The proverbs of Solomon paraphrased with the arguments of each chapter, which supply the place of a commentary / by Symon Patrick ...

CHAP. II.

ARGUMENT.

The attention of those that reade this Book be∣ing bespoke in the foregoing Chapter, He per∣swades them not onely to reade but to receive

and obey these good Counsels; by represen∣ting the benefits of being wise, that is, good and vertuous; and the mischiefs a man shall thereby avoid. The chief is, that he is sure to be under the guidance and blessing of God; who will impart more and more of himself to those that study Wisedom; which is the scope of the former part of this Chapter: and as on the contrary, if he do not order his ways by the rules of Wisedom he is sure to wander most dangerously, so if he keep close to them they will preserve him from utter ruin; which is the design of the latter part of it. Where under the figure of an Adulterous Wo∣man, v. 16. some think he perswades us to shun all those [a] Doctrines which draw away the mind from God; such as those of the Epi∣curaeans and Idolaters. But I take this to be intimated before v. 12. and therefore un∣derstand him literally: and then he seems to give a caution, against the breach of the next Commandment to that mentioned in the first Chapter, v. 10, 11. where he charges his Son by no means to consent to joyn with Murthe∣thers; and here to shun Fornication and A∣dultery, which alienate the mind quite from Wisedom, v. 16, 17, &c.

This therefore is one of the first things Wise∣dom directs us unto, and a principal benefit we receive by it; to preserve our Under∣standings from being corrupted, by keep∣ing our Bodies pure and undefiled. For too

many, giving up themselves to fleshly Lusts, are thereby wholy perverted, and never re∣cover themselves: but live and die like Fools.

And one of the next points of Wisedom is, [b] to be taught by the dear bought experience of others; who have been ruined Body and Soul, by those leud Courses to which we are inticed. And here the wise Man leads us back as far as the Old World: which was wholy destroyed by such vilanies as mens bru∣tish Lusts and Passions carry them to commit. This seems to be implied in the word Repha∣im, v. 18. (concerning which see Mr. Mede, p. 42.) who being abominably debauched themselves, had corrupted the rest of the World: so that there was no way left to purge it, but by extirpating the whole race of Mankind; except the Family of Noah.

In short, here are both Promises and Threat∣nings to excite us to the study of Wisedom; together with good Directions to make our Proceedings successfull: which are princi∣pally these. First, our own diligence; se∣condly, dependence upon God for help and assistance; thirdly, a due value of that which we seek; fourthly, avoiding such things as will plainly seduce us; and last∣ly, putting in practice what we know, that we may know more: for want of which many learned Men have proved worse than the most ignorant. Most of these are the sense

of the beginning of the Chapter; and the last of them is the sense of v. 10, 11.

[c] There are those who look upon v. 4. as a Proverbial Saying, borrowed from those that dig in Mines: the former part of it expres∣sing eager desire and great diligence; and the latter invincible resolution and constant per∣severance, notwithstanding those difficulties that occur to discourage our labour. Both which I have taken notice of in the Para∣phrase; though I see nothing Proverbial in it, more than in many other similitudes.

[d] I do not know whether I need observe (it is so easy) that the phrase we meet withall v. 19. go unto her, is a modest expression; used frequently in the holy Books: as may be seen very often in one Chapter XXXVIII. Gen. 2, 8, 9, 16, 18.

1. MY Son, if thou wilt receive my words, and hide my commandments with thee;

1. AND now, My Son, whose happiness I most heartily desire, let me tell thee for thy further in∣couragement; that if thou dost entertain these Exhorta∣tions, which I have now gi∣ven thee; and keep these Precepts in remembrance, for the same end that Corn is sown and covered in the ground.

2. So that thou incline thine ear unto wisedom, and apply thy heart to understanding:

2. Lissening with diligent attention, not to the intice∣ments of such evil Men as I have described but, to the counsels and instructions of Wisedom; with sincere af∣fection applying thy mind to understand thy duty:

3. Yea, if thou criest after know∣ledge, and liftest up thy voice for understanding:

3. And moreover, if thou expressest such a desire of it, as men do of that which they most need; and with∣out which they are in dan∣ger to perish: praying those that are able to inform thee; and beseeching God likewise with ardent devotion, that He would bring thee ac∣quainted with it:

4. If thou seek∣est her as silver, and searchest for her, as for hid treasures:

4. If thou dost value this Wisedom above the greatest Treasures, and shew thy e∣steem of it by studious seek∣ing for it, as covetous Men do for money: laying hold upon all occasions of profi∣ting in knowledge, and pur∣suing thy advantages (as they do) when thou meetest with them; not giving over thy labour presently, if thou findest not what thou desi∣rest;

but enquiring still, and sparing no pains to know what the will of the Lord is: See Arg. [c]

5. Then shalt thou understand the fear of the LORD; and find the knowledge of God.

5. Then thou shalt not fail to understand what it is to be truly religious; and that there is no Wisedom comparable to it: and shalt find also what reason there is to reverence, worship and so∣licitously obey Him, who is the Almighty Creator, Go∣vernour, and Judge of all the World.

6. For the LORD giveth wisedom: out of his mouth cometh knowledge and un∣derstanding.

6. For as Wisedom, no less than all other good things is the gift of the Lord (without whom all our pains and study about it will be ineffectual) so there is no doubt He will bestow it on those who esteem it above all worldly goods; especially this most necessary part of it: which He hath already im∣parted to us by his Prophets and Men inspired; who have given us a true knowledge and understanding of Him.

7. He layeth up sound wisedom for the righteous: he is a buckler to them that walk uprightly.

7. And have assured us, that he hath solid and dura∣ble

Blessings (transcending all the transitory things of this life) reserved in store for upright Men: and will protect all those by his Al∣mighty Providence, whose care it is to perform and complete obedience to Him in all things.

8. He keepeth the paths of judge∣ment, and preserveth the way of his saints.

8. That so he may pre∣serve them in their integri∣ty; and incourage them nei∣ther to swerve from the rules of Justice, nor to cease to exercise Mercy and Kind∣ness: For he hath a great favour to such pious Persons; and will be their keeper and defender in such procee∣dings.

9. Then shalt thou understand righteousness, and judgment, and e∣quity; yea, every good path.

9. By which thou shalt understand that Justice and Mercy in thy private dea∣lings, and faithfull discharge of thy trust in all publick Offices, and uprightness in every other Vertue; are all of them the best, the most plain, easy, and natural way a man can take to be happy.

10. ¶ When wisedom entreth into thine heart, and knowledge is pleasant unto thy soul;

10. ¶ And when Wise∣dom hath thus taken posses∣sion of thy very heart and affections; and thou findest an inward pleasure and satis∣faction, by observing the rules of Piety and all manner of Vertue.

11. Discretion shall preserve thee, understanding shal keep thee:

11. This alone will be a sufficient security to thee, and make thee unwilling to depart from them. For thy own experience will teach thee that it is the greatest cunning to go in those plain and open ways; and that no men understand their own interest so well, as they that cannot be perswaded by any means to forsake them.

12. To deliver thee from the way of the evil man, from the man that speaketh froward things.

12. Though otherwise thou mightest be seduced in∣to a wrong course, yet this will deliver thee from that danger; and not suffer thee to be perverted by the mouth of him, that would subtilly insinuate his leud Principles into thee.

13. Who leave the paths of up∣rightness, to walk in the ways of darkness:

13. Though thou shouldst be assaulted by many of them, thou shalt easily dis∣cover

their folly; in leaving the streight, plain and even paths of Vertue, to walk blindly they know not whi∣ther in the perplexed ways of Vice and Wickedness:

14. Who rejoyce to doe evil, and delight in the fro∣wardness of the wicked.

14. Being so mad as to rejoyce when they have done any mischief; and having no higher pleasure than to per∣vert others, and make them as bad as themselves:

15. Whose ways are crooked, and they froward in their paths.

15. That is, to draw them aside, and intangle them in intricate ways, directly cross to their own interest, safety, and pleasure; for the whole course of their life is nothing else, but a shamefull contra∣diction to their soberest Rea∣son and best Understanding.

16. To deliver thee from the strange woman e∣ven from the stranger which flattereth with her words:

16. But such is that sweet satisfaction which (as I said v. 10, 11.) thou wilt find in the affectionate love of true Wisedom, that it will deliver thee, not onely from the Snares of wicked Men; but, which is more dange∣rous, of a naughty Woman: whose company (though so pernitious that God would

have thee perfectly estranged from her, as if she were not of the Commonwealth of Israel, yet) hath powerfull charms in it, to flatter thee into her embraces. See Ar∣gument [a]

17. Which for∣saketh the guide of her youth, and for∣getteth the cove∣nant of her God.

17. Above all other, from that filthy Adulteress, who is so leud as to leave her Hus∣band (though a worthy and perhaps noble Person) to whom she was joyned in her youth, when love is in its greatest warmth, and took him for her Guide and Go∣vernour: but hath wicked∣ly broken the Laws of God, and violated the solemn vow of fidelity to him, which she made when they were mar∣ried.

18. For her house inclineth un∣to death, and her paths unto the dead.

18. The least degree of of that discretion which Wise∣dom infuses, will teach thee to avoid her Society, who loves no body, now that she hath forsaken him that had her first affection; but seeks the ruin of all that go to her House: where, by one means or other, they

are in danger to meet with their Grave, and be sent to keep company with those old Gyants; who corrupted Mankind with such filthiness and violence, that they brought a deluge upon the Earth. (VI. Gen. 4, 5, 11.) See Arg. [b]

19. None that go unto her, re∣turn again, nei∣ther take they hold of the paths of life.

19. And this is very re∣markable, that it is rarely seen that any body who is drawn into her impure em∣braces, ever gets out again: but she holds them all so fast by her inchantments, and they are so blinded and be∣wildred by her arts; that, like Men who have quite lost their way in a strange Coun∣try, they seldom or never can hit into it, and recover themselves, to a vertuous way of living. See Argu∣ment [d]

20. That thou mayest walk in the way of good men, and keep the paths of the righteous.

20. In which the sincere love of Wisedom (v. 11, 12, &c.) will so secure thee; that escaping her snares, as well as those of wicked Men, thou mayst imitate those excellent Per∣sons

the Patriarchs and Pro∣phets; and be preserved in the paths of those righteous Men, who followed after them.

21. For the up∣right shall dwell in the land, and the perfect shall remain in it.

21. Which is as much as to say, that thou mayst be perfectly happy: for men of integrity (according to God's promise XI. Deut. 8, 9, 21.) shall peaceably enjoy this good Land which God hath given us; and they that stu∣dy sincerely to please Him in all things, shall leave it in possession to their Posterity after them.

22. But the wicked shall be cut off from the earth, and the transgres∣sours shall be root∣ed out of it.

22. But such impious Men, as I spoke of (ac∣cording to what God him∣self hath also denounced XI. Deut. 17. and other pla∣ces) shall be cut down from the Earth; where they may flourish, like a Tree, for a time: nay, they that give themselves up to doe wicked∣ly, and keep no faith with God nor Man, shall be pluckt up, like a Tree, by the very roots, and leave none to pre∣serve their memory behind them.