Works Volume 4, Chapter 3
CHAP. III.
1. MY ſon, forget not my law, but let thine heart keep my commandments.
Paraphrase. 1. There is nothing wherein I can expreſs a more paternal kindneſs to any man, than by my moſt earneſt advice, that he will be mindfull of all the commands of God, and heartily ſet to the uniform conſtant practice and performance of them; The knowing or remembring his duty, will be far from an advantage or privilege to him, unleſs thereto be added a conſcientious obſervance of it.
2. For length of days, and long life, and peace ſhall they add to thee.
Paraphrase. 2. And to engage thee to this, I can give thee all aſſurance from God, that (beſide the endleſs advantages of another world) the promiſes of all the bleſſings of this life, ſhall be on this condition made good to thee; the prolonging of thy days here, and all manner of quiet, ſafety and proſperity accompanying it; not that no pious faithfull ſervant of God ſhall ever fall under any afflictions in this world, (for there are many ineſtimable benefits of thoſe changes ſometimes, for which God ſends them to thoſe he loves beſt) but becauſe in general obſervation, the moſt obedient pious perſons, by God's ſpecial bleſſing on them, and by the very temper of Chriſtian vertues, have a ſecurity of much greater wordly felicities (thoſe which are truly ſuch) than thoſe which make uſe of any unlawfull arts to gain, or encreaſe, or continue the riches or honours of this world.
3. Let not mercy and truth forſake thee, bind them about thy neck, write them upon the table of thy heart.
4. *or And find favour, and provide good in—So ſhalt thou find favour, and good underſtanding in the ſight of God and man.
Paraphrase. 3, 4. For example, there is no ſurer way to get the love and kindneſs of all, to be approved of, and highly eſteemed both by God and man, than to keep cloſe to the conſtant continual practice of all works of juſtice and mercy, and never to ſtray from them; never to meditate or attempt, much leſs to act the leaſt injuſtice, to be guilty of the leaſt deceit toward any, but to go about doing good to all, even to ſinners and enemies, giving, and forgiving. This courſe never did, nor ſhall fail to gain a good reputation, and even veneration among men, and is alſo ſecured of the favour and rewards of God; And beſides, that in the enjoying of theſe two, the main of the felicity of this life conſiſts, they ſhall alſo be means of accumulating all other proſperities upon us; They whom all men love and revere, will be in leaſt danger of being hurt by them, but on the contrary ſhall receive all aids and aſſiſtance from them, and they that have the favour of God, have therein a title to all auſpicious influences of his providence, which are the onelyonly ſure way to proſperity, here, and to all eternity.
5. Truſt in the Lord with all thy heart, and lean not to thine own underſtanding.
6. In all thy ways acknowledge him, and he ſhall direct thy paths.
Paraphrase. 5, 6. A ſecond duty that I ſhall recommend to thee, on the ſame account, as a ſpecial ingredient in thy proſperities, is the repoſing thy truſt entirely and cordially on God, ſo as not to rely on thine own wiſedom, contrivances, or artifices, to compaſs thy deſigns in this world, but to keep thy ſelf to the ways and means which God affords thee, and approves of; and this beyond all worldly policies will ſecure thee of a moſt happy, and eaſie, and expedite paſſage through all the dangers of this life.
7. Be not wiſe in thine own eyes, fear the Lord, and depart from evil.
8. It ſhall be †medicine, foreignhealth to thy navel, and ‖moiſting, ſuppling.marrow to thy bones.
Paraphrase. 7, 8. A third quality of the ſame form is humility, as that contains a very lowly opinion and conceit of ones ſelf, Rom. 12.16. and withall a tender awe and reverence to God, and fear of diſpleaſing him, a readineſs to obey him in all he ſhall require of us, a conſcientious abſtaining from all ſin, a conqueſt over the temptations of the world, or fleſh, an uniform obedience, in oppoſition to that pride, and contumacy, and deſpiſing of God, which the Pſalmiſt notes in the wicked, Pſal. 10.4. And nothing can more contribute to thy proſperity bodily and ghoſtly, than this. Confident overweening perſons run themſelves into ſtrange inconveniencies; but humility keeps men ſafe, makes them ſeek aid and help from others, and call conſtantly to God for that direction and aſſiſtance they ſtand in need of, and the rejecting and averting of all wicked propoſals ſecures us from them, and neither the moſt ſovereign medicines, nor the moſt plentifull proviſions of all things conducible to the body, tending and cheriſhing it as the Gardner doth his ground with continual watering, can contribute more to the acquiring of health and ſtrength and agility, and an athletick habit of body, than this one advantage of humility and conſcientious exact walking contributes to all worldly good ſucceſſes. As for ghoſtly health and ſtrength, which come wholly from the grace and ſpirit of God, that is in eſpecial manner promiſed to the humble and obedient, and withdrawn from the proud, or elſe repell'd by them.
9. Honour the Lord with thy ſubſtance, and with the firſt-fruits of all thine encreaſe:
10. So ſhall thy barns be filled with plenty, and thy preſſes ſhall burſt out with new wine.
Paraphrase. 9, 10. A fourth duty, that will tend extremely to the ſame end of advancing not onelyonly thy eternal but even thy ſecular intereſts, is a carefull conſtant paying to God all that he hath, by any law required of thee, (and even by voluntary oblations exceeding that proportion which is ſtrictly required) hereby acknowledging that all thou haſt cometh to thee merely from his bounty, and is no way owing to thine own labour or ſubtlety, but merely to his bleſſing. Of this ſort are the tithes and firſt-fruits, and all other payments among the Jews, due to the Temple, and the Prieſts, and other Officers of the Temple, (and in proportion, all that hath ever been conſecrated to God or his ſervice, in the Chriſtian Church.) And of this ſort alſo is the ſecond tithing, part whereof was ſpent at the feaſts, part aſſigned to the refreſhing of the poor, fatherleſs, &c.) (ſo was the ſecond tithing every third year, and ſo the gleanings of their harveſt, &c.) and being given to them is acceptable as given to God, and ſo is much to the honour of God, and an act of acknowledgment and thankſgiving to him (anſwerable to which is ſetting apart ſome conſtant conſiderable proportion out of our revenues, or gains, for a ſtock of charity to our poor Chriſtian brethren:) And if this duty be carefully, and liberally, and chearfully performed, merely on deſign to bleſs and praiſe God, and to provide for thoſe whom he hath appointed his proxies upon earth, to receive our works of piety and mercy, it ſhall be ſo far from leſſening thy ſtore, that it ſhall generally be a means of encreaſing it exceedingly Nothing ſhall more tend to the bringing down a bleſſing upon all thy undertakings, and ſo to the enriching thee, than this, ſee Mal. 3.10. Whereas they that withhold what is thus due, much more they that ſacrilegiouſly invade what is by others conſecrated unto God, or that oppreſs the poor, are to expect nothing but blaſts and improſperities, and beggery. It being ordinary for great eſtates, and whole families to be utterly waſted by theſe means, which yet according to wordly meaſures might expect to be moſt enriched and raiſed thereby.
11. My Son, deſpiſe not the chaſtening of the Lord, neither be weary of his correction.
12. For whom the Lord loveth he correcteth even as a father the ſon, ‖whom he accepteth.in whom he delighteth.
Paraphrase. 11, 12. It is true that every of theſe Aphoriſms premiſed muſt be underſtood with a limitation, or condition, leaving place for ſome mixtures of the croſs, which all men, in this valley of tears, as the puniſhment of ſin, muſt ſometimes expect, and pious men have no exemption from them; their greateſt temporal felicities come with ſome allay or daſh of afflictions, and perſecutions, Mar. 10.40. When theſe come, then is the ſeaſon of another ſort of (Chriſtian) vertues, patience, meekneſs, ſubmiſſion, not onelyonly to God's will, which may not be reſiſted, but alſo to his wiſedom, who can and doth chooſe for us that which is abſolutely beſt and moſt wholeſome, (though at the preſent dolorous and unwelcome) and from that conſideration ariſeth alſo matter of refreſhment and chearfulneſs, ſo far at leaſt, as that we be not diſcouraged in our courſe of piety, or any way tempted to ſlacken our zeal, or to diſcover the leaſt wearineſs or deſpondency of mind on this occaſion, (but rather to rejoyce and be exceeding glad, Matth. 5.12.) And this thou wilt find no difficulty to doe, if thou but conſider that as all afflictions come from God, ſo they are not acts of hatred in him, but preparatives to his favour and reconciliation, puniſhments indeed for ſin, but ſuch as God in mercy inflicts here, that he may not condemn with the world; the very ſame that the corrections of a Father to a Son, deſigned onelyonly to his good, and are therefore generally moſt frequent to thoſe Children, when they offend, whom the Parents love moſt tenderly; In them whatſoever is amiſs (or any way improveable) the Parents exceſſive love makes them very deſirous to amend it, and in Children correction is the moſt proper inſtrument of working that, and therefore they that are moſt loved are moſt chaſtened, and though they had offended, yet having corrected them, the Father receives them into favour again; and ſo it is with thoſe whom God loves moſt tenderly.
13. Happy is the man that findeth wiſedom, and the man that getteth underſtanding.
14. For the merchandiſe thereof is better than the merchandiſe of ſilver, and the *inc…m…, foreigngain thereof than fine gold.
15. She is more precious than rubies, and all the things thou canſt deſire, are not to be compared to her.
Paraphrase. 13, 14, 15. By theſe advantages of piety, in theſe ſo many premiſed inſtances, (to which many more might be added) it appears, how unvaluable a poſſeſſion it is, and what a rich acquiſition and treaſure that grace (by which feeble corrupt nature may be heightened and enabled to live after theſe ſo excellent divine rules) even ſuch, that all felicity in this world (to omit that infinitely more tranſcendent, the viſion of God in another life) is inſeparably annext to the conſtant perſevering practice of thoſe duties, which this onelyonly true wiſedom comprehends and preſcribes; and therefore we may ſurely conclude that whatſoever labour or coſt is laid out in the exerciſes thereof, will never be repented of; This voyage, though very ſhort, and †foreign, LXXII.eaſie, brings us home far richer merchandiſe, a much more plentifull encreaſe, by way of return, or harveſt, than all the traffick to the Indies for ſilver or gold, when it proves moſt proſperous. The pureſt gold, the moſt valued radient gems, whatſoever is moſt deſirable among men, is not in any degree equal to the advantages which come in to us thereby, even in this life, the joys and comforts of a good conſcience, in the works of juſtice, mercy, truſting, and owning, and keeping cloſe to God, humility, victory over the world and fleſh, works of piety to God and his Church, and our poor brethren, patience, conſtancy, chearfulneſs in afflictions, contentment in whatſoever ſtate, &c. 'Tis certain all the ſenſual joys or gains that come in by ‖foreign, LXXII.ſin can no way be compared with it.
16. Length of days are in her right hand, and in her left hand riches and honour.
Paraphrase. 16. In ſumm, all that is thought valuable in this world, a long life, and good old age, accompanied with competent wealth and dignity, is generally the reward of a pious life.
17. Her ways are ways of pleaſantneſs, and all her paths are peace.
Paraphrase. 17. And for pleaſure and quiet, and all manner of tranquility, which are the onelyonly advantages of a proſperous above an improſperous ſtate, the exerciſes of theſe and the like vertues yield them abundantly, and they that project to find them any where elſe, are ſure to miſs of them.
18. She is a tree of life to every one that layeth hold upon her, and *to them that retein her happy be. foreignhappy is every man that reteineth her.
Paraphrase. 18. But beyond all this which concerns the felicities but of a ſhort and tranſitory mortal life, piety hath the aſſurance of immortality, the reward of infinite, everlaſting bliſs is made over to it, by the mercies of God in Chriſt: As the Tree of life in Paradiſe was there placed by God, that they that eat thereof ſhould never die, ſo this of an obedient gracious life, hath the crown of righteouſneſs confirmed and ſealed unto it, and ſo not onelyonly the promiſes of this life, but of that which is to come; Thrice happy that man then, even every ſuch, that continues conſtant in that courſe.
19. The Lord by wiſedom hath founded the earth, by underſtanding hath he †prepared▪eſtabliſhed the heavens.
20. By his knowledge the depths are broken up, and the clouds drop down rain.
Paraphrase. 19, 20. What hath hitherto been ſaid belongs to created wiſedom, that which by the grace of Chriſt, men are enabled to attain, but there is an uncreated eternal wiſedom, Chriſt the eternal word, and wiſedom of the Father, by whom the whole world, and all things conteined therein were in the beginning created, from whence it is that ſo deep tranſcendent various wiſedom is diſcernible in the fabrick thereof: And as the creation, ſo the ſupport and preſervation of them is wholly imputable to this divine wiſedom. By the natural courſe of things, the water firſt encompaſſed the earth, as the air now encompaſſeth the terreſtrial globe, but had it continued ſo, it could not have been inhabited by men and beaſts, &c. therefore God in his all-wiſe diſpoſal brake open hollow receſſes and receptacles in the earth, whither thoſe waters ſhould retire, Gen. 1.9. and by that means dry land appeared, and the earth became fruitfull and habitable, and that water by certain ſubterranean paſſages was appointed to diſperſe it ſelf, and break out into ſweet and pleaſant ſprings, and partly by them, partly by rain, deſcending drop by drop ſoftly (and ſo as it may be ſuckt in by the earth) out of the clouds, all things below are watered, and refreſht, and grow fruitfull, and this moſt provident diſpoſition that the earth ſhould neither be drown'd with water, nor parched with drought, to which all the preſervation and fertility of things below are imputable, is an eminent work of this uncreated wiſedom, fit to be joined with that maſter-piece of wiſedom in the firſt Creation.
21. My Son, let not theſe depart from thine eyes, keep ſound wiſedom and diſcretion.
22. So ſhall they be ‖lives, foreignlife unto thy ſoul, and grace to thy neck.
Paraphrase. 21, 22. There cannot then be a better exerciſe for thee than daily to reflect on ſuch ſubjects as theſe, to behold and admire the various in…ffable wiſedom of God diſcernible in every part of the creation, and in his gracious providence continually watching over it: Such lectures and contemplations as theſe may teach thee ſolid durable wiſedom, (ſee Note on ch. 11. b.) and judgment in all thy ways, eſpecially that which conſiſts in the practice of all vertues, in which to walk is thine onelyonly wiſedom, and that which will heap all felicities of life upon thee, and ſet thee out moſt gratefully in the eyes of men, and obtein for thee from God alſo a crown of immortality and glory.
23. Then ſhalt thou walk in thy way ſafely, and thy foot ſhall not ſtumble.
24. When thou lieſt down, thou ſhalt not be afraid, yea thou ſhalt lie down, and thy ſleep ſhall be ſweet.
Paraphrase. 23, 24. Then having the paſs-port of a good conſcience, and all the ſecurity which God's guards of Angels can give thee, thou mayſt enjoy a quiet repoſe and fearleſs confidence in all thy enterpriſes, both abroad and at home, no real miſchief ſhall befall thee and thou ſhalt be free from thoſe perpetual affrightments that wickedneſs is attended and diſquieted with, thy ſleep ſhall not be diſturbed with diſmal phancies, continual fears and apprehenſions of dangers, but on the contrary, be quiet refreſhing and pleaſant to thee.
25. *thou ſhalt not be afraid foreign, LXXII.Be not afraid of ſudden fear, neither of the †tumult, ſee note …o chap. 1. ideſolation of the wicked, when it cometh.
26. For the Lord ſhall be thy ‖at or on thy ſide,confidence, and ſhall keep thy foot from being taken.
Paraphrase. 25, 26. Being thus ſafely lodged within the compaſs of God's providence and protect…o…, thou ſhalt have no cauſe to dread the aſſaults or malice of men, the wicked will be ready to malign and invade and ſo terrifie thee, break in upon thee on a ſudden, and unexpectedly, but thou haſt a ſure guard that will never fail thee, as long as thou keepeſt cloſe to God he will undoubtedly keep cloſe to thee, and defend thee from all miſchief.
27. Withhold not good from *the owner of it,h them to whom it is due, when it is in the power of thine hand to doe it.
28. Say not to thy neighbour, go, and come again, and to morrow I will give, when thou haſt it by thee.
Paraphrase. 27, 28. One duty, before intimated, v. 13. I ſhall eſpecially recommend to thee (for the ſecuring the foregoing promiſes of God's ſafeguard to thee) that of charity and mercy to thoſe that ſtand in need of it, and the readineſs and chearfulneſs of performing this when thou art furniſht with ability for it; If thou haſt plenty, and another poor brother wants, it is but juſtice and reaſon that thou relieve him, the law of doing as we would be done to, requires it, and God hath ſo unequally diſperſed the riches of the world, that the rich ſhould account himſelf God's ſteward, to diſtribute to the ſupply of the poor man's wants. What therefore is by this tenure from heaven the indigent man's right, do not thou defraud him of, nor detein it any time from him, when his needs exact it. It is the part of a covetous-minded man, when he is at preſent very able to give, to delay or procraſtinate; Beware of this when thou art any way tempted to it, be as ready and chearfull to give preſently, as he can be to receive it from thee.
29. Deviſe not evil againſt thy neighbour, ſeeing he dwelleth †in confidence foreignſecurely by thee.
Paraphrase. 29. But be ſure thou never ſo much as entertain any clancular deſign of hurting any man, eſpecially thy neighbour or friend that hath confidence of thy kindneſs; There is nothing more baſe and odious in the ſight of God or man, and which ſhall more provoke the divine protection, v. 26. to deſtitute thee, than this falſeneſs and treachery, and unprovoked malice.
30. Strive not with a man without cauſe, if he have done thee no harm.
Paraphrase. 30. Be thou carefull never to break friendſhip, or fall out with any man, or ſo much as enter diſputes of unkindneſs or quarrels with him, unleſs he have done ſomewhat unreconcileable with friendſhip, repaid thee injury for thy kindneſs.
31. Envy thou not the ‖man of violence, foreignoppreſſour, and chooſe none of his ways.
Paraphrase. 31. Thou haſt little reaſon to look with envy or emulation on the felicities or proſperities of wicked men, of thoſe particularly which invade and oppreſs others, and deſign, and ſometimes bring in great advantages and encreaſe to their own heap, by the rifling and plundering of others; Believe it, there is nothing more contrary to a durable proſperity: The leaſt or the greateſt injuſtice or rapine (whatſoever ſin it be of that kind that promiſeth moſt advantage) will in fine be found the moſt blaſting and inauſpicious, very unfit to be the object of thy envy or choice.
32. For the *deſertor, or tranſgreſſour.froward is abomination to the Lord, but his †counſel, or company.ſecret is with the righteous.
Paraphrase. 32. And the reaſon is clear; for as all proſperity, even of this world, is in the hand of God to diſpoſe of, ſo it is certain none have leſs pretence to his favour, the fountain of all good things, than theſe; Such tranſgreſſors and prevaricators, that violate all laws of God, and nature, and common humanity, are moſt deteſtable in the ſight of God; as he withdraws his grace from ſuch, ſo it is to be expected, that inſtead of bleſſing, he ſhall purſue and curſe them, blaſt all their former felicities. The juſt and upright, that will doe good to all, but injure none, the exact conſcientious dealers are the men to whom his favour and preſence, and ſo bleſſing, belongs, and none elſe have any right or pretence to it.
33. The curſe of the Lord is in the houſe of the wicked, but he bleſſeth the habitation of the juſt.
Paraphrase. 33. Nay not onelyonly the withdrawing of his auſpicious influences, but the heaping all maledictions and curſes upon whole families of the wicked, and all their poſterity, that continue in the ways, or make no reſtitution and ſatisfaction for the violences of their anceſtours, is with great reaſon to be expected from an holy and juſt Judge, all his bleſſings being, meanwhile, entailed on juſt and mercifull men, and their progeny.
34. Surely he ſcorneth the ſcorner, but he giveth grace to the lowly.
Paraphrase. 34. For the rule is of eternal truth concerning all God's diſpenſations, both ſpiritual and temporal, which tend to the felicities of this or another life, God withholdeth them from all thoſe which preſumptuouſly contemn and violate his law, and ſetteth himſelf as an enemy profeſtly againſt them. OnelyOnly his humble, pliable, docible, obedient ſervants, have the promiſe of his continued favour, and all the gracious effects of that, and the continual ſupplies and encreaſe of all good that they can ſtand in need of, in anſwer to their prayers in all lowlineſs of heart addreſt unto God, they being thus qualified to receive and make uſe of it.
35. The wiſe ſhall inherit glory, but ‖fools ſhall carry away ſ…ame.ſhame ſhall be the promotion of fools.
Paraphrase. 35. The concluſion then of theſe premiſes is, that good men ſhall meet with a ſure reward, though not as a ſtipend due to their works, yet as an inheritance by a mercifull Father made over to them, all comforts and advantages here, and eternal glory hereafter; but wicked irrational men, that deſpiſe all laws of piety and juſtice ſhall get nothing by all their artifices, oppreſſions, &c. but reproach and ignominy in this world, and eternal confuſion of face, rejection from the preſence of God in another world.
Annotations on Chap. III.
foreignV. 4. Good underſtanding] The Hebrew foreign, from foreign, to underſtand, ſignifies prudence, or intelligence, but in that ſenſe ſeems not to fit this place, or with any propriety to be joyned with favour, which is the favour, or kindneſs of others, nor will it eaſily be reſolved, in this ſenſe, what ſhould be meant by finding good underſtanding whether with God or man, unleſs the underſtanding be taken in the paſſive ſenſe, for that whereby God or man conſiders, or eſteems, or underſtands him that finds it, which is a mere Angliciſm, and hath nothing of Hebrew propriety in it. To avoid this inconvenience it would not be unreaſonable to take notice of another notion of the Verb in Hiphil for being happy, or proſperous, or ſucceſsfull: So Iſa. 52.13. Behold my ſervant, foreign, the Chaldee renders it foreign, ſhall be happy, and we in our Margent, ſhall proſper; So Deut. 29.9. that foreign, we reade, ye may proſper, and ſo the Chaldee foreign, may be happy; ſo Joſh. 1.7. the word is uſed in a place ſomewhat agreeable to this, where to obedience this proſperity is promiſed, ſee v. 8. And ſo Jer. 23.5. the King ſhall reign foreign and be ſucceſsfull or proſper, as the Chaldee and we reade it. And this ſenſe would much better accord with the Noun in this place, than the former of good underſtanding, rendring foreign, good ſucceſs, for then the promiſe of finding favour and good ſucceſs, both in the ſight of God and man, would ſignifie his obtaining all his deſires, or requeſts, that he makes to either, his being loved, and kindly treated by all, (and that a very fit reward for the juſt and mercifull man) and, under theſe two words, all manner of felicity; And ſo it would be of great affinity with that of Chriſt, Bleſſed are the mercifull, for they ſhall (indefinitely) obtain mercy. But after all this endeavour to clear the interpretation of theſe words, as they lie in our Copies, it is worth obſerving how the LXXII. have rendred them, by foreign, provide fair, or good, or honeſt things, for the Noun foreign, reading the Verb foreign, and ſo the other Greek Interpreters Aquila, Symmachus and Theodotion, appear to have done, who render it by the verb foreign, to conſider, or mark. From this reading of the LXXII. there is little reaſon to doubt, but the Apoſtle hath twice borrowed the phraſe, 2 Cor. 8.21. foreign, providing good things not onelyonly before God, but alſo before men, exactly anſwerable to the LXXII. here, foreign; So likewiſe Rom. 12.18. foreign, providing good things before all men; in both places applying it to works of mercy, (as here it is) in giving and forgiving: This repeated uſe of the phraſe by the Apoſtle, in all probability taken from hence, makes it reaſonable to propoſe this as the truer reading, not foreign, the noun, but foreign, the verb in the imperative; And thus indeed will it beſt agree with what goes before, for that is viſibly in the imperative mood, though we render it in the future thus, foreign, and find favour (and then it regularly follows) and provide good things before God and man, by providing good things meaning our enterpriſing and acting ſuch things as are eſteemed good and commendable in the ſight of God and man, (for this is but an explication of the finding favour) and ſuch, beyond all others, are works of juſtice and mercy, foreign, benefaction, and truth, of which the Heathen ſaid, that they were the two things common to men with God. Thus alſo it coheres with the former verſe in the vulgar Hebrew dialect, that being all along ſet in the imperative ſcheme, Let not, &c. bind them, write them, &c. and ſo alſo with the immediate conſequents foreign, truſt thou. And having the addition of ſo great an authority as that of the Apoſtle's to patronize it, I ſhall adventure to prefer this reading and ſenſe before any other, wherein alſo 'tis clear that all the Greek Interpreters render it.
foreignV. 6. Direct] foreign, in Hiphil, from foreign, rectus or planus fuit, ſignifies to make ſtraight, or plain, (the Arabick uſe it for explaining a difficulty in an Authour) The word is frequently applied to paths, or ways, foreign, ſtraight paths, Prov. 4.11. foreign, ſtraight ways, chap. 16.25. thence is foreign, a plain, or campania, or field, rendred foreign, the plain Joſh. 20. v. 8. and foreign, the plain country, Deut. 4.43. 2 Chron. 26.10. Jer. 21.13. and 48.8. Hence the verb in Hiphil is ſometimes rendred foreign, to make plain, Iſa. 45.2. and here, and chap. 11.5. foreign, to cut ſtraight, as chap. 11.7. foreign, to ſtraighten paths. This the Apoſtle expreſſes by foreign, Heb. 12.13. to make ſtraight paths for the feet, i. e. removing all ſcandals, or impediments out of them, that the lame or weak be not turned out of the way, which being there applied to the ſchiſm and hereſie of the Gnoſticks, which was the ſeducing of ſo many, the making ſtraight, paths is teaching, and ſetting up, and ſecuring the profeſſion of the true Catholick Doctrine againſt the ſcandals or ſeductions, the falſe doctrines, and unchriſtian practices brought in by them; and in like manner ſo is foreign, to cut ſtraight the word of truth, 2 Tim. 2.15. teaching and defending, clearing and plaining to others the word of truth, the path that every man is to walk in, in oppoſition to the hereſies, and ſcandals, and ſeductions of falſe teachers. And ſo foreign, Gal. 2.14. is to go in the path of plain Catholick doctrine, which they oppoſed, which there taught circumciſion. In conſequence to all this, the phraſe here of God's making plain his paths, muſt ſignifie God's removing all impediments out of his way, all unevenneſſes, ruggedneſſes out of his courſe, affording him all things that be required to an eaſie and happy paſſage, through the uncertainties, or difficulties, or encumbrances of this world, conducting him ſafely and eaſily to his journeys end; And the promiſe of that is here very fitly affixt to truſting on God, and adhering to him, acknowledging him in all our ways, taking him for our ſafe conduct, and ſteering all our actions by that compaſs, which his word and providence directs us to.
foreignV. 8. Marrow] The Hebrew foreign, from foreign, potavit, irrigavit, ſignifies watering, making to drink, moiſtening, ſuppling; It belongs primarily to watering of grounds, and thence to cattel, and to men, and is rendred foreign, drink, Pſal. 101.10. The LXXII. here render it foreign, care, the word that ſignifies the whole proviſion of dyet, and all that is uſefull for any man, and this in the greateſt plenty. They render it Hoſ. 2.5. by foreign, all things that are fit for one, and in that place it is obſervable, that after the mention of bread, and water, and wool, and flax, and oyle, all the neceſſaries of daily uſe for food, and rayment, &c. is added foreign, not my marrow, as we render it here, nor my drink, as there, for that was mentioned before, but as a general word comprehending at leaſt all that was not before named; the Chaldee reade all my food, the Syriack whatſoever was neceſſary to me, the Arabick whatſoever I had need of. As in the looking to a garden, the care of conſtant watering it, ſupplies it with all neceſſaries and advantages for fruitfulneſs. This word foreign the LXXII. elſewhere uſe for fattening, rendring foreign by it, ſo chap. 13.4. the ſoul of the diligent foreign ſhall be made fat, they reade foreign, richly provided for, and chap. 28.25. he that putteth his truſt in the Lord ſhall be made fat, foreign, by way of periphraſis, becauſe they that are thus carefully looked to, and furniſhed with all they can need, will thrive, and grow fat by that means. This proviſion therefore of all that any man▪ wants, proportionable to the diligent watering▪ of a garden, is that which is here meant by foreign.
V. 12. foreignDelighteth] The Hebrew foreign ſignifies to delight, or be pleaſed, and to be reconciled, or accept, or approve; That here it is to be taken in the latter ſenſe of accepting, approving, being reconciled, may appear 1. by the matter in hand, a Father's correcting his Son, which is not ſimply an effect of his being pleaſed with, or delighting in him, but is occaſioned by ſome fault which provokes his diſpleaſure: That which is obſervable of the Father's correction is, that it precedes the receiving him into his favour again, after the commiſſion of any fault; and then thus the ſenſe here is, that he chaſtens every ſon whom he receiveth to favour, reconciliation. 2. This appears by the LXXII. their interpretation of the word, which is from hence taken and uſed by the Apoſtle, Heb. 12.6. and ſo their interpretation authorized, which is foreign, whom he receiveth, thereby meaning not receiving him to be a Son, (for he ſpeaks not of the Father's act of adopting Children, but of ſuch as are born in the family, natural Sons) but receiving him to reconciliation, after any offence, and that is accepting him.
V. 19. Eſtabliſhed] foreign, foreignfrom foreign, which ſignifies both to prepare and to eſtabliſh, may here beſt be rendred in the former notion, not to import any difference between the heaven and earth in point of ſtability, whatſoever that may be thought to ſignifie, but onelyonly to refer to the firſt creation of them both, in the very ſame ſenſe as when the Pſalmiſt ſaith, by the word of the Lord were the heavens made, his word there, and his wiſedom here being all one, his uncreated word and wiſedom both, being the known title of Chriſt, by whom St. John tells us, Jo. 1.3. all things were made, and St. Paul, Col. 1.16. that by him were all things created that are in heaven and that are in earth, (by heaven and earth there ſignifying the whole world, as they muſt here alſo be underſtood, though they be ſevered, according to the manner of Scripture ſtyle, in enumerating the parts, when the whole is meant) and Heb. 1.2. by whom alſo he made the worlds. And thus all the ancient Interpreters render foreign, the Chaldee foreign, from foreign, to prepare or frame, and ſo the Syriack, and the LXXII. foreign, prepared, onelyonly the Latin have ſtabilivit, from whence it ſeems we took it.
V. 24. foreignLyeſt down] The Hebrew foreign ſignifies to lye, but that in a double ſenſe, firſt for reſting, or dwelling, 2. for lying down to ſleep; In the latter notion 'tis certainly taken in the latter part of the verſe, which makes it more probable that here it ſhould be taken in the former, elſe it will be tautological. Thus Lev. 26.6. in the ſame circumſtances as here foreign, and you ſhall lye, and none ſhall terrifie you, the Chaldee reade foreign, and ye ſhall dwell; and 1 Sam. 26. the people, foreign, lay round about, the Chaldee hath foreign, dwelt, ſo Hoſ. 2.18. foreign in Hiphil, I will make them lye, the Chaldee hath foreign, I will make them dwell ſecurely, and ſo the LXXII. foreign, I will make them dwell in hope, and accordingly here they reade foreign, if thou ſit down. By this rendring, it will be fitly oppoſed to walking in the way, v. 23. as dwelling at home to travelling abroad, and differenced from lying down to ſleep, in the end of this verſe, and ſo more fully expreſs the different ſtates of men, abroad, at horne, aſleep, and ſecurity in all theſe.
foreignV. 26. Thy confidence] The Hebrew foreign, light, fooliſh, inconſtant, is thought by antiphraſis to ſignifie conſtancy, hope, confidence, Job 8.14. where 'tis joyned with hope, and ſo we render it truſt; ſo Pſal. 78.7. they ſet God foreign, the Targum reade foreign, their hope or confidence, taking the prepoſition, as it is ordinary, for redundant. But there is another notion of foreign, for ile a part of the body, the place where the kidneys lye; Thus 'tis frequently uſed in Leviticus, and rendred foreign by the LXXII. and ſo Pſal. 38. foreign, my loins. And thus it may very fitly be rendred here [at thy ſide] as that notes proverbially thy helper, and ſo the Targum renders it foreign, for thy help, and the LXXII. paraphraſtically foreign, over all thy ways, but the Syriack foreign with thee, and the Latin literally in latere tuo, at or on thy ſide; and with that beſt agrees that which followeth, the keeping the feet from being enſnared or taken, for which the LXXII. again in their paraphraſtical manner, foreign, he ſhall ſupport thy feet that they be not ſhaken.
foreignV. 27. Them to whom it is due] The Hebrew foreign, ſignifies an husband, lord, maſter, poſſeſſour, or owner, and ſo ch. 1.17. foreign, owner or maſter of a wing] denotes a bird. In this ſenſe it is here uſed on purpoſe to ſhew the obligation that lyes on the rich to relieve the poor, the rich man's barn being, as the ſon of Syrach ſaith, the poor man's ſtorehouſe; and ſo (by equitable eſtimation founded in the command of God) that of thy wealth which he wants, he is the owner of, and thou wrongeſt and robbeſt him, if thou withholdeſt it from him. So Deut. 24.13. ſpeaking of the pledge of a poor man, and commanding to reſtore it before the ſun goes down, it is added, and this ſhall be thy righteouſneſs, this kind of mercy to the poor being a part of juſtice and righteouſneſs in the rich, and ſo foreign oft ſignifies foreign mercy. The Latin here, for want of conſidering this, have very much transformed this verſe, Noli prohibere benefacere eum qui poteſt, ſi vales, & ipſe benefac, Do not hinder him that is able to doe good, if thou art able doe thou alſo good. The Chaldee and Syriack take no notice of this word in their rendring. But the LXXII. ſet foreign, the poor for it, exactly according to the ſenſe, though nothing to the letter. The literal notation ought to be preferred, that it may teach us the right which the poor have to the rich man's charity.
foreignV. 30. Strive not] That foreign, from foreign, litigavit, ſignifies ſtriving, there is no doubt; The onelyonly queſtion is, whether that which is here forbidden, be with a friend, or any other man indifferently. To the latter the word foreign, with a man] inclines; but the foreign in the cloſe determins it to the former. For that ſignifies returning of evil, and that in theſe circumſtances muſt be the retributing evil for good; Thus then the whole verſe will be moſt literally rendred, Quarrel not, fall not out with a man without cauſe, (which the LXXII. moſt fully render foreign, fall not out with a man in vain, make him not an enemy of a friend) foreign, &c. unleſs he have, or if he have not returned evil to thee, as an explication of the foreign, without cauſe. And thus it ſhews the great advantages of friendſhip, ſuch as no man ſhould willingly or impertinently part with, as long as it may be kept; nothing but the breach of the laws of it on one ſide, (ſuch is falſeneſs, treachery, returning evil for good) can be a fit motive to break it off, or but leſſen it, to chide or quarrel, and ſo looſe the great pleaſure and benefit of uninterrupted kindneſs on the other. For the latter part the LXXII. reade foreign, leſt he work ſome harm againſt thee, adding this as an enforcement to the advice, becauſe of the advantages he hath to hurt thee above all others, by having been thy friend, and communicated of thy ſecrets.
V. 32. His ſecret] foreign as it ſignifies a ſecret, foreignſo alſo conſultation, familiar diſcourſe, or converſation, (ſee Pſal. 55.14. Note e) ſociety, ſo 'tis rendred elſewhere by the LXXII. Jer. 6.11. foreign, aſſembly, and Jer. 15.17. foreign, the place of counſel. This makes it unqueſtionable that their rendring in this place ſhould be read (without foreign, not) foreign, he aſſembles among the righteous. As for their note, that would have foreign ſignifie agere pro tribunali & longo ſubſellio, deal as judges with thoſe before their tribunal, in oppoſition to amice & familiariter, they conſider not (that which is the main objection againſt this reading) that the LXXII. being allowed and acknowledged to render foreign by foreign, it muſt neceſſarily follow, that if the Hebrew be true, which hath no negation, the negation muſt needs be quite contrary, to the original, and ſo no way of reconciling the LXXII. with it, but by leaving out the negation. This then being premiſed, the Septuagint's rendring will be very uſefull to the right underſtanding the verſe, and maintaining the oppoſition betwixt the firſt and ſecond part of it; In the firſt, the contumelious foreign, the deſer…our, tranſgreſſour, from foreign, receſſit, abberravit, foreign, ſay the LXXII. every wicked man is abomination to the Lord, i. e. ſuch as he averts, and avoids, and ſeparates from foreign, unclean or polluted before God, (for ſuch are ſhut out from the congregation) God will have nothing to doe with ſuch, withdraws his favour and grace from them, his ſpirit will not abide when unrighteouſneſs comes in, but with, or among the righteous is his counſel, i. e. he aſſembles, and congregates with ſuch, is to them, deals with them, as a friend, he favourably and amicably exhibits and preſentiates himſelf to ſuch, familiarly converſeth with them. And in this ſenſe the next verſe is fitly ſubjoyned to it, of God curſing the houſe of the one, and bleſſing the habitation of the other.
V. 35. foreignShame ſhall be the promotion of fools] All the difficulty of this paſſage will be removed by adverting to the notion of foreign the participle, from foreign, to lift up, or carry away, or bear. According to theſe ſeveral ſignifications, the LXXII. ſometimes render it foreign, to lift up, ſometimes foreign, tollo, to take away, and foreign, and foreign, and foreign, and foreign, and ſixteen times foreign. And in this latter ſenſe it ſeems to be taken here, the correſpondence with the former part thus inclining it. The wiſe ſhall inherit glory, i. e. receive it, carry it away, as victors their reward, or heirs the inheritance or poſſeſſions of their fathers, but fools (oppoſed to the wiſe) ſhall carry away (in oppoſition to the others inheriting) ſhame, the contrary to glory. Thus moſt of the ancient Interpreters render the place, the Chaldee, and fools, foreign, ſhall receive tribulation or diſtreſs, and ſo the Syriack foreign ſhall receive; and though the LXXII. reade foreign, exalted, yet this probably (as with them 'tis ordinary) in the other notion of the Hebrew; for elſe what ſhould they mean by their rendring? foreign, but the wicked have exalted ſhame, unleſs by exalting they meant receiving, or carrying it away. The Latin indeed have ſtultorum exaltatio ignominia, the exalting of fools is ſhame, and from them our Engliſh was ſurely derived, ſhame ſhall be the promotion of fools. To this they were lead by the ſingular number of the participle foreign, which they therefore render exaltatio, promotion; But the enallage, or change of numbers is ſo frequent, that nothing can be ſolidly concluded from thence, and the Chaldee, Syriack, LXXII, and Arabick all render it here in the plural, and therefore that can be no exception againſt a ſenſe that ſo well agrees with the context, which therefore muſt be preferr'd.
V. 5. For foreign, rely not, the LXXII. reade foreign, be not exalted, or puffed up, either by way of paraphraſe, or perhaps by errour of the Scribe, foreign for foreign, which Theodotion here uſeth, and ſignifies to rely.
V. 9. For foreign, from thy ſubſtance or wealth (or Mammon, ſaith the Chaldee) the LXXII. reads foreign, and ſo again for foreign, thine incomes, or encreaſe, they reade foreign, thy fruits of righteouſneſs, (which phraſe with light change the Apoſtle makes uſe of from them, 2 Cor. 9.10. foreign, the productions of your righteouſneſs; and Phil. 1.11. foreign, fruits of your righteouſneſs, &c.) Both theſe, with the liberty of Paraphraſts; not thinking that God will be honoured with any other part of our riches than that which comes from our juſt labours, and that is the fruit or production of our juſtice, or righteouſneſs; the hire of a whore, or price of blood might not be brought into the Temple. This makes it reaſonable to determin, that the like phraſe, 2 Cor. 9.10. is by analogy herewith to be underſtood for their wealth lawfully gotten, the encreaſe whereof he prays for, as the reward of their liberality, as here is promiſed, v. 10.
V. 13. For foreign, bringeth forth, they reade foreign, hath ſeen, for ſo comparing wiſedom to an hidden treaſure, ch. 11.4. and Matt. 13.44. ſeeing of that, and bringing it forth to light is all one; The Scholiaſt reads foreign, hath had it, i. e. gotten it.
V. 14. For foreign, for the merchandiſe of it is better than the merchandiſe of ſilver, and the income thereof (that which in the harveſt it yields the owner, ſo foreign, from foreign, in Hiphil, to bring in, ſignifies the fruits of the field, &c. which they bring home to the barn) than fine gold] they reade foreign, it is better to purchaſe that than treaſures of gold and ſilver. A perſpicuous paraphraſe.
V. 15. For foreign, and all thy deſires (or, taking the act for the object, the things thou canſt deſire) ſhall not be equall'd to it] they reade foreign, no wicked thing ſhall be weighed againſt it (for taking wiſedom for piety, all that is likely to come into competition with it is impius) adding over and above what is in the Hebrew, foreign, it is eaſily known to all that come near unto it, but all that is precious is not worthy of it. An addition purpoſely uſed to expreſs the deſirableneſs of wiſedom; that when it is beyond all things moſt precious, it is not difficult to be attained by any that hath a mind to it.
V. 16. For foreign, length of days, they more largely reade foreign, length of life, and years of life, which more confirms the conceit of Anto. Nebriſſenſis, that it refers to the cuſtom of numbring by the hands, and that by the right hand centuries are numbred, as unites and decads by the left, according to that of Juvenal of Neſtor, — jam dextra computat annos, he counts his years with his right hand, compared with Ovid's, Vixi annos bis centum, I have lived two hundred years. See him Quinquag. ch. xvi. which if it ſhould hold for the interpreting of the length of days, in the right hand, then by proportion the riches and honour being in the left hand, which is for the numbring of unites and decads, muſt denote a competency of each of them rather than the greateſt exuberance; and in that indeed the greateſt felicity conſiſts, the greateſt abundance bringing exceſſive trouble, and ſo diminution of felicity, whereas the competency hath all the advantages of wealth, and none of the encumbrances of it. But this, as moſt others of that Author, is but an operation of a refined wit; for ſure 1. the rewards of wiſedom are paid to men in this and other ages, wherein very few have attained to an hundred years; and 2. the felicities of living to that extreme old age, are not very diſcernible; and 3. the moderate length of age is as much preferrable before that as the competency of riches before the exceſs of them. The plain meaning is, that theſe are in the hands of wiſedom to give, not that the man reckons them in his hands; that wiſedom hath the diſpencing of all theſe bleſſings, holds one in one hand, the other in the other, the long life in the right, as moſt valuable, affording us the larger opportunities of ſerving God, and bringing in fruit to our account, in the other accompliſhments of temporal felicity, when in a plentifull or competent manner added to that; according to that promiſe, annext to the Fifth Commandment, long life in a Canaan, or fruitfull Land.
V. 18. For foreign, literally, and they that retein it, (from foreign, to hold) happy he, they reade foreign, to them that lean on her, as on the Lord, ſafe. This they do from the other uſe of foreign, for ſuſtenta…e, to ſuſtein, they that lean being ſuſteined by that they lean on. This makes it more probable that the reading v. 5. was foreign, rely not on thine own wiſedom but on God, foregoing, from whence the addition here of foreign, as on the Lord, ſeems to be taken. Then for foreign, that is but a paraphraſe of foreign, ſafety, and happineſs being all one, and wiſedom's being ſafe to them, ſignifying its being the authour of all ſafety. This change ſeems to be cauſed from foreign being in the ſingular number, when foreign was in the plural; but nothing is more ordinary than ſuch changes. If it here import any thing, it is that every ſuch perſon is happy.
V. 21. For foreign, let them not depart from thine eyes, they reade (and the Apoſtle, Heb. 2.1. ſeems to take the phraſe from them) foreign, do not thou flow, or run away, be not thou poured out like water, their going from thee, or thou from them being all one, ſuffer not theſe things to run from thee, or thy ſelf from them, as water doth when 'tis let out of a veſſel, but keep, &c.
V. 22. For foreign, and they ſhall be life or lives to thy ſoul, they reade foreign, that thy ſoul may live; After that verſe they add foreign, and it ſhall be healing to thy fleſh, and proviſion to thy bones, an inſertion clearly from v. 8.
V. 28. For foreign, and it is with thee, they reade paraphraſtically foreign, thou being able to doe good, adding over and above the Hebrew, foreign, for thou knoweſt not what the next day ſhall beget, (i e. how thou mayeſt be diſabled or hindred by that time, if thou thus defer it) a proverbial ſpeech to which S. James refers, Ja. 4.14.
V. 31. For foreign, &c. Envy not the man of violence, and chuſe none of his ways, they reade foreign, poſſeſs not the reproaches of wicked men, neither envy the ways of them; for foreign, emulate or envy, reading, it ſeems, foreign, from foreign, to acquire or poſſeſs, (which they the rather did, becauſe in the latter part they thought foreign fitly rendred foreign, emulate) which being ſo miſtaken, they were to add ſomewhat (to ſupply the Ellipſis) which might be poſſeſt, as the man of violence could not, and this cauſed the addition of foreign, contumelies, whether in the active ſenſe, the wrongs, and contumelies which they deal out to others, or the reproaches that fall upon themſelves for their ſins, even their puniſhments in this world. As for foreign, that ſtyle fitly denotes the oppreſſours, violent, or injurious.
V. 34. For foreign, ſurely he derideth the deriders, from foreign, deriſit, they reade foreign, God reſiſteth, is ſet againſt the proud, fully expreſſing the ſenſe, (though not literally the words) for as thoſe that violate and deſpiſe God's Law, are the proudeſt rebels, ſo God's ſetting himſelf againſt them (contrary to the giving them grace in the latter part) is the ſcorning of them, the not hearkening to, or relieving their greateſt wants. And in this their rendring (onelyonly changing foreign, Lord, into foreign, God) two Apoſtles recite this verſe, Jam. 4.6. and 1 Pet. 5.5.