Works Volume 4, Chapter 8
CHAP. VIII.
1. DOth not wiſedom cry, and underſtanding put forth her voice?
2. She ſtandeth in the *head,top of high places, by the way, in the †midſtplaces of the paths.
3. She crieth at the ‖band or ſide of the gates,gates, at β the *…uth,entry of the city, at the coming in at the doors.
Paraphrase. 1, 2, 3. In this is the infinite goodneſs and abundant care and ſolicitude of God expreſſed, that when they provoke him in the higheſt meaſure to leave them to their own ungodly deſires and purpoſes, and to forſake them utterly without ever recalling them to repentance; he contrariwiſe is moſt importunate in his calls to them, by the law of reaſon and conſcience in the heart, by voices from heaven, by judgments, by mercies, by Moſes and the Prophets, and at laſt, when all other means were ſucceſsleſs, by his own Son, God-man, the great Prophet fore-promiſed, and after him, by the deſcent of his Holy Spirit on the Apoſtles, commiſſionated by him; by theſe ſo many diſtinct articulate ways of revelation, making known his will to them in ſuch a manner, as if he were reſolved to leave no one man in the world ignorant of his duty, and of his own neareſt concernments in the diſcharge thereof. Should divine knowledge be imagined to be an Herald with a Trumpet in his hand, or a Crier with his Oies ſounded aloud, in the preſence of the whole world, on a place of the greateſt advantage to be heard, in thoſe meetings of ways, entrances into cities, and houſes, that no man living might poſſibly be left ignorant of that which is proclaimed, it could not by that means be more audible, and leave mankind more inexcuſable in going on in their ſinfull ways than now it is, and doth by means of thoſe loud calls that God hath vouchſafed to the world.
4. Unto you, O men, I call, and my voice is to the ſons of men.
Paraphrase. 4. And is it not a great enhanſement of the mercy to mankind that when a multitude, whole legions of Angels were fallen into an abyſs of ſin and miſery, as well as mankind, yet this favour being not ſhewed to any one lapſed Angel of all that multitude, all the whole race and kind of men were thus graciouſly conſidered by God, as to have God's calls, nay his Son Chriſt, the moſt articulate calls, communicated to them, Gentiles, the moſt idolatrous, polluted Gentiles, as well as Jews, the moſt proud provoking, rebellious, crucifying Jews, all of each ſort, redeemed by him, and no one of all mankind left out of that purchaſe, and his calls to repentance diſpatched to all by the Apoſtles, in his name preaching pardon for what was paſt, and now commanding all men every where to repent. Act. 17.30.
5. O ye ſimple, underſtand †cunning, foreign, LXXII. aſtutiam, Lat.wiſedom, and ye fools be ye of an ‖underſtand with, or in the heart, foreignunderſtanding heart.
Paraphrase. 5. And the interpretation of that is, that they ſhould reſcue themſelves from the reproach and wretched effects of the utmoſt folly, judge what the rules of true wiſedom, or but craft and ſubtlety, and care of their own intereſts, will exact from them, and ſet cordially, and reſolutely to the practice of it.
6. Hear, for I will ſpeak of excellent things, and the opening of my lips ſhall be right things.
Paraphrase. 6. This certainly may deſerve audience from us, being a moſt venerable and excellent ſubject, and all other knowledge unworthy to compare with it, either for profit or certainty.
7. For my mouth ſhall ſpeak truth, and wickedneſs is an abomination to my lips.
8. All words of my mouth are in righteouſneſs, there is nothing *wrong …r crooked, foreignfroward or perverſe in them.
9. They are all plain to him that underſtandeth, and right to them that find knowledge.
Paraphrase. 7, 8, 9. The precepts which thus are given us by God, in order to the regulating our lives, are moſt juſt and righteous precepts, moſt extremely far removed from all iniquity or impurity, ſuch as the law of reaſon in men's hearts, if it do not exact of all men, doth applaud and highly approve in thoſe that practiſe them. OnelyOnly thoſe that go on in their wicked courſes obſtinately and imperſwaſibly, that keep at a diſtance from them, that never had the leaſt experience of the pleaſures which vertue yields, they may doubt of the reaſonableneſs of theſe precepts, imagine them too ſevere, deſign'd to betray them to a joyleſs life. But for all that apply themſelves to true wiſedom, moderation of affections, acting according to rules of vertue, as they are moſt plain and obvious to be underſtood, as viſible as what is directly before me, ſo are they moſt agreeable to the better part of the man, to reaſonable and ingenuous nature.
10. Receive my inſtruction, and not ſilver, and knowledge rather than choiſe gold.
11. For wiſedom is better than rubies, and all the things that are to be deſired are not to be compared to it.
Paraphrase. 10, 11. And indeed, if the compariſon ſhould be made betwixt the practice of vertue in the one ſcale, and all the ſilver and gold and moſt precious ſtones, and whatſoever is moſt valued and eagerly purſued among men, it is certain the amiableneſs and true excellency of the former, would in any ſober man's eſteem, infinitely outweigh all the reſt amaſſed together. All that outward plenty and ſplendour can never make any man contented, much leſs happy; but generally brings additions of fears and turmoils, and ſo of miſeries to the poſſeſſours: OnelyOnly the practice of all vertue (moral and chriſtian) are the foundation and matter of a pure immixt, ſubſtantial, laſting ſatisfaction and happineſs to all that are uniformly exerciſed therein.
12. I wiſedom dwell with †cunning, ſee v. 5.prudence, and find out ‖the knowledge of m… chinations.knowledge of witty inventions.
Paraphrase. 12. And let all the cunning and ſubtlety in the world combine in the moſt dextrous artificious projects, which wicked men uſe in the bringing their unjuſt machinations to paſs; the practice of vertue conſtant and uniform, will be able to outvie and outwit them all; and though at firſt, the ſubtlety of the world may ſeem to get the ſtart, yet vertue will carry it at long running, and in fine, approve it ſelf the onelyonly true policy.
13. The fear of the Lord is to hate evil; pride and arrogancy, and the evil way, and the froward mouth do I hate.
Paraphrase. 13. This vertue if it be ſuch as will approve it ſelf to God, conſiſts in the forſaking of every wicked way, it being certain that not onelyonly ſome, but every ſort of ſuch, in thought, deed and word, is moſt deteſtable in the ſight of God. The wiſedom that is from above, is extremely oppoſite to pride and haughtineſs of mind, and to every wicked work and word; and therefore ſuch muſt our practice be, never indulging to any known ſin of any kind, but on the contrary, uniformly averting and deteſting and abſtaining from all ſuch, whatſoever the temptation be.
14. Counſel is mine, and *ſubſiſtence ſee ch. 2. note b.ſound wiſedom, I am underſtanding, I have ſtrength.
Paraphrase. 14. And as this is the onelyonly true wiſedom (ſuch as will make us moſt like unto God) ſo is it alſo the beſt ſort of ſecular policy, tending moſt to our preſervation in this world; no outward fortifications can ſo ſecure us againſt all miſchief as this; and this, both upon terms of reaſon, what is rationally to be expected, for who will harm you, if you be followers of that which is good? 1 Pet. 3.13. and upon the enſurance of God's providence, which will watch over ſuch peculiarly, without which guard of his no other means can ſecure any.
15. By me kings reign, and princes decree juſtice.
16. By me princes rule, and nobles, even all the judges of the earth.
Paraphrase. 15, 16. And as for private men in their ſeveral capacities, ſo for Kings, Princes, Nobles, and all the Judges and Magiſtrates of this world, there is nothing can more ſecure them in their ſeveral ſuperiour orbs and ſpheres of motion, than the exact obſervation of thoſe rules which piety directs to, ſtrict juſtice in all their undertakings, never varying from that, on any ſeeming reaſons of ſtate; It being moſt certain, as it is moſt regular, that as all power comes down to Princes from God, a ray derived from that fountain of light, his ſupreme power, Rom. 13.1. (and when it comes into the hands of oppreſſing Tyrants, it is not without God's ſpecial providence, thus ſcourging the peoples ſins, as *De C…vit. Dei, l. 5. c. 19St. Auſtin concludes from this, and another Scripture) ſo the onelyonly means duly to manage this policy, and to ſecure it to them, is the regulation of it, and all their affairs, by thoſe laws which God hath preſcribed them. (Thoſe Princes which with Solomon make wiſedom their option, which if they beg of God, and ſincerely labour for, before wealth, or any thing elſe, ſhall be ſecured hereby of thoſe additions, the greateſt abundance of all worldly bleſſings, peace and plenty, and dignity in this world.)
17. I love them that love me, and thoſe that ſeek me early ſhal… find me.
Paraphrase. 17. And the reaſon is clear; thoſe that adhere to God, God will adhere to, and patronize, and take all care of them; and in that all ſafety conſiſts; and thoſe that conſtantly pray for God's directions, (being duly qualified to receive) ſhall not miſs of them, and having and cleaving ſtedfaſt to them all felicity is conſtantly conſequent thereto, (which concludes for Princes as well as all other men, that true piety is the onelyonly policy for the perpetuating their power and proſperity.)
18. Riches and honour are with me, yea durable riches and righteouſneſs.
Paraphrase. 18. For certainly God is the diſpoſer of all the wealth and honours of this world, ('twas but a boaſt of Satan's, to aſſume, that they were in his power to give them to whomſoever he pleaſed) and the onelyonly way to perpetuate either of theſe to our ſelves and our poſterities, is to keep cloſe to thoſe rules of exact righteouſneſs of all ſorts, performance of all duty to God, to man, and to our ſelves, which he requires of us, and wherein our wiſedom truly ſo called conſiſts.
19. My fruit is better than gold, yea than fine gold, and my revenue than choice ſilver.
Paraphrase. 19. But beſide this, the advantages of true piety are infinitely greater than ſuch inferiour acquiſitions can amount to; All the wealth of the world ammaſt together, is not fit to be compared with the one benefit and comfort of a good conſcience, with the great tranquility and peace which that affords in general, and the practice of every particular vertue, juſtice, charity, ſobriety, meekneſs, contentedneſs and the like, the ſatisfactions that reſult to the ſpirit of a man from the conſtant exerciſe of all and each of theſe are ineſtimable.
20. I lead in the way of righteouſneſs, in the midſt of the paths of judgment,
21. That I may cauſe thoſe that love me to inherit ſubſtance, and I will fill their treaſures .
Paraphrase. 20, 21. This kind of wiſedom is of a vaſt extent, belongs to all the actions of private and publick life, juſtice in all our tranſactions, but eſpecially in government and judicature, and the practice, exact practice of thoſe rules, which God gives for the conducting each of theſe, as it renders us acceptable to him, and cannot miſs of a future eternal reward and crown of glory, ſo it is the foundation of all durable wealth and proſperity in this life. No inheritance deſcends more ſurely upon an eldeſt ſon from his Father, than thoſe ſeem to be entailed on the exerciſe of theſe vertues. A man would think that God had no other deſign in preſcribing theſe, than by that means to enſure all felicity in the greateſt abundance upon us.
22. The Lord poſſeſſed me in the beginning of his way, before his works of old.
23. I was ſet up from everlaſting, from the beginning, or ever the earth was.
24. When there were no depths, I was brought forth, when there were no fountains abounding with water:
25. Before the mountains were ſettled, before the hills was I brought forth:
26. While as yet he had not made the earth, nor the †valleys.fields, nor the higheſt part of the duſt of the world.
Paraphrase. 22, 23, 24, 25, 26. And indeed there will be no wonder in all this, when it is conſidered that the wiſedom which directs us to all this, is but a ray of that eternal wiſedom of the Father, the Word and Son of God, which in the fulneſs of time was to be incarnate (on purpoſe to call mankind to repentance, to redeem us from all iniquity, and purifie to himſelf a peculiar people zealous of good works, to give us the moſt divine ſublime precepts and promiſes, and grace to perform the one and embrace the other) but before all time was preſent with God, through that eternal ineffable generation, from everlaſting, before any part of this world, earth, ſea, fountains, hills, valleys or mountains were created.
27. When he prepared the heavens, when he ſet a compaſs upon the face of the depth,
28. When he eſtabliſhed the clouds above, when he ſtrengthened the fountains of the deep;
29. When he gave to the Sea his decree, that the waters ſhould not paſs his commandment, when he appointed the foundations of the earth;
30. Then was I by him as one brought up with him, and I was daily his delight, rejoycing always before him.
31. Rejoycing in the habitable part of his earth, and my delights were with the ſons of men.
Paraphrase. 27, 28, 29, 30, 31. So likewiſe in the creation of the Univerſe, that admirable work of divine wiſedom, wherein the circle of the heaven was framed encompaſſing the air and ſuperiour abyſs, wherein the waters in the clouds, and thoſe in the bowels of the earth were aſſigned their manſions, wherein this globe of earth and ſea were ſo formed, that the one ſhould be confined to its channel, the other ſtand firm on its baſis; this eternal Word, and wiſedom of the Father was the great artificer, by which all was framed, inſeparably united, the Son to the Father, and as a Counſellor joining in all the wiſe fabrick of the Univerſe, and all therein contained: All which being formed by infinite wiſedom, all was exceeding good, and beautifull, and delightfull to the Creatour. And though it were ſo, yet the creating of mankind was a ſpecial and principal piece, whereto the whole Trinity was ſummoned, Gen. 1.26. and about this one ſort of creature, when created, God took ſpecial delight to be employ'd, as bearing his image, in a ſpecial manner, and when that by ſin was defaced, immediately this wiſedom of the Father was promiſed to be incarnate, to unite it ſelf to our humane nature, thereby preferring it before the very Angels, on purpoſe to redeem and reſtore us to purity.
32. Now therefore hearken unto me, O ye children, for bleſſed are they that keep my ways.
33. Hear inſtruction, and be wiſe, and ‖fruſtrate it not, ſee note on ch. 1. hrefuſe it not.
34. Bleſſed is the man that heareth me, watching daily at my gates, waiting at the poſts of my doors.
35. For whoſo findeth me findeth life, and ſhall obtain favour of the Lord.
Paraphrase. 32, 33, 34, 35. Theſe conſiderations put all together (the all kind of advantages from obedience to the divine commands of God, and their flowing from that eternal wiſedom of God whereby the whole world was deſigned and created, and ſo unqueſtionably the moſt divine and excellently wiſe, and ſuch as the eternal Word and Son of God was to be incarnate in our fleſh to exemplifie and oblige to this practice) may make it moſt perfectly reaſonable for all that conſider themſelves, their preſent or future weal, to ſet to this exerciſe diligently and conſtantly (ſee Luk. 11.28.) as the onelyonly way to all kind of felicity; not to fruſtrate ſo great a mercy as is the inſtruction of God himſelf who certainly knows what is our beſt and wiſeſt courſe, and therefore preſcribes it us, becauſe he knows it moſt agreeable to the better part of us, but to apply themſelves to it, moſt ſolicitouſly, conſtantly, and unweariedly, as that which is made up of all kind of felicity, makes life worthy to be called life, prepares them that live well here for that favour of God which will never deny them any good thing here, and will over and above reward them for being thus happy here, with an eternal immarceſcible crown of glory hereafter.
36. But he that ſinneth againſt me, wrongeth his own ſoul; all they that hate me love death.
Paraphrase. 36. Whereas the neglect of theſe precepts is the greateſt treachery againſt ones ſelf, the going on in any courſe of ſin, is the immerſing him in an abyſs of preſent wretchedneſs, the engaging him in certain eternal woes hereafter. So that every wicked man ſtands off on terms of the utmoſt defiance to wiſedom, and is onelyonly in love with ruine and deſtruction, refuſeth happineſs when it is put into his hand, when he is courted to it, and wooes and importunes miſery, caſts himſelf away, and his body and ſoul to all eternity, for that that yields him the leaſt fruit in the enjoyment.
Annotations on Chap. VIII.
V. 12. Witty inventions] From foreign, excogitavit, is foreign, and foreign, counſel, machination, moſt frequently in an ill ſenſe; ſo Lev. 19.29. it is rendred by the Chaldee foreign, the counſel of the wicked, and by the LXXII. foreign, wickedneſs; and Prov. 12. v. 2. foreign, a man of cogitations, is by the Chaldee foreign, a wicked man, and ſo by the LXXII. foreign, a wicked man: and accordingly here foreign muſt be rendred the knowledge of machinations, which if it be in an ill ſenſe of machinations, then the finding them will be the finding them out, diſcovering and defeating and fruſtrating all ſuch the craftieſt contrivances of worldly and wicked men; but it may be alſo in a good ſenſe, and then it is the finding, i. e. the obtaining and acquiring them; and thus it beſt agrees with the beginning of the verſe, where of this true i. e. practical wiſedom it is ſaid, that it dwells with foreign, i. e. ſubtlety, cunning, craft, as before, v. 5. contrary to ſimplicity and deceivableneſs, and ſo the full importance of the place is, that this kind of wiſedom, the practice of vertue, though it be not ſo eſteemed, but be under the contrary prejudice is indeed the onelyonly true ſubtlety. The LXXII. reade foreign, I invoked knowledge and cogitation, reading, it ſeems, foreign, and cogitations, and ſo doth the Chaldee and Syriack, foreign, knowledge, and cogitations.
V. 22. Poſſeſſed one] The Hebrew foreign is thus moſt literally rendred, from foreign, to poſſeſs; But it muſt be remembred, that this poſſeſſion is ſometime acquired by begetting, as the Son is certainly to be reckoned among the poſſeſſions of the Father, as well as the Servant which is brought up by him, or the Cattel or Houſe in like manner; ſo Gen. 4.1. upon the birth of Cain, Eve ſaith foreign, we render it I have gotten a man, &c. And Zach. 13.5. foreign is rendred by the LXXII. foreign, begat me. This makes it reaſonable to beſtow ſome conſideration on the reading of the LXXII. in this place, where we have it rendred, foreign, The Lord hath created me in the beginning of his ways, on, or over his works. That foreign, created, is miſtaken for foreign, or foreign, poſſeſſed, was St. Jerom's conceit, on Iſa. 26. and is obvious to imagine becauſe that will be directly anſwerable to the ordinary notion of foreign, for poſſeſſing, and becauſe Aquila reads expreſly foreign, poſſeſt me. But beſide that the Ancient Fathers before St. Jerome, follow this reading of the LXXII. which now we have, 'tis evident the Chaldee concur in it, foreign, created me. And the Son of Sirach more than once tranſcribes it, ch. 1.4. foreign, wiſedom hath been created before all things, and v. 9. foreign, the Lord himſelf created her, and ch. 24.9. foreign, he created me from the beginning before the world: And Gen. 14.19. the ſame word foreign is by the LXXII. rendred foreign, where ſpeaking of God, they reade foreign, who created heaven and earth. And ſo the Latin, creabit: and in all probability the phraſe belongs to the great Title of God as Creatour. This onelyonly is, to this matter, worthy to be obſerved, 1. that foreign which here the Chaldee uſe, though it be uſed of Creation, Gen. 1.1. and in other places, yet it is alſo taken in a greater latitude for any kind of production, ſo Job 3.3. ſpeaking of birth, and conception, the Chaldee reade foreign for the latter of theſe, and Pſal. 51.12. foreign is uſed, which we render create a clean heart, but that evidently in the notion of making, and Pſal. 102.18. the people foreign, that ſhall be born, not created. And ſo Pſ. 104. ſpeaking of the creatures of the world already made, which at God's hiding his face is troubled, at his taking away their breath, die, v. 29. 'tis added, thou ſendeſt forth thy ſpirit, they are created— which what it ſignifies, is made evident by the following words, thou reneweſt the face of the earth; 2. that when it ſignifies Creation properly and ſtrictly ſo called, then the LXXII. do not render it by the word foreign, but foreign, as Gen. 1.1. they have foreign, the Lord made the heaven and the earth; and ſo the Authour of the Book of Maccabees, 2 Mac. 7.28. ſpeaking of the Creation foreign, God made them of that which was not; and the Authour to the Hebrews, ch. 11.3. uſes foreign, being framed, and foreign, being made, ſpeaking of the Creation, but not foreign; 3. that this word foreign here uſed is frequently found in the looſer notion for any kind of production; and yet more looſely for ordaining or appointing, and ſo is not peculiar to that which we ordinarily call Creation, or which the Arians meant by it, viz. production out of nothing. So when Ecclus 7.5, 'tis ſaid of huſbandry that 'tis foreign, we render ordein'd of the moſt High, and ch. 38.1. of the Phyſician that foreign, God hath created, i. e. appointed him, and ch. 40.10. foreign, death and bloodſhed, ſtrife and ſword are created, i. e. appointed for the wicked. If we ſhould here take it in this notion, then foreign, would be (not he created, but) he ſet me over his works, viz. thoſe which ſhould after be created, or for his works, for the creating them; and to that agrees v. 23. I was ſet up and conſtituted from everlaſting, But if we ſhall rather take it to denote generation, then as it beſt accords with v. 24, and 25. ſo that at utmoſt it will conclude no more than what the Church hath always thought of the eternal generation of this wiſedom of the Father, the Son of God, without the leaſt ſhew of patronizing the hereſie of the Arians, who from hence conclude the ſecond perſon to be foreign, a creature created out of that which was not, out of nothing, as all the viſible world was. Thus 'tis certain St. Cyprian interpreteth it, in the beginning of his ſecond book againſt the Jews. Chriſtum primogenitum eſſe, p. 205.& ipſum eſſe ſapientiam Dei, per quam omnia facta ſunt, apud Solomonem in paroemiis: Dominus condidit me initium viarum ſuarum in opera ſua, &c. that Chriſt is the firſt begotten, and that he is the wiſedom of God, by which all things were made, is teſtified by Solomon, in the Proverbs, The Lord framed me the beginning (taking foreign in the ſenſe of a noun) of his ways, on, or over his works. p. 297. A.So Tertullian adverſus Hermogenem, c. 18. ſophiam condit, & generat in ſemetipſo; Dominus, inquit, condidit me initium viarum ſuarum in opera ſua. God framed and generated wiſedom in himſelf, as in Solomon wiſedom ſaith, the Lord framed me, &c. So Lactantius, de ver Sap. p. 281.l. 4. p. 281. Ipſe eſt filius qui per Solomonem locutus eſt, Deus condidit me in initio viarum ſuarum in opera ſua, &c. It is the very Son of God which ſpake by Solomon, The Lord framed me in the beginning of his ways, for, or over his works, &c. adding that he was by Triſmegiſtus called foreign, God's builder, and by Sybilla foreign, God's counſellour, becauſe he was furniſhed by God with ſo great wiſedom and power, that God uſed his counſel and miniſtery in the building of the world. Of the force of this place, under the ſtyle of Dominus condidit vel creavit me, The Lord hath framed, p. 223.or created me, ſee S. Hilary de Synodis adver. Arianos, where though he oppoſe and anathematize the Arians concluſion that Chriſt is a Creature, meaning one created out of nothing, or that had any beginning of being, yet he infers hence the generation of Chriſt, and the immutable nature of God, quae creavit ex ſeipſa quod genuit, which created out of it ſelf that which is begot, and concludes that the profeſſion of the natural generation extinguiſhes the hereſie and wicked opinion of being a Creature of God, out of nothing. And ſo †C…m. in Proverb. T…m. VIII. p. 84.S. Jerom, though he change the tranſlation, and reade poſſedit me, the Lord poſſeſſed me, in the beginning of his ways, (and on ‖Tom. IV. p. 96.Iſa. 26. reſolve that it is an ill reading, quaedam etiam exemplaria male pro poſſeſſione habent Creaturam, (foreign) ſome Copies reade amiſs, creating for poſſeſſing) yet he allows, and makes no change in this part of the ſenſe, Vox Chriſti, ſaith he, qui vera eſt Patris Sapientia, quae ante omnem Mundi Creaturam ineffabiliter ex Patre genita, &c. it is the ſpeech of Chriſt, who is the true wiſedom of the Father, which before the Creation of the world, was ineffably begotten of the Father. By all this it appears 1. how little reaſon there is to imagine a falſe reading in this paſſage of the LXXII. 2. how little cauſe to fear any advantage to the Arian hereſie from hence, when the Fathers, as before, ſo in their diſputes againſt the Arians, acknowledge this reading, and 3. that the words thus read, are favourable to nothing but that Catholick Doctrine of the Church concerning the eternal generation of the Son of God, and ſo aſſure us, that this part of the deſcription of Wiſedom is to be interpreted peculiarly of this uncreated Wiſedom of the Father, his eternal Word or Son, though the former part, from the beginning of this Chapter to ver. 22. be intelligible of the Law of God, as that is revealed to us (but that again moſt eminently by Chriſt, ſince his Incarnation) yet not without ſome reflexion on this eternal Son of God, in the ſublimer ſenſe, as when v. 15. it is ſaid, By me Kings reign, reſpecting (at leaſt not excluding) Chriſt as God, whoſe Ordinance it is by which they reign. Accordingly Euſebius, Eccl. Hiſt. l. i. c. 2. deſigning to ſhew that Chriſt was foreign, a being before the world, living and ſubſiſting with the Father and God of all, miniſtring unto him for the framing and building of all things that are made, called the Word and Wiſedom of God, brings together theſe paſſages, by me Kings reign, &c. and foreign, &c. the Lord hath created or begotten me in the beginning of his ways, &c. as the LXXII. now hath it. In the ſame ſenſe we muſt underſtand v. 23. where foreign, I was anointed, ordeined, conſtituted, or as the Interlinear, principatum habui, I had the principality, becauſe princes uſed to be anointed, is by the LXXII. rendred foreign, he hath founded me before the Age, i. e. from all eternity conſtituted me as the foreign of the future Creation.
V. 26. The fields] What foreign here ſignifies, is matter of ſome doubt; The Chaldee and Syriack render it foreign, which the Tranſlatour of the one interprets flumina, rivers, of the other torrentes, torrents, and ſo the vulgar Latin reade, flumina, rivers, but the LXXII. foreign, uninhabited places. The Hebrew foreign, ſignifies abroad, or without doors, and ſo the plural foreign, the fields, or deſarts, (all that is without doors) in oppoſition to Towns and Cities, the places where men dwell. This is wont to be called ager, the field or countrey, and ſo may well be meant by the LXXII. their foreign, which are not inhabited, and ſo I ſuppoſe, both the Chaldee and Syriack muſt be underſtood alſo, the word foreign, ſignifying valleys, as well thoſe without, as with water, (and indeed from foreign, haereditavit, poſſedit, inheriting, poſſeſſing, any poſſeſſion or inheritance.) ſo Gen. 26.17. foreign, the valley of Gerar, Numb. 13.24. the valley of Eſhcol or Cluſter, foreign, ſay the LXXII. and ſo very frequently; and ſometimes when 'tis rendred foreign, torrent, it ſignifies valley, as Joel, 3.18. foreign, we reade the valley of Shittim, and in agreement with this, it is beſt to render it here plains or valleys, as thoſe are oppoſed to the hills, deſcribed by the higheſt part of the duſt of the world, in the end of the verſe, for which the LXXII. reade foreign, the higheſt places that are inhabited of the Univerſe, thus making the oppoſition betwixt the valleys and theſe, that theſe are inhabited, the former not.
V. 27. Depths] What foreign, depth, ſignifies in this place, muſt be judged by the former part of the verſe, preparing or making the heavens, which being the circle or circumference, which encompaſſeth the regions of the air, it cannot be reaſonable to underſtand the Sea, which is part of the Terreſtrial Globe, by the depth here. The word abyſs or depth (as hath been ſhewed Note on Pſal. 42. d) ſignifies the whole body of waters here below, ſome of which are above, as others beneath the Expanſum, ſome treaſured up in the clouds or air, others in the ocean and other rivers; thus we have them in that Pſal. 42. where one deep calls to and anſwers and meets the other; and thus here, v. 28. the clouds above, and the fountains of the deep, and in this place the former of theſe is meant, upon which the Globe or compaſs of the heavens is ſet, which is here called foreign, at his deſcribing a circle upon the face of the depth,foreign the Chaldee reade foreign, when he circled a circle, drew a circumference, the LXXII. foreign, when he conſtituted his own Throne (by that paraphraſtically expreſſing the celeſtial Globe) upon the winds, by the winds I ſuppoſe, meaning the regions of the air, where this ſuperiour abyſs was. So that this whole verſe is the deſcription of the creation of the heaven.
V. 30. As one brought up with him] From foreign, verax or fidus fuit, is foreign, nutritius, a tutor, or one that takes care of a Client, Numb. 11.12. and foreign, nutritus, one ſo nouriſhed or brought up, Lam. 4.5. But foreign, alſo ſignifies a Workman or Artificer, and ſo is by learned men moſt reaſonably rendred, Jer. 46.25. foreign, the artificer of No. To the ſame ſenſe Jer. 52.15. Nah. 3.8. are applied by Crinitius Exercit. Heb. p. 3. ſo foreign, Cant. 7.1. the work of the hands of the Artificer, foreign, ſay the LXXII. and ſo Exod. 28.6. where the Hebrew reads foreign, the Chaldee reads foreign, artificer, and ſo v. 12. And thus moſt probably it ſignifies here, in the notion wherein *De ver. Sapien… l. IV. p. 281.Lactantius from Triſmegiſtus applies to Wiſedom here the Title of foreign, God's Artificer, in which the Pſalmiſt ſaith of the word of the Lord, the title of the Son of God, by the word of the Lord were the heavens made, and S. John ch. 1. that all things were made by him. To which ſignification of the word, doubtleſs, the LXXII. referr'd, reading, foreign, I was by him framing, or compoſing, or putting in order.
V. 1. For foreign, doth not wiſedom cry, the LXXII. reade foreign, Thou ſhalt proclaim wiſedom, reading foreign in the ſecond perſon, and having done ſo, they make the latter part of the verſe the anſwer or return of wiſedom to that call, foreign, that prudence may anſwer thee, ſo rendring foreign, ſhall give forth the voice, by foreign, in the notion of anſwering, to this the Syriack agree, but the Chaldee and Theodotion and the vulgar Latin accord with our rendring, ſave that the Chaldee and Theodotion turn the interrogatory into an affirmation, foreign, &c. therefore, and foreign, behold, wiſedom cries, &c.
V. 2. They omit to render foreign, on or by the way, as thinking it ſufficiently expreſt by that which immediately follows, foreign, in the midſt of the paths, rendring, foreign adverbially, as the Chaldee alſo doth by foreign, in the midſt, the Syriack foreign by the hand or ſide of the paths, not as we, in the places, as from the notion of foreign, for an houſe.
V. 3. For foreign, at the mouth of the City, (parallel to foreign, at the hand of the gates, precedent) they reade foreign, ſhe ſits in the gates of magiſtrates, and then adding the verb [ſits] to ſupply a ſeeming Ellipſis. In this place the Tranſlatour of the Syriack ſeems to think that they reade foreign, calls, for foreign, city, and ſo have tranſlated foreign, ore ſuo clamitat, cries with her mouth; but by a groſs miſtake, the Syriack being exactly the ſame with the Chaldee foreign (onelyonly the ד wanting) as that is the literal rendring of the Hebrew, in the mouth of the city, according to the poetical ſtyle of this Book, which reſembling a city to a man, ſpeaks familiarly of the hand and the mouth, the hand of the door noting the ſide, the mouth of the city, the entrance into it, as v. 2. the foreign, or head of the high places, is the top of them.
V. 5. For foreign, underſtand with the heart, they reade foreign, ſet to your heart, which the Larin render well by animadvertite, mark or mind.
V. 7. For foreign, wickedneſs is an abomination to my lips, they reade foreign, lying lips are abominated before me, probably reading foreign, lips, for foreign, my lips, and ſo joyning foreign to it, lips of wickedneſs, for wicked or lying lips. Herein the Syriack agrees with them foreign, &c. and lying lips are an abomination before me, but the Chaldee accord with our Hebrew foreign, and my lips deteſt wickedneſs, and ſo the Latin alſo.
V. 13. For foreign, a mouth of perverſeneſs, they reade foreign, the perverted, diſtorted ways of the wicked, by way of paraphraſe.
V. 18. For foreign, durable riches, they reade foreign, poſſeſſion of many things; But this moſt probably by a miſtake of the Scribe for foreign or foreign, old, gray, or ancient poſſeſſion, i. e. that wich continues long with the poſſeſſours; ſo the Hebrew foreign, from the verb ſignifying to grow old, imports, and ſo Symmachus reads foreign, ancient life, in the notion wherein foreign, life, ſignifies wealth, poſſeſſions of this life; and ſo Theodotion foreign, ancient, i. e. durable ſubſtance.
V. 21. In the end they have this addition over and above the Hebrew, foreign, if I ſhall have ſhewed you the things that are done every day, I will remember to recount the things done from eternity. This was deſigned to make a tranſition to that which follows of the eternal Wiſedom of God, before the creation of the world: and being firſt noted in the margin, ſeemeth from thence to have crept into the Text.
V. 31. For rejoycing in the habitable part of his earth (ſpeaking ſtill in the perſon of Wiſedom) and my delights, &c. they reade foreign, when he rejoyced having finiſhed the world (in reference to God's reſting the ſeventh day after the ſix days creation, and rejoycing on it, as on a feſtivity) foreign, and he rejoyced in the ſons of men.
V. 35. For foreign, favour, they reade foreign, will, in the notion wherein that word is among the Helleniſts frequently uſed for delight, or good pleaſure, foreign, he delights in thee, ſee Note on Col. 2. g.