent to act revenges, and ſo enters into contentions and quarrels with him on all and on no occaſions; ſo charity hides all offences, he that is known to be kind, whatſoever offences he commits, they are not imputed to him, his kindneſs ſatisfies, propitiates for all, and is accepted as if it did; And then improving this ſenſe ſo far, that it extend not to men onelyonly but to God, and ſignifie obtaining his pardon for all ſins, it will then come to the ſenſe of the words in thoſe two places of S. James and S. Peter. The Syriack in this place have made a great change, reading foreign, and confuſion ſhall cover all ſinners.
V. 14. Deſtruction] foreign, from foreign, proſtratus, contritus eſt, muſt here ſignifie breaking to pieces; The congruity whereof to the place will be diſcerned by conſidering the quality of fools diſcourſe, temerarious and precipitous, venting any thing giddily and haſtily, which may doe them never ſo much hurt and miſchief, and then to ſuch precipitation, contuſion and contrition, bruſing and breaking in pieces is conſequent. This the LXXII. have moſt fully expreſt, foreign, but the mouth of the temerarious or precipitous approacheth to breaking to pieces, and ſo the Latin, contuſioni proximum eſt, is next to contuſion. The word foreign is uſed again in the next verſe, and there by the oppoſition to the ſtrong or fortified city, wherein truſt is repoſed, it appears to ſignifie conſternation or dejection of ſpirit, which is another ſignification of foreign, to be caſt down, affrighted, in conſternation, Jer. L. 2. Iſa. 8.9. and Jer. 1.17. we render it be not diſmay'd, ſo Eccl. 12.5. we reade fears in the way; And ſo the LXXII. here reteining foreign, contrition, the Latin yet reade pavor eorum, their fear; and thus the ſenſe follows currently, the riches of the rich are matter of confidence to them, the poverty of the poor is their dejection or terrour, that which ſo caſts them down that they have no courage or comfort to doe any thing,
Haud facile emergunt quorum virtutibus obſtat
Res anguſti domi.—
And in this ſenſe it is moſt reaſonable to take it alſo, v. 29. where it is oppoſed to foreign, ſtrength, or rather a fortified place, foreign, ſaith the LXXII. a ſtrong hold; And accordingly there alſo the Latin render it pavor, fear, as that word ſignifieth both the affection of fear oppoſed to fortitude, and the object of fear, deſtruction.
He is in the way of life, &c. ] The moſt literal rendring of this verſe may reaſonably be judged the beſt, foreign, the way to life is obſerving correction, or keeping correction, (the keeping or obſerving, and ſo making uſe of the good admonitions and counſel that is given us) is the way to life, foreign, and forſaking reproof cauſeth to err. The LXXII. making foreign the ſubject of each branch of the propoſition, have transformed it, foreign, inſtruction or diſcipline preſerves the ways of life, but diſcipline wanting reproof, errs. Inſtead of the former part, Symmachus reads foreign, the way of life is of them (the Latin reads cuſtodienti, to him) that keep diſcipline; Inſtead of the latter, Aquila and Symmachus and Theodotion reade, foreign, but he that leaves reproof, errs. This makes it not improbable that this latter foreign in the LXXII. is by ſome Scribes miſtake ſet for foreign, for thus the ſenſe flows very currently, but the child that is without reproof, erreth.
V. 18. He that hideth, &c.] All the ancient Interpreters agree in this plain rendring of this paſſage, foreign, lying lips conceal hatred, ſo the Chaldee is evidently to be rendred (not as their Latin reads, Inſidiatur inimicus labiis mendacii, but) foreign, lying lips conceal or hide over hatred, and ſo the Syriack, with this change onelyonly, that for lips of falſity, or lying lips, they reade lips foreign of the wicked, or wicked lips, which aſſures us that in our reading of the LXXII. foreign, righteous lips hide enmity, it ſhould be foreign, wicked, and ſo Symmachus reads foreign, wicked lips, but Aquila and Theodotion foreign, lips of a lie, i. e. lying lips, and ſo the vulgar, abſcondunt odium labia mendacia, lying lips hide hatred. And thus the ſecond part of the verſe fitly connects with it, as appears in the paraphraſe.
V. 23. As a ſport] From foreign, to laugh, uſed ſometimes in a good ſenſe for being merry, Job 5. v. 22. (as in an ill for mocking and deriding, Pſ. 59.9.) is the noun foreign, laughter, in a good ſenſe, all one with mirth and joy, Pſal 126.2. (as well as in a bad, being taken for deriſion.) And ſo in all probability it is uſed here. foreign, as mirth, i. e. as it is mirth to a fool foreign, to doe miſchief. — And then firſt the notion of ו in the latter part muſt be obſerved, not as a bare copulative [and] but as a note of an foreign or ſecond part of a ſimilitude [ſo] Thus v. 25. foreign, as the paſſing of a whirlwind, foreign (we duly render) ſo the wicked is no more, and ſo the Chaldee and Syriack foreign ſo] Secondly to make the latter part of the verſe bear analogy with the former, the word mirth] muſt be again repeated there, viz. that wiſedom is foreign, mirth, foreign, to a man of underſtanding. Thus the Antitheſis is exact, for as to a fool in the former, is oppoſed a man of underſtanding, in the latter, ſo to doing miſchief in the former, is wiſedom, piety, practice of vertue, (eſchewing evil, doing good) in the latter; and then the כ and ו [as] and [ſo] being exactly anſwerable one to the other, the firſt word of the verſe [mirth] is common to them both, as doing miſchief is mirth to one, ſo is wiſedom to the other. The firſt part of the verſe the LXXII. (and other ancient Interpreters) competently render, foreign, with or in laughter a fool doth evil; the latter they have not ſo fully interpreted, for want of reſuming foreign, mirth, foreign, ſay they, but wiſedom begets prudence to a man.
V. 29. The way of the Lord] In this verſe are ſeveral difficulties which deſerve to be taken notice of; Firſt what is meant by the way of the Lord, whether that which reſpects God or us, that wherein God walks, or that wherein we are appointed to walk, the former is the way of his providence, the latter of his commandments; In this place (as in moſt other) it ſeems to be determined to the latter, by the mention of the upright, who walk in this way of the Lord, and the workers of iniquity, which forſake that way. Secondly what is meant by foreign, which ſignifies either ſtrength or courage, or a fort, or ſtrong hold; Any of theſe three ſenſes it will well bear here, but eſpecially the ſecond, that of courage, or fortitude, if we will judge it by its oppoſition to foreign, which that it ſignifies fear and conſternation, (as well as deſtruction or confuſion) hath been ſhewed Note g. Laſtly it is doubtfull whether in the ſecond part of the verſe the phraſe [the way of the Lord] be again to be repeated or no; for if it be, then the rendring muſt be (not [deſtruction ſhall be] but) fear to the workers of iniquity; and thus indeed the rendring is moſt literal, The way of the Lord is courage to the upright, but fear to the workers of iniquity; by the contrary tempers of men, it is of very diſtant and contrary effects, (like as when Chriſt is ſaid to be for the fall and riſing of many in Iſrael, and the Goſpel the ſavour of life to the foreign, eſcapers, or penitent, and the ſavour of death to the foreign, the loſt or impenitent.) And as all the rendrings of the Ancients being literal, are capable of this ſenſe, ſo the learned Caſtalio hath particularly expreſt it, Et integris firmamento & maleficis detrimento eſt Jovae inſtitutio, God's law or inſtitution is both a firmament to the upright, and a loſs to the evil-doers.
V. 5. The LXXII. have in this verſe much miſt the ſenſe, for foreign, he that gathereth in ſummer, they reade foreign, hath been delivered or ſaved from the heat, taking foreign, to gather, in the notion of gathering what is deſigned to ſecure or ſave from miſchief, and that in a paſſive ſenſe, and then uſing ב according to the promiſcuous acception of prepoſitions for from. And ſo in the latter part of the verſe for foreign, ſnorting or ſleeping] they reade foreign, blaſted by the wind, or ſtricken, partly from the notion of foreign for ſtupor, which they elſewhere render foreign, ectſtaſie, partly to hold up the oppoſition betwixt the former and the latter part of the verſe, that as the wiſe is preſerved from the ſcorching of the Sun, ſo the fooliſh or wicked is blaſted by the wind; but eſpecially becauſe they that ſleep in the harveſt, abroad on the ground, as ſlothfull workers uſe to doe, are oft blaſted by ſome wind or vapour that comes out of the earth, and ſo much miſchiev'd. Accordingly their rendring of the whole verſe is, foreign, A wiſe or knowing ſon is delivered from ſcorching, but a wicked ſon is blaſted by the wind in harveſt.
V. 13. The two branches of this verſe are by the LXXII. (and therein they are followed by the Syriack) compounded into one, foreign, He that bringeth forth wiſedom out of his lips, ſmites with a rod the heartleſs man. Hereby they ſeem to point out what is meant by this rod, viz. no other but the wiſe and prudent diſcourſe of pious men, which is a reproof, and ſo metaphorically a chaſtiſement to the impious, for ſuch is the foreign, which they fitly render foreign, one that wants an heart. Aquila, Theodotion, and Symmachus, are more literal, foreign, In the lips of the wiſe wiſedom ſhall be found, and the rod on the back of him that wants an heart.
V. 21. For foreign, ſhall feed or teach, (as when Jer. L. 6. it is ſaid their paſtours, i. e. teachers have ſeduced them) they reade foreign, know high things, queſtionleſs miſtaking ד for ר, and ſo reading foreign, know. So Hoſ. 9.2. for foreign, feed them, they reade foreign, know them. In the latter part of the verſe, for foreign, by want of heart, they reade no more than foreign, in want, the word foreign being omitted by ſome Scribe, or perhaps foreign being taken for folly by force of foreign, fools, foregoing.
V. 23. To foreign, the bleſſing of the Lord, they adde by way of paraphraſe foreign, on the head of the juſt, and in the end, for foreign, with it, they reade foreign, in the heart.
V. 24. The LXXII. no way render the words which are plain, yet the ſenſe they expreſs paraphraſtically, foreign, (in the notion of foreign frequent with them for foreign) the wicked is hurried to deſtruction, which is exactly equivalent to his fear coming on him, deſtruction being that which he feared, and not the affection, but the object, being here and frequently in other places meant by fear. So in the ſecond part, foreign, the deſire of the juſt is acceptable, is all one with foreign, he ſhall give the deſire of the juſt, or his deſire ſhall be given him.
V. 25. For foreign, as the whirlwind paſſeth, &c. they reade foreign, the whirlwind paſſing, the wicked vaniſheth, which is but another ſcheme to the ſame ſenſe. In the latter part of the verſe, for foreign, ſo the righteous is a foundation for ever,] they reade foreign, but the righteous eſcaping is delivered for ever, no doubt reading foreign, the future of foreign, declinavit, receſſit, and underſtanding it of ſuch a declining or going out of the way of danger, as ſignifies deliverance, they fitly render it foreign, he declining eſcapes, or eſcaping is delivered, wherein they recede but little from the ſenſe, the being a foundation for ever] being ſet to denote unmovedneſs, in oppoſition to the paſſing away of the whirlwind.
V. 26. For foreign, the ſluggard, &c. they reade foreign, tranſgreſſion to them that uſe it, probably it ſhould be foreign and foreign, the tranſgreſſour to them that employ him, and then it is no remote paraphraſe.
V. 28. For foreign, the hope of the righteous, &c. they reade foreign, gladneſs endures, continues to the righteous, from another notion of foreign, which as it ſignifies to hope, ſo 'tis alſo to ſtay, and wait, and that they thought to expreſs by foreign, and to that purpoſe make gladneſs the ſubject inſtead of the predicate in the propoſition. But herein the reſt of the ancient Interpreters, all but the Arabick, diſſent from them.
V. 32. For foreign, know what is acceptable] they reade foreign, diſtill graces, borrowing the verb from v. 31. as fitter for the tongue, than knowing] ſeemed to be, and uſing foreign in the notion of foreign, for placatus, reconciliatus eſt, to denote prayers to appeaſe and reconcile whether God or Man.
XXXI SERMONS PREACHED On Several Occaſions
BY THE REVEREND and LEARNED Henry Hammond, D.D.
How ſhall they hear, without a Preacher? And how ſhall they Preach, except they be ſent?
Rom. x.14, 15.
Go ye into all the World, and preach the Goſpel to every creature.
St. Mark xvi.15.
LONDON, Printed for RICHARD ROYSTON, Bookſeller to the KING's moſt Sacred MAjESTY; and Richard Davis, Bookſeller in OXFORD. MDCLXXXIV.
FOR His moſt Sacred Majeſty.
THE Sermon of Peace and Charity which Your Majeſty was pleaſed to call for about twelve Weeks ſince, by which means it had the favour to become one of the earlieſt Addreſſes made to Your Majeſty after the recalling of thoſe Votes, hath now taken the confidence to appear more publick, that it may demonſtrate and teſtifie the reality of Your Majeſties inclinations to Peace, (which alone could render this trifle conſiderable to You) and the ſincere deſire of Your moſt private undiſguiſed retirements, to make the way back to Your Throne by none but Pacifick means, even then when others thought it their duty by the Sword to attempt it for you.
The other few Sermons added to the Volume have no errand but to attend this, that it may with a little more ſolemnity approach Your Sacred preſence, and enjoy that liberty which is denied to
Your Majeſties moſt obedient and moſt devoted Subject and Servant H. HAMMOND. Sept. 16. 1648.