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

CHAP. VIII.

ARGUMENT.

The folly and danger of yielding to those brutish lusts and affections whereby so many are mis∣led, having been plainly discovered and live∣ly described in the foregoing Chapter; the Wise man proceeds in his design, by appealing to all that reade these things, whether they be not sufficiently cautioned against those courses which ruin them; and abundant care be not taken to make them really wise and happy. For he knew none could answer those questions negatively, which he asks in the beginning of the Chapter (v. 1, 2, &c.) but all must confess they have been informed in the doctrine of Wisedom. Whom he repre∣sents as present every where, and commen∣ding it self to all sorts of persons with a sincere affection (v. 6, &c.) as infinitely bet∣ter than all the treasures which they greedily seek (v. 10.) and to be desired and valued upon so many accounts, that it is not easie to number them. Particularly, for that Pru∣dence and that Authority, which it gives to those who are endued with it (v. 12, 14, 15, &c.) and more than this because it makes them approach near unto God, the fountain of Wisedom and Goodness, and the original pa∣tern of them, v. 21, 22, &c.

This is expressed in such magnificent language, that, though Solomon I suppose thought of nothing, but the wise directions God had gi∣ven them in his Word, revealed to them by his Servant Moses and the Prophets; yet the ancient Christians thought his words might better be applied to the Wisedom revealed unto us in the Gospel by the Son of God: nay, to the Son of God himself, the Eternal Word, and Wisedom of the Father.

[a] Whom the Arians, by a false interpre∣tation of a passage in this Chapter v. 22. in∣deavoured to prove a Creature: but accor∣ding to the Hebrew verity, if this Text be∣long to that matter, appears to have been, as S. John speaks, with the Father in the be∣ginning, being his onely begotten before all worlds. And so the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we translate possess sometimes signifies in Scrip∣ture; and as it is thus rendred by the LXX. in the XIII. Zach. 5. so ought be transla∣ted in IV. Gen. 1. (not I have gotten or possessed but) I have brought forth a man from the Lord: as Bochartus discourses in his Phaleg, p. 784.

But I said, if it belong to that matter, because the Fathers themselves are not resolved, whether these words, v. 22. may not rather be applied to our blessed Saviour, according to his humane Nature. For so the great A∣thanasius himself sometimes expounds them (though at other times he goes the other

way) allowing the Arian sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he created me; this is not to be understood, saith he (in his Expositio Fidei, p. 242. Tom. 1.) of the Divinity of Christ;

"but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is writ∣ten of Jesus bodily, as he was born of the Virgin Mary. For of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as he speaks) whom he sent for our Salvation, it may be said truly that he was the beginning of God's ways: we have access by him to God the Father, as he himself saith, I am the way, which leads to the Father."

And afterward in his Epistle about the Decrees of the Nicene Council, p. 262. he glosses upon these words in this manner;

"the person who here speaks is indeed our Saviour, who is to be concei∣ved to say this when He took a body, the Lord created me the beginning of his ways. For as with respect to his being the Son of God, it is most agreeable to say, He was alway, and in the bosome of the Father: So, being made a man, this say∣ing was very becoming, the Lord created me."

And, to name no more places, he interprets it thus several times in his third Oration against the Arians, p. 415, 417, &c. where he hath these words, It is as if he had said, My Father made me a body, and crea∣ted me to be among men for their Salva∣tion.

But this not being the sense of the words which Solomon first intended, I shall not build my Paraphrase upon it; but take Wisedom here, as it signifies in other places of this Book and hath been hitherto described. Whom Solo∣mon now celebrates for her most venerable Antiquity, as Aristobulus observes to Ptolo∣my (in Eusebius his Praepar. Evang. L. XIII. p. 667.) and introduces like a most beautifull person, no less than a Queen; or rather some Divine Being (infinitely to be preferred be∣fore that base Strumpet spoken of in the fore∣going Chapter.) Who having finished her own praises, which, the truth is, better agree to that heavenly Doctrine afterwards delive∣red by our Lord Jesus Christ (who was the Wisedom of the Father, both as the Eternal ΛΟΓΟΣ subsisting with him before all worlds, and as He was anointed by the Holy Ghost to declare to us all the Counsel of God) con∣cludes with an earnest invitation unto all to become acquainted with her instructions; if they meant to be happy and would avoid the greatest miseries, v. 32, 33, &c.

There are so many notable lessons to be learnt out of this Chapter, that it would make this Preface too long, if I should mention them all. I shall therefore name onely one Doc∣trinal point, that if this Chapter be at all to be understood of the Divinity of the Son of God (which the Arians believed) then both his Eternity is most plainly here asser∣ted,

and also his distinct Subsistence and personality, as we speak, v. 22, 30. And these two Practical. First, that it is a vain pretence we make to Wisedom, if the fear of God and true Vertue be wanting, v. 13, 20. and Secondly, the whole Chapter suppo∣ses, what the last verse more particularly ex∣presses, that every man's death and destruc∣tion is from himself; who wrongs his own Soul; and that against the desire and earnest frequent importunities of the Wisedom of God: unto which he will not hearken; but perversly rejects the seasonable reproofs and the wholsome advices, which, on many occa∣sions, he meets withall to prevent his ruin.

They that follow the vulgar Latin fancy they find a Proverbial saying, v. 13. where that which we translate a froward mouth, they translate a mouth with two tongues: But I have followed the Hebrew, which speaks of a worse sort of perverse language than that phrase alone signifies.

1. DOTH not wisedom cry? and under∣standing put forth her voice?

1. CAN you then here∣after pretend igno∣rance, and say you never had any caution given you against these snares? Or rather, have I not the greatest reason to chide you for your stupidity in hearkening unto those se∣cret allurements to the deeds

of darkness, when their shame∣fulness is so apparent? and you have had so many open and loud admonitions given you to be wiser? and such serious and earnest indea∣vours have been used, by re∣peated instructions and re∣proofs to reclaim you from your folly?

2. She standeth in the top of high places, by the way in the places of the paths.

2. There is no publick Cryer better heard and un∣derstood by all, when from an high place he makes pro∣clamation to the people, than the rules of Wisedom and Vertue are: which do not lie concealed, nor can be al∣tered at our pleasure; but present themselves continu∣ally to mens thoughts where∣soever they go, being as plain as the high-way, and remai∣ning unmovable and fixed, notwithstanding all the at∣tempts that have been made to subvert them.

3. She crieth at the gates, at the entry of the city, at the coming in at the doors.

3. Let their business be what it will, whether in the Courts of Judgment, or a∣mong those that traffick in the City, or in their own

private habitation, still they know what their duty is: which their own Conscience, as well as God's Ministers, rings so continually in their ears; that they cannot avoid such informations.

4. Ʋnto you, O men, I call, and my voice is to the sons of man.

4. Which they hear as plainly and distinctly, as if Wisedom it self should call to them from above, saying; hearken, O men, of what∣soever rank and condition you be: whether high or low, rich or poor; for my instructions are common to you all.

5. O ye simple, understand wise∣dom; and ye fools, be ye of an under∣standing heart.

5. Your fault is, that you are inconsiderate and easily cheated (VII. 21, 22.) or, which is worse, stupidly bent to follow your sensual appetite; as if you had no better inclinations: But if you will attend, I will make you more circumspect and wary; and dispose you to be led by prudent counsels.

6. Hear, for I will speak of ex∣cellent things; and the opening of my lips shall be right things.

6. Do not turn away your ears, but lissen to my words; for I will teach you things most worthy of your notice

and choice: which will con∣duct you safely in all the passages of your life; and lay before you such a plain, di∣rect and easie path, that if you walk in it you shall not miss of being happy.

7. For my mouth shall speak truth, and wickedness is an abomination to my lips.

7. For I will utter nothing rashly, or contrary to the truth; all falshood, deceit and whatsoever may doe hurt, being so detestable to me, and so far from my thoughts, that the correcti∣on of such wickedness is the aim of my discourse:

8. All the words of my mouth are in righteousness, there is nothing froward or per∣verse in them.

8. Every word of which is exactly conformable to the rule of Righteousness: There is nothing I injoin or forbid merely to hamper and per∣plex you, or to abridge you of your just liberty; much less to misguide and pervert you, in the pursuit of what is good for you.

9. They are all plain to him that understandeth, and right to them that find knowledge.

9. But, whatsoever they may seem to inconsiderate and prejudiced minds, they will all manifestly appear e∣qual and just unto him that uses his reason; and approve

themselves, as I said, exactly conformable to the strictest rules of Righteousness, unto well-disposed minds; who will be at the pains to know the difference between right and wrong, or between that which is good and that which is evil for them.

10. Receive my instruction, and not silver; and knowledge rather than choice gold.

10. They will not think me unreasonable, when I commend the very rebukes which I give them (though administred by some sharp affliction, III. 14.) and set such a high price upon them, as to advise every one to ac∣cept them rather than silver; and to value the knowledge of God, and of themselves and of all things else (which these corrections teach them) above the choicest gold.

11. For wise∣dom is better than rubies; and all the things that may be desired, are not to be compared to it.

11. For true Wisedom is such an inestimable Jewel, that the most precious Pearls are trash to it: nor can our boundless fancies present any thing to our wishes, that is worthy to come in compe∣tition with it.

12. I wisedom dwell with pru∣dence, and find out knowledge of witty inventions.

12. For what is there com∣parable to a prudent Mind, which is not crafty to de∣ceive, but so cautious as not to be deceived? And this I may boast is solely in my power to endow men with∣all; who ever give the safest, nay infallible Advice, and di∣rect men to discreeter Reso∣lutions in the most difficult cases, than the subtilest head in the world, that consults not with me, can invent for his Clients.

13. The fear of the LORD is to hate evil; pride, and arrogancy, and the evil way, and the froward mouth do I hate.

13. And my Rules are as short, as they are sure: For I teach men in the first place religiously to worship and stand in awe of the Divine Majesty: which is but a vain pretence, I further instruct them, if it do not make them abominate all manner of evil, though but in design: more particularly, I hate that vain opinion men have of their own abilities to compass their designs, which makes them forget God, and despise the wholesome advice of honest men; as I likewise do the

use of all unlawfull means, though the end be good; especially, lying, calumny, detraction, breach of faith, which every one must re∣nounce who will have my Friendship:

14. Counsel is mine, and sound wisedom: I am understanding, I have strength.

14. Who am the ablest Counsellour in all delibera∣tions; and give men the most certain, solid and never failing advice, for the effec∣ting their desires, or being contented with disappoint∣ments: For I comprehend whatsoever is fit to be done or omitted in all underta∣kings; and inspire men also with courage to persist in good resolutions, which are neither rashly taken nor wrongfully pursued.

15. By me kings reign, and Princes decree justice.

15. Kings themselves fit not fast on their Thrones, though placed there by God himself, unless they be ruled by me: the wisest Senatours cannot support themselves and them, but by perswa∣ding them to enact and exe∣cute just and mercifull Laws, for the government of their people.

16. By me prin∣ces rule, and no∣bles, even all the judges of the earth.

16. In vain do their great Captains, or other Ministers endeavour to defend them, but under the conduct and protection of my vertuous discipline: Nobles, and all the Judges of the land lose their Authority, if they do not faithfully observe the Rules that I prescribe them.

17. I love them that love me, and those that seek me early shall find me.

17. Which are no less amiable than they are easily known; there needing no more to come acquainted with me, but onely to love me: For they that love me are beloved of me; and as they will not fail to seek what they love, so they shall certainly find what they studiously seek.

18. Riches and honour are with me; yea, durable riches and righte∣ousness.

18. And together with me, they shall find such riches and honour, as shall add to the greatness, and splendour, and stability of their King∣doms and dignities: For not merely riches and honour are in my donation, but du∣rable possessions; which will last the longer, because they are not gotten either by op∣pression, or by niggardice:

for I teach men both to doe justly and to love mercy also (IV. Dan. 24.)

19. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver.

19. Whereby I bring them in greater Treasures than Gold, though never so mas∣sy, never so refined; a Re∣venue of higher value, than the purest and choicest Silver in the World.

20. I leade in the way of righte∣ousness, in the midst of the paths of judgment:

20. For I set their minds and hearts aright; and inrich them with excellent thoughts: which teach them how to use those earthly goods, and go∣vern themselves with such exactness in all their private transactions or publick admi∣nistrations; as never to swerve from the steady rules of ju∣stice and equity.

21. That I may cause those that love me, to inhe∣rit substance; and I will fill their treasures.

21. In order to their hap∣py settlement in a state of e∣ternal peace and substantial satisfaction; which I conser on all those that sincerely love me and adhere unto me: whose Souls I will fill as full, with abundance of inestima∣ble riches, as their Treasuries are with Silver, and Gold, and all other stores.

22. The LORD possessed me in the beginning of his way, before his works of old.

22. For the LORD him∣self hath no greater riches than me, who lead men to a participation of Him and communion with Him (III. 19, 20.) with whom I was ever present (as well as al∣ways most dear unto Him) not onely when he began to create this World; but be∣fore he made any of his Works: when as yet there was Nothing but himself.

23. I was set up from everla∣sting, from the beginning, or ever the earth was.

23. My Sovereignty and Dominion is from everlasting; and hath no superiour to it: All Antiquity comes infinite∣ly short of mine; who was before the Earth it self, the common mother of all man∣kind (I. Gen. 1.)

24. When there were no depths, I was brought forth: when there were no fountains a∣bounding with wa∣ter.

24. When as yet there were no depths (I. Gen. 2.) I was conceived in the mind of God, long before the sour∣ces and springs: whose ex∣cellent waters, which are of greater value than any other, owe their rise unto me, the inexhausted fountain of all things.

25. Before the mountains were settled; before the hills was I brought forth:

25. Who had a being be∣fore the Mountains, from whence those waters run, were settled; or there was so much as a hillock to be seen in the earth.

26. While as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world.

26. For as yet the Lord had not made the earth it self (as I said before, v. 23.) much less adorned it, and put it into this form of lof∣ty mountains and spacious plains: no, there was not so much as the first atome of this globe whereon you tread.

27. When he prepared the hea∣vens, I was there: when he set a com∣pass upon the face of the depth:

27. But why do I speak of the earth alone? I was pre∣sent when He disposed the heavens into this wonderfull order, wherein we behold them; as well as when he moved upon that confused Abyss which they inclosed, and fashioned the earth into a regular shape.

28. When he established the clouds above: when he streng∣thened the foun∣tains of the deep:

28. When he made the watry clouds also, with ad∣mirable Wisedom, so firm in the air, that they shall not fall down all together, but by drops upon the earth: and provided strong Cisterns

for the waters pent up there; from whence they gush out forcibly, and yet wear not away the passages He hath opened for them.

29. When he gave to the sea his decree, that the waters should not pass his command∣ment: when he ap∣pointed the foun∣dations of the earth:

29. When he prescribed also to the Sea its limits, that the waters thereof (though they swell and toss up and down) shall not pass over the shores wherein He hath confined them: and when he settled the Earth so stedfastly, like a building upon sure foundations, that it remains unmovable in the place he appointed for it.

30. Then I was by him, as one brought up with him: and I was daily his delight, rejoycing always before him:

30. Then was I with Him, nay, very near unto Him; contriving all these things: nor had He any higher plea∣sure than me, who day by day, during the Creation of the World, produced some lovely work or other; in which He rejoyced, to see how good and agreeable they were, I. Gen. 4, 10, 12, 18, 21, 25, 31.

31. Rejoycing in the habitable part of his earth, and my delights were with the sons of men.

31. More particularly, I displayed my skill in the vast variety of Creatures,

wherewith I have beautified this Earth, wherein you dwell; which afford a most delightfull spectacle unto me, and unto all wise Observers: who may see, that, above all the rest, my principal thoughts were fixed upon the children of men (I. Gen. 26.) in whom I delighted ex∣ceedingly (as the Lord doth in me, v. 30.) beholding them made in the Image of God, and after his Likeness; capable to converse with me.

32. Now there∣fore hearken unto me, O ye children: for blessed are they that keep my ways.

32. Who may therefore justly expect (all these things considered) that you should cheerfully embrace my re∣peated Counsels; and, as du∣tifull children, take the grea∣test pleasure in being obedi∣ent to them: For blessed, you cannot but see, blessed, beyond all expression, are they who observe (as all o∣ther creatures do) the Laws that I have prescribed them.

33. Hear in∣struction, and be wise, and refuse it not.

33. Hearken, I beseech you, and yield to the voice of your own reason, and of God's holy Word and Spirit:

which checks the irregular motions which you find at any time in you: and be so wise and considerate, as not to slight and reject it.

34. Blessed is the man that hea∣reth me, watching daily at my gates, waiting at the posts of my doors.

34. But rather invite such Instructions, by giving them thankfull entertainment, and going thither where you may meet with them: For happy, more happy than can be ex∣pressed, is that man, who not onely hearkens obedient∣ly when he is told his duty, but makes it his business to be rightly informed; neglec∣ting no opportunity, but constantly and diligently at∣tending there, where he may be taught how he ought to live; most earnestly desiring to become my disciple, and to be governed by me.

35. For whoso findeth me, findeth life, and shall ob∣tain favour of the LORD.

35. In which, whatsoever pains he bestows, he shall not lose his labour: For as he shall not fail to find what he seeks, so he shall find with∣all, that I will make his life a perpetual pleasure to him; for I have demonstrated that he must needs be beloved of

the Lord, to whom I am most nearly allied, and from him he shall obtain his heart's desire.

36. But he that sinneth against me, wrongeth his own soul; all they that hate me love death.

36. From whence it is manifest, that he who vio∣lates my Laws, doth the greatest injury unto his own Soul: and whosoever they be that hate to be reproved for it, and can neither indure to be told of their faults, nor receive any good advice, they love to be miserable, and wilfully bring upon themselves utter destruction.