Works Volume 4, Chapter 1
CHAP. I.
1. THE Proverbs of Solomon, the Son of David, King of Iſrael.
Paraphrase. 1. This enſuing book was penn'd by that great and famous ſervant of God, King Solomon, that reigned over all the people of Iſrael, immediately after David his Father; and was endowed by God, in anſwer to his requeſt, with a more eminent ſpirit of wiſedom and knowledge, than ever was afforded to any mere man, 1 King. 3.12. And it is a Compilement or Collection of divine Sentences, ‖So the Arabick Interpreter expounds the word Proverbs.documents, or inſtructions of life, taken from his meditation, and obſervation of all ſorts of things in the world, and adapted to the uſes of all ſorts of men, and that they may the more ſharply and lively affect them, be more gratefully received, and more eaſily reteined, and make the deeper impreſſion on their minds, they are many of them framed by way of parable, or compariſon, or ſimilitude; which as they have ſomewhat of obſcurity in them, before they be explain'd, and when they are ſo, (the Cabinet open'd, where the treaſure is laid up) they are found to contein ſomewhat out of the common road, above vulgar obſervation; ſo by theſe advantages they may hope to gain the firmer rooting in the intelligent readers heart; and continue to him ready at hand on all occaſions, to guide and direct the actions of his life.
2. To know wiſedom and inſtruction, to perceive the words of underſtanding.
Paraphrase. 2. And the proper aim deſigned by the Author, in collecting and publiſhing them, was to engage mens hearts to the ſtudy and practice of that which alone is true wiſedom, the skill of regulating their lives, with that exactneſs, which may be acceptable in the ſight of God, that great ſpiritual prudence, by which all our actions are to be managed and conducted, and withall to raiſe their underſtandings above an ordinary pitch, to comprehend obſcure expreſſions that have eſpecial weight and acuteneſs in them.
3. To *learn, ſee ch. 9.9.receive the †diſcipline or exerciſe of wit, or underſtanding, ſee note ainſtruction of wiſedom, juſtice, and judgment, and ‖rectitudes or probity.equity.
Paraphrase. 3. To perſwade men effectually to take off their hearts from the empty groſſer entertainments, or ſtudies, or purſuits of the world, and to be vacant for theſe nobler employments, 1, exerciſing their faculties in finding out ſublime conceptions. 2. Imbibing moſt profitable rules for the conducting their actions of all kinds, by meaſures of perfect juſtice and charity toward all they have to deal with, of impartial diſtribution of puniſhments and rewards in publick judicatures, and of probity and uprightneſs in all their thoughts and enterpriſes.
4. To give *cunning, foreign (G…n. 3.1.) aſtu…i…, Lat. and ſo Chal. Syr. Arab.ſubtlety to the ſimple, to the young man knowledge and †ſagacity, or counſel, foreign from foreign ex…g…i….diſcretion.
Paraphrase. 4. The reading this book will be an armature to all facile, flexible, ſeducible perſons, to young men eſpecially, which want experience in affairs, and ſo are ſubject to be miſled and enſnared. The precepts here ſcattered will infuſe into ſuch, a pious craft, an honeſt and neceſſary cunning, enable them to countermine the deceits and ſtratagems of Satan, and other ſeducers, render them more truly wiſe and ſagacious to defend and ſecure themſelves, than the ſubtleſt machinators are to over reach them.
5. A wiſe man will hear, and will encreaſe learning, and a man of underſtanding ſhall attain unto wiſe ‖conduct, managery.counſels.
Paraphrase. 5. He that ſhall diligently ſtudy and be verſed in them, will gain much knowledge, and approve himſelf to be a wiſe man in thus imploying his time, and by help of the directions and rules that are here given, both Ethical and Political, for private men, and for Magiſtrates alſo, every conſidering perſon will arrive to a great proficiency of skill and dexterity, both in managing the affairs of his life, eſpecially of his ſoul, moderating and ordering his affections, which is the prime piece of moral prudence, and alſo, if need be, for the governing of a Kingdom (the precepts of this wiſe Prince extending to that alſo.
6. To underſtand a Proverb, and *elegant compoſure.the interpretation, the words of the wiſe, and their †extraordinary, or excellent.dark ſayings.
Paraphrase. 6. And ſo likewiſe will his ſtudy of this book bring him acquainted with the moſt elegant, acute, and profound compoſures which are any where to be met with, and teach him the underſtanding of them, (Thus various and manifold are the uſes and advantages of the diligent ſtudying of this book, if we can attain to the full importance of the ſeverals conteined in it.)
7. The fear of the Lord is the beginning of knowledge; but fools deſpiſe wiſedom, and inſtruction.
Paraphrase. 7. And the firſt leſſon I ſhall commend to you, is moſt worthy very great conſideration, being of a ſignal importance to our whole ſpiritual well-being, and 'tis this, that all ſaving knowledge, as that includes practice, anſwerable to knowledge, an uniform perſevering obedience to all the commands of God, is founded in true humility (that fear ſignifies that, ſee Annot. on Phil. 11. c.) and ‖the LXXII. over and above the foreign fr…m the original, add foreign, piety to God.piety, and holy awe and reverence to God, and a tender fear to diſpleaſe him, and a readineſs to receive and embrace and lay up in an honeſt heart his word and his grace, whenſoever it ſhall be revealed and afforded him. This is the onelyonly kindly temper of ſoil, where God's ſeed takes root, and abundantly fructifies, (and is it ſelf a work not of nature, but of God's preparing and preventing graces, when they are ſucceſsfull and attain their deſired effect in us) whereas folly, and pride, contumacy, and all manner of impiety go together. Thoſe that are not (by God's preventing graces taking deep root in them) moulded into this humble, docible, pious temper, ſo as to be receptive of thoſe good ſober counſels (which God commends to them, and by his grace accompanies them, and promiſes and never fails to cooperate with them in all that effectually receive them, and traffick with them) but on the contrary, either reſiſt or neglect, either vex and grieve, or, by not receiving and imploying, ſcatter and quench theſe graces of his ſpirit, they never attain to true ſaving wiſedom, but remain in the dregs and on the lees of their corrupt natural ſtate of folly and ſin, wherein they were born, daily adding to, and improving that original ſtock of wretchedneſs, by actual and habitual ſins, wherein all impiety and (at leaſt practical) Atheiſm conſiſteth.
8. My Son, hear the inſtruction of thy Father, and forſake not the Law of thy Mother.
Paraphrase. 8. To this purpoſe are the wholſome, and early advices and rules of direction, which parents give their children, on purpoſe to infuſe into them betimes theſe ſeeds of all vertue; which benefit of a good education, with the early graces of God accompanying it, are the foreſaid preventions of his ſpirit. And therefore if I were, as a Father to a deareſt Son, to give thee one fundamental counſel, which ſhould have a ſignal influence on all thy future weal, it ſhould be this, that thou moſt humbly and obedientially receive, and perform what thy parents thus direct or command thee, and never forget or neglect or tranſgreſs their rules in any thing.
9. For they ſhall be an ornament of grace unto thy head, and chains about thy neck.
Paraphrase. 9. And to engage thee thereto, let me aſſure thee, this conſtant chearfull uniform obedience ſhall be ſo far from proving an ungratefull weight or burthen to thee, that it ſhall be to thy ſelf (as experience will teach thee) the moſt pleaſurable imployment, a yoke, but that a gracious one, Matth. 11.30. and in the ſight of all men moſt comely, and ornamental above any other ſort whether of natural or artificial beauty, 1 Pet. 3.4. and over and above moſt acceptable and rewardable in the ſight of God, and ſo as far from being weariſome in any reſpect, as a royal *the LXXII. reade foreign.crown is from being a preſſure, or as a golden chain about the neck is from being a yoke or collar.
10. My Son, if ſinners entice thee, conſent thou not.
Paraphrase. 10. Of this ſort of paternal advices or precepts, a firſt is, to beware and keep thy ſelf from the ſeductions of wicked men. Great ſtore of ſuch trials of thy conſtancy thou ſhalt be ſure to meet with, and there is but one armature can ſecure thee againſt them, a ſtanding ſteady, and yielding no conſent to any. If thou doe thus, thou art as ſafe from the temptations of men, as he that reſiſts the devil, is from being polluted by him; reſiſt and they will fly from thee; thy not conſenting, renders thee conquerour; but if thou yield, thou art enſnared and captivate.
11. If they ſay, come with us, Let us lay wait for blood, let us lurk privily for the innocent without cauſe,
12. Let us ſwallow them up alive, as the grave, and whole, as thoſe that go down into the pit.
Paraphrase. 11, 12. Theſe enticements are of many ſorts and kinds; I ſhall inſtance in one, by which thou mayſt eſtimate the reſt: Suppoſe a knot of bloody fellows, which fear nothing but the eyes of men, dread not the fouleſt commiſſions, if they can hope to keep them undiſcovered, ſhall without any provocation, deſign the ſlaughter of innocent perſons, and invite thee to †foreign LXXII.take part with them in it, promiſing to contrive it ſo ſecretly, that it ſhall not be diſcerned, either at the preſent, ſo as to prevent it, or afterwards, ſo as to avenge, or bring any peril on the actours, aſſuring thee, they have ſuch ways to diſpach them, as ſhall leave no remainders or footſteps behind for diſcovery, any more than when the earth opens on a ſudden, and ſwallows one up, and all that belongs to him, ſuch therefore, as ſhall prevent all poſſibility of ſo much as purſuit, or ‖foreign. LXXII.enquiry after him, and ſo ſecure thee both of ſucceſs, and of impunity (That this was a prediction of the crucifying Chriſt, is affirmed by St. Auguſtin de Civ. Dei, l. 17. c. 20. See Matth. 21.38.)
13. We ſhall find all precious ſubſtance, we ſhall fill our houſes with ſpoil.
14. Caſt in thy lot among us, *we will— or one purſe ſhall be to us all foreignlet us all have one purſe.
Paraphrase. 13, 14. Adding to the promiſe of perfect ſafety, aſſurance of rich ſpoils, ſuch as will maintain you plentifully all your life after; and if you will but enter into the confederacy with them, vowing to allow you as great a ſhare in the prey, as any of them.
15. My Son, walk not thou in the way with them, refrain thy feet from their paths.
Paraphrase. 15. When, I ſay, they ſhall thus have made their propoſals to thee, and ſet them off with all poſſible advantages, to ſecure thy fears, and allure thy hopes; it ſtill concerns thee moſt nearly to make good thy conſtancy, not to enter ſo much as party with them, to expreſs thy utmoſt diſlike, and abhorrence of them, to avoid their ſociety, and remove far from them, to renounce all communion with them in ſuch black courſes.
16. For their feet run to evil, and make haſte to ſhed blood.
Paraphrase. 16. If there were nothing elſe to deter thee from them, no fear of diſcovery, or puniſhment from men, yet the guilt of ſuch a crimſon crying ſin, is enough to avert one of any tenderneſs, and give him a perfect horrour and deteſtation of any fact to which that adheres, there being no burthen apt to preſs down a conſcience deeper than that of ſhedding innocent blood, Rom. 3.16.
17. Surely in vain the net is ſpread in the ſight of †every one that hath a wing, foreignany bird.
Paraphrase. 17. Which he that conſiders, and can by any means poſſible get out of the confines of it, were more irrational than the ſillieſt bird, ſhould he permit himſelf to be thus enſnared in ſo helliſh a guilt. For of a bird 'tis manifeſt, that be the net or toyles never ſo cunningly and advantageouſly laid, yea and baited too, yet if that eſpy the net, it will not, by the enticements of the bait, be incited to run into it, (and there is no need of any quick ſight to diſcern that, the net being much more groſly viſible, than the bait, which is but a few ſcattered ſeeds, &c. very unvaluable, if they might be gained, and hardly diſcernible, as they lie on the ground) but will make uſe of the wing to fly from and eſcape that danger. And the like will every rational man doe, when he is tempted to any ſuch bloody act, which muſt bring that or the like horrid guilt upon him (which is viſible enough to the bodily eye, much more viſible than the advantages he can hope to acquire by it) and have any thing which may ſupply the place of a wing, (ſuch is 1. prayer to God for his grace; 2. meditation of divine vengeance, of death, and hell, and judgment; 3. diverſion to ſome better, at leaſt to ſome other more innocent employment; and none ſo fit again for that turn, as prayer, which, if but as a diverſion, hath a moral efficacy againſt temptations. 4. Conſtancy in reſiſting and not yielding any conſent) ſome or all of theſe he may certainly make uſe of, and then, whatſoever the temptation be, it is fruſtrated and loſt upon him, that is thus provided with an eye, and wing, and ſeeing and conſidering this danger makes uſe of any of theſe means to keep out of it.
18. And they lay wait for their own blood, they lurk privily for their own lives.
Paraphrase. 18. But beſide this black guilt, foremention'd, v. 16. the preſent vengeance which ſuch deſigns are to expect, may ſeaſonably deter all from joyning with them; Their bloody enterpriſes generally rebound upon themſelves, their machinations againſt other mens lives, will certainly coſt them their own, it being ſeldom ſeen that men of blood eſcape preſent vengeance; or if they doe, their impunity and proſperous impiety will but the more ſecure them of their ſadder portion in another world.
19. So are the ways of every one that is greedy of gain, which taketh away the life of the owners thereof.
Paraphrase. 19. The ſame may be ſaid of all other temptations, thoſe eſpecially of the world, all unlawfull ways of encreaſing wealth, which worldlings make uſe of, they are ſo far from tending to the deſigned end of happineſs here, that they are generally moſt treacherous, and ruinous to thoſe that deal in them; either they undo them utterly, ſo doth oppreſſion, and ſacrilege, blaſt and melt all the former ſtore; or bring them to ſhamefull deaths, ſo do pyracies, and robberies, and rebellions, &c. or elſe deprive them of all enjoyments and comforts of this life; ſo generally the covetous miſer dares not diminiſh his heap, but conſumes himſelf to encreaſe that, and never receives any reward of all his drudgery, the richer he is, the leſſe he enjoys of his plenty.
20. Wiſedom crieth without, ſhe uttereth her voice in the ſtreets.
21. She crieth in the chief place of concourſe, in the openings of the gates, in the city ſhe uttereth her words, ſaying,
Paraphrase. 20, 21. God's law, the rule of all righteouſneſs, and foundation of all religion, hath many ways been proclaimed and promulgated in a moſt publick manner, (but at length moſt ſolemnly by Jeſus Chriſt deſcending from heaven on this very arrant to call home ſinners to repentance) and the ſumm of its leſſons is,
22. How long ye ſimple ones will ye love ſimplicity, and the ſcorners delight in their ſcorning, and fools hate knowledge?
Paraphrase. 22. To reprove and reproach the great madneſs of ſinners, that ſtill go on impenitent, unreformed, pronouncing it the utmoſt ſillineſs, and atheiſticalneſs, and profeſt oppoſition and defiance to light and grace, that they thus perſiſt; and therefore far from having any of the benefit or excuſe of ignorance, but in ſtead thereof, all the aggravations, and condemnation of loving darkneſs more than light, Jo. 3.19. becauſe their deeds are evil; and they dread and vehemently avert being convinced or amended. Did not men let looſe the reins to all inordinate, and irrational appetites, making bruitiſhneſs and perdition their choice, placing all their delight on ſuch things as are moſt unſatisfactory, and yet moſt deteſtable, and ſcoffing at all others that accompany them not in all exceſs of riot, did they not hate piety without any temptation) and reſolve never to taſte the ſweets of that gracious yoke, and ſo ſtand at the utmoſt diſtance of defiance and hoſtility with it, It were not imaginable they ſhould thus hold out, unmoved and impregnable to all ſober counſels.
23. Turn you at my reproof, behold I will pour out my ſpirit unto you, I will make known my words unto you.
Paraphrase. 23. If yet, after ſo many methods uneffectually uſed, they ſhall at length relent, and convert, and with ſincere contrition and confeſſion forſake their evil and ruinous courſe, upon the threats (and promiſes) which Chriſt brings into the world with him, and proclaims to the worſt of ſinners, to Phariſees, to Publicans, to Idolaters; they ſhall not onelyonly be accepted, the worſt of them, upon theſe terms, but together with pardon for all that is paſt, he will give them the continued aſſiſtance of his ſpirit, that ‖So foreign, from foreign, ſcaturivit, refers to a fountain continually ſpringing and flowing.fountain (or ſeed) of grace, that ſhall flow continually to the ſupply of all their wants, and become a principle of new life and ſtrength unto them; and then, by the practice of all holy duties, they ſhall arrive to that experimental knowledge of the divine tranſcendent excellency and deſirableneſs of them, that they ſhall prefer them infinitely before all the empty joys that before they had courted ſo importunately.
24. Becauſe I have called and ye refuſed, I have ſtretched out my hand, and no man regarded,
25. But ye have *fruſtratedſet at nought all my counſels, and would none of my reproof;
26. I alſo will laugh at your calamity, I will mock when your fear cometh.
Paraphrase. 24, 25, 26. And for thoſe that go on continually in their impenitent courſe of ſenſuality, and to all the moſt importunate calls, and invitations, reprehenſions, and denunciations of God by his Meſſengers, his Prophets, nay his own Son incarnate for this end, will afford no audience, or regard, but reiect, and fruſtrate all his wiſeſt, and moſt gracious and powerfull methods, deſigned to work their reformation▪ they are by law of retaliation to expect from him to be neglected and ſcorned, reproached and fruſtrated in all their addreſſes and petitions for mercy, to be delivered up a prey and laughing-ſtock to their enemies, eſpecially to Satan, and find no relief or reſcue at God's hands, when calamities or dangers come upon them.
27. When your fear cometh as †tumultdeſolation, and your deſtruction cometh as a whirlwind, when diſtreſs and anguiſh cometh upon you.‖The Chaldee taking, in this word reſpect to be had more to the manner of coming, than of the thing ſaid to come, renders it by foreign which ſignifies, ſuddenly, as likewiſe the Syriack foreign, on a ſudden, looking on it, it ſeems, as ſuch, whether deſolation, or tumult, or commotion, which on a ſudden cometh or happeneth. The LXXII. alſo, &c.
Paraphrase. 27. And theſe they are without queſtion to expect, and the leſs beforehand they apprehend them, the more ſuddenly and frightfully, tumultuouſly and diſmally they will ſeiſe them, as an army falling in upon the unprepared with an amazing noiſe, or a whirlwind that comes on a ſudden, and carries all before it, giving them no ſpace, or poſſibility to prevent them.
28. Then ſhall they call upon me, but I will not anſwer, they ſhall *ſeek me, but—ſeek me early, but they ſhall not find me.
Paraphrase. 28. And then they that have held out againſt all God's importunities, ſhall find the ſad effects of it; their miſeries will ſet them a praying and importuning, when 'tis too late, and then it ſhall not avail; Thoſe that have lived impenitent and obdurate, till judgments ſurpriſe them, the attrition, the confeſſion, the ſorrow or requeſts for pardon, which the ſight of their preſent danger extort from them, cannot hope to be accepted by God, their former continued obſtinacy manifeſting, that it is not ſincere contrition from which it flows.
29. For that they hated knowledge, and did not chooſe the fear of the Lord.
30. They would none of my counſel, they deſpiſed all my reproof.
Paraphrase. 29, 30. For thus in the caſe ſet, it was diſcernible, that till theſe judgments ſurprized them, they continued to avert and hate piety, v. 22. rebell'd and ſtood out obſtinately againſt heaven, whilſt God's proceedings were ſoft, though never ſo powerfull, whilſt he called, and adviſed, and inſtructed them, furniſhing them with light, and ſtrength, and all that was neceſſary, onelyonly leaving them the liberty of their choices, if they would uſe them ſo perverſely to their miſchief, ſetting life and death before them, and in a moſt friendly manner adviſing them to chooſe life, and the ways that lead to it, and to avoid and forſake the contrary; As long, I ſay, as God dealt thus treatably with them, they would never be brought to piety, but ſtood out unchanged againſt all his moſt powerfull impreſſions, reſiſted and fruſtrated both the light and the grace, the advices and the reprehenſions that were afforded them: And then, what acceptation could that, which was ſo far from voluntary, or choſen, theſe their extorted prayers, and cries and importunities, expect at God's hands? Had they been earlier, whilſt the judgments were onelyonly impendent, and might then fitly have infuſed or occaſioned ſober counſels to them, they might have been deem'd to have come from the heart, as ſincere and durable; but having held out as long as they could, and coming in onelyonly when they could hold out no longer, God that ſees this, cannot be imagined to be atoned with ſuch a forced hypocritical change.
31. Therefore they ſhall eat of the fruit of their own way, and be filled with their own devices.
Paraphrase. 31. And then it is moſt juſt, that they ſhould not be denied, but granted their own choices, that having the option of life and death, of piety and impiety, bleſſing and curſing ſet before them, with ſufficient inſtruction and ſtrength, to chooſe and attain the one, and to avert and eſcape the other, if they will ſtill reſiſt, and deny their own mercy, and whilſt their time of choice laſteth, obſtinately perſiſt in the ways of death, 'tis agreeable to all rules of the mildeſt tribunals, (with which nothing is deem'd injurious that is will'd, or called upon a man by his own deliberate choice) that they that doe thus, ſhould finally fall under the eternal wrath of God, which they would not timely prevent, and ſo be more than fill'd, even glutted with their own choices, come to that ſad end, to which they ſo eagerly poſted, and then (though not till then) find cauſe to retract and repent, when they begin to taſte the bitterer part, to reap the fruits, and receive the juſt rewards of their own ways and works.
32. For the turning away of the ſimple ſhall ſlay them, and the proſperity of fools ſhall deſtroy them.
Paraphrase. 32. Thus nothing but their own perverſe obſtinacy, than which there can be no greater folly, is to be accuſed for the ruine of thoſe that periſh; God earneſtly deſired and endeavoured their reformation and ſalvation, but they would not be reſcued. If any thing on God's part contributed toward it, it was his long-ſuffering and mercy, which occaſionally encreaſed (as in Pharaoh) their obduration: And this is of all others the moſt irrational folly and madneſs, that the very bleſſings of heaven ſhould enhance their hell, and the tranquility and preſervations of God afforded them, ſhould become ſo noxious in their hands, as to be uſed for weapons to offend God, and ſo mortally wound their own ſouls.
33. But whoſo hearkeneth to me ſhall dwell ſafely, and ſhall be quiet from fear of evil.
Paraphrase. 33. Yet thus it is with all that reject the admonitions, and fruſtrate the methods of heaven, as every obſtinate impenitent ſinner finally doth: whereas every faithfull obedient ſervant of Chriſt, ſhall by his ſpirit be furniſhed with ſufficient ſtrength to ſecure him againſt all danger of temptations, and be either delivered from, or ſupported under them, and ſo hath the privilege of living cheerfully and comfortably and *ſo foreign alſo ſignifies foreign, in hope, LXXII. foreign, Chald.fiducially, need never fear being forſaken by God, as long as he continues carefull to keep cloſe to him; and then there is no enemy beſide himſelf that can ever harm him. As for any ſecular infortunities or miſcarriages, that can befall ſuch a man, as he hath not the privilege of exemption from them, ſo he hath an armature that ſhall fortifie him againſt the evil of them, a ſuperiority of mind, that keeps him from being concern'd in ſuch things, at leaſt, an acquieſcence in the wiſedom of God's choices, who ſees theſe beſt for him, to take off his heart from any thing ſo groſs or tranſitory, as all worldly felicities are, and ſo in all theſe he is more than conquerour by the inſtructions and aſſiſtance of Chriſt, that eternal uncreated Wiſedom.
Annotations on Chap. I.
foreignV. 2. Words of underſtanding] The peculiar importance of the phraſe foreign in this place is fit to be conſidered, it is literally enough rendred words of underſtanding, or intelligent words, as that ſignifies, ſpeeches that have ſome weight, or depth of underſtanding in them; Caſtalio hath excellently paraphraſed it by ſcite dicta, things acutely and finely ſaid, that have ſome ſpecial foreign, or foreign, ſublimity or ſharpneſs in them, which none but piercing judgments will preſently reach and comprehend. Such were thoſe which the Graecians called foreign (by which the LXXII. here render foreign proverbs) conceptions that either in themſelves, or in the figurative, and parabolical, or poetical expreſſions, by which they are veiled, are foreign, beſide, or out of the way, or road, ſuch as the Son of Sirach, Ecclus. 39.2. ſtyles foreign, the ſayings of famous men, foreign, ſubtilties of parables, and again v. 3. foreign, ſecrets of proverbs, and foreign, riddles of parables. And in this notion it will be the fitter for the uſe which is aſſigned it in this place, viz. to make up the full importance of foreign proverbs, foreignin the former verſe, and in the title of the book, and in the beginning of the 10th chapter. For (as was ſhew'd on the 49th Pſalm, Note b) that word ſignifies not onelyonly the foreign Ethical ſentences, and inſtructions of life, be they never ſo plain, (as wickedneſs proceeds from the wicked, 1 Sam. 24.13. and the fear of God is the beginning of wiſedom, here v. 6. and the like) but alſo, and more eſpecially, the moſt quaint, or ſublime expreſſions, and poetical ſchemes: and the former of theſe are refer'd to in the former part of this verſe, under the ſtyle of foreign, wiſedom and diſcipline, or inſtruction; and ſo proportionably the latter are intimated by words of underſtanding, which though the LXXII. did not ſo fully expreſs by foreign, as that is rendred, words of prudence (which ordinarily ſignifies that great practical vertue) yet they abundantly repaired this defect in the next words, where for foreign,foreign which we render the inſtruction of wiſedom, they reade foreign, verſutias ſermonum, ſubtilties, or cunnings of ſpeech, or ſubtle cunning ſpeeches, to which ſome ancient copies (that of Aſulanus, and the Complut.) add foreign (which as it is poſſible ſome Scribe may have inſerted from Wiſed. 8.6. ſo 'tis not leſs probable that the authour of that book took it from hence) ſolutions of riddles, i. e. of ſuch dark reſemblances as that of Samſon's was, which he propoſed to the Philiſtims, ſuch as Pythagoras's Symbola, and ſuch as are properly ſtyled foreign, parables, or ſimilitudes, (as theſe are oppoſed to plain precepts, literally underſtood, ſuch as the foreign were) of which ſort eſpecially are thoſe which follow in the 10th chapter, and ſo forward, which accordingly begins with foreign rendred by the Latin parabolae, the parables of Solomon. By what hath been ſaid, the whole third verſe will be explain'd, in perfect analogy to the ſecond, by obſerving onelyonly the figure foreign, very frequent in Scripture (ſee Annot. on Matt. 7.6.) of reverting firſt to that which was laſt, and afterward to that which was firſt; For thus the ſecond verſe compriſing the two ſorts of foreign, proverbs, 1. the plain, but weighty Ethical Sentences or foreign, which were foreign, without ſcheme or figure, 2. the figurative or poetical, or parabolical paſſages, the firſt by wiſedom and inſtruction, the ſecond by words of underſtanding; the third verſe exactly accords to it, onelyonly inverting the order, 1. the inſtruction, or diſcipline, or exerciſe (ſo foreign, ſignifies) of underſtanding, or apprehenſion, or wit, or skill, (ſo foreign, from foreign, to underſtand, to diſcern, to look about, ſignifies) Caſtalio here renders it ingenium, wit, ingeny, the Lexicographers ſolertia, attentio, ingenium, in which notion undoubtedly the LXXII. took it, and rendred it; thoſe cunning or ſubtle ſpeeches and ſolutions of riddles, which they expreſs, being an eminent exerciſe of the wit, or apprehenſive and intellective faculty. 2. juſtice, judgment and equity, under thoſe three words comprehending all ſorts of Ethical Precepts, 1. thoſe that concern juſt dealing between man and man, yea and mercifulneſs alſo (ſo doth foreign, juſtice, ſee Note on Matt. 1. g) 2. thoſe that concern publick diſtribution of juſtice (ſo doth foreign, for which the Chaldee and Syriack reade foreign, from foreign, to judge, or give ſentence, to rule, or adminiſter juſtice, and ſo the LXXII. have foreign, judgment, of which ſee Annot. on Matt. 23. f) 3. thoſe that concern the univerſal conduct of every man's life (ſo doth foreign, rectitude, probity, uprightneſs, ſincerity of heart and actions, from foreign, to be ſtreight, plain, honeſt, approved, acceptable in the ſight of God and man, which therefore the Chaldee and Syriack expreſs by foreign, from foreign, going ſtreight forward.) All theſe three the LXXII. expreſs rather paraphraſtically, than by literal rendring, foreign, to underſtand true juſtice, and to ſtreighten or rectifie judgment, the firſt and the third they put together into true juſtice, the ſecond they explain by making ſtreight, or right judgment, yet this alſo, (as their manner is) with ſome aſpect on the word foreign, rectitudes, to which their foreign hath affinity. In this the vulgar departs from them, adhering literally to the Original; onelyonly for rectitudes, or probity (as Caſtalio moſt fully renders the laſt word) they have aequitatem, equity, which looks more on publick judicature, and ſo is not ſo proper for the third place, having been contein'd before in the ſecond. In proportion to the two grand heads or ſorts of Proverbs, the Ethical Precepts, and the acute, or deep Sayings, the three enſuing verſes alſo, 4, 5, 6. will be interpreted, as appears in the Paraphraſe, the fourth and fifth belonging to practical wiſedom or prudence, and the ſixth to the underſtanding of hard ſayings, &c.
foreignV. 5. Wiſe Counſels] From foreign, to bind, is foreign, a rope, and alſo the maſt of a ſhip, and thence is foreign, ſignifying the mariners art in governing a ſhip, and ſo more generally the skill of managing, or conducting, whether kingdoms, or any other affairs. In which notion the ancient Interpreters here generally underſtand it, the Chaldee and Syriack reade foreign, government, from foreign, which in Hiphil they uſe for governing, ordering, managing, and ſo the LXXII. foreign, and the Latin gubernacula, and the Arabick accords, and this may be either the more publick, the skill of ruling, if need be, a whole kingdom, in reference to the judgment preceding, v. 3. or elſe more private, that of every particular man, in ſubduing and regulating paſſions, managing all the affairs of life; and to both theſe great uſes theſe Proverbs have a propriety, as will appear in the ſequele.
foreignV. 6. The interpretation] The notion of foreign ſeems here to be miſtaken. From foreign, cavillatus eſt, deriding or ſcoffing, is foreign, in a good ſenſe, to compoſe, or diſpoſe, or expreſs any thing, and ſo to interpret, and ſo the noun foreign, by Lexicographers is rendred interpres, advocatus, and ſo foreign, interpretatio here, but that not in our ordinary notion of interpreting for explaining a difficulty, but as foreign (which Aquila here uſeth) doth in oratory, and ſo in the title of Demetrius Phalerius's book, ſignifie eloquence, ſo here it is uſed for any elegant, whether rhetorical or poetical compoſure. So Ecclus. 47.17. having mentioned Solomon's odes and proverbs and parables, he adds, foreign, the regions admired thee, in, or for thy eloquence. Thus 'tis evident the LXXII. underſtood it here, rendring it foreign, a dark ſpeech. So Symmachus, who hath foreign, a problem, or hard queſtion. So the Syriack and Chaldee, who both render it by foreign, from foreign, hard, wonderfull, and though the Interpreter of the Chaldee render that interpretationem, yet that muſt be in the ſenſe that now I ſpeak of, elſe that word foreign is moſt contrary to it, noting obſcurity onelyonly, and not explicating of obſcurities, and ſo the Syriack is rendred parabolas, parables, and the Arabick peregrinos ſermones, ſtrange ſpeeches; agreeably the Interlinear reads facundiam, eloquence, and ſo it beſt agrees with the other three expreſſions, before, and after it, in this verſe, proverbs, words of the wiſe, and dark ſayings, for the laſt of which the LXXII. have foreign, riddles, and ſo the Chaldee and Syriack. The word both in Hebrew and in them foreign,foreign from foreign, to ſpeak obſcurely and acutely, is of affinity with foreign and foreign, novavit, and from thence nova dixit, ſpeaking new things, ſo as a new ſong, frequently in the Pſalms, is that which is above vulgar, or ordinary, and nova carmina in Virgil, Eclog. iii. Pollio & ipſe facit nova carmina, rare or excellent lines.
V. 7. foreignBeginning] The double meaning of this word, 1. for the firſt in order of time. 2. for the moſt excellent, hath been ſhew'd Annot. on Pſal. 61. f, where we had this ſame foreign, or ſentence, lightly varied; There, the fear of the Lord is the beginning of wiſedom, as here of knowledge. There, comparing it with Job 28.28. the fear of the Lord that is wiſedom, and to depart from evil is underſtanding, (and Prov. 9.10. the fear of the Lord is the beginning of wiſedom, and the knowledge of the holy is underſtanding) the latter notion ſeemed the moſt proper: But here, the latter part of the verſe ſeems to determin it to the former; for as the fools in the latter part are directly oppoſed to thoſe that have the fear of the Lord, by fools meaning Godleſs men, (foreign, impious, the LXXII. reade, having in the former part farther explain'd the fear of the Lord by foreign, piety toward God) ſo muſt their deſpiſing, or ſetting at nought (foreign ſay the LXXII.) wiſedom and inſtruction, be interpreted ſo as to continue the oppoſition, and be contradiſtinct to the beginning of knowledge; whence the reſult is, that as they that want that preparation, or foundation of piety, deſpiſe all ſuperſtructures of that kind, ſo in thoſe that have it, it is the foundation (and that we know is in order of time firſt laid) of all true ſaving knowledge and practice; according to which was the note of the Jewiſh Arab on Pſal. 111.10. The firſt thing that wiſedom gives in command is the fear of the Lord, and Ecclus. 1.14. To fear the Lord is the beginning of wiſedom, and it was created with the faithfull in the womb, referring expreſly to the primacy in order of time; From whence ariſeth that fundamental truth of Chriſtian Divinity, exemplified in the parable of the ſower by Chriſt, that the ground and immediate cauſe of the efficacy of grace in the hearts of ſome (and not of others) as alſo of their conſtancy and perſeverance, (when others fall away upon temptations) is the preparation of the ſoil (wrought by God's preventing graces) the ſoft mellow temper of humility and piety, and probity of heart, in oppoſition to pride, and impiety, and unmortified paſſions, love of the world, &c. To which it is conſequent, that thoſe that are not thus qualified, the fool, or impious here (of whom the Pſalmiſt ſaith, the ungodly is ſo proud that he careth not for God, and both Solomon and S. James, that God reſiſteth the proud, all ſuch as are of that impious temper, when he gives grace, and more grace to the humble) ſhould deſpiſe or ſet at nought wiſedom and inſtruction, fruſtrate and evacuate all the methods that are uſed by God for their converſion and ſalvation. Which ſenſe being prefer'd here, there will be place notwithſtanding in the Pſalmiſt, and Prov. 9.10. for the other notion, as Ecclus. 1. we ſee there is, where, after the words recited from v. 14. which refer to primacy of time, follows, v. 16. to fear the Lord is fulneſs of wiſedom, &c. which is the height of the other notion. In the LXXII. their reading of this verſe, there is a large addition inſerted, for after foreign, the fear of the Lord is the beginning of wiſedom, (for foreign, knowledge, rendring foreign, wiſedom, as in the Pſalm it was, and herein the Chaldee and Syriack, and Latin and Arabick agree with them, reading foreign, wiſedom, &c.) they add from Pſal. 111.10. foreign, a good underſtanding have all they that doe it, and yet farther, foreign, but piety toward God is the beginning of ſenſe, or feeling, which is but their (or ſome others) ſcholion, as it were, or farther explication of the grand maxim, and then follows foreign, but wiſedom and diſcipline the wicked ſhall ſet at nought.
foreignV. 17. In vain] The difficulties of this verſe, which have cauſed the various interpretations of it, both among Jewiſh and Chriſtian writers, ſeem all to depend on this one word foreign, which we render in vain, and ſo they may be removed by explaining it. The word coming from foreign, gratificatus eſt, hath a double ſignification, for as it excludes merit, ſo it excludes reward, the effect as well as the cauſe. As it excludes merit, ſo it is beſt rendred [without cauſe] and if a kindneſs be thus done [without cauſe] then 'tis foreign, gratuito, out of mere mercy, or favour; if any ill turn, then 'tis foreign, unjuſtly, which two, though they be as contrary as injuſtice and exceſſive mercy, yet among the Helleniſts one is frequently taken for the other, ſee Pſal. 35.19. and Jo. 15.25. they hated me foreign, not out of mere favour, but without any juſtice, or deſert. As it excludes the effect or ſucceſs, and ſo the reward of the action, that which the actour hath in his proſpect, ſo 'tis moſt properly rendred foreign, fruſtra, in vain, without effect. And then the queſtion is whether of theſe notions belongs to it; The Syriack ſeems to take it in the former ſenſe, rendring it foreign fraudulently, or perverſly, or maliciouſly, and in this ſenſe the Hebrew writers give various interpretations of it; which, becauſe I cannot approve any of them, I recite not. For the Chaldee and Latin agree on the latter ſenſe, foreign, fruſtra, in vain; and to that the context well accords, for having exhorted not to yield to the tempers, whatſoever the pretended advantages or baits are, he deters them, v. 16. by the great guilt of blood they ſhall incur by conſenting; and farther, v. 18. by the danger that from this will divolve on their own lives, which being great and viſible evils, and as ſuch repreſented to them, this ſimilitude taken from birds is very pertinent, which, when the net is ſpread, and baited for them, if they ſee the net, will fly away, and never be circumvented by the bait, and then all the fowlers arts are in vain; and ſo are the tempers fair promiſes ineffectual; any prudent man that ſees what miſchief the yielding will bring upon him, will be ſure to fly from them. In the laſt place the Septuagint's rendring will deſerve to be conſidered, who reade foreign, for not unjuſtly the nets are ſpread for the winged creatures; where it will be hard either to give any account of the addition of [foreign, not] when, v. 11. the ſame word, foreign, is by them duly rendred [foreign, unjuſtly] the direct contradictory to [foreign, not unjuſtly] here, or of the ſenſe or pertinency of the place, if it be ſo underſtood; Neither is it imaginable that the foreign is ſuppoſititious, crept in through errour of Tranſcribers, both becauſe the foreign, that follows, cannot be fit to begin a ſentence, and becauſe all Copies agree in the reading, foreign, and becauſe the Fathers in their citations generally reade it thus, witneſs two for all, firſt *Edit. Veſ…. p. 117.S. Barnabas in his Epiſtle, § iv. and 2. †p. 155. …S. Cyril of Alexandria, on John i.11. The one thing that ſeems probable here, is, that the words were deſigned by the LXXII. by way of interrogation, the more ſtrongly to affirm and aſſevere (as our Engliſh doth by ſurely) and then, as it is ordinary with the Helleniſts to uſe one ſignification of the Hebrew, when it is equivocal, for another, ſo here foreign, unjuſtly, being taken for foreign, in vain, the rendring will be clear, For are not the nets ſpread in vain for winged creatures? underſtanding and ſtrongly intimating that undoubtedly they are. That the Fathers, which thus recite their words, thus reade them, I am not able to affirm; But this is manifeſt, that they draw the very ſame concluſion from the verſe, though perhaps another way, viz. that God having ſhew'd men the way of truth, and given them means to make uſe of it, may juſtly deſtroy them, if they ſhall go on in deeds of darkneſs, and that herein men are authours to themſelves of all their ſufferings. To this ſenſe are the foremention'd places in S. Barnabas and S. Cyril: In the Epiſtle of S. Barnabas it is thus introduced, and made uſe of; We have not the Greek, but the Latin lies thus, Supergratulari ergo debemus domino, quia & praeterita nobis oſtendit, & ſapientes fecit, & de futuris non ſumus ſine intellectu, dicit autem, foreign, Hoc dicit quia juſte peribit homo habens viam, veriratis ſcientiam, & ſe à via tenebroſa non continet, adhuc. We ought to be extremely thankefull to the Lord, becauſe he hath both ſhewed us what is paſt, and made us wiſe, and concerning things to come we are not without underſtanding, whereto having added this Proverb, he preſently gives this gloſs of it, This he ſaith becauſe the man ſhall juſtly periſh who hath the [luminous] way, the knowledge of the truth, yet doth not contein himſelf from the dark way. And ſo S. Cyril, upon thoſe words of S. John, This is condemnation, that light came into the world, &c. where he renders the cauſe of this their condemnation, from this verſe in the Proverbs, foreign, &c. and gives the reaſon, foreign; for, ſaith he, they who, when they may be illuminated, had rather remain in darkneſs, how ſhall they not be deemed to determin miſchief to themſelves, and to be volunteers in ſuffering what they might avoid, if they had paſs'd right judgment of things, and prefer'd light before the contrary, and that which is better before the worſe: adding, that God hath left them free will, inclining this or that way, foreign, by their own bendings, that ſo they might be capable of praiſe and puniſhment for good or ill doing, according to that of Iſa. 1. If ye be willing and obedient ye ſhall eat the good things of the earth, &c. by all which it is manifeſt, that he thus underſtood and appeal'd to this Proverb, as a teſtimony that light might be made uſe of to repell and avoid temptations, and that the juſtice of our condemnation proceeded from our neglecting to make uſe of it, and ſo, that the power given to men by God, together with light, or knowledge of duty, as the wing join'd to the eye, were ſufficient, if made uſe of, to ſecure men againſt ſnares, though they were never ſo cunningly baited; which as it is the very importance of this verſe, which I have pitcht on, ſo can it with no propriety agree to the words cited from the LXXII. unleſs they be read interrogatively, and being ſo read, they are moſt commodious to bear all the ſtreſs that he lays upon them, and to found that great piece of chriſtian divinity, that they to whom God hath revealed his will, are by the conjunction of his grace to his word, enabled to reſiſt temptations, have means afforded them to get out of ſnares, (the foreign, or eſcaping, which St. Paul ſaith God will give together with the temptation) and that hereon vertue and vice, all that is rewardable and puniſhable, and the whole judgment to come, depends, God giving, or being ready (in anſwer to our conſtant prayers and endeavours) to give ſufficient ſtrength to perform, what he now under the Goſpel requires and accepts, and all vertue conſiſting in the diligent exerciſe of this power, (whereby alſo 'tis improved) and all mortal ſin in the neglect of it.
foreignV. 20. Wiſedom] The Hebrew is literally wiſedoms in the plural, but with a verb following in the ſingular; And there is no ſignal notation in that, onelyonly an Hebrew poetical elegance; when it is ſaid of Her, ſhe crieth, and uttereth her voice, &c. that gives wiſedom the notion of a perſon, that cries and makes proclamation, and that as publickly as is poſſible, (ſo the places aſſigned to her crying ſignifie, ſee Note g.) The onelyonly difficulty to be explained will be, what is the full notion of wiſedom here, which will alſo have an influence on this whole book, the precepts whereof are all parts of this proclamation of wiſedom. And 1. 'tis certain, that as wiſedom is oppoſed to folly, and folly in ſacred ſtyle, is all impiety, ſo wiſedom is univerſal piety, or obedience of all ſorts due unto God, and ſo the precepts of univerſal righteouſneſs are the proclamations of wiſedom. 2. As there have been divers ways of revealing God's law and will unto man, ſo there are divers notions of wiſedom; the Jewiſh Interpreters herein have not gueſt amiſs, that wiſedom ſignifies ſometimes the Law of Moſes, together with the meſſages of the Prophets, and theſe preſuppoſing the eternal Law of Nature, whereon both theſe were ſuperſtructed, and all together make up the firſt grand oeconomy, that of the Old Teſtament, given to all the Sons of Adam and Noah, but with more peculiarity, and explicitneſs, and addition of many poſitive laws to the Jews. 3. As God's will was moſt eminently and illuſtriouſly revealed to the whole world by Chriſt, his eternal Son, whoſe title it is to be the wiſedom of the Father, and in whom are hid all the treaſures of wiſedom, and knowledge, ſo Chriſt himſelf, together with his ſpirit, or divine grace, is moſt reaſonably reſolved to be conteined under this ſtyle of wiſedom, Sapientia quae Chriſtus eſt, wiſedom which is Chriſt, ‖Enarr. in Pſal. 118. p. 468.ſaith Hilary of this place, and his preaching foretold by wiſedom's crying. And ſo many other paſſages in this book have their moſt eminent, and even moſt literal completion in him, and cannot well be aſſigned any lower notion. That all theſe ſignifications of wiſedom ſhould belong to the word in every place, where it is uſed, there is no neceſſity; It is much more reaſonable, that the context ſhould determin to which of them it is moſt ſpecially to be reſtrein'd in each ſingle place, allowing it ſometimes the more general comprehenſive notion; and ſo here it ſeems to have, that of the Law of God, by whomſoever revealed to men, but eſpecially by Chriſt.
Without] The ſeveral places that here are named, foreignwherein wiſedom cries and utters her voice, are conceived ordinarily to denote the ſeveral ſorts of men, to whom God's law is revealed, the vulgar, noted by the ſtreets, the magiſtrates by the gates of the city, (to which the LXXII. are favourable, reading foreign, in the gates of the magiſtrates) who ſate and judged in the gates; and the rich citizens by the city and chief places of concourſe; But the more ſimple plain meaning ſeems to be the moſt natural, that there is an enumeration of all the publick places where, or from whence proclamations are made, the highways, the ſtreets, the tops of houſes, the gates where all go in and out, and particularly the Metropolis, or chief City, Jeruſalem, from whence all laws that are proclaimed, are diſperſed to the leſſer cities and regions. Thus foreign will be no more than without doors, foris, ſaith the Latin, as that is oppoſed to ſecretly, or perhaps in the high-ways, where paſſengers go, foreign, ſay the LXXII. in the goings out, or ways, of which *Enarr. in Pſal. 118. p. 468.ſaith St. Hilary, Quod nos in exitibus dicimus, Graecitas ex Hebraeo, foreign, tranſtulit, making this the literal rendring of the Hebrew, and defining the exitus to be properly ubi ex multis anguſtis viis in unam coitur, where from many narrow ways they meet into one; From whence Salvian hath in exitu †p. 465.(ad Eccl. Cath. l. IV.) and applies it to old age, or going out of the world; Then foreign, in the broad places, or ſtreets or market-places, Ʋrbium vias, ‖Ibid.ſaith Hilary, the ways or ſtreets of cities, where proclamations are frequently made; Then foreign, in the head of tumults, or meetings or concourſe, which the ancients interpret to be the tops of houſes, which were wont to be places of walking, and ſo of meeting, foreign, ſay the LXXII. on the top of the walls, as walls ſignifie caſtles or houſes, and ſo the Chaldee and Syriack, foreign, from the tops of caſtles or houſes, (ſo foreign with them ſignifies an houſe or caſtle) thoſe being the places of advantage, from whence proclamations were made, and ſo Luk. 12.3. proclaiming on the houſe top, is oppoſed to that which is whiſpered in the ear; and ſo when James the Juſt was kill'd, it was as he was preaching on the houſe top, ſaith Euſebius: And ſo the other two expreſſions, in the openings of the gates, in the cities, are evidently to the ſame purpoſe, to denote no more, but the publick revelation, and promulgation of theſe laws of wiſedom; which (though in ſome degree before) was moſt eminently fulfilled by Chriſt.
V. 25. Set at nought] The Hebrew foreign, foreignfrom foreign, ocioſus, or vacuus fuit, is moſt fully rendred by fruſtrating, or voiding, or making unprofitable; ſo the LXXII. reade foreign, made fruſtrate my counſels; agreeable to which is that of our Saviour, Luk. 7.30. where he ſaith of the Phariſees, that foreign, they fruſtrated the counſel of God toward them. The Chaldee Copies reade foreign, and have changed] but it ſhould without queſtion be foreign, and neglected, or deſpiſed, for ſo the Syriack, which in this book keeps cloſe to the Chaldee, reade foreign. What is here ſaid of this word belongs to the uſe of it again, ch. 8.33.
foreignV. 27. Deſolation] The Hebrew foreign, ſignifies being waſted, deſolated, but primarily tumultuatus eſt; and ſo here it will be moſt fitly rendred foreign as a tumult, (for ſo it will beſt agree with the whirlwind that follows) when on a ſudden a great noiſe and tumult is made, and ſo men are put into a great fright of ſome ſudden approaching danger, though not knowing what it is, they are leſs able to prepare for the averting it. The Chaldee reade foreign, as a tempeſt, or foreign, in, or with a tempeſt, and ſo the Syriack foreign with a tempeſt. The LXXII. render this part of the period paraphraſtically, but exactly to this ſenſe, foreign, and when a tumult comes ſuddenly upon you; and the Latin, cum irruerit repentina calamitas, when a ſudden calamity breaks in, interpreting foreign, fear, by calamity, as v. 26. quod timebatis, what ye feared, where the LXXII. render foreign, deſtruction, which is the cauſe of fear, (and ſo fear is frequently taken for the thing feared, ſee Annot. on Luk. 1. q.) and foreign, by ſudden or tumultuous. And this ſuggeſts an unanſwerable argument, why it ſhould not be rendred deſolation, becauſe that would be tautological, idem per idem, the fear annexed ſignifying the object of fear, deſolation, or deſtruction. And juſt thus is the word uſed, ch. 3.25. where we render deſolation of the wicked, but in the notion of tumult, beſt agreeing with the ſudden fear, or danger precedent, the LXXII. therefore render it foreign, the violences of the wicked.
foreignV. 28. Seek me early] It is true that foreign ſignifies the morning, and with relation to that, the Syriack and the vulgar Latin, and our Engliſh have rendred the word foreign, they ſhall come betimes, ſay the Syriack, mane conſurgent, ſhall riſe in the morning, the Latin, and ſeek early, in our Engliſh; But it is as vulgarly known, and granted that the verb foreign, from whence that comes, ſignifies ſimply to ſeek, and that from thence the noun comes to ſignifie the morning, becauſe that is the time of ſeeking, what in the night had been loſt, or could not be found. And then it is here to be conſidered, that the great guilt of thoſe, which are here ſo ſeverely puniſhed, was, that they had not ſought God in time, or early, and now onelyonly, when their deſtruction ſeiſed them, call'd and importuned him. Which makes it unreaſonable to render it [ſeek him early] when 'tis ſo viſible, that it was too late, that they ſought him, and ſeeking and calling (we know) are words of the ſame importance, to note earneſt, or diligent, or importunate prayer, and ſo are calling, and ſeeking here. The LXXII. therefore renders it ſimply foreign, the wicked ſhall ſeek, and the Chaldee foreign, ſhall cry, and that they may doe, when 'tis too late, and not obtein, many ſhall ſeek to enter, and ſhall not be able, many ſhall knock, and call, when the door is ſhut, and be rejected, which they ſhould not, if they had been carefull to doe it more early. By this the ſame word, ch. 8.17. muſt be ruled, and ſo beſt rendred, thoſe that ſeek me ſhall find me, proportionably to our Saviour's promiſe, ask and ye ſhall have, ſeek and ye ſhall find, and ſo the LXXII. reade there foreign, they that ſeek me ſhall find, and ſo the Syriack foreign thoſe that ſeek.
In this chapter beſide thoſe that have been noted, there are theſe ſignal variations of the LXXII. from the Hebrew. V. 11. for foreign, let us lie in wait for the innocent without cauſe, they reade foreign, let us unjuſtly hide the righteous man on, or in the earth, taking the ל for redundant, as oft it is, and then taking foreign in the original notion of foreign for hiding, they paraphraſe and expound it by hiding in the earth, foreign in the notion of foreign as oft it is uſed.
V. 12. Inſtead of foreign, and whole, as they that go down into the pit, they reade, foreign, and let us take away their memory from the earth, merely as a paraphraſe of the other.
V. 14. For foreign, one purſe ſhall be to us all, they reade foreign, let us all have a common purſe, and let there be one ſachel to us, reading foreign in the imperative ſenſe, as it is frequent, and adding the reſt by way of explication.
V. 18. For foreign, and they ſhall lay wait for their blood, they ſhall lurk privily for their lives, they reade foreign, for they that partake of murther, treaſure up evil things to themſelves, but the everſion of wicked men is, or ſhall be evil. Merely by way of paraphraſe.
V. 19. For foreign, deſiring again, they reade foreign, they commit unlawfull things, expreſſing covetouſneſs by that effect of it, which is ſet down before v. 11. and for foreign ſhall take or catch the ſoul of the owners thereof, they reade foreign, by wickedneſs they deſtroy their own ſoul, a clear paraphraſe.
V. 20. For foreign, crieth, they reade foreign, is celebrated, but perhaps took it not in a paſſive ſenſe, and then 'tis literal enough, wiſedom ſingeth. For foreign, gives or lifts up her voice, they reade foreign, uſeth freedom of ſpeech, or boldneſs, which is no unfit paraphraſe.
V. 21. For foreign, in the doors of the gates they reade foreign, ſits by, in the gates of the Noblemen, plainly taking foreign for the place of Judgment, Deut. 25.7. For foreign, uttereth her words, by way of paraphraſe they reade foreign, ſaith confidently.
V. 22. For how long, &c. they reade foreign, As long as the innocent adhere or keep cloſe to righteouſneſs, they ſhall not be aſhamed, but fooliſh men being deſirous of contumely, becoming impious, have hated ſenſe or underſtanding. Here 'tis plain they tranſlate foreign, how long, without an interrogation, and then it is foreign, as long as, Then they take foreign in a good ſenſe, not for fooliſh, and ſo ſimple, but foreign, innocent: ſo they doe, v. 4. and ch. 8.5. and ch. 14.15. and chap. 21.11. Next they ſeem to have read foreign for foreign, and ſo render it foreign, in the Helleniſtick notion of that word, for being united to, adhering, which making an imperfect period, they ſupply the ſeeming Ellipſis, by underſtanding foreign, they ſhall not be aſhamed; And then the following words proceed currently enough: Then in the end of the verſe where foreign is conſtrued, foreign, and they became liable to reprooſs, they ſeem to have taken ת for foreign, and ſo reade foreign without the ſuffix, which gives their ſenſe, and ſhall return to, i. e. ſuffer rebukes. In the ſame verſe for foreign ▪ my ſpirit, they reade foreign, the ſpeech of my breath, in the notion of foreign for breath, as that is the inſtrument of ſpeech.
V. 24. For foreign, ye refuſed or would not, they reade foreign, ye diſobeyed, as the Alexandrian copy, foreign, ye heeded not, fully to the ſenſe.
After v. 27. the LXXII. add foreign, or when deſtruction comes to you, as a farther explication.
V. 32. For foreign, for the turning away of the ſimple ſhall ſlay them, they reade foreign, For, for that they have wronged the little ones, they ſhall be ſlain, merely upon the former miſtake, v. 22. that foreign ſignifies innocent ſimplicity, and thence taking foreign in an active ſenſe, for ſubverting or wronging thoſe innocents. For foreign, proſperity, or tranquility, they reade foreign, examination. The word foreign ſignifies to be in peace, and quiet, and beſide the uſe of that, for proſperity, it is ſometimes taken for that ſtilneſs or peaceableneſs, which hath treachery under it; as when Joab, 2 Sam. 3.27. took Abner aſide to ſpeak with him quietly, or peaceably, it ſignifies inſidiouſly, or treacherouſly, and the LXXII. there renders it foreign, in treachery: So Dan. 8.25. foreign is by them rendred foreign, by deceit. In this ſenſe they ſeem to have taken it here, in conſequence to the former interpretation of ſubverting the ſimple or innocent, (to which the 11th verſe might lead them) and then I ſuppoſe they uſed foreign in the notion of foreign, treachery, becauſe examinations of others are eſpecially deſigned to that end, to entrap them whom they examine.