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

THE PROVERBS OF SOLOMON PARAPHRASED : With the ARGUMENTS OF Each CHAPTER Which supply the place of a COMMENTARY .

By SYMON PATRICK , D.D. Dean of PETERBURGH , and Chaplain in Ordinary to his MAJESTY .

LONDON , Printed by M. Flesher , for R. Royston , Bookseller to His most Sacred MAJESTY , MDCLXXXIII .

TO HER GRACE The Dutchess of MONMOUTH . MADAM ,

THere were anciently so many Noble Women , as well as Men , who , even then made the study of the Scripture their delight , when Christian piety began to decay ; that a great part of S. Hierom's pains was bestowed in opening the meaning of them to Blesilla , Marcella , Melania , Paula and her Daughter Eustochium , with several other eminent Roman Ladies : whose Songs ( as he writes to Asella ) were nothing but Psalms ; whose discourse was the Gospel ; whose pleasure was continence ; and whose life was fasting and abstinence .

More particularly he addressed his services of this kind , to the last of those Ladies , Eustochium ; to whom he gives an Epithet , importing her prodigious industry , with the most fervent desire , in the study of heavenly knowledge : and therefore inscribed to her the most elaborate of all his Commentaries upon the Prophet Isaiah ( as he did afterward those upon Ezekiel ) which were sent her by parts in XVIII . Books ; before every one of which there is a solemn Preface to her .

By whose example , and to heighten that esteem and love of Divine Wisedom , wherewith , in an age of folly and vanity , God hath already inspired your excellent mind , I have presumed to dedicate to your GRACE this small Work of mine ; wherein , with no small labour , I have expounded the most usefull Book of the PROVERBS .

Which commends it self to your Grace's acceptance , both by the excellence of the matter ; containing ( as the words are VIII . 6. XXII . 20. ) most noble and princely things ; choice Maxims , built upon the oldest Observations , and that will stand firm and be found true , as long as the world endures : and from the dignity and splendour of the Authour ; whose illustrious name and pedigree , is set down on purpose ( as S. Basil thinks ) in the entrance of the Book , to give the greater Authority to his words .

It is SOLOMON , to whom the Lord himself said , 1 Kings III. 12. Behold , I have given thee a wise , and an understanding heart , so that there was none like thee before thee , neither after thee shall any arise like unto thee : And again , it is recorded of him there , IV. 29 , that God gave Solomon wisedom and understanding exceeding much , and largeness of heart , even as the Sand that is on the Sea shore . For as the Sand of the Sea incompasses all the Coasts of this World wherein we inhabit ; so did his Mind comprehend all things as well Humane as Divine .

This is that Admirable person , to the study of whose rare Wisedom I invite your Grace : which that it may be had in greater Veneration , the name also of his Mighty Ancestour , saith the same S. Basil , is added in the title unto his own : to put us in mind that he was the Wise Son of a Wise Father and Prophet , who from his infancy had instructed him in the holy Writings , and made him fit to succeed him in his Throne .

That likewise contributes not a little to the weight of these Instructions , that the Authour of them was a KING ; and a King in the holy City of God , whose Authority he had ; which being a name of regular and legal power ( as the same Father still observes ) it is manifest that the Precepts delivered by such a person , and one who was truly worthy of that high title of a King , are of the greatest worth and moment : because they have respect to nothing but merely the common benefit , and publick good ; and cannot be suspected to have been framed and composed with any aim at private interest . For that is the difference , saith he , between a Tyrant and a King : that the former hath regard onely to himself in all that he doeth and designs ; but the other consults the profit and welfare of those whom he governs .

So that , in short , this is the Work of him , who was truly invested with that threefold glory , which the Ancients ascribe to Trismegistus ; the power of a King , the illumination of a Priest , and the learning of a Philosopher .

But the excellence of this Book will be best understood by the serious perusal of it ; which will discover it to be a Magazine of all sorts of Wisedom : so full of golden Sentences ( as King James gives its character in his Instructions to his Son ) and moral Precepts , in all things that concern our conversation in this world , as among all the prophane Philosophers and Poets , there is not to be found so rich a Store-house of Natural Wisedom , agreeing with the Will and Divine Wisedom of God .

And therefore it is most worthy the constant study of all persons , who would accomplish themselves with the most usefull knowledge : but of none more , than of those that are Great , whom Solomon instructs how to be Greater , and to make their Greatness also lasting and durable : and especially of such whose Understandings are Great and Capacious ; able to penetrate into the depths even of the Civil Precepts and Advertisements contained in this Book ; springing ( as our great Advancer of Learning speaks ) out of the most profound secrets of Wisedom , and flowing over into a large field of variety .

In which I am confident your Grace will delight to walk : whose exquisite Judgment cannot but find the highest entertainment , in weighing the Wisedom , as well as the Truth , and Usefulness of these Parables : and whose Vertue and Prudence disposes the hours of your life with such order , as not to let you want time , both to ponder them your self , and to instill them also into the Mind of your Children .

Whose future happiness depends , upon their being early seasoned with such Principles as these : which will be the most effectual Preservatives against the infectious air wherein we breathe : and a Treasure of such inestimable price , as will keep their Minds from being corrupted , by all the briberies of Fortune ( as we call it ) or from being dejected at any cross turn of it ; which , in this world , must be sometimes expected .

For such is the inconstancy of all humane things , such is the frailty even of our own bodies , as your Grace hath been lately taught by a tedious Sickness ( from which I most heartily congratulate your Grace's happy recovery ) that we love not our selves , if we seek not after a better Good , which is firm and permanent : a good that can withstand corruption ; and defend it self against the force of time , and all the accidents of this World .

In the prosecution of which supreme Good , I commend your Grace to the blessing of the Almighty ; who always favours the least desires of being good , and therefore will never desert your sincere indeavours of it : which are not unknown to Him , while you prefer the Closet to the Theatre , and look more to the inside of Vertue , than to its outward appearances .

But I forget my self ; and stand in need of a pardon for this long Address : which I shall the more easily obtain , if your Grace please to believe nothing emboldned me to it , but the opinion I have that your Goodness is as unlimited as my desires to approve my self , what I stand bound by many obligations to be ,

May it please your Grace , Your Grace's most humble and obedient Servant S. Patrick .

THE PREFACE .

I. NExt to the Psalms of David , which are an admirable Collection of Devotion , follow the Proverbs of Solomon , which contain most excellent Rules of life . They are commonly called his Ethicks ; correcting mens errours , and teaching them how to conduct themselves in all relations : but may as well be called his Politicks also , comprehending under that word , Rules for the Government of Families , Cities and Kingdoms as well as of particular Persons . For , as S. Basil speaks , this Book is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an universal instruction and direction for all men , and for the whole life : containing frequent documents , of what is to be done on all occasions .

II. And there being two ways of teaching ; one by brief Sentences , and Aphorisms , which are delivered also promiscuously without any great care about the order of them ; the other by methodical Discourse , according to the Rules of Logick , proceeding orderly from one thing to another , till all that belongs to the matter in hand , be reduced to one body , and make as it were an intire building : Solomon hath chosen the first way , which was the most ancient ; as it would be very easie to shew , were there any necessity of it ; and were not the great Antiquity of this sententious way of speaking , apparent enough from that passage of David's 1 Sam. XXIV . 13. As saith the Proverb of the Ancients ; wickedness proceedeth from the wicked : which is much like that Greek Adage 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For it was very usual with the Wise men of old ( as the Lord Bacon observes in his Eighth Book of the Advancement of Learning ) when their observation light upon any thing , that might prove beneficial unto common life , to reduce it immediately and contract it , either into some short sentence or parable ; or else into a Fable . As for Fables they were onely the substitutes , and supplements of Examples ; to serve instead of them , while they were wanting , and no longer : when the world abounded with Histories , they became unnecessary , because the shadows of things are usefull onely where the substance cannot be had ; and because the aim is more exact , and more pleasant , when the mark is alive . Then those Fables were to give place to this Sententious way of Instruction , comprising wise observations in a few words : which could be illustrated and inforced by a multitude of examples .

III. And therefore in the fabulous times , we find those even among the Poets , who forsook Fables and betook themselves to this more profitable way of Instruction : particularly Phocylides and Theognis , whom Julian the Apostate is bold not onely to compare with Solomon , but to prefer before him . To whom S. Cyril of Alexandria very judiciously answers ( Lib. VII . adv. Jul. ) that as Solomon's Work is of far greater Antiquity ; he being contemporary with Homer himself , and they living a long time after , with Solon and Thales in the reign of Croesus : so it is infinitely more weighty than theirs . Who said indeed some pretty , spruce things , but so weak and shallow in comparison with the manly and deep sense of Solomon's Proverbs ; that they were fit onely for the use of Nurses to prattle to their Babes ; or at the most for Paedagogues to teach little Boys . There is not , for instance , such a wise instruction to be found in all their Books , as the very first of all in Solomon's , which he lays as the ground of all wisedom ( but they alas ! did not think of ) that the Fear of the Lord is the beginning of Wisedom . This as S. Basil observes , is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which their Philosophers so much talkt of , but did not understand ) the onely thing that can purge the soul , and prepare it to be capable of Instruction : which it is as improper , says he , to give to a man of impure affections , as it is to pour a pretious ointment into a sordid , filthy Vessel .

The like I might say of another most admirable Precept in this Book , to dispose the soul for wisedom , viz. trust in the Lord with all thine heart , and lean not to thine own understanding . There is no such word in all their Writings ; nor in Isocrates neither ( whom that Apostate Prince vainly magnified likewise above Solomon ) who may be praised for some profitable lessons he gave to youth , but must stoop , as S. Cyrill speaks , to this great person ; who as he wrote long before him , so far out-went him in all sort of wisedom , for the instruction both of young and old . Nor doth he onely give precepts of manners , but many excellent admonitions about rewards and punishments : together with lively descriptions of the events of humane actions ; which serve much for our information . Many things also he discovers of mens most secret affections ; of the causes and grounds of the greatest changes in humane affairs ; of the principal things , that are of greatest moment in Government ; of the way to avoid all manner of dangers , and to preserve our selves , our fame , our estates : with so many other things of like nature , that the Son of Syrack justly said of him XLVII . Ecclus. 14 , 15. He was as a floud filled with understanding . His Soul covered the whole earth , and he filled it with dark Parables .

IV. By that name some call these short Sentences , which we call Proverbs : though the word Parable properly signifies onely a comparison or similitude . The original of which name is this ( as Grotius hath observed in his Prolegomena to Stobaeus ) that the most ancient Authours delivered their precepts about manners , or about government , by comparisons : either full and at length ( which the Rhetoricians properly call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , parable ) or curtail'd , as we speak , and shortned . And these taken either from things plainly fabulous ( as that of the Fruit-trees and the Bramble in IX . Judges , and that of the Thistle and the Cedar , 2 Chron. XXV . 18. of the Hawk and Nightingale in Hesiod ; the Wolfs , Dogs and Sheep in Demosthenes ; and the famous parable of Menenius about the Members of our Body ) or else from things likely and probable , as that of Nathan to David , and most of our blessed Saviour's .

V. But Solomon's Sentences in this Book are not of this Nature , and therefore the LXX . use another word , signifying a saying as trite and common as the high way ; worn , as we say , thred-bare ( to use S. Basil's phrase ) by every bodies constant use . And so doth the Latin and our English word Proverb , denote some ancient common Saying , which every body hath in his mouth . But the word in the Hebrew , denotes onely any acute and excellent Saying ; which is as worthy to be known by all , and to be in every ones mouth , as common Proverbs are . And thus it is used in the most ancient Book of Holy Scripture , for an eloquent speech , much exceeding those that had been made before ; in the beginning of the XXVII . and XXIX . of Job . And so the Doctours of the Church explain it . A Proverb , saith S. Basil , is a profitable Saying , delivered with a moderate concealment of the sense , &c. or a pithy Sentence ; in a few words expressing much sense .

This is the first signification of the word : though in after-times , every Saying that was never so little out of the way of vulgar speech , began by the Hebrews to be called Mashall ; as may be seen in XX. Ezek. 49. And whether it was figurative , or simple and plain , if it did contain any profitable Instruction , it was called by the same Name ; as we learn from the Sentences in this Book .

VI. Which consists of a Preface , and of the Book it self . The Preface is in the nine first Chapters : seven of which seem to be an Admonition what is to be done , and what to be avoided , to make a man capable of Wisedom : which in the eighth and ninth Chapters sets forth her own praises .

Then begins , as you find in the front of the tenth Chapter , the Proverbs of Solomon : which consist of three Parts , or Books . The first Part from the beginning of the Xth Chapter , to the 17th verse of the XXII . where a new form of speech , any body may discern , begins ( as I have there noted ) and continues to the XXVth Chapter : which may be called the second Part. And then from the XXVth to the XXXth ( which is the last Part ) follow such Sentences as were collected afterwards out of his Writings , or the Writings of those who had recorded them ; by some persons whom Hezekiah employed to search the ancient Records . For we are told in 1 King . IV. that he spake in all three thousand Proverbs : which Josephus seems to think were so many Books that perished in the Captivity ; but S. Hierom takes for so many Sentences contained in this Book : that is , some of them , for there are in all but 800 verses . And some of them are not Solomon's ; for in the end of the Book are added certain Sayings of Agur to his Scholars , and the Instructions of a pious Mother to her Son Lemuel : of all which I have given an account in their proper places .

VII . And therefore must intreat all those that would profit by this Book to reade the Argument of each Chapter , before they proceed to the Paraphrase : or at least to consult the References which I have made to such passages in it , as will help to make the sense clearer , or to explain difficult places : which sometimes are capable of more senses than one ; and therefore if I have not represented them all in the Paraphrase , I doe it in the Argument : designing all along this alone , to give the fullest and properest explication of every phrase ; upon which as I have not dilated , so I have expressed the meaning in the plainest words , I could find . For as Saint Hierom speaks concerning his own Commentaries upon Ezekiel ( in the Preface to the Vth Book ) my business was not to study the Art of Rhetorick , nor of exact composition , and gracefull language ; but to use a carefull diligence to hit the sense : resting content with this praise alone , if the Wise-man's words be understood by my means . And indeed it ought to be the design of every good man , in such Works as these , that the Holy Books ( as he speaks in another place ) may be made more intelligible and acceptable by his endeavours ; and not that his own Writings may be commended , by occasion of those Books .

VIII . And in his time nothing was commended , he saith , but onely that which men fancied to be Eloquence . In this the Latins were then altogether delighted ; but nauseated the understanding of the Holy Scriptures . Which provoked God , in his just judgments , to deliver them into the hands of those rough Nations , who , in his days , broke in like a floud upon them ; and turned their vain affectation of neatness and elegance of speech , into rudeness and Barbarism : which ought to be a caution unto us , not to give up our selves , to the admiration onely of the language and of the wit of the Stage ; lest our minds thereby be so depraved , that we have no relish of the most serious , no not of the sacred Writings , but reject them as insipid things : with which disease if any be infected , they might , by God's Grace , be cured ; if they would be pleased to apply their mind , with due attention to the study of this one Holy Book : which wants nothing to entertain the minds of all men , though of the widest capacity , with the greatest variety of pleasure ; if they have not perfectly lost their taste , of that which will doe them good , and make them truly happy .

IX . It is recorded by Suetonius of Caesar Augustus , that in his reading all sort of Greek , as well as Latin Authours , he chiefly observed , and transscribed such wholsome precepts or examples , as might serve him either for publick or private use : which upon occasion he produced , for the Instruction of his own domesticks , or of the Commanders of his Armies , or the Governours of Provinces , or the Magistrates in his several Cities ; according as he thought every one had need of Admonition : whom if any man have the heart to imitate , Solomon hath saved him the labour , which that great Person underwent . He need not turn over many Volumes , to search for all manner of wise instructions ; but be furnished here ( and that at an easie rate ) out of the vast treasure of Learning , he hath left us in this small Book , with the best Advices that can be given , either to Princes , Counsellours , Judges , and other publick Ministers ; or to all sorts of Subjects in their several relations , and in every condition : to make them both pious and politick : to direct them in the choice of their Consorts ; in the education of their Children ; in the management of domestick affairs , and in their transactions with other men ; in contracting or conducting their Friendships ; in giving or taking good counsel and reproof ; in making or preserving peace ; in judging of men , and of the event of their designs ; and in short ( for it would be a new Book to mention every thing particularly ) to instruct every one in all sorts of vertue ; especially in the Government of the Tongue : wherein men offend , and whereby they suffer so much , that there is no part of prudence more necessary than that , and therefore none more insisted on in this Book .

X. Which contains the Wisedom of that excellent Prince , who could readily resolve all Questions and doubts ; penetrate into the nature of all things ; and had his own Family and Kingdom , in such admirable order , that it astonished her who came from the ends of the earth , to discourse with him . And it was composed , if we may rely upon the judgment of the Jewish Writers , in his best and most judicious years ; when his Kingdom also was in perfect peace , and there was no disturbance in his affairs .

For the Book of Canticles , say they , was wrote in his youth ; the Proverbs , when he was of riper years ; the Ecclesiastes when he was old , and repented of the sins he had been drawn into by the snares of Women : who had made this Admirable person , as great an example of folly , as he had been before of wisedom : whence that common saying of theirs ; men compose Songs , when they are young , Parables , when they are grown to be perfect men ; and Discourses of the vanity of things when they are old .

XI . But the time of his writing these Books is not so material as the design : which is excellently expressed by S. Basil , in a discourse of his upon the Beginning of this Book . ( Tom. I. Hom. XII . ) " The Book of Proverbs , saith he , is an Instruction of manners , and a Correction of the passions ; and an intire direction of the whole life , containing abundance of precepts about well-doing . The Ecclesiastes touches upon the Nature of things ; and evidently shews the vanity of every thing in this world : that so we may not think it worth our pains , to be so solicitous as we are about things that swiftly pass away from us ; nor waste the thoughts and cares of our mind about empty and vanishing enjoyments . The Song of Songs shews the manner of perfecting Souls . For it contains the happy concord of the Bridegroom and the Spouse : that is , the familiarity of the Soul , with God the WORD . "

XII . I conclude this Preface , as that Great man doth that discourse . " He is wise , not onely who hath arrived at a compleat habit of Wisedom but , who hath made some progress towards it ; nay who doth as yet but love it , or desire it , and listen to it . Such as these , by the reading of this Book , shall be made wiser ; for they shall be instructed in much Divine , and in no less Humane learning : it expelling Vice divers ways ; and , with as great variety , introducing all manner of Vertues . It bridles the injurious tongue ; corrects the wanton eye ; and ties the unjust hands in chains . It persecutes sloth ; chastises all absurd desires ; teaches Prudence ; raises mens Courage ; and represents Temperance and Chastity after such a fashion , that one cannot but have them in veneration . "

Let a man but consent to one thing , which this Book desires , to make these Precepts familiar to his mind , saying unto wisedom ( as you find the words VII . 4. ) thou art my sister , and calling understanding his kinswoman : and he will not fail to be happy . For this is the sum of all , in a few words , Love her , and she shall preserve thee .

ERRATA .

PAge 116. line 4. add [a] 159. 27. r. inculcated . 172. 2. kindly affected . 198. 26. he who hath . 247. 13. The best way to . 275. 2. all company . 293. 29. d. his . 297. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 372. 3. considered with . 400. 10. deliver them , &c. 442. pen. house of correction . 444. 22. Margema . 464. 20. look like a reproach . 476. penult. d. he before cannot . 477. 28. for natural r. mutual .

A PARAPHRASE ON THE PROVERBS .

CHAP. I.

ARGUMENT .

The Title of this Book is joyned to it , as a part of the work , and contained in the six first verses . Where the Authour uses several words to express the matter he intends to treat of , viz. Wisedom , Instruction , Understanding , Knowledge , &c. the difference of which I have expressed as well as I could in the Paraphrase , and shall not here criticise upon them . But observe rather that the learning they teach is the most necessary of all other ; and therefore so contrived , as he tells us , that the most Ignorant as well as the most Wise may receive great benefit by it .

In order to which , the first principle of it must be carefully observed ; which is this : [a] that a due sense of God is a most necessary qualification to profit by these Instructions ; which will signify nothing to Epicures , and such like profane persons . This is the very first word of the Book v. 7. teaching us , that our first care must be to possess our minds with a lively sense , that there is a God ; and that the highest Wisedom in the World is to study to please Him , and to know what will please Him ; and to be fearfull to offend Him , by any neglect of Him , or by doing any thing contrary to his Will. Which fear of offending God is commonly founded in a dread of his punishments ; which perhaps gives the first rise to this fear : however Nazianzen well observes ( Orat. XXXIX . p. 628. ) that we must not , if we would be wise , first begin in Contemplation , and so end in Fear ; ( for an unbridled Contemplation is very dangerous ) but being thoroughly seasoned and purged , and as one may say attenuated , and humbled by Fear , so to be carried aloft in Contemplation .

This is the first step to Wisedom , and the second is ; [b] next to God , to bear a great reverence to Parents , both natural and spiritual : to God's Ministers , that is , and to all Teachers and Instructors ; to whom if Children be not bred to give a great regard , they seldom prove vertuous . v. 8. Where it is very observable how much Humane Laws differ from Divine : the former generally onely providing that due regard be given by Children to their Fathers , but taking no notice of Mothers ; as may be seen in the Persian Laws mentioned by Aristotle , the Roman described in the Digests and Constitutions , and several passages of the Greek Philosophers , which we find in Epictetus and Simplicius , who ( as Grotius notes upon the Fifth Commandment ) consult onely the honour of the Father : but God in his Law takes care to preserve a just reverence both to Father and Mother equally ; as the persons whose ministry He uses to bring us into the World . And accordingly not only Solomon in this place and many other , but the Son of Sirach also ( who was bred under that Divine Institution ) presses the duty oweing to both very largely ; in the first sixteen verses of the III. of Ecclesiasticus .

Now one of the first things Parents should take care of , is to teach their Children [c] to avoid evil Company ( as it follows here v. 10. ) and then to represent Vice in its true colours , as Solomon here doth one sort of wickedness , v. 11 , 12 , &c. the root of which he shews is love of money : which therefore should be lookt upon as most odious ; and indeed the root of all evil , v. 18 , 19.

Their stupid blindness also is to be represented , who will take no warning : but though destruction be plainly before their eyes in the way wherein they are ; yet will go on to complete their ruin , v. 17.

And they are to be admonished also to hearken to the voice of Wisedom presently , wheresoever they meet with it : which is every where , v. 20 , &c. Which is pressed here ( v. 24 , &c. ) from this consideration , that there will be a time when they shall stand in need of God's help ; but not find it , if they have slighted his importunities to obedience . For He is not onely good but just also : and not so easy , as to be moved merely by Prayers and Intreaties ( and that when we are in distress ) which have more of self-love in them , than love to Him . Whose wise Providence requites men in their kind ; and destroys them by that which they most desire .

" In short , in this Chapter he introduces Wisedom speaking to his Son , or to her Children in general ; inviting them to love her , and by no means to tread in the way of Sinners : but to keep close to her directions ; threatning destruction to those who contemned this Counsel . "

There seem to be three Proverbial Sayings in it . One v. 17. which may be four or five ways interpreted : two of which I have comprised in the Paraphrase , being the most common and natural . Another v. 31. like to that in Terence , Tute hoc intrivisti , omne hoc vorandum est tibi . And the other in the next v. 32. Where those words , the prosperity of Fools shall destroy them , teach us that it is a great part of Wisedom , to be able to bear a great fortune , as we call it . Of which among the Jews Jason was an example in after times , who was undone by his Successes , 2 Maccab. v. 6 , 7 , &c.

1. THE proverbs of Solomon , the son of David , king of Israel ;

1. THIS Book contains some notable and very usefull Sayings of that wise Prince , King Solomon , the Son of that devout Prince , King David : by whose special appointment he succeeded him in the government of God's peculiar People Israel ; for which ( according to David's Prayer LXXII . Psalm , and his own 1 Kings III. 9. ) God indued him with an extraordinary degree of understanding .

2. To know wisedom and instruction , to perceive the words of understanding ;

2. The scope of them , is to make a Man know what it is to be truly wise ; and instruct him how to avoid those errors which Men are apt to fall into , or to correct them if he hath been misled and run into them ; and to make him understand when good advice is given him , nay , to be able to give it unto others .

3. To receive the instruction of wisedom , justice , and judgment , and equity ;

3. For they will furnish him with the most excellent notions , and make him capable to understand things of highest concernment : both how to be just and good in all private transactions ; and in publick trusts and offices to judge and act according to right and equity ; and every other way , to be upright and exactly vertuous .

4. To give subtilty to the simple , to the young man knowledg and discretion .

4. The most unskilfull and incautious persons , may here learn to be circumspect and wary ; and they who are childish and inconsiderate get so much knowledge , as to behave themselves with prudence and discretion .

5. A wise man will hear , and will increase learning : and a man of understanding shall attain unto wise counsels :

5. As for him that is wise already , he will not lose his labour in reading this Book ; which will make him still wiser . And indeed it is principally designed for the improvement of him that is so wise , as to be willing to learn more : who shall both gain a clearer knowledge of what he understands ; and also make such additions , that he shall be fit to be a counsellor to Kings , and govern the affairs of State in the greatest Kingdoms .

6. To understand a proverb , and the interpretation ; the words of the wise , and their dark sayings .

6. He shall comprehend the most usefull Maxims ; and be able to express them also with the greatest elegance : the weightiest sayings of wise men shall be easy to him ; and their abstrusest notions shall not be hidden from him .

7. ¶ The fear of the LORD is the beginning of knowledge : but fools despise wisedom and instruction .

7. ¶ In the first place then , let all both simple and wise , look upon an awfull sense of God , a devout affection to Him , and fear to offend Him as the chiefest point , and the very foundation of all Wisedom : Without which men are but Fools ; and , having no regard to their Creator , will despise the wisest Instructions that I can give them . See Arg. [a]

8. My son , hear the instruction of thy father , and forsake not the law of thy mother :

8. And next to God let me advise thee , my Son ( or whoever thou art that comest to learn of me in this Book ) to reverence thy Parents . And not onely to hearken unto thy Father , when he teaches thee to fear God , or tells thee that thou dost amiss ; but to let thy Mother's commands be a Law to thee ; especially when she bids thee observe the Directions of thy Tutors and publick Instructors , unto whom she commits thee : from which be sure never to depart . See Arg. [b]

9. For they shall be an ornament of grace unto thy head , and chains about thy neck .

9. But value their counsels more than the fairest ornaments thy Parents can put upon thy head ; or the most precious chains wherewith they can adorn thy neck : for they shall add a far greater grace unto thee ; and make thee more acceptable both with God , and with all worthy men .

10. ¶ My son , if sinners entice thee , consent thou not .

10. ¶ There will be those who will make it their business to seduce thee from their obedience ; but remember , my Son , that none can love thee so well as they : and therefore if leud persons ( who have no respect to God , or to their pious Parents and Instructors , ) perswade thee to bear them company , by no means yield to their greatest importunities ; but flee their society . See Arg. [c]

11. If they say , Come with us , let us lay wait for bloud , let us lurk privily for the innocent without cause .

11. They may represent perhaps what advantage it will be to thee , to joyn with them in the breach of the very next Commandment to that , of honouring thy Father and thy Mother : saying , come along with us to our lurking places , where no body can see us ; and from thence set upon a wealthy Traveller , who is to go that way , and take away his life : what though he be innocent , we shall the more easily dispatch him , when he suspects no danger and hath given us no provocation .

12. Let us swallow them up alive , as the grave , and whole , as those who go down into the pit :

12. And though he should have many Servants or Companions with him to defend him , let not that affright thee ; for we are enow of us to kill them all with ease and in a moment , or to strangle them and bury them alive : so that none shall escape to tell any tales ; nor shall they make any noise ; nay , it shall not be known what is become of them .

13. We shall find all precious substance , we shall fill our houses with spoil :

13. The booty shall be great ; for we are sure to find vast treasures , and all manner of precious things : enough to inrich us all , and furnish our Houses bravely ; that we may live splendidly all our days .

14. Cast in thy lot among us , let us all have one purse :

14. Come in for a share of it ; and thou shalt have as much of it as we , who have been longer at the trade : for we live like Friends , among whom all things are common ; there is but one purse among us all , in which every one hath an equal interest .

15. My son , walk not thou in the way with them ; refrain thy foot from their path .

15. But , My Son ( or whoever thou art that wilt learn of me ) let them not prevail with thee , to go along with them ; or to betake thy self to such a course of life : but if thou findest an inclination to it , stop it presently ; and stir not one step in their company , or after their example .

16. For their feet run to evil , and make haste to shed bloud .

16. For it is not one single murther ( or robbery ) in which they will ingage thee ( though the guilt of that is too horrid to venture upon ) but they will be always hurrying thee to some new mischief or other : and as soon as one mischief is over , they will be ready for , and make haste to commit another .

17. Surely in vain the net is spread in the sight of any bird .

17. Flee from their society therefore , now that I have given thee this warning : and be not so foolish and incautious as the silly Birds ; who use to run into the snare or the net , which they see the Fowler lay before their eyes . ( VII . 23. )

18. And they lay wait for their own bloud , they lurk privily for their own lives .

18. For as he doth not lay his net in vain , but they are caught therein , so assure thy self these men are setting a trap for themselves , when they lie in wait to take away the lives of others : for they shall not always escape the hand of Justice ; but at last be taken and suffer , either by a special vengeance of God , or by his Ministers , what they have deserved .

19. So are the ways of every one that is greedy of gain : which taketh away the life of the owners thereof .

19. Such is the fate of him that greedily indeavours to inrich himself by such wicked means . As the Bird inticed by a little chaff falls into a snare , which it doth not perceive ; so he on a sudden loses his life , to satisfy a vain desire of worldly pelf , which then he cannot enjoy .

20. ¶ Wisedom crieth without , she uttereth her voice in the streets .

20. ¶ Let me advise you therefore rather to hearken to the manifold instructions of Wisedom ; whose most excellent counsels you cannot but be as well acquainted withall , as you are with that which is proclaimed in the open streets : For you hear them in the plain dictates of your own Consciences , in the Laws of God , in the Mouth of his Prophets and Ministers , in the Admonitions and Examples of good Men , and in the Course of his Providence and wise Government ; which call upon you more earnestly and loudly , than these leud Seducers , to follow and obey them .

21. She crieth in the chief place of concourse , in the opening of the gates : in the city she uttereth her words , saying ,

21. There is no place where this Cry of Vertue and Piety is not heard ; which is not ashamed of it self , nor lurks in darkness , like those impious Seducers , but appears openly in the midst of the greatest crowds ; where no noise can drown its voice , no business , either publick or private , can thrust by its reproofs ; but still it interposes it self , and every body , even those wicked Men that flee from it , hear it calling to them ;

22. How long , ye simple ones , will ye love simplicity ? and the scorners delight in their scorning , and fools hate knowledge ?

22. And representing their unaccountable folly and stupidity , in such unanswerable Questions as these . Is it not apparent by many examples , that such men as you are deceived and abused with vain hopes ? Why then do you continue the cheat ? Have you not play'd the fool long enough , but you will still act against your reason and against your interest ? Where lies the pleasure of scoffing at Religion and Vertue , that you will never give it over ? Is any man so wise , that he needs no Monitor ? Or is Ignorance so laudable , that a man should hate those who would inform him ?

23. Turn you at my reproof : behold , I will pour out my spirit unto you , I will make known my words unto you .

23. Do not turn away from such checks as these ; but repent in time , and resolve to learn your duty . It is not too late , for if you will listen to the secret rebukes of your own Consciences , and to the open reproofs of my Prophets , and follow their directions , I will plentifully communicate my mind , and infuse the very sense of it into you ; It is not hard to find , nor will I conceal any thing of it , but plainly shew you all that I require of you .

24. ¶ Because I have called , and ye refused , I have stretched out my hand , and no man regarded ;

24. ¶ Which offer if you refuse , nay , go on obstinately to despise instruction , then hear the doom which God , whose voice Wisedom is , passes upon you . Because I have pressed you often to amend , and ye would not yield to me ; nay , I have been very urgent and earnest with you ( offering you my assistance , heaping upon you many benefits , and when they would doe no good , laying on corrections , as well as shewing you the way to happiness ) and none of you would so much as attend unto me :

25. But ye have set at naught all my counsel , and would none of my reproof :

25. But , quite contrary , set at naught all the good advices I gave you , as if they had been but vain and idle words ; and slighted all my reproofs and threatnings , as if they had been ridiculous , or of no moment :

26. I also will laugh at your calamity , I will mock when your fear cometh ;

26. Therefore I will repay you in your kind ; and as little regard what becomes of you , in the day of your calamity ( which like a dismal Cloud I will bring upon you unavoidably ) I will be utterly unconcerned , when you know not which way to turn your selves ; but are become the scorn of those , who shall see you quake and tremble at that , which before you would not fear at all .

27. When your fear cometh as desolation , and your destruction cometh as a whirlwind ; when distress and anguish cometh upon you .

27. Though it prove such a dreadfull calamity , as will lay all waste , it shall not move me to relieve you ; but I will let it sweep you and all you have away like a whirlwind : and when you fall into the most pinching outward distresses , and into the sorest anguish of mind ; you shall evidently see , it was my pleasure to reduce you to those inextricable straits and pressures .

28. Then shall they call upon me , but I will not answer ; they shall seek me early , but they shall not find me :

28. For then ( hearken all you that have not yet sinned to this degree of obstinacy ) it will be very hard for these men not to think of me , whom before they would not regard : nay , they shall cry to me for help , but I will send them none ; they shall seek my favour importunately , but without the least success .

29. For that they hated knowledge , and did not choose the fear of the LORD .

29. Because , when time was , they hated that knowledge , of which now they are forced to be desirous : and when they were earnestly solicited to have some regard to God and to Religion , they would not consent unto it :

30. They would none of my counsel : they despised all my reproof :

30. But ( as was said before ) rejected my good Advice with such disdain , as if it had been a grievance to them ; and slighted , nay contemned all those Reproofs , whereby I would have reclaimed them from their Impiety .

31. Therefore shall they eat of the fruit of their own way , and be filled with their own devices .

31. Therefore , as it is just that men should reap what they sow , and eat such Fruit as they plant , so these men shall suffer the punishments , which their wicked doings naturally produce : nay , be glutted and surfetted with the miserable effects of their own counsels and contrivances .

32. For the turning away of the simple shall slay them , and the prosperity of fools shall destroy them .

32. For let them alone and they need no body but themselves to destroy them : their escaping dangers , onely making them more audacious to run into them ; and their receiving daily additions of riches and honours , supplying their folly with means to hasten their undoing .

33. But whoso hearkeneth unto me , shall dwell safely , and shall be quiet from fear of evil .

33. Such a vast difference there is between wicked and vertuous Men. For whoso follows my Counsels , and takes the courses to which I direct him , shall even then be safe , and possess what he hath in peace , when he sees these Fools come to ruin : Nay , he shall not be so much as disturbed with the fear of any mischief ; but rest secure of a watchfull Providence over him .

CHAP. II.

ARGUMENT .

The attention of those that reade this Book being bespoke in the foregoing Chapter , He perswades them not onely to reade but to receive and obey these good Counsels ; by representing 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 Woman , 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 Epicuraeans and Idolaters . But I take this to be intimated before v. 12. and therefore understand 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 Murthethers ; and here to shun Fornication and Adultery , which alienate the mind quite from Wisedom , v. 16 , 17 , &c.

This therefore is one of the first things Wisedom directs us unto , and a principal benefit we receive by it ; to preserve our Understandings from being corrupted , by keeping our Bodies pure and undefiled . For too many , giving up themselves to fleshly Lusts , are thereby wholy perverted , and never recover 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 brutish Lusts and Passions carry them to commit . This seems to be implied in the word Rephaim , 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 Threatnings to excite us to the study of Wisedom ; together with good Directions to make our Proceedings successfull : which are principally these . First , our own diligence ; secondly , 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 lastly , 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 expressing eager desire and great diligence ; and the latter invincible resolution and constant perseverance , notwithstanding those difficulties that occur to discourage our labour . Both which I have taken notice of in the Paraphrase ; 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 incouragement ; that if thou dost entertain these Exhortations , which I have now given 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 inticements of such evil Men as I have described but , to the counsels and instructions of Wisedom ; with sincere affection applying thy mind to understand thy duty :

3. Yea , if thou criest after knowledge , 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 without which they are in danger to perish : praying those that are able to inform thee ; and beseeching God likewise with ardent devotion , that He would bring thee acquainted with it :

4. If thou seekest 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 esteem of it by studious seeking for it , as covetous Men do for money : laying hold upon all occasions of profiting in knowledge , and pursuing thy advantages ( as they do ) when thou meetest with them ; not giving over thy labour presently , if thou findest not what thou desirest ; 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 solicitously obey Him , who is the Almighty Creator , Governour , and Judge of all the World .

6. For the LORD giveth wisedom : out of his mouth cometh knowledge and understanding .

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

8. He keepeth the paths of judgement , and preserveth the way of his saints .

8. That so he may preserve them in their integrity ; and incourage them neither to swerve from the rules of Justice , nor to cease to exercise Mercy and Kindness : For he hath a great favour to such pious Persons ; and will be their keeper and defender in such proceedings .

9. Then shalt thou understand righteousness , and judgment , and equity ; yea , every good path .

9. By which thou shalt understand that Justice and Mercy in thy private dealings , 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 Wisedom hath thus taken possession of thy very heart and affections ; and thou findest an inward pleasure and satisfaction , 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 into 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 uprightness , to walk in the ways of darkness :

13. Though thou shouldst be assaulted by many of them , thou shalt easily discover their folly ; in leaving the streight , plain and even paths of Vertue , to walk blindly they know not whither in the perplexed ways of Vice and Wickedness :

14. Who rejoyce to doe evil , and delight in the frowardness of the wicked .

14. Being so mad as to rejoyce when they have done any mischief ; and having no higher pleasure than to pervert 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 contradiction to their soberest Reason and best Understanding .

16. To deliver thee from the strange woman even 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 dangerous , 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 Argument [a]

17. Which forsaketh the guide of her youth , and forgetteth the covenant of her God .

17. Above all other , from that filthy Adulteress , who is so leud as to leave her Husband ( 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 Governour : but hath wickedly broken the Laws of God , and violated the solemn vow of fidelity to him , which she made when they were married .

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

18. The least degree of of that discretion which Wisedom 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 , return again , neither take they hold of the paths of life .

19. And this is very remarkable , that it is rarely seen that any body who is drawn into her impure embraces , ever gets out again : but she holds them all so fast by her inchantments , and they are so blinded and bewildred by her arts ; that , like Men who have quite lost their way in a strange Country , they seldom or never can hit into it , and recover themselves , to a vertuous way of living . See Argument [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 Persons the Patriarchs and Prophets ; and be preserved in the paths of those righteous Men , who followed after them .

21. For the upright 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 study 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 transgressours shall be rooted out of it .

22. But such impious Men , as I spoke of ( according to what God himself hath also denounced XI . Deut. 17. and other places ) 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 wickedly , and keep no faith with God nor Man , shall be pluckt up , like a Tree , by the very roots , and leave none to preserve their memory behind them .

CHAP. III.

ARGUMENT .

In this Chapter he continues to press obedience to the precepts of Wisedom ; from the consideration of the Benefits that are to be reaped thereby . Which he began to speak of in the foregoing Chapter ( touching also there upon the mischiefs on the contrary side ) but here handles more largely ; and explains it not onely in general but in several particular Precepts : for instance , liberality to God's Ministers , v. 9 , 10. patience in adversity , v. 11 , 12. the foundation of which is an intire trust in God and his Fidelity , who will honour those that honour Him , in his Ministers ; and never desert those in their trouble , who doe good when they are in their prosperity , v. 5 , 6.

After these things he returns to the general Exhortation , v. 13 , &c. advising every one to learn the Doctrine delivered by God , and to be obedient ; and not to be so foolish , as to prefer their own wisedom or craft before it . To which he adds Promises , and Comminations ; together with several Advices ; which I need not note particularly , because they lie plainly before their eyes who will reade the Chapter .

I shall onely observe that he represents Wisedom [a] ( v. 16 , 17 , &c. ) that is , Religion and Vertue , as other Authours have done ( particularly Cebes in his Tables ) in the shape of a beautifull Woman , or rather Queen ; with her Arms extended , in the posture not onely of directing , but also of rewarding her Lovers and Followers . For she holds forth in her Right hand the great blessings of Health , and length of days , unto all those that will walk in the way to which she points . And it was but just to place this in her Right hand , that is , to give it the precedence ; because it was the chief promise of the Law ; and indeed the most desirable of all earthly Blessings , without which nothing can be injoyed ; no not our selves .

And then , after this , follows Wealth and Reputation ; things that Mankind mightily covet ; which he places in her Left hand ; as inferiour Blessings , but that come also from her gift .

And as for cheerfulness in all conditions , there are no Pleasures he affirms like those , which wait upon her , and attend her motions . Safe and secure Pleasures ; which do not merely gratify us for the present , and then expose us to danger and leave us sad afterward : but give us a peaceable possession of perpetual joy ; which never dies nor decays , but , like the Tree of Life , remains fresh for ever . This he proves v. 19 , 20. and amplifies in the rest of the Chapter .

[b] In which some observe three Proverbial Sayings : One v. 8. which seems to be but a metaphorical representation of that firmness , that vigorous health , and chearfulness of mind , which Vertue imparts : the other in v. 12. [c] whom the Lord loveth he correcteth ; which Theodoret upon XII . Hebr. 6. calls indeed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Proverbial Admonition , belonging to such Parents , Guardians and Masters , as are carefull of those committed to their charge : but he names it so , I suppose , onely because he found it in the Book of the Proverbs . The last in v. 18. [d] Tree of Life : which seems to be a Proverbial Speech ( used afterward more than once in this Book ) for that which prolongs Life ; and makes it very delightfull and pleasant , as well as firm and durable : If we understand it of Christ , the wisedom of God , ( as Origen , Saint Ambrose , Saint Austin and others do ) or of his Doctrine , which is the same : it is literally true that He gives immortality , as the Tree of Life in Paradise would have done .

1. MY son , forget not my Law ; but let thine heart keep my commandments .

1. LET me then again intreat thee , whoever thou art that comest to learn of me ( who loveth thee with a Fatherly affection ) not to be careless and negligent in the observance of these Instructions : but remember them , and love them , and set thy self heartily to doe whatsoever I command thee .

2. For length of days , and long life , and peace shall they add to thee .

2. For this is the surest way to that which all men naturally desire , and seek to attain : a long Life , in firm health , vigor and strength ; with all manner of happiness and prosperity , XXX . Deut. 18 , 20.

3. Let not mercy and truth forsake thee : bind them about thy neck , write them upon the table of thine heart .

3. Of this thou canst not miss , if thou wilt be stedfastly good and just ; for the infinite bounty of God , and his faithfulness to his Promises will secure these Blessings to thee : therefore let my Commandments be ever before thine eyes ; fix them in thy Memory , and in thy Affections , as if they were ingraven upon thy Heart ; and look upon it as the greatest ornament to be obedient to them .

4. So shalt thou find favour and good understanding in the sight of God and man .

4. Which is as much , as if I had bidden thee acquire favour with God ; and understand , on all occasions , what is good for thy self : ordering all thy Affairs with such judgment and prudence , as to be in high esteem with Him and with Men.

5. ¶ Trust in the LORD with all thine heart ; and lean not unto thy own understanding .

5. ¶ And assure thy self there is no rule of prudence like to this , to confide in God intirely ; and to depend wholly on his Providence , for good success in well doing : not imagining that by thy own wit and policy , thou canst contrive such events as thou desirest , and bring about what thou designest .

6. In all thy ways acknowledge him , and he shall direct thy paths .

6. No , in all thy undertakings both private and publick , be sensible of his over-ruling Power ; observe his Laws ; and implore his favour and blessing : and He shall guide thee in thy proceedings ; and bring them to an happy issue , as He in his Wisedom sees best for thee .

7. ¶ Be not wise in thine own eyes : fear the LORD , and depart from evil .

7. ¶ Never be guilty of such folly , as to conceit thine own wit to be so great , that thou canst manage things thereby in thine own way ( neglecting the Rules that He hath prescribed thee ) to thy satisfaction : but have a religious regard to Him , who can either disappoint or prosper thee , as he pleases ; and , fearing to offend his Majesty , avoid most cautiously those practices that He hath forbidden thee .

8. It shall be health to thy navel , and marrow to thy bones .

8. This is the way to preserve a good habit both of Soul and Body : and in all conditions to remain undejected ; nay , cheerfull and fully satisfied , whatsoever happens . See Arg. [b]

9. Honour the LORD with thy substance , and with the first-fruits of all thine increase .

9. As for example , there are those who think it prudence to save all they can ; though it be by robbing God Himself : But , if thou wilt be truly wise and happy , honour Him in his Ministers , by paying them their tithes duly ; and bringing oblations to his house at the three solemn Feasts ; ( XXIII . Exod. 14 , 15. ) together with the first-fruits of all that thy Estate produces ( XXII . Exod. 29 , 30. ) in token of thy gratitude to Him , and that all thou hast is his , and cannot thrive without his Blessing .

10. So shall thy barns be filled with plenty , and thy presses shall burst out with new wine .

10. Which He will powr upon thee abundantly ; and convince thee , by lading the Earth with Fruit , and sending a seasonable as well as plentifull Harvest and Vintage , that this is the way , not to diminish but , to encrease the Estate which God hath given thee . XXVIII . Deut. 4 , 5. 2 Chron. XXXI . 10.

11. ¶ My son , despise not the chastening of the LORD : neither be weary of his correction .

11. ¶ And suppose it be his pleasure that any affliction should befall thee ; My Son , ( v. 1. ) let not that dissatisfy thee ; nor make thee , either doubt of his gracious Providence over thee , or out of impatience take any unlawfull course to remove it from thee .

12. For whom the LORD loveth he correcteth , even as a father the son , in whom he delighteth .

12. But rather submit unto it , as a part of his Fatherly Discipline , which cannot hurt thee ; but onely correct something that is amiss in thee : For we are sure He loves those that keep his Commandments ; and therefore nothing that proceeds from his love ought to be despised ; or received with an abject mind ; but duly esteemed by them , and raise their expectation of some good from the affliction : which should no more make Him suspected of any unkindness , than a tender Parent is , when he whips the Child in whom he delights ; and to whom he wishes so well , that he will not let him be unchastised . See Arg. [c]

13. ¶ Happy is the man that findeth wisedom , and the man that getteth understanding .

13. ¶ Happy , more happy than can be expressed , is that man , who attains to this degree of wisedom ; and acquires ( though it cost him the greatest pains and labour ) such an understanding of God and belief of his Providence , as , notwithstanding any troubles that befall him , still to adhere unto Him in faithfull obedience . ( v. 7. )

14. For the merchandise of it is better than the merchandise of silver , and the gain thereof than fine gold .

14. If it were to be bought for money , one would purchase it at any rate : for the profit of it is infinitely to be preferred , before all the advantages that can be made by silver and gold .

15. She is more precious than rubies : and all the things thou canst desire , are not to be compared unto her .

15. The most precious Pearls are not so valuable : nor can our boundless Fancy present any thing to our Wishes , that is worthy to come in competition with it .

16. Length of days is in her right hand : and in her left hand riches and honour .

16. For true Wisedom presents us , as we say , with both hands : teaching us in the first place such prudence and moderation , as by the Divine Blessing prolong our days ( which none of those things can doe for us ) and in the next place , adds both riches and honour ; which men foolishly and vainly seek to get and to keep by other means . See Arg. [a]

17. Her ways are ways of pleasantness , and all her paths are peace .

17. And besides all this , there is a singular pleasure , nay the highest delight , in all the acts of Vertue to which Wisedom directs her Followers : who are always , either in perfect sasety by well-doing ; or , if any trouble come upon them , have that inward tranquility and satisfaction , which nothing else could give them .

18. She is a tree of life to them that lay hold upon her ; and happy is every one that retaineth her .

18. In short , Wisedom leads into a Paradise ; and supplies the place of that Tree of Life , from whence our first Parents were banished : that is , gives not onely a present , but an immortal satisfaction , to all those that strongly apprehend and retain her Precepts ; and therefore I again pronounce him happy ( v. 13. ) above all other men , and above all expression , who constantly and firmly adheres unto them . See Argument [d]

19. The LORD by wisedom hath founded the earth ; by understanding hath he established the heavens .

19. For they are a participation of that wonderfull Wisedom and Understanding , whereby the Lord setled the Earth , in that place where it remains fixed ; and disposed the heavenly Bodies in that admirable and unchangeable order , which He would have us imitate .

20. By his knowledge the depths are broken up , and the clouds drop down the dew .

20. In works of mercy and goodness especially : whereby we plainly communicate with Him in that knowledge , by which the Lord made fountains of water gush out of the Earth , for the use of all living Creatures ; and the Clouds drop down plentifully their refreshing dews , for the cherishing of Plants and Grass , which in hot Countries many times have no other moisture .

21. ¶ My son , let not them depart from thine eyes : keep sound wisedom and discretion .

21. ¶ My Son ( to whom my affection is so great that I cannot but again repeat it , v. 1. 11. ) let me prevail with thee to fix these good instructions in thy mind : look upon them as the most solid Wisedome , and the greatest cunning and policy ; and accordingly observe them .

22. So shall they be life unto thy soul , and grace to thy neck .

22. For they will revive and chear thee , when other things fail thee : and inable thee also with acceptable words to comfort those , whom the fame of thy Wisedom shall invite to learn of thee .

23. Then shalt thou walk in thy way safely , and thy foot shall nor stumble .

23. When thou goest abroad about thy business thou shalt dispatch it the more cheerfully ; because thou art sure of God's Providence over thee : and wisedom will direct thee to avoid those stumbling blocks , by which others fall into sin and danger .

24. When thou liest down , thou shalt not be afraid : yea , thou shalt lie down , and thy sleep shall be sweet .

24. And when thou comest home to rest from thy labours , thou shalt not be troubled with fear of what may happen , whilst thou art asleep ; but ( having nothing within to discompose thee ) shalt lie down securely , and , by a sound and sweet repose , be refreshed to return to thy employments .

25. Be not afraid of sudden fear , neither of the desolation of the wicked when it cometh .

25. In which , if thou shouldst be interrupted by any rumours and reports of unexpected and approaching danger , let not that disturb thee : no , though thou shouldst see the Wicked ready to lay all waste , or the Divine Vengeance bringing utter desolation upon them for their wickedness .

26. For the LORD shall be thy confidence , and shall keep thy foot from being taken .

26. For a firm hope in the Lord shall be thy support , even when thou art in a tottering condition : nay , when thy skill quite sails thee , and thou knowest not what to doe for thy safety ; He shall so direct and guide thee , that thou shalt be preserved from falling into the hands of those that lie in wait to destroy thee .

27. ¶ Withhold not good from them to whom it is due , when it is in the power of thine hand to do it .

27. ¶ And , as it will give thee great security of mind and confidence in God at such a time , not to be conscious to thy self of any wrong done to thy Neighbour , by denying to pay thy just debts , when thou art able ; so the remembrance of having done good to others will be a far greater : and therefore let me advise thee to take a special care , not to withhold relief from those , whose needs in-title them unto it ; when thou canst not pretend disability , but hast wherewithall to do it .

28. Say not unto thy neighbour , Go , and come again , and to morrow I will give ; when thou hast it by thee .

28. And , as thou wouldst not have God to defer his help , in such distresses as I spake of ( v. 25 , 26. ) so do not thou put off thy Neighbour , when he begs a kindness of thee , saying ; I cannot now ; come another time ; to morrow thou shalt see what I will doe for thee : when if thou hadst a heart to it , thou couldst supply him now , as well as then ; and who can tell what shall be to morrow .

29. Devise not evil against thy neighbour , seeing he dwelleth securely by thee .

29. And let not the quietness of any Man's temper , much less the confidence he hath of thy honesty and goodness , tempt thee to contrive any mischief to him : for the more securely he relies on thy vertue , and the less mistrust he hath of any harm from thee , the greater wickedness it will be , so much as to have it in thy thoughts to doe him any injury .

30. ¶ Strive not with a man without cause , if he have done thee no harm .

30. ¶ For instance , do not bring false Actions against any Neighbour , nor vex him with causless or unnecessary Suits at Law : no , nor so much as pretend a cause for quarrelling and falling out with him , when he hath done nothing to deserve it of thee .

31. ¶ Envy thou not the oppressour , and chuse none of his ways .

31. ¶ And what though thou shouldst see men thrive by oppression and violence , let not that provoke thee to emulate them ; that is , to wish thy self in their condition , by imitating them in any of their injurious proceedings .

32. For the froward is abomination to the LORD : but his secret is with the righteous .

32. For he that perversely departs from all the rules of truth and justice , is above all expression abominable to the Lord ; even in his highest prosperity : but the Lord is a Friend to men of sincere integrity ; who know the secret of his Providence in raising those wicked Oppressours so high , that they may have the more dreadfull fall .

33. ¶ The curse of the LORD is in the house of the wicked : but he blesseth the habitation of the just .

33. ¶ The evil doer is under the curse of the Lord , though he live in the most stately Palace : but just and good men ought to look upon themselves as under his care and blessing ; and therefore very happy in the meanest Cottage .

34. ¶ Surely he scorneth the scorners : but he giveth grace to the lowly .

34. ¶ Those proud Oppressours and Scoffers at good Men , he will undoubtedly , not onely confound but , expose to scorn , and make them ridiculous in the eyes of the World : but cause the humble , modest and meek ( who bare even their insolent scoffs patiently ) to be had in honour and highly esteemed .

35. The wise shall inherit glory , but shame shall be the promotion of fools .

35. They may be despised and debased for a time , but in the issue they shall be accounted the onely wise Men ; and leave an excellent never-dying fame behind them : when those impious Men shall be famous for nothing , but the shame and disgrace that shall fall upon them .

CHAP. IV.

ARGUMENT .

The dulness , sluggishness and forgetfulness of Mankind in their principal concernments , are so notorious , that we need not wonder the Wise Man repeats the very same things , and quickens our attention to them , in the beginning of this Chapter . Which he thought necessary to excite again ( v. 10. ) and again ( v. 20. ) because all his pains , he knew , would be lost without serious consideration of what he said : and the very first step to Wisedom , is to have a mind to be wise .

And to make his Exhortations the more acceptable , he acquaints the Reader with the Lessons which his own Father and Mother were wont to teach him ( v. 3 , 4 , &c. ) and the great benefit he had received by them . Which gave him the greater confidence to press every one to follow his example of obsequiousness to good counsels , as the surest way to be happy : and by no means to imitate the examples of the wicked , from which he disswades by many arguments ( v. 14 , 15 , &c. ) and beseeches they may be so duly pondered ( v. 20 , 21 , &c. ) that they produce in every one a watchfulness over his heart , his mouth , his eyes , his feet ; as may be seen in the conclusion of the Chapter .

The whole Chapter from v. 4. may be conceived to be the words of David , as well as Solomon's . But I have extended David's advice no further than unto v. 10. and there make Solomon to resume his exhortation ; and urge upon his Son what his Father had taught him .

There is one Proverbial speech in v. 27. which needs no explication . Some would have another , v. 16. but I can see no reason for it .

The Principal Instructions in this Chapter are these . The care that Parents ought to take , to instruct their Children diligently : and the greater they are ( suppose Princes ) the more accurate ought their Education to be , as Solomon's was , v. 3 , 4 , &c. And above all things the excellence of Wisedom and Vertue is to be inculcated : for this excites a desire of it ; and that 's the very beginning of it , as some expound those words , v. 7. In which sense they are admirably explained in the Book of Wisedom , VI. 12 , 13 , 14 , 17. Next to this they are to be cautioned against evil Company , as the bane of Youth : and the wretchedness of their life that live wickedly is to be represented ; and the happiness , comfort and satisfaction of theirs that live vertuously ; which increases as their days and their vertues do , v. 18. Next they are to be taught how necessary it is to be constant in reading pious Books , especially the holy Scriptures , v. 21. And to have an upright heart , sincerely disposed to follow such directions ; upon which all depends , both their well or ill doing , and their well or ill being . Watchfulness also over the Senses is commended , as of great use to preserve the Affections from being corrupted .

1. HEar , ye children , the instruction of a father , and attend to know understanding .

1. LIsten then all ye , that are desirous to learn , unto the Instructions which , out of a paternal affection , I bring from God unto you : hearken to them , though they correct your present manners ; and let your mind be so attentive , that you may know what it is to have a right understanding in all things .

2. For I give you good doctrine , forsake you not my law .

2. They are no frivolous or indifferent matters which I teach you ; but the most excellent things , and absolutely necessary to your happiness : therefore do not merely attend to them , but strictly observe my Precepts , as the Law and Rule of your life .

3. For I was my father's son , tender and onely beloved in the sight of my mother .

3. Doe as I my self did , who remember , that , when I was a Child , the Son of a most wise and pious Father , and under the carefull eye of an affectionate Mother ; who loved me most dearly above all her Children , and while I was soft and flexible , and apt to receive good impressions , lookt to my education with great circumspection ;

4. He taught me also , and said unto me , Let thine heart retain my words : keep my commandments and live .

4. My Father was wont to tutor and instruct me ( 1 Chron. XXVIII . 8. XXIX . 2. ) saying ; mind my words , and faithfully retain them , not onely in thy memory , but in thy affections : observe my Commandments , and thou shalt enjoy long happiness .

5. Get wisedom , get understanding : forget it not , neither decline from the words of my mouth .

5. And this is the thing I require of thee , not so much to seek after Riches , as to treasure up Wisedom ; and endeavour to understand how to behave thy self upon all occasions ; and when thou art well informed in thy duty , do not forget it , nor turn aside from the way , into which I will direct thee .

6. Forsake her not , and she shall preserve thee : love her , and she shall keep thee .

6. Quit all things in this World rather than forsake the Precepts of Wisedom ; stick to them , and they will preserve thee from innumerable mischiefs ; love them sincerely , and they will be a stronger guard than money can procure thee .

7. Wisedom is the principal thing , therefore get wisdom : and with all thy getting get understanding .

7. And as there is nothing comparable to Wisedom , so the first step to it is to know as much , and to prize it accordingly . Begin therefore to be wise , by looking upon the fear of God as above all earthly Possessions , and by being willing , if it were needfull , to give all thou art worth to know what is pleasing to him .

8. Exalt her , and she shall promote thee : she shall bring thee to honour when thou dost embrace her .

8. Thou canst not speak nor think too highly of this Wisedom , as thou shalt find by happy experience . For if thou magnify it , above all things , it will raise thy esteem and make thee great in the World ; yea , when thou entertainest it with ardent love , thou shalt become most illustrious in the sight of God and Men.

9. She shall give to thine head an ornament of grace : a crown of glory shall she deliver to thee .

9. Whatsoever else thou hast to commend thee and gain thee honour , this shall add unto it , and make it far more amiable : the fairest ornaments or the most beautifull Crown that can be set upon thy head , shall receive lustre from hence ; and be setled there the more securely .

10. Hear , O my son , and receive my sayings : and the years of thy life shall be many .

10. Thus my Father was wont to discourse to me , as I do to thee , My Son ; whom I earnestly again intreat ( v. 1. ) to consider what I say ; and to believe it : and then I promise thee , what he did me ( v. 4. ) that thou shalt lead a long and happy life .

11. I have taught thee in the way of wisedom : I have led thee in right paths .

11. I have already taught thee , and will still inform thee in the wisest course unto it ; not in those crooked ways of fraud and falseness , &c. which many take ; but in the directest paths of integrity and truth , in which I intend , as I have done hitherto , to lead thee .

12. When thou goest , thy steps shall not be straitned , and when thou runnest , thou shalt not stumble .

12. And if thy actions and designs have no other rule , thou shalt be at ease , and free from those straits and difficulties which others meet withall : and in case thy business shall require haste , this will be the safest , as well as the most inoffensive ( if not the shortest ) way to accomplish thy ends .

13. Take fast hold of instruction , let her not go ; keep her , for she is thy life .

13. Resolve to try it , and , though it should be contrary to thy present sense yet , do not refuse this Instruction which I give thee ; but take such fast hold of it , as never for want of care and pains , to let it slip out of thy mind : keep it as a most precious treasure , for all thy happiness depends upon it .

14. ¶ Enter not into the path of the wicked , and go not in the way of evil men .

14. ¶ And if thou really intendest to be guided by me , remember the advice I gave thee in the beginning ( ch. 1.10 . ) not so much as to enter upon their wicked course of life , or to keep them company , who regard not God and are injurious to Men : or if thou hast been seduced into it , be not perswaded by their seeming prosperity and thriving condition to continue in it .

15. Avoid it , pass not by it , turn from it , and pass away .

15. Avoid it therefore with a just abhorrence ; come not near it , but get as far as thou canst from their Society : and decline all occasions that might invite thee into it , as dangerous temptations .

16. For they sleep not except they have done mischief : and their sleep is taken away , unless they cause some to fall .

16. For as mischief is their business , so they pursue it with a restless diligence : there being those among them , for instance , that cannot be quiet , nor have any satisfaction , till they have executed their villanous intentions ; but perpetually disturb themselves , that they may ruine others .

17. For they eat the bread of wickedness , and drink the wine of violence .

17. For they live by robbery and spoil ; having no other meat and drink , but what is the fruit of rapine and violence , and not of their honest labours .

18. But the path of the just is as the shining light , that shineth more and more unto the perfect day .

18. Which makes a wide difference between them and righteous Men ; whose pure and innocent life is full of honour as well as joy : which increases continually together with their vertue ; proceeding ( like the splendour of the Sun , which nothing can extinguish , nor hinder in its course ) till it come to the highest pitch of joy and glory .

19. The way of the wicked is as darkness : they know not at what they stumble .

19. Whereas those wicked People live most uncomfortably , as well as basely and vilely ; going on blindly to their own destruction ( of which they are in constant danger , and grows more and more upon them ) and yet they know not ( no more than men in thick darkness ) what mischief it is that suddenly may befall them .

20. ¶ My son , attend to my words , incline thine ear unto my sayings .

20. ¶ Therefore I do not without reason once more repeat my request unto thee ( v. 1 , 10. ) that thou wilt give diligent heed to my advice ; and seriously consider those exhortations , which proceed from a sincere affection to thy welfare .

21. Let them not depart from thine eyes : keep them in the midst of thine heart .

21. Reade them over and over again , and keep them perpetually in mind ; or rather preserve them studiously , and lay them up , as a most precious treasure , in the closest affections of thy heart .

22. For they are life unto those that find them , and health to all their flesh .

22. For they will make all those exceeding happy , both in body and soul , that come thoroughly acquainted with them : and , how various soever their temper and condition be , will prove an universal remedy for all their griess and troubles .

23. ¶ Keep thy heart with all diligence : for out of it are the issues of life .

23. ¶ And charge thy self with this , above all other cares , to set such a strict guard upon the inward thoughts , motions and affections of thy soul ( which are besieged with many enemies ) that thy consent be never obtained to any thing , which thou oughtst to refuse : for thy living well or ill depends on this ; and such as thy caution and watchfulness is in this , such will the actions of thy life be , which flow from thence .

24. Put away from thee a froward mouth , and perverse lips put far from thee .

24. And as they that defend a City against an Enemy , set a strong guard at the Gates and Posterns , so do thou upon thy Ears and upon thy mouth : never speaking things contrary to Truth , Honesty , and Religion thy self ; nor listning unto those that do , but banishing both , as far as is possible , from thy familiarity .

25. Let thine eyes look right on , and let thine eye-lids look streight before thee .

25. The Eyes also are dangerous inlets into the heart ; and therefore watch them well that they do not gaze about , and fasten on every object that invites them : but be fixed upon one scope , as thy thoughts ought to be , from which let nothing divert them .

26. Ponder the path of thy feet , and let all thy ways be established .

26. And before thou fixest and resolvest upon any action , examine and weigh it thoroughly , whether it be agreeable to the rule of life , and the end thou aimest at : and so thou shalt be constant to thy self , and confirmed in a stedfast course of well doing .

27. Turn not to the right hand nor to the left : remove thy foot from evil .

27. From which do not suffer thy self to be drawn aside , either to superstition on the one hand , or to contempt or neglect of Religion on the other : let neither love of Friends nor hatred of Enemies , neither hope of pleasure and gain , nor fear of pain and damage , neither prosperous nor cross events , ever move thee to turn into either extremes from the rule of vertue : but , whatsoever inclination thou findest that way , do not proceed to commit the least sin against God or against thy Neighbour .

CHAP. V.

ARGUMENT .

There being nothing to which Youth is so prone , as to give up themselves to satisfy their fleshly desires , and nothing proving so pernitious to them , if they doe it with Harlots ; the Wise Man gives a new caution against those impure Lusts , which he had taken notice of before ( ch. II. 16 , 17 , &c. ) as great obstructions to Wisedom : and with repeated intreaties begs attention to so weighty an argument , which here he prosecutes more largely , and presses not onely with singular elegance , but with powerfull reasons . Which in the heat of youth men are not forward to consider ; but if they would be so sober , Solomon hath said enough to deter them from whoredom .

Whose miserable effects he describes by several apt resemblances ( v. 4 , 5 , ) which shew how , by this vice , men lose their honour , their time , their health , and estates ; and at last ( as he shews afterwards ) lie down in sorrow , and end their days in an unprofitable repentance . And therefore , for the prevention of this , he commends the use of marriage , and a passionate love for a man 's own Wife ; which he describes allegorically : first , [a] under the comparison of a domestick fountain ; where a man may quench his natural thirst , and from whence streams ( i. e. Children ) may be derived abroad to serve the publick good , &c. and secondly , under the comparison of a young Hind and a young wild Goat ; which are taken notice of by Authours that write of Animals ( particularly Oppianus ) to be loving Creatures : and which in ancient times were playfellows ( as one may call them ) for the greatest persons , who kept them in their palaces , and diverted themselves with them , as a lovely sort of Creature , whom they delighted to adorn with Chains and Garlands and such like things . About which Bochartus among others may be consulted : who hath demonstrated that the Jaalah ( which we translate a Roe ) is a Creature that lived in mountainous places , and could climb up the steepest Rocks . Vnto which , as well as to a young Hind , Solomon compares a good Wife , because of the simplicity , softness , good nature of this kind of Creature ; and other qualities mentioned by ancient Authours . Who abundantly satisfy us , what reason the Wise Man had to make choice of these comparisons , to represent the pleasures of ardent love between Man and Wife ; when it is natural , without constraint ; sincere , simple , gentle , without moroseness , suspicions or pride : which good qualities are not to be found in Harlots ; but may be met withall in a Wife . From whence he shews the unreasonableness , nay unaccountable folly of preferring fornication and vagrant lusts , before the innocent joys of a married life ( v. 20. ) to which a man , who considers his own good , would chuse to be tied that he may avoid the inconveniencies or rather miseries to which the lusts of uncleanness reduce him : but especially the heavy judgment of God ; who having ordained marriage for the comfort of Mankind and the preserving society ( v. 21 , &c. ) will not therefore let the contempt of it go unpunished .

The principal things to be learnt in this Chapter are ; not to believe every thing to be good for us , that pleases the flesh for the present , v. 3 , &c. but in the beginning of any pleasure , to look to the end of it ; to avoid the company of Harlots : to use due care in the choice of a Wife : to love her too much , rather than too little ; to restrain our selves from inordinate affection , by the consideration of God's omnipresence , &c.

The Proverbial Sayings are obvious enough , in v. 3 , 4 , 15. I shall onely give an account of my translating 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 v. 14. [b] the Assembly of Judges : for in many other places , besides those quoted there in the Paraphrase , it signifies the LXX . Elders or Senators who judged the People : as in the XX. Josh. 6. and XXVII . Numb. 21. where R. Solomon thus expounds 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 all the Congregation . And so truly it seems plainly to be used XV. Numb. 24 , &c. where the Sacrifice is different from that prescribed in IV. Levit. 13 , &c. and therefore the sin was different and the Congregation for whom this was offered , were the Representatives of the whole Congregation ; or , as they now speak , the great Sanhedrin .

1. MY son , attend unto my wisedom , and bow thine ear to my understanding .

1. I Cannot too often awaken thine attention , ( whoever thou art that putest thy self under my Instruction . See chap. II. 1. III. 1 , 21 , &c. ) especially in things of such moment as I am going to treat of : and therefore again I beseech thee , both to mind diligently , and to consider what I take to be true Wisedom , and more than ordinary Prudence .

2. That thou mayest regard discretion , and that thy lips may keep knowledge .

2. Which if thou observest , it will make thee so skilfull and discreetly cautious , that thou shalt not onely be able to preserve thy self from the most subtil and dangerous deceits ; but upon occasion to advise others , and keep them from being cheated .

3. ¶ For the lips of a strange woman drop as an hony-comb , and her mouth is smoother than oyl .

3. ¶ As too many are by the arts of an Harlot , from whom thou oughtest to estrange thy self as much as if she were not of the commonwealth of Israel : for she pretending the greatest love , allures inexperienced youth by her flattering speeches , and sweet voice perhaps and songs , wherewith she inchants them ; and making them believe they shall taste nothing but the most delitious pleasures , her soft and smooth inticements slip down glibly into their unwary hearts , which are taken with her .

4. But her end is bitter as wormwood , sharp as a two-edged sword .

4. But the beginning of this love is not so sweet , as the conclusion is bitter ; and therefore think of both together , and believe what I now tell thee without making a trial : that after a short pleasure follows long pain , by the impairing Mens health , strength , estates , and credit ; which they cannot reflect upon without trouble and vexation , and ( if she do not quite destroy their reason ) be filled with remorse of conscience and anguish of spirit : for , like a sword that cuts on both sides , she wounds both Soul and Body .

5. Her feet go down to death : her steps take hold on hell .

5. In short , leads those that follow her to an untimely , shamefull , and miserable end : to have never so little to doe with her , is to approach to certain and inevitable destruction ; not onely here , but in another World .

6. Lest thou shouldest ponder the path of life , her ways are moveable , that thou canst not know them .

6. For though thou mayst think to make a retreat in time , thou wilt be deceived : she having more ways than thou canst ever know ( winding and turning her self into a thousand shapes ) to keep thee from so much as deliberating about thy return to a vertuous course of life .

7. Hear me now , therefore , O ye children , and depart not from the words of my mouth .

7. All which considered should incline those that reade these things , to be obedient to me : who do not desire to restrain them from any thing that will make them happy ; but in tender affection advise them , not to be inticed by her flatteries to depart from those fatherly counsels , which out of mere kindness I give unto them .

8. Remove thy way far from her , and come not nigh the door of her house :

8. If all will not be governed by them , yet do thou , whose mind is awakned to attend unto me , wholly shun all familiarity with her ; nay , so much as the least aspect towards her : avoid her as thou wouldst the Plague ; and be so far from going into her Chamber , as not to come near the door of her House .

9. Lest thou give thine honour unto others , and thy years unto the cruel .

9. Lest thou forfeit all the reputation , which perhaps thou hast got by worthy actions , and grow contemptible among thy Friends and Acquaintance ; who see thee prefer the company of Harlots , and their base Attendants , before that of the most vertuous Persons : and thereby thou lose , not onely thy fame , but sacrifice the flowre of thine age , and thy precious time , to one that doth not love thee a jot ; but could see thee perish without any pity .

10. Lest strangers be filled with thy wealth , and thy labours be in the house of a stranger .

10. And that will be the issue of thy impurity ; which wasts first the strength and vigour of thy Body , and then thy Money and Estate , upon a strange Family , perhaps of another Country : whose filthy Lusts are satiated at the expense of thy Spirits ; and whose House and Table are furnished with the fruit of thy care and labours .

11. And thou mourn at the last , when thy flesh and thy body are consumed .

11. And when things are come to this pass , that thy credit , thy friends , thy precious time , thy health , thy Estate , and the pleasure too are all gone , and nothing left but an heavy heart , and skin and bone ; then thou begin unprofitably to groan and lament ; nay , perhaps to roar out thy grief in a most deplorable manner :

12. And say , How have I hated instruction , and my heart despised reproof ?

12. Saying , How stupidly foolish have I been , in not considering all this sooner ? how senslessly bent upon my own ruin ? I am amazed to think how I hated the cautions that were given me to avoid her company ? and inwardly despised ( how civily soever in outward show I received them ) the just reproofs I had afterward for going to her .

13. And have not obeyed the voice of my teachers , nor inclined mine ear to them that instructed me ?

13. I wanted no good Instructions , my Parents , Tutours , Friends , and God's Ministers ; who informed me of the danger , and taught me how to escape it : but , alas ! I was so sottish , as not to obey them ; so contumacious , that I did not so much as consider what they said unto me .

14. I was almost in all evil , in the midst of the congregation and assembly .

14. But gave up my self to follow my lusts , which in a short time ingaged me in almost all kind of wickedness ; from which the reverence of no persons could restrain me : but openly , in the face of the most publick and solemn Assemblies of God's people ; even before the Magistrates and Judges ( XXV . Numb . 7. XXXV . 12. ) I boldly committed them . See Arg. [b]

15. ¶ Drink waters out of thine own cistern ; and running waters out of thine own well .

15. ¶ Such are the fruitless moans of a man , that hath quite exhausted himself in those leud courses ; which shew how much better it is to follow the advice , which I now give thee : Marry ; and in a Wife of thine own enjoy the pleasures thou desirest , and be content with them alone ; innocent , chast , and pure pleasures ; as much different from the other , as the clear waters of a wholsome fountain , are from those of a dirty lake or puddle .

16. Let thy fountains be dispersed abroad , and rivers of waters in the streets .

16. Of whom thou mayst have a lawfull Issue , which thou needest not be ashamed to own ; but openly produce , and send them abroad , like streams from a Spring , to serve the publick good : nay , a numerous progeny may be derived from your happy society , and match into divers other honest families .

17. Let them be onely thine own , and not strangers with thee .

17. Children that acknowledge no other Father , because they spring from one whom thou enjoyest ( like a fountain in thy own ground ) to thy self alone : being taught by thy confining thy self to her , never to admit any stranger to thy bed ; but to keep it solely unto thee .

18. Let thy fountain be blessed : and rejoice with the wife of thy youth .

18. Happy shalt thou every way be in such a Wife ; whom I advice thee to take in thy youth , and avoiding those filthy cruel Harlots ( v. 9. ) to solace thy self in her innocent and delightfull company : whereby thou wilt long preserve thy youth , which they speedily deflowr , v. 10.

19. Let her be as the loving hind , and pleasant roe , let her breasts satisfy thee at all times , and be thou ravisht always with her love .

19. Love her and cherish her , with a most tender affection ; and let her always seem amiable in thy eyes : if thou wouldst recreate and disport thy self ( as some are wont to do with young fawns , and other beautifull creatures of like kind ) let it be with her , as the sweetest companion ; in whose embraces take such satisfaction , as to forget all other , and to be excessively transported with her as long as you live . See Arg. [a]

20. And why wilt thou , my son , be ravisht with a strange woman , and embrace the bosom of a stranger ?

20. Consider , My Son , ( v. 1. ) what I say , and deny if thou canst , that it is an unaccountable folly to seek that in a vile Harlot ( to whom thou oughtest to be as great a stranger , as to her Religion ) which thou mayst more fully , more pleasantly , securely , and constantly , as well as more innocently , enjoy in a pious Wife of thine own Nation .

21. For the ways of man are before the eyes of the LORD , and he pondereth all his goings .

21. And , which is most considerable , enjoy with the approbation and favour of the Lord : from whom no man can hide his most private actions , but He plainly sees and weighs all he doth , wheresoever he be ; and will exactly proportion rewards and punishments , according as he behaves himself .

22. ¶ His own iniquities shall take the wicked himself , and he shall be holden with the cords of his sins .

22. ¶ If he be a wicked Fornicator or Adulterer , for instance , let him not think to escape , because he is so cunning that no body observes him , or so powerfull that none can call him to account : for his own manifold iniquities shall arrest and apprehend him ; and he shall need no other chains to bind and hold him fast , to answer for them to God .

23. He shall dye without instruction , and in the greatness of his folly he shall go astray .

23. Whose sentence upon such a person is this ; that he shall inevitably perish , ( v. 5. ) because he refused to follow these Instructions ; and not onely miss of his aime of being happy , but , like men that wander from the right way , precipitate himself into unexpected ruin ( v. 9 , 10 , 11. ) because he was such an egregious fool , as to take no warning by all that could be said to him ; but still to commit innumerable sins ( v. 13 , 14. ) though he was told the many inconveniencies , nay mischiefs they would bring upon him .

CHAP. VI.

ARGUMENT .

For the securing of the peace and happiness of a married life ( which the Wise Man had commended in the foregoing Chapter ) he here adds two cautions ; one against suretiship , the other against sloth : which make great discontents in a Family , by bringing it to poverty . He illustrates both by elegant similitudes ; especially the latter , by the example of the Ant: Who borrows of none , and yet is not in danger to starve ; laying up in store , by a notable industry , sufficient provision in due season against a time of need . Which the great Lord [a] Bacon ingeniously applies ( in the beginning of his Sixth Book of the Advancement of Learning ) to the improvement of Arts and Sciences , by every ones bringing his grain . And in this business he defines the slothfull to be ; whose onely care it is to live upon the main stock ; but not to improve it by sowing the ground of Sciences over again , and reaping a new harvest . This is the sum of the eleven first verses .

And upon this occasion he annexes the description of a deceitfull knave ( v. 12 , &c. ) who cares not by what wicked arts he lives , when he is reduced to poverty . Whose character he gives from his mouth , his eyes , feet , singers , heart and tongue . And after a septenary of vices ( v. 16 , &c. ) which he represents as most odious to God , he returns to his former Argument ; to give cautions against uncleanness , especially Adultery ( verse 20 , 24 , &c. ) which as it is many times the effect of Idleness , so he shews is the way to bring one to poverty ; nay , to indanger ones life , or to bring inevitably upon him some other mischief : not onely infamy , but the hatred and revenge of that person who is wronged by the Adulterer ; who hereby puts himself into a worse condition , than that of a Thief . [b] They that would see the terrible effects of this jealousy fully and lively described , let them reade Saint Chrysostom , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , chap. 52. Where he observes , among other things , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. this Disease is wont to breed and bring forth not onely an intolerable heaviness of mind , but an insupportable rage ; and that , such is the madness of this distemper , that it is not cured , no not by the revenge it takes upon him that is the cause of it .

The principal points of Wisedom to be learnt in this Chapter are these ; care of our Family ; caution in ingaging for others ; diligence in some honest employment ; hatred of idleness as contrary to nature ; not to contemn the meanest Instructor , but to learn something even of the smallest Creature ; and to improve the present time ; to dread the mischievous effects of poverty , especially that which comes by idleness : ( the effect of which is too oft the loss of all conscience , v. 12 , 13 , &c. ) to give good heed to the Admonitions of our Parents and Instructours , when they teach the will of God : and above all things to fortify our selves against the sins of uncleanness . About which the Wise Man gives the more frequent cautions , because youth is not more prone to them , than they are pernitious to youth . Who ought therefore not onely to weigh diligently the miserable consequences of them , especially of Adultery ( which he represents in the conclusion of the Chapter ) but carefully to avoid the occasions of such sins ; and faithfully to suppress the first motions towards them , v. 25 , &c. [c] Where he gives a particular charge to watch over our eyes ( which are the inlets of love ) and uses a remarkable phrase to express the danger of gazing upon an evil Woman ; lest he be taken or caught with her eye-lids : which he seems to compare to nets as other Authours do . Particularly Philostratus in his Epistles ; where he often speaks of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nets of the eyes ; and hath in these elegant words expressed the power of love which resides in the eyelids , here mentioned . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Epist. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

It would be too long to note the Proverbial Speeches in this Chapter . I shall onely give a brief account of one of them , and of one phrase in this Chapter that needs a little explication .

[d] As for the Proverbial Speech it is v. 11. upon which the Lord Bacon hath made a very ingenious observation ; distinguishing in this manner , between the poverty that comes as a Traveller , and the want that comes as an armed Man : that the shipwrack of fortune falls upon Prodigals or such as are careless of their Estates , by insensible degrees at the first ; with soft silent paces , like a Traveller , and is hardly perceived : but soon after Necessity invades him , like an armed Man : that is , presses upon him so hard , that he feels it plainly , and perceives there is no resistance to be made . And thereupon he gives this prudent advice , to prevent the Traveller , and to be well provided against the armed Man . But it is sufficient to have noted this here , ( out of his Eighth Book of the Advancement of Learning , ch. 2. parab . 5. ) which they that please may make use of upon occasion . In my Paraphrase I have waved this exact curiosity : because I observe the Wise Man generally repeats the same thing in other words , without any such distinction .

[e] As for the phrase I spoke of it is v. 31. where it is said a Thief shall restore seven-fold ( as we translate the word ) when the Law of Moses enjoyns no such restitution , but much less ( XXII . Exod. 1 , 4. ) and there is no reason to think the Law was altered in after-times . Therefore I have followed another use of the word Schivatajim , which signifies not any determinate number ; but onely such as is perfect and compleat in its kind ; as may be seen IV. Gen. 15 , 24. XII . Psal. 7. XXX . Isa. 26.

1. MY son , if thou be surety for thy friend , if thou hast stricken thy hand with a stranger ,

1. AND now , My Son , ( see ch. II. 1. III. 1. 17. ) that no difference may arise between thy Wife and Thee ; be advised by me , not to pass thy word rashly for the money which thy Neighbour or Friend borroweth of another : much less stand bound for a Stranger , whose honesty or ability is unknown to thee .

2. Thou art snared with the words of thy mouth , thou art taken with the words of thy mouth .

2. Young men indeed think this no great matter : but if thou hast been so incautious , as to be drawn into such ingagements , look upon thy self as no longer a free man ; but hampered and inslaved in dangerous obligations .

3. Doe this now , my son , and deliver thy self , when thou art come into the hand of thy friend : go , humble thy self , and make sure thy friend .

3. And therefore , in that case , immediately follow the counsel which I now give thee , My Son ; do thy utmost endeavour to be discharged , by pressing thy Friend forthwith to satisfy the debt , or to give thee security against the Creditor : Make no delay , and stick not , if need be , to cast down thy self before him on the ground , and beseech him as readily to grant thy request , as thou wast forward to comply with his : be not modest at all ; nor cease to urge and importune him by thy self and by thy Friends , till thou hast prevailed with him .

4. Give not sleep to thy eyes , nor slumber to thy eye-lids .

4. Be not quiet till this be accomplished ; nor take so much as a wink of sleep till thou art eased of this care : which , if thou understandest thy self , may well disturb thy rest .

5. Deliver thy self as a roe from the hand of the hunter , and as a bird from the hand of the fowler .

5. For thou art in the same condition with a young Roe , or silly Bird ; that is taken in the toile of the Hunter or the snare of the Fowler : and therefore struggle , like them , with all thy might , to get loose ( if it be possible ) and to be released from the bond wherein thou art intangled .

6. ¶ Go to the ant , thou sluggard , consider her ways , and be wise :

6. ¶ Nor is industry and diligence requisite in this alone , but in all thy affairs : to which therefore , if thou art slothfull , I must excite thee by the example of the Ants ; whose orderly and unanimous diligence , in collecting and preserving food for themselves , if thou wilt mark and observe , thou mayst be ashamed to be an idle spectator of their labours ; and learn hereafter to imitate their provident care . See Arg. [a]

7. Which having no guide , overseer , or ruler ,

7. Which is the more remarkable , because they have none to lead and direct them ( as Mankind have ) no overseer to exact their labours ; no supreme Governour to call them to an account for any negligence .

8. Provideth her meat in the summer , and gathereth her food in the harvest .

8. And yet they never omit the opportunity they have in Harvest , to make provision against the Winter ; but toil perpetually in gathering , and carrying food into the cells , they have digged for it in the Earth ; where they lay it up and secure it with admirable art ; that it may neither be injured by the weather , nor stoln from them by other Creatures .

9. How long wilt thou sleep , O sluggard ? when wilt thou arise out of thy sleep ?

9. O the strange idleness of Mankind ! who have many Monitours and Governours , that call upon them again and again , and stir them up in vain to labour . What rechlesness is this , which makes thee , O sluggard , indulge thy self in laziness and sloth ? as if thou wast made for nothing else , but to sleep and take thine ease ?

10. Yet a little sleep , a little slumber , a little folding of the hands to sleep .

10. Rolling thy self in thy Bed , and ridiculously desiring thy pains may be spared , and thou mayst be suffered still , without any disturbance , to enjoy a little more sleep ; when thou hast loytered too long , and put off the care of thy affairs from time to time , till thou hast none left to doe it in :

11. So shall thy poverty come as one that traveleth , and thy want as an armed man .

11. But poverty comes apace upon thee , and before thou art aware leaves thee as naked , as if thou wast stript by a Highway-man : nay , extreme want seizes on thee unavoidably , like an armed Man , which thou canst find no means to resist . See Arg. [d]

12. ¶ Anaughty person , a wicked man walketh with a froward mouth .

12. ¶ By which means thou mayst be tempted to become the worst of men , a perfect shark , void of all faith and honesty : whose mouth never speaks a word of truth ; but makes it his business by lyes , or flatteries , or slanders , or perjuries , to maintain himself in his idle courses .

13. He winketh with his eyes , he speaketh with his feet , he teacheth with his fingers .

13. His very Eyes are Instruments of deceit , or mischief ; for he makes signs with them to his Companions , when they are to play their pranks : or if that be too broad , he secretly treads upon their Toes ; or signifies his mind by the motion of his Fingers ; for every part of him is employed to make his wicked meaning understood .

14. Frowardness is in his heart , de deviseth mischief continually , he soweth discord .

14. How should it be otherways , when his Heart is a Shop , furnished with nothing but all manner of perverse inclinations ; which are perpetually at work to contrive some mischief or other : and ( if they can doe nothing else ) by casting suspicions into mens minds one of another , to stir up hatred , dissention , strife , brawlings , law suits , and all manner of discord ; which is the destruction of Families and Kingdoms .

15. Therefore shall his calamity come suddenly ; suddenly shall he be broken without remedy .

15. And shall prove his own utter ruin ; which , for this very cause , shall sooner than he thinks of in a terrible manner come upon him : when he fancies he hath carried his matters so cunningly , that no body discerns his villany , he shall on a sudden be lookt upon as the pest of Mankind ; and , like a Vessel broken into little bits , be incurably undone .

16. ¶ These six things doth the LORD hate ; yea , seven are an abomination unto him :

16. ¶ For , among offences of this kind , nothing is more odious to the Lord ( who is the dispenser of rewards and punishments ) nothing more opposite to the Divine Nature , and which He more severely punishes , than these six or seven things ; which are commonly found in such loose Companions , as I have now described .

17. A proud look , a lying tongue , and hands that shed innocent bloud .

17. First , pride and haughtiness of spirit ; which swelling a man with a vain opinion of himself , makes him contemn all others , and overlook them as below his notice . Secondly , falshood , or treachery ; which stick not at any lyes , or flatteries , or calumnies . And thirdly , a violent , cruel disposition ; which makes a man rather embrue his hands in the bloud even of an innocent person , than not have him removed , who stands in the way of his designs .

18. An heart that deviseth wicked imaginations , feet that be swift in running to mischief ,

18. To which add the fountain of all these , and of those that follow , a mind that studies nothing but how by fraud or force ( though never so injurious to others ) to satisfy some desire of pleasure , covetousness , or revenge : which produces three other abominable Vices . First , forwardness to execute such mischievous intentions and desires cheerfully , without any check or delay .

19. A false witness that speaketh lies , and him that soweth discord among brethren .

19. Secondly , An Atheistical impudence , which makes a man in open court ( when he is upon his oath ) testify any falshood against his Neighbour ; and lastly , such malicious envy , as loves to make the dearest Friends fall out ; and takes pleasure to see those at variance , who ought to be most closely united in brotherly affection .

20. ¶ My son , keep thy father's commandment , and forsake not the law of thy mother .

20. ¶ And here , My Son , I must remember thee of what I said in the beginning ( I. 8. ) about a reverend regard unto thy Parents ; especially when they warn thee against such wickednesses as these : do not make light of their admonitions ; but observe the precepts of thy Father , and let thy Mother's commands be a law to thee . See I. 8.

21. Bind them continually upon thine heart , and tie them about thy neck .

21. Fix them in thy mind , and link thy affections so fast to them , that they may not onely be continually before thine eyes ; but seem the greatest ornament to all thy words and actions , when they are ordered by their directions .

22. When thou goest , it shall lead thee ; when thou sleepest , it shall keep thee ; and when thou awakest , it shall talk with thee .

22. Thou wilt find the benefit , of giving early entertainment to such good counsel from thy Parents , in every passage of thy whole life : for when thou goest about any business , it will guide thee to doe it honestly and successsully ; when thou liest down to sleep , it will make thee rest secure of the guardianship of the Divine Providence over thee ; and , when thou awakest in the morning , suggest to thy thoughts how thou oughtest to behave thy self at home and abroad .

23. For the commandment is a lamp ; and the law is light ; and reproofs of instruction are the way of life :

23. In the darkest times and the most dubious cases , it will both direct and comfort thee : for every particular Commandment of God ( which they teach thee ) is like a Candle ; and the whole Law is like the light of the Sun ; to shew thee thy way , and to exhilarate thy Spirits , while thou walkest in it : nay , the severest reproofs , which correct thy errours and reduce thee to obedience , are the way to the greatest happiness .

24. To keep thee from the evil woman , from the flattery of the tongue of a strange woman .

24. As those instructions and reproofs , for instance , ought to be accounted , which preserve thee from being deluded by the flattering speeches , and inticements of a leud Woman : from whom thou oughtest perfectly to estrange thy self , as from a sink of all wickedness .

25. Lust not after her beauty in thine heart ; neither let her take thee with her eye-lids .

25. Let me advise thee again ( though I have done it oft II. 16. V. 3 , 4 , &c. ) not to gaze upon her beauty , or upon her fine attire ; but suppress the very first desire , which a glance of her may have kindled in thy heart : do not consent to pursue it in the least ; much less suffer thy self to be caught in the nets of her wanton Eyes , and thereby drawn into her dangerous embraces . See Argument [c]

26. For by means of a whorish woman , a man is brought to a piece of bread : and the adulteress will hunt for the precious life .

26. For such is the cunning of a Harlot , that having got a silly Youth into her toils , she will hardly let him go , till she have reduced him to the extremest beggary : and if she be another Man's Wife , a train is laid for that which is more precious by far than all the treasures he hath spent , viz. his dearest life ; which he foolishly loses for the short pleasure of a sinfull Lust .

27. Can a man take fire in his bosom , and his clothes not be burnt ?

27. He may think perhaps to enjoy his pleasure so privately , that none shall know it ; but that 's as unlikely , as that a man should take fire secretly into his Bosom , and so conceal it that it shall not break out and burn his Clothes .

28. Can one go upon hot coals , and his feet not be burnt ?

28. Who ever heard that fire will doe no hurt , because it is closely lodged ? or that any body ever walked barefoot upon red-hot Coals , and his Feet escaped from being burnt ?

29. So he that goeth in to his neighbour's wife : whosoever toucheth her , shall not be innocent .

29. Even so is it sottish folly to imagine that a man shall suffer nothing , who lies with his Neighbour's Wife : let him be who he will that commits that crime , he shall not escape unpunished .

30. Men do not despise a Thief , if he steal to satisfy his soul when he is hungry :

30. For he is not a common Thief , who onely steals a man's goods , and that perhaps out of extreme necessity , merely to satisfy his hungry Appetite , which he knows not otherways how to fill : such an one we are apt to pity , and do not expose him to shame , by whipping him , and laying stripes upon his back ;

31. But if he be found , he shall restore seven-fold , he shall give all the substance of his house .

31. But when he is found out , he shall onely make as compleat a restitution ( LXXIX . Psal. 12. ) as the Law requires ( XXII . Exod. 1 , &c. ) though that perhaps may be no less than all that he is worth . See Argument [e]

32. But whoso committeth adultery with a woman , lacketh understanding : he that doeth it , destroyeth his own soul .

32. But the Adulterer robs a Man of his Wife , without any such necessity , there being other and honest ways to satisfy his desires : and therefore hath no excuse , but must be lookt upon as a stupid Fool void of common understanding ; and when he is found out be punished not merely in his estate , but with the loss of his life . XX. Levit. 10.

33. A wound and dishonour shall he get , and his reproach shall not be wiped away .

33. And besides the quarrels and other troubles wherein this sin may engage him , his Reputation shall receive a deadly wound ; and it will make him infamous , as long as he lives and when he is dead : for while his Name lasts it shall not be mentioned without reproach ; but have a brand of disgrace set upon it , which shall never be blotted out .

34. For jealousy is the rage of a man : therefore he will not spare in the day of vengeance .

34. For no Restitution can be made , or Satisfaction given in this case , as there may be in the other ; no Prayers neither , or Submissions shall prevail with the injured . Husband : whose justly provoked indignation rises up to a furious rage ; which will not pity or spare the Adulterer ( though the publick Justice should be asleep ) when he finds an opportunity to be revenged . See Arg. [b]

35. He will not regard any ransom ; neither will he rest content , though thou givest many gifts .

35. Though he may be willing to expiate his crime , and redeem his life at any rate , it will not be accepted ; the largest gifts will be refused ; and though greater and greater be still offered , they will not appease his wrath : which pursues the Adulterer implacably , and never rests contented , but in his utter ruin .

CHAP. VII .

ARGUMENT .

Chastity is a vertue of that consequence , and Impurity such a pernicious bane of Youth ; that the Wise Man thought he could not too oft make mention of the danger of the one , to move men carefully to preserve the other . And therefore is not contented with what he had already said about this matter , in the latter end of the second Chapter , and in the whole fifth Chapter , and now in the latter part of the sixth : but again repeats it with renewed importunities ; desiring to be heard attentively , especially in the cautions he gives against Adultery ; the avoiding of which he represents as a high point of Wisedom , v. 1 , 2 , 3 , 4.

And the better to secure those that desire to be happy from this snare , he represents , together with the silliness of young Men , the cunning and crafty devices of an impudent Adulteress . Which is admirably set forth from v. 6. to v. 21. Where he begins to shew the effects of her courtship , and its lamentable conclusion . And thereupon v. 24. renews his intreaties to beware of such Women ; who have undone many and great persons ; and to stop at the very first motion or inclination towards her .

The sum of all is , that it is a singular benefit a man hath by true Wisedom , to be preserved from such sins and such miseries : And therefore we should study Wisedom ; which alone can secure us from being deceived by such flatteries , as bewitch silly and incautious Souls to their ruin . And herein the vigilance of Magistrates is required to watch and observe ( as Solomon did v. 6. 7. ) the manners of their Subjects ; that they may the better obviate and correct their vices : but especially every man's diligent consideration is necessary , of such things as Solomon here sets before him to divert him from such wicked courses . Particularly the character of these leud women is to be studied ; who are then most abominable , when they put on the mask of piety and devotion . As this strumpet doth ( v. 14. ) in her speech which she makes to the young Man . Where there are two things in my Paraphrase , of which I owe some account to the Reader .

[a] The one is in the beginning of it , v. 14. Where I have taken Schelamin peace-offerings , of which there were three sorts ( VII . Lev. 11 , 12. 16. ) for the last of them , offerings of thanksgiving for blessings already obtained ; not of prayer for the impetration of blessings from God ( as Grotius and others understand the word ) not yet received . My reason is , because she was so solicitous to have company at her feast upon this Sacrifice , that very day . Every body knows that such Sacrifices were to be of the best , either of Bullocks , or Sheep or Goats ( III. Lev. 1 , 6 , 12. ) and that the greatest part of them fell to the share of the person who offered them , that he might feast with God : that is , all except the fat upon the kidneys , and rump of the Sheep , and the breast and right shoulder ; which was sufficient to make a liberal entertainment for his Friends . But this is not so commonly observed , that though they might keep this flesh two days , before it was all spent , because there was such plenty of it , yet that is to be understood onely of the two first sorts of Peace-offerings , for obtaining blessings ; not of the eucharistical , or Thank-offerings : which as Philo observes , were to be eaten the very same day they were offered ; that they who had readily received favours from God , might as readily , and without delay , communicate to others . Which is the account Abarbinel also gives of this matter : and it is observable , that all sorts of bread were to be joyned with this Sacrifice , that every thing might be ready for the Feast .

[b] The other thing is at the latter end of her speech , v. 20. where by the word Haccése I understand the Full Moon , as the Vulgar Latin doth . With which Translation Interpreters find fault , because it looks like a contradiction , they say , to call that day by a name , which signifies the Moon to be covered : and therefore they translate it rather the New Moon , as we do in the margin of our Bibles . But they that can consult Lud. de Dieu upon LXXXI . Psal. 3. will find good reason to take it quite otherwise ; for the Full Moon : which giving light then all the night , made it a fit time for a journey , either in Winter ( as by the darkness of the night , v. 9. I suppose it might now be ) when the days are short ; or in Summer when the heat made them unfit for travel .

The Proverbial Sayings in this Chapter , some make three , others four : all contained in two verses 22 , and 23. With which I shall not trouble the Reader ; because I have made them plain enough in the Paraphrase ; and intend not to fill this Book , with like sayings out of other Authours .

[c] I should onely add that Rabbim in the last verse , but one , signifying great men as well as many , I have expressed both : and Solomon himself as well as Sampson became an example of the mighty men there mentioned who were undone by leud Women .

1. MY son , keep my words , and lay up my commandments with thee .

1. THere is great reason then , My Son , ( II. Prov. 1. ) to repeat the caution I have often given thee , against this and other vices : and to beseech thee , to observe my Instructions , and to lay up my Commandments in such faithfull remembrance ; that they may not fail to produce the fruit of obedience .

2. Keep my commandments , and live : and my law as the apple of thine eye .

2. For if thou wilt be ruled by them , assure thy self ( as I have said before IV. 4. ) thou shalt enjoy long happiness : therefore observe them carefully with a tender affection to them ; and , looking upon them as thy safest guide and directour , consent as soon to wound the apple of thine Eye , as in the least to violate any of My Laws .

3. Bind them upon thy fingers , write them upon the table of thine heart .

3. Do not merely reade what I write , imagining thou canst have continual recourse to them here in this Book ; but be so well acquainted with them , as to have them ( as we speak ) at thy fingers ends : or rather , let them be transcribed from hence , into thy very heart .

4. Say unto Wisdom , Thou art my sister ; and call understanding thy Kinswoman :

4. There embrace them with ardent love ; and set such an high esteem on Wisedom , that thou mayst invite it more and more unto thee : till it be as familiar with thee as an onely Sister , born at the same time with thee ; and thou understand and delight in all her Precepts , as so near a kin to thee , that thou find them to be the very reason and sense of thy own mind .

5. That they may keep thee from the strange woman , from the stranger which flattereth with her words .

5. Which will be a powerfull preservative to thee from the snares of the naughty Woman : who , though her company be 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 about her , to flatter those into her embraces , who are not heartily in love with Wisedom .

6. ¶ For at the window of my house I looked through my casement ,

6. ¶ Of which a memorable instance comes now into my mind ; for looking one day from my Chamber , through the lattices of the Window of my Palace ;

7. And beheld among the simple ones , I discerned among the youths , a young man void of understanding ,

7. I observed , among the undisciplin'd and unexperienced Striplings of the City , one that was as childish and void of consideration , as he was youthfull and eager in his desires :

8. Passing through the street near her corner , and he went the way to her house ,

8. Who , as if he had a mind to be undone , passed idlely through the Street , till he came to a Corner , where naughty Women use to haunt : walking in as stately a manner , as he could devise , directly towards one of their Houses .

9. In the twilight , in the evening , in the black and dark night :

9. It was in the twilight , while he might see his way and yet hope to be concealed : in the close of the day ; which was followed by a night as dark as pitch , and fit for such works of darkness .

10. And behold , there met him a woman with the attire of an harlot , and subtil of heart .

10. There , on a suddain , I was surprised with the sight of a Woman starting forth ; who did not stay till he came up to her , but went to meet him , in a gaudy lascivious dress , apt to allure a weak young Man : who thought presently she was in love with him ; when her heart , as full of subtilty as his was of folly , is reserved onely to her self .

11. ( She is loud and stubborn , her feet abide not in her house .

11. This is her character : She is full of talk , and of bold unseemly courtship ; unruly and not to be controuled or broke of her will ; idle also and always gadding abroad , as if she had no business ( but with her foolish Lovers ) at home .

12. Now is she without , now in the streets , and lieth in wait at every corner )

12. Sometime she stands before her door ; and , if that will not do , she goes further into the streets and places of greatest concourse : and , more especially , waits at every corner ( where she may look into two streets at once ) to insnare such as are apt , like silly birds , to be taken by her .

13. So she caught him and kissed him , and with an impudent face said unto him ,

13. At one of those corners ( as I said ) she met this young fool ; and , contrary to all the rules of modesty , caught him hard about the neck and kissed him : and after these amorous caresses put on still a bolder face , and , without any blushing , made this following speech to him ;

14. I have peace-offerings with me ; this day have I payed my vows .

14. I am a happy Woman , in many blessings that God hath bestowed upon me , for which I have given Him solemn thanks this very day : and , as Religion and Custom binds me , I have provided as good a Feast as those Sacrifices would afford , which I formerly vowed and now have paid ; having no want of any thing but of some good company at home to rejoice with me . See Arg. [a]

15. Therefore came I forth to meet thee , diligently to seek thy face , and I have found thee .

15. Which made me go abroad to try if I could meet with thee ( who art the very person whom I came to seek ) that I might invite and earnestly beseech thee to be so kind as to bear me company : And , to my great joy , this is added to all my other happiness , that I have found thee speedily and most opportunely .

16. I have deckt my bed with coverings of tapestry , with carved works , with fine linen of Egypt .

16. There shall no other pleasures be wanting when our Feast is done ; but from the Table we will remove to my Bed : which I have richly adorned with every thing that may please the eye ; and made it as soft also as heart can wish .

17. I have perfumed my bed with myrrhe , aloes , and cinnamon .

17. Where thou shalt be entertained likewise with the sweetest perfumes , that ours or the neighbouring countries could furnish me withall ; such as Myrrh , Aloes , and Cinnamon : wherewith I have sprinkled my Bed , to render it more gratefull to all thy senses ,

18. Come , let us take our fill of love untill the morning , let us solace our selves with loves .

18. Why do we waste our time then here in the street ? Come along with me , and let us go thither ; and there satisfie our desires to the full with love : we will solace our selves with the sweetest pleasures ; which shall not end till the morning light .

19. For the good-man is not at home , he is gone a long journey ;

19. For there is no fear they should be interrupted or disturbed ; the Man ( whom they call my Husband ) being from home , and not likely to return in haste : For he is gone to a place a great way off ;

20. He hath taken a bag of money with him , and will come home at the day appointed .

20. Where he hath much business to dispatch ; which will detein him so long , that I am sure it will be full moon ( and now the new doth scarce yet appear , v. 9. ) before he can be at home again . See Arg. [b]

21. With much fair speech she caused him to yield , with the flattering of her lips she forced him .

21. In the representing of these , and many other like specious pretences ( of great affection to him , of all sorts of pleasure , of secrecy , and safety in their enjoyments ) she shewed her self such a mistress of her art , that she bowed the heart of the young Man to become her disciple : and , having wrought upon his inclinations , she pursued her advantage with so much cunning ; that she rather compelled than attracted him , by her charming voice , and her soft alluring language .

22. He goeth after her straitway , as an ox goeth to the slaughter , or as a fool to the correction of the stocks :

22. For he made not the least Objection , but away he went immediately , and followed her like a great Calf ( as we speak in our language ) or a stupid Ox ; that fancies he is led to the pasture , when he is going to be killed : or like a fool , who takes it for an ornament , when the stocks are brought for his correction , to be clapt upon his leggs .

23. Till a dart strike through his liver , as a bird hasteth to the snare , and knoweth not that it is for his life .

23. Just so he hastily threw himself into her embraces , and dream't of nothing but pleasure ; till , like a rash Souldier that falls unexpectedly into an ambush , he received a mortal wound by that , which he fancied would be his highest satisfaction ; or like a silly bird that greedy of the food which is laid to intice it , never minds the snare that is laid together with it : So he eagerly longing to taste of her Feast and the following delights , had not so much as a thought , that this was a design upon his life ; and would not end , but in miseries infinitely greater than all his joys .

24. ¶ Hearken unto me now therefore , O ye children , and attend to the words of my mouth .

24. ¶ This is a true representation , my dear children ( whom I love unfeignedly , not deceitfully like those harlots ) of the folly and danger of these lewd courses , in which youth is prone to be engaged : and therefore do not look upon it as an idle speculation ; but give diligent heed unto it , and be ruled by my Advice .

25. Let not thine heart decline to her ways , go not astray in her paths .

25. Let not one of you so much as entertain a thought of going to such a woman ; much less of consenting to her enticements : or if any of you have been so unhappy as to be engaged in her company , let him think it is too much that he hath adventured to turn aside out of the right way , and not wander till he hath utterly lost himself in those strange paths , and cannot find his way back again .

26. For she hath cast down many wounded : yea , many strong men have been slain by her .

26. Do not presume of being safe in such courses , and of making a good retreat at last : For many have been the examples of no mean persons , who have faln in their reputation , their estates , their healths , their comforts of life , and in truth have utterly perished by her : innumerable are the mighty men , both for valour and for wisedom , whom she hath brought to ruin . See Arg. [c]

27. Her house is the way to hell , going down to the chambers of death .

27. In short , to follow her unto her house , as this young man did , is the direct way to hell : every step that is taken to her Bed ( unto which she invited him to ascend ) is in truth a going down to the dismall chambers of death , and to the most horrid miseries .

CHAP. VIII .

ARGUMENT .

The folly and danger of yielding to those brutish lusts and affections whereby so many are misled , having been plainly discovered and lively 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 represents as present every where , and commending it self to all sorts of persons with a sincere affection ( v. 6 , &c. ) as infinitely better 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 Prudence 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 patern 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 given 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 interpretation of a passage in this Chapter v. 22. indeavoured to prove a Creature : but according to the Hebrew verity , if this Text belong to that matter , appears to have been , as S. John speaks , with the Father in the beginning , being his onely begotten before all worlds . And so the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which we translate possess sometimes signifies in Scripture ; and as it is thus rendred by the LXX . in the XIII . Zach. 5. so ought be translated 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 Athanasius himself sometimes expounds them ( though at other times he goes the other way ) allowing the Arian sense of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is written of Jesus bodily , as he was born of the Virgin Mary . For of this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( 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 conceived 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 saying 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 created me to be among men for their Salvation .

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 Solomon now celebrates for her most venerable Antiquity , as Aristobulus observes to Ptolomy ( 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 before that base Strumpet spoken of in the foregoing Chapter . ) Who having finished her own praises , which , the truth is , better agree to that heavenly Doctrine afterwards delivered 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 ) concludes 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 Doctrinal 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 asserted , 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 supposes , what the last verse more particularly expresses , that every man's death and destruction 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 occasions , 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 understanding put forth her voice ?

1. CAN you then hereafter pretend ignorance , 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 secret allurements to the deeds of darkness , when their shamefulness is so apparent ? and you have had so many open and loud admonitions given you to be wiser ? and such serious and earnest indeavours have been used , by repeated instructions and reproofs 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 understood by all , when from an high place he makes proclamation to the people , than the rules of Wisedom and Vertue are : which do not lie concealed , nor can be altered at our pleasure ; but present themselves continually to mens thoughts wheresoever they go , being as plain as the high-way , and remaining unmovable and fixed , notwithstanding all the attempts 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 among 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. Vnto 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 whatsoever 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 wisedom ; and ye fools , be ye of an understanding 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 excellent 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 conduct you safely in all the passages of your life ; and lay before you such a plain , direct 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 correction of such wickedness is the aim of my discourse :

8. All the words of my mouth are in righteousness , there is nothing froward or perverse 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 perplex 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 equal 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 accept 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 wisedom 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 competition with it .

12. I wisedom dwell with prudence , and find out knowledge of witty inventions .

12. For what is there comparable to a prudent Mind , which is not crafty to deceive , but so cautious as not to be deceived ? And this I may boast is solely in my power to endow men withall ; who ever give the safest , nay infallible Advice , and direct men to discreeter Resolutions 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 renounce 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 deliberations ; and give men the most certain , solid and never failing advice , for the effecting their desires , or being contented with disappointments : For I comprehend whatsoever is fit to be done or omitted in all undertakings ; 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 perswading them to enact and execute just and mercifull Laws , for the government of their people .

16. By me princes rule , and nobles , 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 righteousness .

18. And together with me , they shall find such riches and honour , as shall add to the greatness , and splendour , and stability of their Kingdoms and dignities : For not merely riches and honour are in my donation , but durable possessions ; which will last the longer , because they are not gotten either by oppression , 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 massy , never so refined ; a Revenue of higher value , than the purest and choicest Silver in the World .

20. I leade in the way of righteousness , 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 govern themselves with such exactness in all their private transactions or publick administrations ; as never to swerve from the steady rules of justice and equity .

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

21. In order to their happy settlement in a state of eternal 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 inestimable 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 himself 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 always most dear unto Him ) not onely when he began to create this World ; but before he made any of his Works : when as yet there was Nothing but himself .

23. I was set up from everlasting , 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 infinitely short of mine ; who was before the Earth it self , the common mother of all mankind ( I. Gen. 1. )

24. When there were no depths , I was brought forth : when there were no fountains abounding with water .

24. When as yet there were no depths ( I. Gen. 2. ) I was conceived in the mind of God , long before the sources and springs : whose excellent 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 before 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 lofty 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 heavens , I was there : when he set a compass upon the face of the depth :

27. But why do I speak of the earth alone ? I was present 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 strengthened the fountains of the deep :

28. When he made the watry clouds also , with admirable 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 commandment : when he appointed the foundations 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 pleasure 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 exceedingly ( 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 therefore 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 repeated Counsels ; and , as dutifull children , take the greatest pleasure in being obedient to them : For blessed , you cannot but see , blessed , beyond all expression , are they who observe ( as all other creatures do ) the Laws that I have prescribed them .

33. Hear instruction , 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 heareth 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 expressed , is that man , who not onely hearkens obediently when he is told his duty , but makes it his business to be rightly informed ; neglecting no opportunity , but constantly and diligently attending 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 obtain 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 withall , 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 violates 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 .

CHAP. IX .

ARGUMENT .

In this Chapter the Wise man seems to me to illustrate more fully , what he had delivered in the conclusion of the foregoing ( v. 32 , 34 , 35. ) concerning the satisfaction and happiness they might expect to find , who would attend at the gates , and submit themselves to the government of that heavenly Wisedom ; which he had described to be acquainted with all the secrets of the Almighty . And which he here again represents as a glorious Queen , the daughter of heaven , adorued with all perfections ( and [a] therefore uses a word of the plural number ( v. 1. ) whereby to express her excellencies ) living in a stately Palace ; unto which she invites all misguided Souls , and promises them , if they will forsake their follies , the most delicious entertainment .

[b] Which is set forth under the notion of a Feast , whereby the holy Writers are wont to express ( as the aptest resemblance of it that can be found ) the high satisfaction , joy and pleasure , which the principles of Wisedom and Vertue fill our hearts withall ; when we have such a true relish of them , that we embrace them and digest them , and are inlivened by them to a pious life .

This is the substance of the Parable ; every part of which is not to be minutely scand : nor shall I go about to say what is particularly meant [c] by the seven pillars of Wisedom's house ( though taking her house for the World , the seven pillars may well be thought the seven planets ) what by her meat , what by her drink , &c. but look upon them onely as a description of the ability of Wisedom to impart compleat satisfaction unto those that entertain her precepts . Which were principally taught in the Schools of the Prophets ; whose business it was to instruct the people ( as the Scribes did afterward ) in the Law of God : and being dispersed in several places of the Country , I have conjectured their Schools might be the House here spoken of , where Wisedom had her habitation . I cannot say certainly how many of them there were , much less that there were just seven principal Schools , which might be lookt upon as the main supporters of Religion and Vertue : but there were more than one it is evident from the sacred History , where in one City , 1 Sam. IX . 13 , 14. we find Samuel seated ( in whose times these Schools began to flourish ) who no doubt had there a College of Prophets with him , as he had afterward , we find at Ramah XIX . 20. and in another place called the Hill of God , where the Philistins had a Garrison , we meet with another company of Prophets , 1 Sam. X. 5 , 10. And in after times there were Sons of the Prophets both at Bethel ( where they seem to have been more anciently , 1 Sam. X. 3. ) and at Jericho , 2 King . II. 3. 5. and at Gilgal , IV. 38.

These Schools also were seated in high places it appears from 1 Sam. IX . 2. X. 5 , 10. [d] 2 King . I. 9. ( and might be one reason of their sacrificing in such places ) which agrees exactly with what is said here of Wisedom's crying upon the highest places of the city , v. 3. to call all those who had an appetite , to come and partake of her Instructions . Which there was some hope all those might do , who were merely inconsiderate and deluded ( v. 4. ) though scorners ( as he observes , v. 7 , 8. who perhaps called the Prophets Mad men ) are so incapable of correction that nothing will move them to become better ; and therefore she passes them by , and leaves them to their beastly folly : which inclines them rather to lissen to the inticements of such filthy Strumpets as he had described , Chap. VII .

Against whom there cannot be too much caution , the Strumpets house being , as S. Chrysostom ( Hom. 2. upon S. Matth. ) calls it , the very shop of the Devil : and therefore the Wise man again gives her Character in this Chapter , ( v. 13 , 14 , &c. ) and represents the danger of being drawn in by her ; that , if it was possible , he might make men sensible , there is nothing more inconsistent with wisedom than to give up themselves to those impure lusts , which have been the ruin of all those that have been led by them .

That is one of the profitable lessons to be learnt from this Chapter : in which the Wise man concludes his Preface to the Book of Proverbs . And therefore again repeats once more ( v. 10. ) that first Principle upon which all Religion is built , wherewith he began this preface ( I. 7. ) The fear of the LORD is the beginning of wisedom . Which they that want , will be apt to make a laughter of all good instructions ; and it is well if they be not angry at those , who are so kind as to reprove them . If they be , it is best to let them alone , and not cast pearls before swine ; as our Saviour teaches , [e] agreeable to the Doctrine of the Wise man , v. 7 , 8 , 9. of this Chapter .

Where the Lord Bacon ( L. VIII . Advanc . of Learning , C. 2. Parab. 9. ) is very curious and distinguishes between a scorner and a wicked man ( mentioned v. 7. ) and between shame or reproach , and a blot ; and consequently between reproof given to the one and rebuke to the other . " For a scorner , saith he , onely makes us lose our labour ; but the other repays us with a stain and dishonour . When a man instructs a scorner his time indeed which he thus imploys is thrown away , and others deride his pains , as a labour ill placed ; and the scorner himself also despiseth the knowledge which he is taught . Thus a man is put to shame . But the matter is transacted with greater danger in the reprehension of the other , because a wicked nature , not onely gives no ear to advice , but turns head against his Reprehender , now made odious to him : whom he either wounds presently with contumelies before his face , or traduces afterwards to others behind his back . "

But I have not been thus nice in my Paraphrase , because it is the manner , I observe , of the Wise man to repeat the same thing , in the same Verse , in other words , throughout all this Book : and a scorner signifies the worst of men .

[f] In the ninth Verse also the same great person , following the Vulgar and reading the words thus , give occasion to a wise man , and his wisedom will be increased , makes this witty observation ( in the same Chap. Parab . XXXII . ) that " occasion when it is offered , shews the difference between Wisedom that is ripened into habit , and that which swims onely in the brain and conceit , or is boasted in speech , but hath not taken deep root . For the former upon occasion presented , whereby it may be exercised , is instantly quickned , addresses it self to the business , and is so inlarged and dilated , that it seems greater than it self : But the other which , before occasion , was brisk and busie , now occasion is given becomes amazed and confused ; So that even he who presumed himself possessed of it , begins to be in doubt , whether his preconceptions of such wisedom , were not mere dreams , and empty speculations . "

But there being no such word as occasion in the Original , and the word give seeming to me rather to refer to what the Wise man is speaking of , viz. reproof or instruction , I have waved this observation : which will do well alone , but not be connected with the Discourse ; which is my design to represent . And here note this as a mark of a hopefull person , that is likely to become wise , if he be not galled with reproof ; at which fools are wont to kick . This is a Truth to be considered most seriously , by which every man may take a measure of himself , whether he be likely to come to good or no. If he cannot endure to be told of his faults , it is a shrewd sign he is in the way to be undone ; and hath not as yet so much as approached to the gates of Wisedom .

Which admonishes us here of another great fault of mankind , [g] who are most eager after that , which is prohibited to them . An observation which is as true of their fondness and readiness to embrace heretical Doctrines ( to which the Fathers apply v. 17. ) if they be preached in a corner , and made a great secret ; as of their appetite after those pleasures , from which they are restrained , and cannot have with publick approbation .

1. WIsedom hath builded her house , she hath hewen out her seven pillars .

1. DO not imagin that I commend unto you some meaner piece of knowledge or skill , but the most absolute and accomplished Wisedom ; whose worth and dignity is inexpressible : For as this great world I told you ( VIII . 26 , 27 , &c. ) was built by wisedom in most excellent order and perfect beauty ; so from every part of it we may learn what regard we ought to have , to her holy precepts : which are taught every where , but especially in the Schools of the Prophets . See Arg. [a] [b] [c]

2. She hath killed her beasts , she hath mingled her wine ; she hath also furnished her table .

2. There , above all other places , a most plentifull provision is made for all hungry and thirsty souls ( that are desirous to know what is good for themselves ) who shall find no less life , and vigour , and strength , and joy communicated to them from her sacred Instructions , than the body doth when it partakes of a liberal and most delicious Feast .

3. She hath sent forth her maidens , she crieth upon the highest places of the city .

3. For nothing is wanting there , but onely Guests to accept of her entertainment ; unto which her attendants and Ministers ( persons of uncorrupted purity and sincerity ) are sent to invite you , with a loud voice and earnest intreaties : which cannot but be heard by whole cities and countries ; unto whom the dwelling places of wisedom , and the food of souls lie openly exposed . See Arg. [d]

4. Whose is simple , let him turn in hither : as for him that wanteth understanding , she saith to him ,

4. There is no man so silly but he may be welcome to it ; or rather all such persons are desired to bethink themselves , how inconsiderately they have been seduced , and to forbear the prosecution of their foolish desires so long , as to take advice of her . Let a man be never so much besotted with vice and wickedness , she doth not reject him , nor despair of him ; if he will but hearken , when she makes this gracious motion to the whole knot of them ;

5. Come , eat of my bread , and drink of the wine which I have mingled .

5. Draw near , consider , and lay to heart , the wholsome Instructions which I propound to you : credit me so far as to relie upon the promise which I make you of the highest comfort , pleasure , and satisfaction , in embracing and obeying my precepts .

6. Forsake the foolish , and live ; and go in the way of understanding .

6. Do but make a trial , by forsaking all ill company , and those childish desires , and senseless courses , of which you can give no account to your selves ; and immediately you shall have a taste of happiness , which will invite you to perfect it , by following hereafter the deliberate dictates of sober reason , and the grave counsels of prudent persons , who have discerning minds , and practise themselves what they commend to others .

7. He that reproveth a scorner , getteth to himself shame : and he that rebuketh a wicked man , getteth himself a blot .

7. As for those that deride Religion and scoff at all good admonitions , it is in vain to meddle with them ; for reproofs are fittest for such persons , and he who performs that charitable office , not onely loses his labour , but is like to be requited with reproaches : whosoever he be that rebukes one of those impious wretches , hath commonly all the dirt thrown upon him , that their malice can rake together . See Arg. [d] [e]

8. Reprove not a scorner , lest he hate thee : rebuke a wise man , and he will love thee .

8. Therefore men of that wicked temper Wisedom doth not invite to her instructions , nor require her Ministers to call upon them ; but rather to pass them by , when they find by experience that they can doe no good to such persons , but onely draw their hatred upon themselves : from such it is wisedom to turn away , and bestow reproofs upon those who have so much understanding , as to see God's Ministers intend their good , and accordingly thank them for it , and give them opportunity to doe them further service .

9. Give instruction to a wise man , and he will be yet wiser : teach a just man , and he will increase in learning .

9. For this is an undoubted Maxime , that a man disposed to learn will grow wiser even by Reprehension ; and the Instructions given to a man inclined to goodness , will make him better , and much improve him , not onely in knowledge but in the practice of vertue , ( whereas a scorner grows worse by indeavours to reform him , and is onely made more uncapable of good advice , by being exasperated and inraged at it . ) See Arg. [f]

10. The fear of the LORD is the beginning of wisedom : and the knowledge of the holy is understanding .

10. And the very first , and indeed the principal thing that is to be instilled into all mens minds , without which they will learn nothing else , is a Religious sense of the Divine Majesty , and an awfull regard towards him ( as I have observed already more than once , I. 7. II. 5. VIII . 13. but it cannot be too oft repeated ) And next to this , that no knowledge deserves the Name of Vnderstanding , but that which is delivered by the Holy men of God , and disposes us to devote our selves unto Him in holy obedience .

11. For by me thy days shall be multiplied , and the years of thy life shall be increased .

11. Other knowledge may make thee subtill and cunning in thy worldly affairs , but this alone can make thee happy : And will certainly both prolong thy life ( as I have frequently said , III. 2 , 16. IV. 10 , 13 , &c. ) and lengthen it in health , peace , prosperity and pleasure .

12. If thou be wise , thou shalt be wise for thy self : but if thou scornest , thou alone shalt bear it .

12. This is the true reason I invite thee so earnestly to imbibe my Doctrine , ( v. 5. ) not for my own sake , but for thine : who alone wilt either reap the profit of being truly vertuous ; or suffer all the harm and mischief ( which will not in the least redound to me ) of thy prophane scoffs and jeers at Religion and Goodness .

13. ¶ A foolish woman is clamorous ; she is simple , and knoweth nothing .

13. ¶ Unto which prophaneness as there wants not temptations , so there is none more dangerous , I think , which makes me mention it so often ( II. 16. V. 3. VI. 24. VII . 10 , 11 , &c. ) than the lewd and impious Adulteress ; who is no less bold and importunate , than she is bewitching and powerfull to besot the minds of her stupid lovers ; but perfectly ignorant of God and Religion , and a stranger to all the principles of vertue .

14. For she sitteth at the door of her house , on a seat in the high places of the city ,

14. Which she openly opposes , for ( as if she would put a manifest affront upon them ) in that very place where the Ministers of Wisedom call men to learn the fear of the Lord ( v. 3 , 10. ) she sits in state , at the door of her house , to divert their minds from all such thoughts , and drown them in sensual pleasures .

15. To call passengers who go right on their ways .

15. That 's the very business of her life , to defeat all good designs ; by drawing even those aside into her chambers of impurity , who were going streight forward to the schools of wisedom and goodness .

16. Whoso is simple , let him turn in hither : and as for him that wanteth understanding , she saith to him ,

16. Whose words ( v. 4. ) she no less impudently than prophanely returns , and tells them , it is not she but wisedom and vertue that makes men fools ; by confining their desires , and denying them the liberties which she invites to come and injoy in her embraces : where their dulness shall learn this unknown secret ,

17. Stoln waters are sweet , and bread eaten in secret is pleasant .

17. That there are no pleasures comparable to those , which a man gets by stealth from them to whom they properly belong : no morsel so sweet , as that which is forbidden ; but , having been long desired , he finds at last a private opportunity , to taste of without danger . See Arg. [g]

18. But he knoweth not that the dead are there ; and that her guests are in the depths of hell .

18. But the poor deluded wretch considers not all this while ( which I have often already represented , II. 18. V. 5. VII . 27. and is all that I shall oppose to those sinfull inticements ) that she invites him to his utter ruin both of soul and body ( See II. 18. ) and sinks all those down , who accept of her invitation , to the very bottom of that pit , where the old Giants are , who corrupted mankind with such filthiness and violence , that they brought a deluge upon the earth , VI. Gen. 4 , 5 , 11.

CHAP. X. The Proverbs of Solomon .

ARGUMENT .

Here now properly begins the Book of the Proverbs ( as the Title of this Chapter tells us ) what hath been delivered hitherto , being rather a Preface ; to awaken attention ; and from sundry arguments to commend the wise Instructions , which now follow , to every ones practice ; and to caution those , who would receive benefit by these Instructions , from such things as may hinder their edification in the School of Wisedom .

Whose Lessons , in this first part of the Book , ( which reaches to the 17th Verse of the XXII . Chapter ) are delivered in short Sentences ; every Verse being a Lesson by it self , which commonly hath no connection with that which goes before and follows after : or if there be any , it is not so clear as to be easily made out . And these Lessons are for the most part delivered , either by way of Antithesis , i. e. comparing opposites one with another ; the wise , for instance , and the foolish , the diligent and the sluggish , the rich and the poor , and , in general vertue and vice , assigning to each their proper rewards and punishments : or they are mere Parables , that is , similitudes ; in which one thing is compared to another that resembles it .

And he intending to instruct all sorts of men in their several kinds of life , these Lessons are very various ; and do not merely inform them about their manners , but about the events also , which are wont ( either frequently or sometimes ) to accompany or follow such and such estates , offices , and actions of humane life . And some are directions for single persons ; others for the ordering of houshold affairs ; and others for the government of kingdoms . In short , some are divine Precepts ; others civil Advertisements for the management of our selves in several passages of humane life : to the observance of which he excites the Reader sometimes by promises , sometimes by threatnings .

It is not to be expected that in a Paraphrase , I should preserve the smartness that is in many of these Sentences : And it will be hard to abridge , as I have done hitherto , the Contents of each Chapter . Yet , I shall attempt something in it : And though I cannot say there is an order observed in them all ( they being onely a Collection of wise Observations and Aphorisms , in which , Method is wont to be neglected by other Authours ) yet the first Sentence of this Chapter , seems not to have been casually , [a] but designedly set in the front of the rest . Because nothing contributes so much every way to the happiness of mankind , as a Religious care about the Education of Children . Which Parents are here admonished to attend , if they desire their Children should not prove a grief and shame to them : and Children are put in mind of the Obedience they owe to their Instructions , that they may be a joy to their Parents .

The Lord Bacon ( in his Advancement of Learning , L. VIII . C. 2. Parab . VII . ) thinks that the gladness and heaviness , which are in Fathers and Mothers , according as their Children prove good or bad , are here so accurately distinguished by Solomon ; " that he would represent a wise and well govern'd Son , to be chiefly a comfort to the Father , who knows the value of wisedom and vertue better than the Mother ( which account the Hebrews also give of this matter ) and therefore rejoices more at the towardliness of his Son : which he not onely better understands , but hath taken perhaps so much more care about his Education , that the good fruits of it give him a greater joy than they can do to the Mother . Who on the other side is more grieved and discomforted at the calamity of a Son ; both because the affection of a Mother is more soft and tender , and perchance is conscious to her self that by too much indulgence she hath tainted and corrupted his tender years . " She is more at home also ( it may be added ) and therefore , having her Son's folly more in her eye , hath a greater share in the grief that it causes .

But this is not to be too much pressed , I think , for both of them have such a share either in the joy or in the sorrow , that it is as hard to distinguish between them constantly , as it is to make a difference between the joy and grief for the well or ill doing of a Son , and the well or ill doing of a Daughter : which may be , and oft times are , equal . And therefore I have but just touched upon this in my Paraphrase of the first verse . Concerning which I shall note this further , that whether these Instructions were written with a peculiar respect to the education of Solomon's own Son , or indifferently for all , it was most judiciously done to begin with such as this first part chiefly consists of : there being so great a necessity ( as the forenamed Writer observes in his VIIth Book Chap. 3. ) " that men drink deeply all pious and moral knowledge before they taste of politick , that they who are bred up in the Courts of Princes , and in affairs of State from tender years , rarely attain to inward and sincere probity of manners . For not being seasoned with Religion and the Doctrine of manners and offices of life , their judgments are corrupted and made to think , that there are no true and solid moral differences of things , but all things are to be measured by utility and success . " And in this false opinion they are the more immovably settled if to ill education , there be added the fewel of bad Books : which all those will reject with disdain , who shall be so happy as to make this Book their early study .

In which there follow here immediately ( and very properly ) some Instructions about getting riches , and about the keeping and using them aright ( v. 2 , 3 , &c. ) that a curse may not be intailed upon them , and descend with them unto our children . And then v. 7. a memorable observation is annexed , [b] ( which Plato , as Eusebius observes , translated into his VIIth Book of Laws ) concerning the fame of good and bad men , after they are dead . About which the same great man before named ( the Lord Bacon ) hath this Note in the same VIIIth Book , Parab . 8. That the Name of good men after Envy is extinguisht ( which cropt the blossome of their Fame , while they were alive ) presently shoots up and flourisheth ; and their Praises daily increase in strength and vigour : But for wicked men ( though their fame through the partial favour of Friends , and of men of their own faction , may last for a little time ) a detestation of their name springs up not long after ; and at last those vanishing praises end in infamy , and like bodies that putrifie , expire in a filthy and noisome odour . And thus the LXX . in this place instead of the memory of the just is blessed , or is with blessing or benediction , have these words , the memory of the just is with encomiums or praises : which is the true explication of the phrase . And accordingly the Church commemorates the Saints of God , recounting their worthy deeds , and praising Him for them . Of which see Mr. Mede Discourse XXII .

The rest of the Chapter consists of mixt observations , concerning the difference between wise men and fools , idle persons and diligent , ill-natured people and those who are candid and kind ( v. 12. ) and especially between the vices and vertues of the tongue , and their rewards and punishments , v. 13 , 14 , &c. And one remarkable observation is inserted , v. 22. which belongs to [c] that head of diligence and laboriousness : upon which , he remembers us , no man is so to depend , as to imagin to obtain what he would have by that alone ; but to look up to God as the donour of all good things , and giving success to our industry . Which was a thing little thought of by heathens , who were too prone to imagin all things requisite unto happiness , to be placed in themselves . But the Scriptures every where inculcate this , that it is God who gives wisedom to the wise , and victory to the valiant , and riches to the diligent , and good success to the prudent and potent , &c.

[d] Vnto which add that observation also , v. 24. which may be further improved than is expressed in the Paraphrase , to this sense ; that wicked men many times draw upon themselves that which they feared , by those very means whereby they study to avoid them . An Example of which ( as Bochartus observes in his Phaleg , L. I. c. 16. Part. 1. ) we have in those that built the Tower of Babel : who for fear of dispersion designed to build a City and a Tower , saying , Go to , let us build , &c. lest we be scattered abroad upon the face of the whole earth , XI . Gen. 4. But God so ordered it that this very attempt was the occasion of their dispersion , and brought what they feared sooner upon them , atque ipsum mali remedium , illis cessit in periculum : the very remedy of the evil they would have avoided , leading them directly into it .

R. Levi hath an observation that the precepts of Wisedom from the beginning of this Chapter to the 10th verse of the XVIIIth are in a manner all concerning the danger of several sorts of vice and wickedness : and afterward they are all concerning other subjects . Which , how true it is , I shall there consider .

1. THE proverbs of Solomon . A wise son maketh a glad father ; but a foolish son is the heaviness of his mother .

1. LET the Father's care in educating his Children ( especially his Son the Heir of his Family ) be equal to the joy he will have in their well doing : and let the Mother beware that her indulgence do not spoil them ; for she will have the greatest share in the heaviness , which their untowardness will give them . See Arg. [a]

2. Treasures of wickedness profit nothing : but righteousness delivereth from death .

2. This is more necessary than the care of heaping up riches for them ( which many times tempt men to fraud and oppression ) for though great treasures be gotten by such means , they will be so far from availing the owners in time of distress , that they will rather expose them to be a prey ; when justice and mercy with a little wealth , will procure safety and deliverance from the greatest dangers .

3. The LORD will not suffer the soul of the righteous to famish : but he casteth away the substance of the wicked .

3. The reason is , the Lord hath Treasures in store , for the just , especially for the mercifull man ; and will send him such supplies in his straits , that he shall not starve , but rather have enough : But He will drive the wicked out of their ill-gotten possessions , whereby they think to secure themselves from want .

4. He becometh poor that dealeth with a slack hand : but the hand of the diligent maketh rich .

4. And next unto Vertue let Children be bred up to Industry ; without which indeed they cannot be vertuous : for both poverty and fraud are commonly the fruit of negligence and sloth ; when an active diligence is wont to inrich men , without the help of deceit .

5. He that gathereth in summer is a wise son : but he that sleepeth in harvest is a son that causeth shame .

5. Especially if prudence be added to diligence and opportunity be not neglected : For as he that makes Hay ( as we speak ) while the Sun shines is commended for his provident care ; so he that by taking his ease , when he should gather the fruits of the earth , loses all the benefit of his former labours , is a shame to himself , and unto those that bred him .

6. Blessings are upon the head of the just : but violence covereth the mouth of the wicked .

The blessings of heaven shall visibly descend in great plenty , upon the just and mercifull man : but their own iniquity shall violently overwhelm those , to their utter confusion , who wickedly defraud and oppress their neighbours .

7. The memory of the just is blessed : but the name of the wicked shall rot .

7. And though Envy may sometime cloud a good man for the present , yet after death an honourable mention shall be made of him ; and he shall be commemorated with praises : when the memory of the wicked , who now perhaps are extolled , shall either perish or stink and be abominated . See Arg. [b]

8. The wise in heart will receive commandments : but a prating fool shall fall .

8. He that is truly wise will thankfully receive such good advices as these , and avoid the dangers of which he is admonished : But he whose wisedom lies onely in his tongue ( which moves upon all occasions , and will not let him learn of others ) ruins himself , even by his own imprudent prating .

9. He that walketh uprightly , walketh surely : but he that perverteth his ways , shall be known .

9. He that deals sincerely in all his actions is both safe and secure : but he that relies upon fraud and tricks of deceiving shall find his cunning fail him at the last ; and besides can never be secure that he shall not be detected and made a publick reproach .

10. He that winketh with the eye , causeth sorrow : but a prating fool shall fall .

10. But he especially , that under pretence of kindness betrays his neighbour , and gives the sign to others , when he would have them circumvent him , is a common grievance ; and shall himself , in the end , feel the miserable effects of his falseness : for he is worse than a man , who openly professing his malice rails perpetually , and thereby , sooner hurts himself than others .

11. The mouth of a righteous man is a well of life : but violence covereth the mouth of the wicked .

The discourse of a good man ( like a perpetual spring of wholsome water ) always tends to the profit , comfort , and refreshment of those that receive it : but a wicked man , how fair soever his language be , doth but conceal the mischief , which ( like pestilent waters out of a deep pit ) he designs to produce when opportunity serves .

12. Hatred stirreth up strifes : but love covereth all sins .

12. Such is the difference between hatred and love , that where all things are in quiet hatred raises up disturbance , and makes men quarrel about trifles ; when love pacifies the minds of those that it finds provoked by real offences , and composes all those contentions , for which there was too much occasion .

13. In the lips of him that hath understanding , wisedom is found : but a rod is for the back of him that is void of understanding .

13. He that would be wise must seek the acquaintance of some intelligent person : but the most knowing person in the world cannot make him wise that is void of consideration ; who will never learn , unless perhaps by some great affliction .

14. Wise men lay up knowledge : but the mouth of the foolish is near destruction .

14. Wise men treasure up knowledge , and reserve it till a fitting opportunity to make use of it : but a fool is always talking , and seldom opens his mouth but it proves a present mischief to himself or others .

15. The rich mans wealth is his strong city : the destruction of the poor is their poverty .

15. Riches are a powerfull defence to their owners against a great many evils , to which we are subject in this life ; and naturally raise mens minds and make them confident : whereas poverty exposes men to injuries and abuses ; and is apt to depress and deject their spirits .

16. The labour of the righteous tendeth to life ; the fruit of the wicked to sin .

16. Which is a great motive to an honest diligence ; but then remember this , that the end of a vertuous mans labours after riches is onely that he may provide himself the necessaries of life , and that he may doe good with them : but the great revenues , which perhaps are left to a wicked man by his ancestours without any pains of his own , are imployed to satisfie his sinfull lusts and passions .

17. He is in the way of life that keepeth instruction : but he that refuseth reproof , erreth .

17. He that carefully observes , and puts men in mind of these wholsome admonitions , which may teach them to correct and amend their lives , is in the way to make himself and others happy : but he that leaves off to give reproof incourages men in their errours ; from which he , who shuns those that are wont to reprehend him , is never like to be reclaimed .

18. He that hideth hatred with lying lips , and he that uttereth slander , is a fool .

18. He that dissembleth his hatred , by great professions of Friendship before ones face , and then goes and vents it in slanders behind his back , may seem a cunning man ; but is really an impious fool .

19. In the multitude of words there wanteth not sin : but he that refraineth his lips , is wise .

19. Nor are calumny and flattery the onely vices of the tongue ; but much speaking is rarely innocent : therefore he that is sparing of his words , and considers well both when , and where , and what he speaks , is a truly prudent person .

20. The tongue of the just is as choice silver : the heart of the wicked is little worth .

20. The words of such a man are exceeding valuable ; because they are both solid and sincere : but let wicked men devise and study what they please , it will be good for little , or rather very mischievous .

21. The lips of the righteous feed many : but fools die for want of wisedom .

21. Many are preserved from perishing by the discourses of a good man : But a fool , for want of consideration , receives no benefit by them , and doth not so much as take care to save himself .

22. The blessing of the LORD , it maketh rich , and he addeth no sorrow with it .

22. It is not merely mens industry and provident care , to which they owe their riches ; but the blessing of God prospering their endeavours : which when He favours , wealth flows in apace upon them ; and is enjoyed also without anxious thoughts and labours . See Arg. [c]

23. It is as a sport to a fool to doe mischief : but a man of understanding hath wisedom .

23. A senseless sinner makes a jest of the most horrid impieties that can be committed by himself , or others : but a man that weighs things wisely considers that this is no laughing matter ; and takes that pleasure in doing well , which fools take in mischievous wickedness .

24. The fear of the wicked , it shall come upon him : but the desire of the righteous shall be granted .

24. Yet there is none so wicked but he is sometime afraid ; and , since this will not amend him , he shall feel what he fears : but this is the comfort of righteous men , who have reason to hope , that they shall at length obtain their desires . See Arg. [d]

25. As the whirlwind passeth , so is the wicked no more : but the righteous is an everlasting foundation .

25. Though the wicked , like a whirlwind , may bluster terribly , and overthrow all that stands in his way , yet he quickly vanishes , and destroys himself by his own violence : but the righteous , as he is fixt and settled in his vertue , which is peaceable and quiet and makes no disturbance ; so he enjoys the solid fruits of it , in a durable , and immovable felicity .

26. As vineger to the teeth , and as smoke to the eyes , so is the sluggard to them that send him .

26. Vineger is not more offensive to the teeth , nor smoke more vexatious to the eyes , than a remiss and negligent minister is to him that imploys him , and relies upon him in a weighty business .

27. The fear of the LORD prolongeth days : but the years of the wicked shall be shortned .

27. The best way to prolong life is religiously to observe the Laws of God : but wickedness generally ( both by its own nature and by God's righteous judgment ) brings men to an untimely end .

28. The hope of the righteous shall be gladness : but the expectation of the wicked shall perish .

28. And what a lamentable case is a wicked man in , when he finds himself unexpectedly undone ? for this is another difference between a good man and a bad ; that the hope of the former concludes in a joyfull possession of what he waits for : but the other , failing of his expectation , ends his days in sadness and sorrow .

29. The way of the LORD is strength to the upright : but destruction shall be to the workers of iniquity .

29. Whence it follows also that a faithfull observance of the rules of Vertue , which the Lord hath prescribed us , inspires the upright man with great courage and undaunted resolution , when any evil threatens him : but the workers of iniquity , being weak and feeble spirited , are terribly shaken , nay broken , with the fear of that destruction which is coming on them .

30. The righteous shall never be removed : but the wicked shall not inhabit the earth .

30. There is no way like Piety , Justice , and Mercy , to establish a family in perpetual prosperity : But the wicked ( how successfull soever they may be for a time ) shall not be able to settle themselves and their posterity , in the good land , which God hath given us .

31. The mouth of the just bringeth forth wisedom : but the froward tongue shall be cut out .

31. The very discourse of a righteous man is so profitable to instruct others in Wisedom , and Goodness , that it shall be a means to perpetuate him , like a fruitfull tree , in a flourishing condition : but he that uses his tongue perversly , to abuse , cosen , or raise dissensions among his neighbours , shall be cut down , like a tree that combers the ground .

32. The lips of the righteous know what is acceptable ; but the mouth of the wicked speaketh frowardness .

32. The righteous knows very well , how to speak those things ( and accustoms his mouth unto them ) which are gratefull to men , and yet not displeasing to Almighty God : But the wicked are odious to both ; because they are skilled altogether in lying and flattery , fraud and calumny , and such like subtill , but detestable , arts of doing mischief .

CHAP. XI .

ARGUMENT .

This Chapter consists of many promiscuous observations , concerning such things as will make men happy or miserable . It begins with an Admonition concerning Justice in our dealings one with another : without which Society ( which God designs and takes a special care to uphold ) cannot be preserved . And mankind being very apt to be regardless what they doe , towards God or towards man , when they grow rich and great ; he next gives a caution against Pride and Insolence , as a certain forerunner of ruin . For it consisting in forgetfulness of God , confidence in mens selves , despising others , slighting good counsels , and attempting things out of the bounds of mens place and calling ( all which proceed from stupid folly ) naturally leads men headlong into destruction .

Then he commends sincerity and charity ( v. 3 , 4. ) and represents the vast difference between Vertue and Wickedness , in order to mens private safety ( v. 5 , 6 , &c. ) and to the publick security ( v. 10 , 11. ) After which follow a great many prudent observations and advices , for mens private , and for the common good : with such remarks upon sundry vertues and vices , as are sufficient to invite to the one , and deter from the other .

[a] Among the rest there is one , v. 21. ( translated thus by us , though hand join in hand , the wicked shall not be unpunished ) upon which there are as many glosses almost , as there are Interpreters . But I have onely put together those two senses of the former part of the verse , which are most agreeable to the latter ; and do not think fit to trouble the Reader with the other , any further than merely to inform him of this one thing . That most Interpreters by hand in hand understand the hands of divers persons : but some few take it , for the hands of one and the same person , who puts one hand into the other . And these last named , make the sense one of these two ways : either that though a sinner indeavour to hide his sin ( as a man doth a thing which he holds in one hand and covers with the other ) he shall notwithstanding be found out and suffer for it ; or that , though wicked men doe nothing , but like an idle person have their hands folded one in the other , yet they are not free from sin ; which they are devising in their mind , and will draw a just vengeance upon them .

[b] In the next verse I have followed Bochartus ( de Animal . S. Part I. L. II. C. 57. ) in his translation of those two words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which he renders her mind departeth , viz. from the love of her husband : but I have not neglected the other sense of which I think those words are capable .

[c] In the 29th verse I have adhered to the opinion of the Lord Bacon ( Book VIII . of the Advanc . of Learning , Ch. 2. Parab. 9. ) " who takes it for a profitable admonition touching discords in families and domestick breaches ( but may as well be applied to whole kingdoms , which are larger families ) which whosoever cherishes among his children or servants ( or people ) as a means to have his affairs better administred , when they have an evil eye upon , and hate one another ; commonly finds his hopes turn into wind . For those alterations and changes , for the most part succeed ill : and those disturbers of their own families oftentimes meet with vexations and ingratitudes from those very persons , whom ( passing by others ) they adopt as the objects of their special favour : Nay by this means , they draw upon themselves ill reports and doubtfull rumours : for it is not ill observed by Cicero , That all reports , both good and bad fame , come from domesticks . Which two evils ( he thinks ) Solomon expresses by inheriting the wind : " for the frustrating of expectations and raising of rumours are rightly compared unto winds . I have added in the Paraphrase two other things belonging to wind ; which makes a great noise , and leaves nothing behind it : for all make it an emblem of emptiness .

[d] The last verse is a wise consideration suggested to good men , when they are under the oppressions of the wicked : that if the just be afflicted ( as Melancthon glosses ) who seriously endeavour amendment of life , God will take a time to reckon with those lewd men , who contumaciously and furiously persist in their wickedness . So the wise man ( says he ) admonishes us of two things . First that the Church is subject to the Cross , which the cruelty of Tyrants may lay upon it : but secondly those Tyrants must one day answer for their cruelty by sharp punishments upon themselves ; Nay , though they flourish for some time , at last , says he , they are shaken out of their empires . Hither he applies those known words of the Poet , Ad generum Cereris sine caede , &c.

1. A False balance is abomination to the LORD : but a just weight is his delight .

1. IT is not so small a sin as men imagin , to cheat their neighbours ( though it be onely in a little matter ) but extremely hatefull and detestable to the great Lord and Governour of the world : as on the other side , exactly just and equal dealing in all our commerce one with another , is highly pleasing to him .

2. When pride cometh , then cometh shame : but with the lowly is wisedom .

2. Do not entertain an haughty conceit of thy self , nor insult over others ; for the folly of this appears , in drawing along with it that contempt and disgrace , which above all things such men would avoid : therefore be humble and modest ; the wisedom of which is manifest , from the universal respect which it gains every where .

3. The integrity of the upright shall guide them : but the perverseness of transgressours shall destroy them .

3. The integrity of those that uprightly observe the rules of vertue , is their highest prudence , and safest guide , through all manner of difficulties and dangers : but the crafty wiliness of perfidious men , who will be tied unto no Laws , is mere folly ; and shall be so far from preserving them , that it shall prove their certain destruction .

4. Riches profit not in the day of wrath : but righteousness delivereth from death .

4. Heaps of wealth , amassed by extortion or covetousness , shall as little avail , as subtilty and cunning , when God in his righteous displeasure shall punish the world by a common calamity : But Justice , accompanied with Mercy ( as hath been observed already , X. 2. ) will befriend him that hath constantly practised them , and rescue him even when there is no hope of safety [ See XXIX . Ecclus. 11 , 12 , 13. and XL. 24. ]

5. The righteousness of the perfect shall direct his way : but the wicked shall fall by his own wickedness .

5. Remember this ( and be not nauseated at the repetition of it , for it is a weighty Truth ) that there is no surer Guide to direct men in the plain way to safety , or any other good , than a sincere and impartial observance of all God's Laws : but that the wicked shall perish , by those very impious courses ( of lies , suppose , breach of promises , perjuries , and oppression ) whereby they think to greaten or to secure themselves .

6. The righteousness of the upright shall deliver them : but transgressours shall be taken in their own naughtiness .

6. Remember it I say ( for it cannot be too often culcated ) that the vertue of unfeignedly and intirely upright men , shall be their preservative when they are in danger : but they that are governed wholly by their own depraved desires and interests , shall be intangled and inevitably perish in their own naughty contrivances .

7. When a wicked man dieth , his expectation shall perish : and the hope of unjust men perisheth .

7. Do not imagin therefore that they have the advantage of others , who are loose from all Laws . They may seem so to have for the present ; but , beside what I have now said , it must be considered that Death ( and how suddenly doth that sometime overtake them ) utterly destroys all their projects and hopes : whatsoever they expected to accomplish by their riches , or their power , or their friends , it perisheth together with them .

8. The righteous is delivered out of trouble , and the wicked cometh in his stead .

8. Nay , before that it is frequently seen , that a just man is unexpectedly drawn out of those straits and difficulties wherein he was perplexed , and the wicked ( who perhaps brought him into them ) takes the place which he hath left ; falling into those very distresses , from which the just is happily freed .

9. An hypocrite with his mouth destroyeth his neighbour : but through knowledge shall the just be delivered .

9. And more than this , a good man hath this advantage by his wisedom , that it sometimes instructs many how to evade those snares , which the profane Hypocrite , with counterfeit professions of friendship , lays to destroy his neighbours .

10. When it goeth well with the righteous , the city rejoyceth : and when the wicked perish , there is shouting .

10. We see also in this how amiable vertue and how hatefull vice is , that the Inhabitants of a City generally leap for joy when good men prosper and are advanced unto power : but are so far from pitying the downfall of the wicked , that they shout when they behold them tumbling from the high places to which they were raised .

11. By the blessing of the upright the city is exalted : but it is overthrown by the mouth of the wicked .

11. Men of unbiassed vertue make a City flourish , by the blessings they procure for it from heaven , by their prayers , by their prudent advice , their pious admonitions , and their constant study of the publick good : but the wicked , by their blasphemies , their evil counsels , their pestilent maximes , their impious doctrines , whereby they corrupt mens manners , utterly subvert the good estate thereof .

12. He that is void of wisedom , despiseth his neighbour : but a man of understanding holdeth his peace .

12. It is a great weakness to speak contemptuously of any man , or to render him ridiculous ( for no man is so mean but he is sensible of despisal , and may find ways to shew his resentment ) therefore a thoroughly prudent person , whatsoever he thinks of others , saith nothing to their reproach .

13. A tale-bearer revealeth secrets : but he that is of a faithfull spirit concealeth the matter .

13. A man whose trade it is to ingratiate himself by defaming others , will not stick most treacherously to discover the secrets wherewith they have intrusted him : But a man whose mind is stedfastly fixed to be true and faithfull to his neighbours , will study ( though they have not desired him ) to hide those things , which , being known , may prove injurious to them .

14. Where no counsel is , the people fall : but in the multitude of counsellers there is safety .

14. Where prudent Counsellours are wanting a Nation goes to wrack , as certainly as a Ship doth without a Pilot : nor is one sufficient ; but then a Country is safe , when there are many wise men to govern affairs : that if one fail , there may inow still remain ; or what one or two sees not , others may be able to discern .

15. He that is surety for a stranger , shall smart for it : and he that hateth suretiship is sure .

15. He is in great danger to be undone , who stands bound to pay the debts of another man , especially of a stranger ( VI. 1. ) whose ability and honesty is unknown to him : And the way to be secure from that fear , is not onely to avoid such ingagements ones self , but to abhor to see other men enter into them .

16. A gracious woman retaineth honour : and strong men retain riches .

16. Beauty and vertue in a woman advances her to Honour ; as formidable strength and power in men advances them to Riches : and as their principal care is to keep their Treasures , so hers should be to preserve her Reputation .

17. The mercifull man doeth good to his own soul : but he that is cruel , troubleth his own flesh .

17. He that hath a heart to be kind and bountifull unto his neighbours , will have this advantage by it , among many others , that he will not deny what is fit and convenient to himself : whereas the covetous and hard-hearted , as he hath no regard to his nearest relations , so he pinches his own flesh , by his sordid way of living .

18. The wicked worketh a deceitfull work : but to him that soweth righteousness shall be a sure reward .

18. He thinks perhaps hereby to raise himself , or his posterity to greatness , but , like all other wicked men , will be deceived in his expectation ; for the event of his actions never answers the design : but vertuous men shall infallibly reap the fruit of their pious , just and charitable labours .

19. As righteousness tendeth to life : so he that pursueth evil , pursueth it to his own death .

19. Thus God orders it in his Providence , and thus it is in the nature of things , that vertue tends to make men happy : but the more eagerly any man pursues an evil thing , the more he is bent upon his own destruction .

20. They that are of a froward heart , are abomination to the LORD : but such as are upright in their way , are his delight .

20. Of all other men they are most odious to the Lord , who pretend to justice , kindness and truth ; but study and devise how to compass their ends , though it be by the wickedest means : as on the contrary , they whose exact observance of the rules of righteousness in the whole course of their lives , testifie the integrity of their hearts , are highly in his favour and love .

21. Though hand join in hand , the wicked shall not be unpunished : but the seed of the righteous shall be delivered .

21. Though the wicked indeavour to strengthen himself and his family by powerfull leagues and confederacies , and his successours also have mighty associates to maintain his acquisitions , they shall not be able to defend themselves from the punishment their iniquity deserves : but the posterity of the righteous need not be at such pains ; but , though deserted by men , escape the danger into which the other fall , by the help of God alone . See Arg. [a]

22. As a jewel of gold in a swines snout , so is a fair woman which is without discretion .

22. As a golden ring is ill placed in the snout of a swine , which is always routing in the mire : so is beauty ill bestowed on the body of a woman , whose mind having lost all savour and relish of vertue , carries her from her husband , to wallow in filthy lusts , and adulterous pleasures . See Arg. [b]

23. The desire of the righteous is onely good : but the expectation of the wicked is wrath .

23. The righteous desire nothing but that it may be well with all men ; but the wicked wish for trouble and disturbance , especially that they may execute their malice and wrath upon those whom they hate : And accordingly God will deal with them ; good things shall be the portion of the righteous , but his just indignation shall frustrate the expectation of the wicked .

24. There is that scattereth , and yet increaseth ; and there is that withholdeth more than is meet , but it tendeth to poverty .

24. You may see by this how miserably they are mistaken , who imagin none so wise as the penurious ; that you shall find here and there a man who communicates readily and liberally to the necessities of others , and yet his estate is so far from being impaired thereby , that it increases : when others , who are so saving that they will part with nothing , no not upon the most just occasions , do not thrive at all , but by one means or other become beggars .

25. The liberal soul shall be made fat : and he that watereth , shall be watered also himself .

25. Let not him therefore that bestows benefits , imagin thereby he shall be impoverished , for it is the certain way to inrich himself : and the larger his charity is , and the more diffused for the refreshment of others , the greater abundance shall be poured on him , and the abler still shall he grow to doe more good .

26. He that withholdeth corn , the people shall curse him : but blessing shall be upon the head of him that selleth it .

26. He that hoardeth up corn in a time of scarcity , on purpose to raise the price , shall fall into the popular hatred ; and be loaded with many a curse : but he who then opens his granaries and sells at a moderate rate , shall not onely have the peoples good word , but the blessing of God .

27. He that diligently seeketh good , procureth favour : but he that seeketh mischief , it shall come unto him .

27. He that from the time he rises , studies nothing but how to doe good to others , shall obtain favour both with God and man : but he whose business it is to doe mischief , shall draw upon himself the evil he designs against others .

28. He that trusteth in his riches , shall fall : but the righteous shall flourish as a branch .

28. He whose confidence in riches as the surest support and defence , makes him covetous , unjust and unmercifull , shall fall to decay like a withered leaf : but they whose pious dependance upon God , makes them just and charitable , like a flourishing tree , shall thrive and prosper .

29. He that troubleth his own house , shall inherit the wind : and the fool shall be servant to the wise of heart .

29. He that makes or cherishes dissentions and factions in his own family ( or kingdom ) may , by making a great bustle and stir , seem to be a notable man ; but will not onely be deceived in his expectations , but defame his government , and bring his estate to nothing : nay , it is oftentimes seen that he who is thus foolish , loses all his authority , and becomes a servant to him , who administers his affairs with a more prudent care . See Arg. [c]

30. The fruit of the righteous is a tree of life ; and he that winneth souls , is wise .

30. The benefit the world receives from a just and charitable man is so great that it may be compared to the fruit of the tree of life ; which keeps mankind from being miserable : but he is the greatest Benefactour of all , who communicates wisedom so charitably and seasonably , that he draws souls to the love of vertue .

31. Behold , the righteous shall be recompensed in the earth : much more the wicked and the sinner .

31. But who is there so good as to doe or to suffer no evil ? And if God do not let the just and charitable men ( mark what I say ) they who are so usefull and beneficial to the world go without correction ; who can think that the wicked , who is good for nothing , but obstinately contemns and breaks all the Laws of God and man shall escape the just punishment of his many crimes ? See 1 Pet. IV. 18. and Argument [d]

CHAP. XII .

ARGUMENT .

This Chapter begins with an Admonition , often inculcated in this Book , concerning the affection wherewith a man , that would be wise and good , ought to receive charitable reproofs . And there are several things also repeated , concerning the Providence of Almighty God ; in punishing men according to their wickedness , and delivering good men from those who seek their destruction : which is notably expressed in three verses one after another , v. 5 , 6 , 7. where he observes how the wicked labouring to compass their ends , by cosenage , or by violence , even by bloud ( especially if they can privately make a man away ) not onely miscarry in their designs , but are unexpectedly overturned , and subverted out of their places , wherein they behaved themselves with such injustice and cruelty .

There are divers Instructions also here repeated about several vertues and vices ; especially , those of the tongue . Among which Melancthon commends this to the remembrance of the Reader , v. 22 , [a] lying lips are an abomination to the Lord ; who recommends to us , says he , the love and care of Truth ; both in doctrines concerning Himself , and in Arts , and in all honest Covenants , and Contracts . For Truth being among the chiefest and most conspicuous vertues , therefore the contrary vice is condemned , by a terrible word , and called Abomination , i. e. such an evil as God detests with a singular indignation ( for Idols are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , abominations , or abominable things ) which is principally true of such lies , as are on purpose invented to destroy mens fame ; and much more of such as are devised for the taking away their lives and the ruin of their families : such as those which David often complains were contrived against him .

The Lord Bacon hath made notable remarks also upon another passage in this Chapter , v. 10. where he observes concerning the former [b] part of the verse , " that there is implanted in man's nature a noble and excellent affection of pity and compassion , called here Mercy : which extends it self even unto brute creatures , that are by divine ordination subject to his command . And therefore this compassion hath some analogy with that of a Prince towards his subjects . Nay further , it is most certain , that the worthier any soul is , the larger is its compassion . For contracted and degenerate minds , imagin these things appertain not to them : but the mind that looks upon it self as a nobler portion of the Vniverse , is kndly affected towards inferiour creatures , out of the communion there is between them : wherefore we see that there were under the old Law many precepts concerning this , which were not so much merely ceremonial , as institutions of Mercy . " " As that of not eating flesh with the bloud in it , and such like . " I suppose he means those mentioned , XXIII . Exod. 5. 19. V. Deut. 4. XXII . 6 , 7. XXV . 4. For , as Grotius hath excellently observed , it is very laudable to exercise kindness towards brute creatures , that we may keep our selves the more remote , from all manner of cruelty towards men . Which the Angel , the Jews think , reproved in Balaam when he chid him for striking his Ass three times . For thus they bring in the Angel speaking to him , in the great Commentary upon Numbers , If I am required to demand satisfaction for the injury done thy Ass , concerning whom there is no Law of justice , nor Covenant of our Fathers , how much more for this , that thou goest about utterly to root out a whole Nation ?

I omit what the same Lord Bacon there says ( Book VIII . of the Advanc . of Learn . C. 2. Parab. 14. ) concerning the ancient Essens , and Pythagoreans , and concerning some people now in the Mogul's Country , and the present Turks ( who are full of affection to brute creatures ; ) and onely observe that he looks upon the latter part of the same verse , as a kind of caution added by the wise man ; lest we should think he patronizes all sort of mercy and compassion . " No , the mercy which spares wicked persons from being cut off by the hand of justice , is not mercy , but more cruel than cruelty it self . For cruelty is exercised upon single persons onely : but this kind of mercy , by the grant of impunity , arms the whole band of impious men against the innocent . " So by the Mercies of the wicked , he understands , mercy shewn to the wicked : Which is an unusual form of speech , and disagreeing to the opposition which the wise man , in this proverbial saying , makes between the righteous and the wicked . And therefore it is not to be embraced , nor to be lookt upon as a true exposition : in which though I believe he followed Drusius , yet he hath very little company besides . And the sense rather lies as I have expressed it in the Paraphrase : in which if I have added more than Interpreters do , I am confident it will appear to him , that considers , not to be without reason . For these words , the tender mercies of the wicked are cruel , seem to me to have the same sense with that proverbial speech among the Greeks , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

In the twelfth verse I have expressed both senses of which the word mezod is capable : which signifies both a net and a fortress . And so I have done in the next ( v. 13. ) which may be rendred two ways . Either , that by prevaricating with his lips , a wicked man lays snares , or [c] that he is himself insnared by his prevarications . In the same manner I have comprehended more senses than one , in several other verses ; which if I should particularly mention , it would inlarge this Preface beyond its just length . Else I should have made some remarks upon v. 15. where the danger of self-love and self-conceit is represented : which hath ever this effect , that it makes men slight , if not reject good counsel ; out of a vain opinion , that none can advise them better than themselves : which is to follow the direction of a fool . For it is a certain note of folly to rely wholly upon a man 's own judgment , as it is of prudence to hearken to the advice of others .

1. WHoso loveth instruction , loveth knowledge : but he that hateth reproof is brutish .

1. IT is an excellent sign that a man will be wise and good , who not onely patiently bears with those that tell him of his faults , but loves and is thankfull for reproof : which he who not onely declines but hates , and is thereby inraged , gives way to such brutish passions passions and desires , that there is little hope he should ever be a man .

2. A good man obtaineth favour of the LORD : but a man of wicked devices will he condemn .

2. He that studies how to doe good to others attracts the good will and blessing of the Lord upon himself : but he who contrives mischievous designs , under a specious shew of Religion and the publick good , shall be judged by Him , who knows the heart , to suffer what he deserves .

3. A man shall not be established by wickedness : but the root of the righteous shall not be moved .

3. For no man , though never so subtil or powerfull , shall be able to establish himself and his family , who lays the foundation of his greatness in wickedness : But the righteous , like a tree that hath taken a deep root in the earth , though shaken with storms and tempests , shall remain unmovable in a flourishing estate .

4. A vertuous woman is a crown to her husband : but she that maketh ashamed , is as rottenness in his bones .

4. A wife that strenuously imploys her self in her domestick affairs , and can prudently command her own passions and desires , is a singular ornament and honour to her husband ; who may well glory in his happiness : but she whose laziness , or lasciviousness , or other infamous quality , makes him down his head for shame , is an incurable grief , and vexation , consuming him and all that he hath .

5. The thoughts of the righteous are right : but the counsels of the wicked are deceit .

5. The designs of good men are managed with exact justice and truth : but the contrivances of the wicked are carried on with fraud , dissimulation , and all manner of deceit .

6. The words of the wicked are to lie in wait for bloud : but the mouth of the upright shall deliver them .

6. Nay ( such is the height of their wickedness ) they consult one with another , and lay plots to take away secretly the life of those who stand in the way of their designs : but men sincerely good give the best advice they can to deliver such innocent persons from their bloudy snares .

7. The wicked are overthrown , and are not : but the house of the righteous shall stand .

7. And God befriends them also ; who not onely defeats those wicked projectours in their designs , but so totally overthrows them and their families that no footstep of them remains : whereas He not onely continues , but settles the just man's family in a durable succession ( as I have often said , v. 3. and X. 25 , 30. XI . 35. ) when they that assaulted them are quite extinct .

8. A man shall be commended according to his wisedom : but he that is of a perverse heart shall be despised .

8. True prudence , directing a man to effect his ends by fair and honest means , will procure him the greatest esteem , and the most lasting praise : but he who contrives by fraud , and such like crooked ways , to attain his aim , shall fall into utter contempt , and be scorned by all as a foolish knave .

9. He that is despised , and hath a servant , is better than he that honoureth himself , and lacketh bread .

9. He is far happier who makes no shew in the world , but hath a competent estate ; than he who appears in great splendour and pomp abroad , but wants bread to eat when he is at home .

10. A righteous man regardeth the life of his beast : but the tender mercies of the wicked are cruel .

10. A good man takes care that his beast be well used , and have food and rest convenient for it ; which is more than men bent upon wickedness will doe for their neighbours : For their very kindnesses , being treacherous , are a cruel cheat ; nay the highest expressions which they make of tenderness and compassion ( whereby they induce others to repose a trust in them ) are intended merely as a cover , for the mischief they mean more securely to doe them . See Arg. [b]

11. He that tilleth his land shall be satisfied with bread : but he that followeth vain persons , is void of understanding .

11. He that takes pains in an honest employment , suppose in tilling his land , shall find it requite him with sufficient , if not plentifull , provision for himself and his family : but he that is idle , falling into the company of loose and wicked persons , will find at last ( by the desperate courses into which they will lead him ) that he wants not onely bread , but understanding .

12. The wicked desireth the net of evil men : but the root of the righteous yieldeth fruit .

12. The wicked desires two things , first to doe as much mischief as he can by his wiles and arts of deceiving ; and then to be secure in his wickedness : but the righteous make every body the better for them ; and thereby enjoy that safety , which the other have onely in their wishes and desires .

13. The wicked is snared by the transgression of his lips : but the just shall come out of trouble .

13. The wicked insnares himself by that deceitfull talk , wherewith he designed to have insnared others : but the righteous escapes the danger ; nay , by his prudent discourse avoids very great difficulties , wherein otherways he might have been intangled . See Arg. [c]

14. Aman shall be satisfied with good by the fruit of his mouth , and the recompence of a mans hands shall be rendred unto him .

14. There is no man gives good counsel and advice ( especially in publick affairs ) but he shall reap the fruit of it abundantly himself : and there is no good work he doth for the benefit of others , but God will requite it , and make it turn to his own good account .

15. The way of a fool is right in his own eyes : but he that hearkeneth unto counsel , is wise .

15. A fool is so conceited that he consults no body but himself ; for whatsoever he doeth , in his own opinion he is always in the right : but a wise man will not rely upon his own judgment alone ; but , suspecting himself , makes use of the sound advice of other men .

16. A fools wrath is presently known : but a prudent man covereth shame .

16. A fool ( like a beast ) is no sooner provoked but he grows angry ; and , which is worse , it appears immediately in his countenance , words and actions : whereas a prudent man is not unseemlily transported by his passion ; but stifles his resentments , even of the most reproachfull injuries that are done him .

17. He that speaketh truth , sheweth forth righteousness ; but a false witness , deceit .

17. He that freely and boldly speaks the truth and all the truth , and nothing but the truth , demonstrates himself an honest man and doth justice unto others : but he that conceals the truth or forges falshoods , and testifies unto lies , declares himself both a deceitfull and mischievous person .

18. There is that speaketh like the piercings of a sword : but the tongue of the wise is health .

18. A cut-throat is not more pernicious than he ; and they are not much better , whose business it is by secret calumnies to wound the reputation of their neighbours , or to make discords and divisions among them : which a good man uses all his skill to cure ; perswading them to love , unity and peace .

19. The lip of truth shall be established for ever : but a lying tongue is but for a moment .

19. He that speaks the truth ( being always conformable to himself ) hath this advantage , that he can never be disproved , nor consequently discredited : but a liar , though he may at present be believed , is soon confuted ; for he is apt to contradict himself and blast his own reputation for ever .

20. Deceit is in the heart of them that imagine evil : but to the counsellors of peace is joy .

20. They do but deceive themselves , who look for any satisfaction from dissentions and disturbances ; which they cannot contrive without much fear and anxiety of mind : but , as they are always cheerfull who consult nothing but peace , concord , and happy settlement so , they will have great joy , whatsoever the issue be , of such good designs .

21. There shall no evil happen to the just : but the wicked shall be filled with mischief .

21. For the divine Providence takes a peculiar care of good men , to avert the harm that the iniquity of the wicked intends them : which shall fall upon themselves in such abundance as to overwhelm them .

22. Lying lips are abomination to the LORD : but they that deal truly are his delight .

22. It is thought no great matter , if a man break his word , or any way deceive his neighbour ; but know , that this is a thing exceeding hatefull to the Divine Majesty : and on the contrary they that faithfully perform their promises , and in all things deal truly with their neighbours , are no less acceptable to Him . See Arg. [a]

23. A prudent man concealeth knowledge : but the heart of fools proclaimeth foolishness .

23. A prudent man conceals his knowledge , and will not make a shew of being so wise as really he is : but a fool publishes his ignorance , as if he was ambitious that every one should know he is a fool .

24. The hand of the diligent shall bear rule : but the slothfull shall be under tribute .

24. He that taketh pains in an honest employment , shall take his ease at last ; nay raise himself to dominion and power : but he whose sloth makes him live by shirking and deceit , shall bring that toil upon himself which he would avoid ; when his poverty and villany have reduced him to be a slave .

25. Heaviness in the heart of man maketh it stoup : but a good word maketh it glad .

25. Anxious cares and solicitude how to live depress the spirit of a man , otherwise magnanimous : but the kind and incouraging discourses of a Friend ( much more the gracious promises of God ) erect it , nay make it glad .

26. The righteous is more excellent than his neighbour : but the way of the wicked seduceth them .

26. As in other things , so in this a righteous man is more excellent than his neighbour , that he doth not delude himself with vain hopes ; nor miss his end , as the wicked doth in all his designs .

27. The slothfull man rosteth not that which he took in hunting : but the substance of a diligent man is precious .

27. There is nothing more vile than a lazy fellow that lives by cheating ; who , if he catch , shall not be able to keep his prey : But he is a valuable man , who by honest diligence getteth wealth ; which shall durably remain with him .

28. In the way of righteousness is life , and in the path-way thereof there is no death .

28. True goodness leads unto endless prosperity and happiness : nor is there any one action of vertue that tends to make a man miserable ; as all manner of wickedness doth .

CHAP. XIII .

ARGUMENT .

This Chapter begins , as the foregoing did , with and Admonition about receiving instruction and reproof with due regard to them ; especially from Parents , who cannot be thought to intend any thing , but the good of their Children .

And as he did there so , here again the Wise man gives fresh advice about the government of the tongue , about diligence and industry : and hath several observations , not much different from what he made before , of the advantage which the Righteous have of the Wicked , in a great many instances , which are easie to observe in the Paraphrase .

And in the eighth verse he seems to me to teach [a] contentedness of mind ; by shewing that the poor have a great advantage of the rich in an evil time . Some indeed take the sentence quite otherways , as if the Wise man intended to represent the great advantage rich men have of the poor , in this sense ; a rich man , when he fears any evil from his enemies , can divert it by a sum of money : but a poor man when he is threatned ; dare not stay , but runs away . And others there are who go a middle way , and think he intends to shew , that each of them have their advantages of several kinds . But considering the opposition that is usual in this Book , between one part of the verse and the other ; this seems not to be the meaning : yet I have mentioned it , that they who do not take the opposition to lie as I have expressed it in the Paraphrase ; may have their choice , and follow which sense they like best . As for that of Clemens Alexandrinus L. III. Paedagog . Cap. 7. who thus glosses upon the former part of the verse , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if a man be rich , he shall be saved by giving away to those in want ; it doth not answer to the opposite part of the verse ; unless we should interpret it thus : as for the poor , they shall have no rebuke for not giving , because they have nothing to give . But I look upon this as not genuine ; though his Admonition upon this occasion be excellent , which is this : He that earnestly presses to go up to heaven must 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , carry about with him that good staff of beneficence , and by relieving those that are afflicted , partake himself of true rest and refreshment .

Which it is impossible to find any way but in [b] vertuous courses , as the fifteenth verse suggests to us ; the sense of which according to the plain import of the Hebrew words , I have expressed in the Paraphrase . But as the last part of it sounds in our language it will not be incongruous , to take the meaning of the whole thus : If a man have understanding enough to be thoroughly good , he will find things favourable to his honest desires ; but they that take evil courses meet with great difficulties , and are forced to go backward and forward , and wind and turn every way , to bring about their ends , or save themselves perhaps from ruin .

[c] There are several other notable sentences in this Chapter ; upon which if I should enlarge it would be to write a Book . The onely two which Melancthon singled out for the observation of his Scholars , are the one of them in v. 10. concerning pride . Vpon which he remembers them of the Greek Proverb , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A mountain cannot mix with a mountain , i. e. two high men will never agree together : and of another excellent saying among the Latins , Crede mihi , sapere , est non multum sapere , Believe me , to be wise , is not to be over wise . For they whose minds are infected with a vain opinion of themselves , either cannot see the truth , if it be against their thoughts ; or if they do , they will not acknowledge it , for fear they should yield and confess themselves overcome .

[d] The other is v. 23. the latter part of which he renders differently from all that I have read ; there is much food in the furrows of the poor , & alii sine modo cumulant ; and others heap up without any measure , that is , to no purpose , when a little will suffice . Which is a wise saying , but not agreeable to the Hebrew Text.

I shall onely add that as the Chapter begins with an Admonition to hearken to reproof ( especially from Parents ) which is repeated again in the middle , v. 13 , 18. so it concludes , [e] in the last verse but one , with an advice to Parents ; not to spare the rod , if reproof will not do : which is but necessary in very young Children ; because there is no other means perhaps to make them understand the difference between good and evil , decent and unseemly ; but onely to make them smart for the one , and to give them some sensible pleasure for the other . Some Children , that is , are so disposed , that they must be thus treated : and it seems a wonderfull piece of wisedom in the old Lacedaemonians ( as Plutarch relates in his Laconical Institutes ) that , out of an universe love and care for each others good , made it lawfull for any man to correct the Child of another person , if he saw him doe amiss . And if the Child complained of it to his Father ; it was lookt upon as a fault in the Father , if he did not correct him again for making that complaint . Such was their confidence in each other , that every man being as much concerned for another man's Children as for his own , would never doe them any injury , nor unreasonably check them without cause . For this is the Character Plutarch gives of them ; that they did not as in other Cities , look every man onely after his own children , servants and cattel ; but every man lookt upon what was his neighbour's , as his own , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that there might be , as much as was possible , a communion among them , and they might take care of what belonged to others , as if they were their own proper goods .

1. A Wise son heareth his fathers instruction : but a scorner heareth not rebuke .

A Good Child will reverendly receive and obey , both the instruction and the reprehension of his Father : but there is no hope of him , that laughs and scoffs , when he is admonished or chidden for his faults .

2. A man shall eat good by the fruit of his mouth : but the soul of the transgressours shall eat violence .

2. He that speaks well of others , or gives them faithfull counsel , shall reap the benefit thereof himself : and so shall they that perfidiously calumniate or deceive them , suffer themselves that injury which they desired to doe their neighbours .

3. He that keepeth his mouth keepeth his life : but he that openeth wide his lips , shall have destruction .

3. It is worth a man's pains to watch over his tongue ; for he that carefully observes every word he speaks , preserves himself from much trouble and danger : but he that blurts out every thing that comes into his head , not minding what he saith , is in the ready way to ruin .

4. The soul of the sluggard desireth , and hath nothing : but the soul of the diligent shall be made fat .

4. There is nothing gotten by sloth , neither riches , nor learning ; which he in vain desires that will not labour for them : but the diligent and industrious shall never want satisfaction , but enjoy perhaps a great deal more than he desired .

5. A righteous man hateth lying : but a wicked man is lothsom , and cometh to shame .

5. A good man not onely avoids but hates all manner of falshood , both in word and deed : but the wicked delights to abuse others with such abominable lies and frauds , as make him no less loathsome than a stinking carkass ; and so contemptible , that he dare not shew his face for shame .

6. Righteousness keepeth him that is upright in the way : but wickedness overthroweth the sinner .

6. The justice of all honest and upright designs , will be a sufficient security to them : but all wicked contrivances are overthrown by their own iniquity .

7. There is that maketh himself rich , yet hath nothing : there is that maketh himself poor , yet hath great riches .

7. You will be deceived , if you judge of men by the outward appearance ; for there are those , who have the vanity to make a great show in the world , when they are not worth a farthing : and others , who are so cunning as to dissemble their vast estates under the garb of poverty .

8. The ransom of a mans life are his riches : but the poor heareth not rebuke .

8. Rich men are not always so happy as they are imagined ; for their wealth sometimes onely serves to make them accused of high crimes , and then to bring them off with a huge sum of money , which they pay to save their lives : but no body is apt to find fault with the poor , or to bring any charge against them . See Arg. [a]

9. The light of the righteous rejoyceth : but the lamp of the wicked shall be put out .

9. The happiness of the just is great and illustrious , like the light of the sun ; and increases still to their endless joy : but the happiness of the wicked , is weak and dim , like the light of a candle ; and will at last be utterly extinguished .

10. Onely by pride cometh contention : but with the well-advised is wisedom .

10. They that have an high conceit of themselves and will yield to none , declare their folly ; in that they can doe nothing without strife and contention : but they that are so humble as to be advised by others , doe all things prudently , in quietness and peace . See Arg. [c]

11. Wealth gotten by vanity , shall be diminished : but he that gathereth by labour , shall increase .

11. Wealth ill gotten ( by lying , gaming , cheating , &c. ) soon wastes away : but what is gotten by honest labour swells to a greater heap , which moulders not but still increases .

12. Hope deferred maketh the heart sick : but when the desire cometh , it is a tree of life .

12. The delay of that which a man eagerly expects is such an affliction , that it differs little from a lingering disease : but when he enjoys what he hath long lookt for , it restores him presently to his former vigour and liveliness .

13. Whose despiseth the word , shall be destroyed : but he that feareth the commandment , shall be rewarded .

13. He that despises the good admonitions or counsels that are given him , is his own enemy , and destroys himself : but he that reverendly submits to the divine commandment makes God his Friend , who will reward him for it .

14. The law of the wise is a fountain of life , to depart from the snares of death .

14. The Instructions of a good man ought to be as a Law to him that receives them ; for , like the water of a perpetual spring , they are most beneficial : especially to preserve him from those pernicious and destructive principles whereby too many are insnared .

15. Good understanding giveth favour : but the way of transgressours is hard .

15. A prudent , pious and regular behaviour , is most amiable and acceptable to all men : but the conversation of such as live by no law but their own lusts , like rough way , is grievously uneasie . See Arg. [b]

16. Every prudent man dealeth with knowledge : but a fool layeth open his folly .

16. All prudent persons are so cautious not to discredit themselves , that they undertake nothing but with due deliberation , and what they understand : but a fool discovers his weakness to be greater than was thought , by rash medling with matters out of his reach .

17. A wicked messenger falleth into mischief : but a faithfull ambassadour is health .

17. A Messenger , or a Minister , that wickedly betrays his trust , is so injurious to ( his Prince or ) him that employs him , that he shall not escape a just punishment : but he that faithfully dischargeth this Office ( healing suppose , or preventing differences and breaches ) procures safety to himself , as well as to the person that used his service .

18. Poverty and shame shall be to him that refuseth instruction : but he that regardeth reproof , shall be honoured .

18. He that proudly rejects instruction , and disdains to be checkt in his lewd courses , is likely to be a beggar , and exposed to the publick scorn : but he that is so humble as to give a due regard to reproof , and to correct his errours , not onely gains a just esteem , but is likely to rise unto dignity and honour .

19. The desire accomplished is sweet to the soul : but it is abomination to fools to depart from evil .

19. It is an high satisfaction to enjoy what we earnestly desire : but fools herein defeat themselves ; being so wedded to their wickedness , that they will not quit it , if that must be the condition of their being so happy .

20. He that walketh with wise men , shall be wise : but a companion of fools shall be destroyed .

20. He that keeps company with wise and good men is likely to be so himself ; that is , to be happy : but he who associates himself with the wicked , shall be as certainly ruin'd , as he will be unavoidably infected with their wickedness .

21. Evil pursueth sinners : but to the righteous , good shall be repayed .

21. The wickedness of sinners pursues them to their unavoidable destruction : and the good which righteous men doe , will infallibly return into their own bosome , and reward them with many blessings .

22. A good man leaveth an inheritance to his childrens children : and the wealth of the sinner is laid up for the just .

22. A man that doeth good with his estate , takes the surest course to settle it upon his posterity for many generations : but the wealth of him , who regards nothing but his own sinfull lusts and pleasures , shall be transferred from his Family unto one that is truly vertuous .

23. Much food is in the tillage of the poor : but there is that is destroyed for want of judgment .

23. A poor man , many times , makes a plentifull provision for himself and his Family , out of a few acres of Land ; which he manages judiciously and honestly : but there is a sort of men , whose larger estates are wasted ; either for want of skill to improve their ground , or because they do not pay the hireling his wages . See Arg. [d]

24. He that spareth his rod , hateth his son : but he that loveth him , chasteneth him betimes .

24. Fond affection , which makes a Parent forbear to chastise his Child for the faults that cannot otherways be amended , is no better than hatred ; for it helps to undo him : therefore he that truly loves his child must not be so indulgent ; but as soon as ill inclinations begin to appear , while he is tender and flexible , give him early correction as well as admonition , before he have accustomed himself to the doing evil . See Arg. [e]

25. The righteous eateth to the satisfying of his soul : but the belly of the wicked shall want .

25. A righteous man never wants satisfaction , because his desires are moderate , and he lives in a temperate use of God's blessings : but wicked men , some of them bring themselves to extreme poverty , by their luxury and riot ; and others of them are indigent even in the midst of the greatest abundance ; because their desires are insatiable , and they never think they have enough .

CHAP. XIV .

ARGUMENT .

[a] As the foregoing Chapter began with a description of a towardly child , so this with the Character of a good Mother of a family : who by her prudent care makes it flourish ; when a lewd woman throws the house ( as we say ) out of the windows : For so the wise man observes , She pulls down the house with her own hands , that is , ruins the family without any other help . There needs no more than a bad wife , to undo a family .

[b] A little after this ( v. 4. ) there follows an Admonition for the man without doors , as here for the woman within ; that he do not neglect his husbandry . Of which Oxen , every one knows , were the principal instruments : being not onely employed in that Country ( as they are here ) in plowing the ground , and carrying home the crop ; but also in treading out the corn . The strength also of the Ox ( which is here mentioned ) is celebrated in all Authours : and thence Bulls are called Abbarim , i. e. robust among the Hebrews ; who were very carefull about the breeding of these most profitable creatures . It is not my business to inquire after the difference between Alaphim and Sor ( which we render here , in this Verse , by the same English word ) but certain it is , they are used promiscuously for either sex ; and the latter without any respect to age : though most commonly it signifies one grown to maturity , which we call an Ox.

[c] Vpon the next Verse but one ( v. 6. ) the Lord Bacon ( in his VII Book of the Adv. of Learning , Chap. 2. ) hath made this usefull gloss , He that comes to seek after knowledge , with a mind to scorn and censure , shall be sure to find matter enough for his humour , but none for his instruction . One reason of which is , that this humour of deriding all things , springs from a great pride and conceit of their own wit , which disposes them to seek for Wisedom not from others , but wholly from themselves : and so ( as the Wise man observes ) they are not likely to find it , where it is not to be had . When he that attributes less to himself , and hath the humility to listen to instruction , in a short time attains great wisedom . I cannot wholly omit the opinion of Jansenius ; who thinks the Wise man means that he hath accustomed himself to laugh at all wholesome counsel , and in some strait or other begins to think what is best to doe , commonly finds himself at such a loss , that he cannot see his way out of it . And it may be applied to those also , who having mockt at Religion all their days , at last desire to understand it ; but cannot , through their own inveterate indisposition to it .

[d] In the next Verse I have joyned those two senses together , which it may have according to the different acception of the word Minneged signifying either before , or from before .

[e] The next ( v. 8. ) I take to be that , which the Lord Bacon , minding the sense rather than the words , thus translates ( Advancement of Learn . B. VIII . C. 2. Parab. 30. ) Prudens advertit ad gressus suos , stultus divertit ad dolos . Which his English Translatour ( who refers this to XXVII . Prov. 12. which is quite to another purpose ) reades thus , A wise man is wary of his way , a cunning fool seeks evasions . Vpon which that Lord thus descants : " There be two sorts of Wisedom , the one true and sound , the other counterfeit and false : which last Solomon doubts not to call folly . He that applies himself to the former , takes heed to his own ways and footings , foreseeing dangers , studying remedies , using the assistance of good men , and fortifying himself against the wicked : wary how he enters upon a business ; and not unprepared for a retreat , and how he may come off handsomely : attent upon advantages , courageous against impediments , with innumerable other things , that relate to the government of his own ways and actions . But that other kind of Wisedom is made up altogether of fallacies , and cunning devices ; and relies wholly upon hopes of circumventing others , and framing them as he list himself . This Wisedom the Parable rejects not onely as wicked , but as foolish . For , first , it is not in the number of things , which are in our own power , nor is it directed by any constant rule ; but new stratagems must be every day devised , the old failing and growing useless . And , secondly , as soon as ever a man hath got the name , and the opinion of a cunning crafty companion , he hath deprived himself utterly of the principal Instrument for the management of his affairs , which is Trust : And so he will find by experience all things to go cross to his desires . For , lastly , these arts and shifts , how ever they promise fair , and much please such as practise them , yet they are commonly frustrated , and which is worse end sadly . " Which Tacitus hath well observed in these remarkable words , Consilia calida & audacia , expectatione laeta , tractatu dura , eventu tristia , " Crafty and audacious counsels , are joyfull in the expectation , difficult in the management , and sad in the event . "

[f] There is the same difficulty in the 9 th verse that was in the seventh : For the word Jaliz is translated by some mock , by others excuse : and so ( besides what I have comprehended in my Paraphrase ) there may be this sense of the words ; Fools indeavour to make handsome apologies for their faults , and to find out colourable excuses ; but upright men freely confess them , and easily grant a pardon for them , and make up the differences which they raise in a friendly manner . Or if we retain the acception of mocking , this may be the sense of the verse ; Fools laugh and jeer at those who have committed a sin : but good men pity them , and by kind reproofs seek their amendment . I know not how otherways to make out the opposition , which is usual between one part of the Verse and the other , unless we chuse to take it thus ; That when fools offend God in the highest manner , they make nothing of it : but if good men in the least offend , they presently beg his pardon and seek his grace and favour . The former part of the sentence also may be inverted , and make this plain obvious sense ; which is as natural as any : Sin will expose those to scorn , who are so foolish as to commit it : And then the latter part is as plain ; But the upright will have favour both with God and man . A good Admonition to them that make a mock of sin ; which will in time make a mock of them , and expose them as ridiculous fools .

[g] Some take the next ( verse 10. ) to be an Admonition to a prudent man , that he should conceal both his grief and his joy ; and keep them to himself . But it is rather an advice to every one , not to censure too heavily the passions of grief or of ioy in others ; because the causes of them may be unknown to us . Or we may look upon the former part of the Verse , as an admonition to those that are at ease ; not to censure too severely the complaints of those that are in pain or trouble : and the latter part as an admonition to such as are delivered from trouble , to be more thankfull than any one can exhort them to be , because they best know what reason they have for it .

[h] The next Verse but one ( v. 12. ) is the onely sentence which Melancthon points out to his Scholars , as most remarkable in this Chapter . Which he takes to be an Admonition of the weakness and blindness of mens judgment , and all humane counsels : which mistake lamentably , and lead men frequently into ruine . According to that saying of Simonides 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , shows and seeming appearances doe violence to Truth , Or truth is forced to give way to the mere show of it : and that other , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 shadows too oft cheat us of the reality Against which there is no remedy , but the word of God , and invoking his direction : according to such sayings as these , Thy word is a light to my feet , &c. Commit thy way unto the Lord , and trust in him , and he will bring it to pass . This shall be your wisedom , to walk in my precepts , Deut. IV.

[i] And as some are deceived by their own counsels , so others by the counsel of flatterers ; if they be so simple as to believe every one that pretends to kindness , v. 15. Where Bochartus notes very appositely , that as prudence without simplicity degenerates into craft : so simplicity without prudence , is no better than mere fatuity .

[k] In like manner the wise man observes , v. 23. that talking without doing is vain ; and to no purpose ; but onely to be a cover perhaps for Idleness . As the Lord Bacon ( Advancement of Learning , B. VIII . C. 11. Paral. 28. ) glosses upon that Verse in these words : " Solomon here separates the fruit of the labour of the tongue , and of the labour of the hands , as if want was the revenue of the one , and wealth the revenue of the other . For it commonly comes to pass , that they who talk liberally , boast much , and promise mighty matters , are beggars ; and receive no benefit by their brags or by any thing they discourse of . Nay , rather for the most part such men are not industrious and diligent in their employment ; but onely feed and fill themselves with words , as with wind . Certainly as the Poet says , Qui silet , est firmus , He that is conscious to himself of proficiency in his endeavours , contents himself with inward applause in his own breast , and holds his peace : but he who knows within himself that he onely hunts after vain glory , and hath nothing else to live upon , talks abundantly , and reports wonders unto others . "

There are several other remarkable things in the rest of the Chapter ; but this Preface is already so long , that I shall onely touch upon one , verse 34.

[l] Where they seem to me to have translated the Hebrew most exactly , who take the word Chesed in the ordinary sense of it , for mercy or clemency ; not for reproach , which it never signifies unless , perhaps , once , Lev. XX. 17. of which there may be a just doubt made . As for the word Chattaah , no body doubts but it signifies a sin-offering , as well as sin ; yet , with respect to our translation , I have endeavoured to express both senses of those two words in my Paraphrase .

1. EVery wise woman buildeth her house ; but the foolish plucketh it down with her hands .

1. HE hath a great Treasure , whosoever he be , that hath a wise and vertuous wife ; for she alone by her diligence and prudent administration , is able to raise her family , and increase its riches and reputation : But she that is foolish , and void of goodness , by her negligence , ill management , and luxury , without any other assistance , will lay it low , and waste all that hath been gotten by her predecessours care . See Arg. [a]

2. He that walketh in his uprightness , feareth the LORD : but he that is perverse in his ways , despiseth him .

2. He that sincerely discharges his duty in all the actions of his life , hath a due regard and reverence to the Lord ; from which all vertue flows : but he that cares not what he doth , so he do but satisfie his own lusts and passions , lives in a prophane contempt of his Majesty ; which is the very fountain of all wickedness .

3. In the mouth of the foolish is a rod of pride : but the lips of the wise shall preserve them .

3. A fool is so insolent that he boldly calumniates and wounds the reputation of others , though it come home at last , with a terrible back-blow , upon himself : but wise men are carefull of their words , not to offend , much less abuse , the meanest person ; and thereby they remain in safety .

4. Where no Oxen are , the crib is clean : but much increase is by the strength of the Ox.

4. If the fields lye fallow and be neglected , a famine must needs follow : but good husbandry bestowed upon them , makes great plenty . See Arg. [b]

5. A faithfull witness will not lie : but a false witness will utter lies .

5. A person of integrity will not be prevailed withall , either for fear or favour , to justifie the least untruth : but a man of no conscience , who hath accustomed himself to lying , cares not how many falshoods he testifies ; which he utters without any difficulty .

6. A scorner seeketh wisedom , and findeth it not : but knowledge is easie unto him that understandeth .

6. He that scoffs and jeers at every thing he reades or hears , would be thought wise ; but loses all his pains , which perhaps he takes , to be so : When a serious person , who doth not think himself too wise to learn , easily and quickly attains the knowledge of things necessary , and usefull for him . See Arg. [c]

7. Go from the presence of a foolish man , when thou perceivest not in him the lips of knowledge .

7. Observe a fool ( and a wicked man is no better ) as diligently as thou pleasest , and thou shalt never learn any good from him : and therefore it is best to flee the company of such persons , whose discourse thou perceivest tends to nothing but vice and mischief . See Arg. [d]

8. The wisedom of the prudent is to understand his way : but the folly of fools is deceit .

8. The greatest cunning and subtilty that a truly wise and good man studies , is to understand what he ought to doe , and what to avoid , upon all occasions : but all the skill of wicked men , such is their folly , lyes in cheating tricks , and in devising arts of circumvention and deceit . See Arg. [e]

9. Fools make a mock at sin : but among the righteous there is favour .

9. Lewd men , as if it were but a sport , care not what injury they do their neighbours , and , when they have done , laugh at those that talk to them of making satisfaction : but among men exactly vertuous there is nothing but good will , which makes them live without offence , or presently reconcile themselves to those they have offended . See Arg. [f]

10. The heart knoweth his own bitterness ; and a stranger doth not intermeddle with his joy .

10. No body can know what another suffers , so well as he himself : and he alone is privy to the greatness of that joy , which springs from the happy conclusion of his sufferings . See Arg. [g]

11. The house of the wicked shall be overthrown : but the tabernacle of the upright shall flourish .

11. Men of sincere integrity are happier in a mean cottage , than the wicked are in their palaces : For , when the great and potent families of those wicked men are over-turned , the despicable family of the sincerely pious shall flourish and grow illustrious .

12. There is a way which seemeth right unto a man : but the end thereof are the ways of death .

12. Examine every thing strictly and impartially , and be not led merely by thy appetite : for that makes many actions seem innocent , which in the issue prove deadly destructive . See Arg. [h]

13. Even in laughter the heart is sorrowfull ; and the end of that mirth is heaviness .

13. Do not think that every one that laughs is merry , or that profuse and immoderate joy is true pleasure ; for it leaves the heart more heavy and sad after-wards , especially when the mind reflects upon it : Nay , such is the vanity of this present life , there is no joy with out a mixture of sorrow ; which oft-times treads so close upon its heels , that it immediately follows .

14. The backslider in heart shall be filled with his own ways : and a good man shall be satisfied from himself .

14. He that , to avoid a danger , revolts from those vertuous courses , unto which he knows he ought to have adhered , shall bring upon himself misery enough , by his own devices : But a truly good man is , even in this , far superiour to him , that , though he should suffer , his own integrity and the clearness and quietness of his conscience , gives him abundant satisfaction .

15. The simple believeth every word : but the prudent man looketh well to his going .

15. It is a mark of great silliness to be credulous ; that is , to take all those for friends who make profession of it , and easily to follow every ones advice : for a prudent man is suspicious , and proceeds cautiously ; examining , before he trust ; and considering well , before he doe as he is advised . See Arg. [i]

16. A wise man feareth , and departeth from evil : but the fool rageth , and is confident .

16. A wise man being admonished of his errour , and of his danger , is afraid of incurring the divine displeasure ; and instantly starts back from that evil way , into which he was entring , or wherein he was ingaged : but a fool storms at those that would stop him in his course , and proceeds boldly and securely to his own ruine .

17. He that is soon angry , dealeth foolishly : and a man of wicked devices is hated .

17. He whose anger is presently kindled , and breaks out when he is offended , may doe such things , when the fit is upon him , as none but a fool would be guilty of ; but he is nothing so bad as him , who , suppressing his wrath , lets it boil in his breast , and deliberately contrives how to take a cruel revenge : for most men are inclined to pity the weakness of him that is hasty , but this mans wickedness is odious , and execrable unto all .

18. The simple inherit folly : but the prudent are crowned with knowledge .

18. Inconsiderate men will never leave their folly , till they feel the wofull effects of it : but they who are cautious and advised will heartily embrace all the means of Instruction , and indeavour to arrive at the perfection of knowledge ; which will prove a singular ornament and glory to them .

19. The evil bow before the good : and the wicked at the gates of the righteous .

19. Evil doers had best not be insolent in their prosperity ; for they may not onely be brought low , but have been seen to humble themselves before the face of those good men , whom they had oppressed : the most impious of them , that stuck at nothing which would support them in their wickedness , have been forced to wait as humble supplicants at the gate of that just man ( whom they despised and abused ) and implore his favour , and relief .

20. The poor is hated even of his own neighbour : but the rich hath many friends .

20. There is little sincere kindness left in the world ; for if a man fall into poverty , his near neighbour , nay , even he that professed friendship to him before , not onely forsakes him , but hates his company : but if a man grow very rich ( let it be by what means it will ) there are many that before took no notice of him , who will pretend to love him ; nay the greatest persons offer him their favour .

21. He that despiseth his neighbour , sinneth : but he that hath mercy on the poor , happy is he .

21. But let such men know that it is a greater sin than they imagine , and shall be severely punished , to overlook their poor neighbour , and deny him their charitable relief : which whosoever compassionately affords him , not onely doth a good deed , but shall be amply rewarded for it .

22. Do they not err that devise evil ? but mercy and truth shall be to them that devise good .

22. Need I tell you ( when it is so known a truth ) that they miss their end , and do but contrive their own ruine , who carry on mischievous designs against the innocent ? But they that take the same pains to study how to doe men good , shall never fail of that bountifull reward , which is secured to them by the faithfull promise of God .

23. In all labour there is profit : but the talk of the lips tendeth onely to penury .

23. If a man take pains in any honest employment , though never so mean , it will bring him in some profit : but to spend ones time in talking onely , and perhaps boasting what he can doe , tends to nothing , but to make a man a beggar . See Arg. [k] .

24. The crown of the wise is their riches : but the foolishness of fools is folly .

24. Riches are a singular advantage and ornament to a wise and vertuous man , who knows how to use them : but such is the folly of wicked men , that their Wealth makes them the more vile , and onely gives them the greater means to show what senseless fools they are .

25. A true witness delivereth souls : but a deceitfull witness speaketh lies .

25. An upright man will not fear to indanger himself in justifying the truth , to save the lives of those that are falsly accused : but false and deceitfull men boldly pour out lies and calumnies , though thereby they destroy the innocent .

26. In the fear of the LORD is strong confidence : and his children shall have a place of refuge .

26. A religious care to please the Lord in all things , gives a man the firmest resolution , and the strongest confidence of security and protection in all dangers : And his children after him may flee to God for safety ; and hope to fare the better for their pious father's sake .

27. The fear of the LORD is a fountain of life , to depart from the snares of death .

27. There is nothing makes a man live so comfortably and happily , as this Religious care to avoid every thing offensive to his Majesty : which , like a perpetual Spring , gives endless satisfaction ; and diverts a man from those dangerous ways , wherein others are intangled to their utter destruction .

28. In the multitude of people is the kings honour : but in the want of people is the destruction of the prince .

28. The honour and splendour of a King depends upon the multitude , wealth and strength of his Subjects ; whom therefore he ought to cherish : for if they be wasted by unnecessary Wars , or forced , into other Countries by oppression and unjust ex actions , it proves the ruine of his Kingdom .

29. He that is slow to wrath , is of great understanding : but he that is hasty of spirit , exalteth folly .

29. He declares himself to be a great man , and to abound with prudence , who is not soon provoked to anger , by reproaches or ill usage : by which if a man be hastily inflamed , he exposes his folly , and makes it apparent to every body .

30. A sound heart is the life of the flesh : but envy , the rottenness of the bones .

30. There is nothing conduces more to health and happiness , than a quiet , gentle and contented mind : but envy , and such like fretfull passions , is as miserable a torment and consuming disease , as rottenness in the bones .

31. He that oppresseth the poor , reproacheth his Maker : but he that honoureth him , hath mercy on the poor .

31. He that defrauds or oppresses the poor , forgets God , who can reduce him to the same condition ; nay , affronts his Majesty , who hath promised to be the Defender of such helpless people : therefore whosoever hath any respect to God , will be so far from injuring , that he will shew mercy and doe good to him that is needy .

32. The wicked is driven away in his wickedness : but the righteous hath hope in his death .

32. When a wicked man falls into calamity , his heart sails him , and he is driven away from all his confidences , like the chaff before the wind , by the conscience of his own wickedness : but a righteous man is not dismaid in the greatest dangers ; but remains steady and confident , even in death it self .

33. Wisedom resteth in the heart of him that hath understanding : but that which is in the midst of fools , is made known .

33. A prudent person makes no unseasonable demonstration of his Wisedom ; but lets it lye quiet in his own mind , till there be a fitting opportunity to doe good with it : whereas fools cannot contain themselves , but presently vent whatsoever they know , thô never so small , in every company whereinto they come .

34. Righteousness exalteth a nation : but sin is a reproach to any people .

34. Justice and Piety raise a Nation to the highest degree of prosperity and glory , especially when mercy , humanity and kindness , even unto strangers and enemies , is joyned with them : which pacifies the divine anger , and turns away many calamities ; which the contrary sins bring down upon a people , till they make them vile and miserable . See Arg. [l] .

35. The kings favour is toward a wise servant : but his wrath is against him that causeth shame .

35. A prudent and dextrous Minister of State , who understands his business , and is faithfull in it , must needs be very acceptable to his Prince : whose anger nothing more provokes , than one who regards not his Master's honour , but , by his ill management , disgraces his Government , and brings all things into confusion .

CHAP. XV.

ARGUMENT .

This Chapter begins with that Aphorism , which [a] the Lord Bacon ( Adv. of Learning . B. VIII . Ch. 2. ) hath set in the front of all those , which he hath culled out of this Book ; for an example of that sort of wisedom which is to be exercised in business , upon various occasions . And he applies it particularly to a man's behaviour towards a Prince or other great Person , when he is angry with him . " Two things , saith he , Solomon advises in this case : the one is that an Answer be made ; the other , that it be soft . The first of which contains three precepts . First that you beware of a sad and sullen silence ; which either charges the fault wholly upon your selves ; or impeaches your Master of injustice , as if his ears were not open to a just defence . Secondly that you beware of delaying the Answer , and of craving longer time for your defence : because that plainly betrays you are devising some cunning and counterfeit Apology , having no present Answer . Thirdly that by all means an Answer be made : an Answer I say , not a mere confession or submission ; but with some sprinklings of an excuse let fall here and there . For it is not safe to bear your self otherways , unless you have to deal with very generous and noble dispositions , which are rare . But then , this Answer ( which is the second and principal thing here advised ) must be very soft and temperate , not harsh and peremptory : for that will make the business worse than if it had never been meddled with at all ; and increase that wrath which you should study to appease . "

Melancthon also , I find , in his short Lectures upon this Book , commends this Lesson very much to his Scholars : but looks upon it as a general precept for the preservation of peace , and avoiding unnecessary contentions ; which arise out of pride , ambition , morosity of nature , emulation , wrath , superstition ; which move men either to give ill words , or to return worse to those that are given them ; indeavouring to overcome by sharpness and bitterness , not by lenity and moderation . And the truth is , the Hebrew word we translate answer , signifies as well what is first said , as the reply to it . So that Solomon here gives this caution , that we should not think it enough , not to begin strife and contention ; but if others begin it , we should not continue it by rough answers : but indeavour to make an end presently , by mollifying the matter ; and yield much for the common tranquility's sake . And he thinks it is a precept of the same nature , with that of Pythagoras , Stirr not up fire with a sword : and commends those excellent verses of Euripides , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

And next to this precept he commends to his Scholars [b] that in v. 8. which is all that he glosses upon in this Chapter : And thinks it is a caution against resting in ceremonious worship , without moral vertue . Concerning which he says so many things , usefull for these present times , that I cannot but here give the sum of them .

There are three sorts of works , saith he , mentioned by the Prophets , concerning ceremonies , and concerning moral vertue , and concerning faith . For the first of these , ceremonies or external signs ; God instituted some for two causes . First , that they should be signs of the promises . Secondly , that they should be the nerves of the publick Congregation : because God would not have his Church be hid in obscurity , but be conspicuous and discerned from other nations , voce & ceremoniis . But here we must prudently consider , how ceremonies are to be used ; because men are prone to false worship , and especially to the abuse of ceremonies : which they take for righteousness , and think thereby to merit remission of sin : which perswasion spread it self largely among mankind , in the heathen world , among the Pharisaical Jews , and in the Roman Church . Yet the wiser heathen themselves corrected this errour , of trusting to ceremonies , without moral good works . Plato , for instance , saith that , God loves Worshippers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not that can artificially complement him with gestures and outward shows ; but that in truth honour vertue . But the Scripture goes a great deal further ; and teaches us also to add faith in God and in our Lord Jesus Christ . Moral good works will please God , when done for this end ; not that we may merit thereby remission of sin : but that we may be obedient to God , and teach others to know him , and to celebrate him . And then also ceremonies , instituted by God , are pleasing to him , when they are done for this end ; not to merit remission : but because they are signs admonishing us of the promises , to stirr up our faith ; and likewise because they are signa confessionis , signs of what Religion we profess ; and lastly , quia sunt nervi congregationis , because they are the nerves whereby the Congregation of Christian people are joyned together , and preserved in unity . These true ends , saith he , ought to be understood by the Church , and impious opinions to be removed . And for such good ends , one would think none should question , much less quarrel with those few Ceremonies , which our Church hath appointed in God's service .

That this was his opinion also , appears in his Commentaries upon the Fiftieth Psalm : where he saith , that even humane Ceremonies are , in some sort , the nerves of discipline ; and condemns onely those that make them effectual for the remission of sin . But his mind is delivered most fully , in a discourse which I find in the Second Volume of his Works , concerning the method of preaching : where he directs Preachers to tell the people in general , that all Ceremonies are not to be abolished ; as appears by this , that then we must take away Baptism and the Eucharist . And if any one ask , what must be done with Ceremonies instituted by man , he answers ; some of them are necessary , and therefore must be retained ; as certain days , in which the word of God is taught ; and certain rites in the Church , such as that of singing Psalms ; and certain forms of communicating , &c.

But there are others not so necessary , what must be done with them ? must they be tolerated ? He answers , yes ; if they be not impious , ☞ and if they be usefull : either because they commend Religion to the Vulgar , or they are instructive to Children , for whose sake they were chiefly instituted . N.B. For we see in some Churches , where there are no Ceremonies left but onely the Sacraments ; that Religion was never so contemptible as it is now . For there is need of external show , which may commend Religion to the Vulgar , and make it appear more venerable ; because they cannot of themselves see its magnitude and dignity .

It is impious also , he resolves , to think that all Ceremonies were instituted by wicked Popes . No , there were some prudent and holy men , who perceived how supine and dull the minds of the vulgar were ; that they would never be sensible of the dignity and amplitude of Religion , unless their minds were both awakned and deteined by some reverend solemn Ceremonies ; which might help to lift them up , and teach them to admire it .

These are his Reasons why all Ceremonies ought not to be abolished ; because some are commanded ; others necessary ; and others , that are not , have no impiety in them , and are very profitable for weaker minds . Which I thought good here to insert ; because the opinion of so great and wise a Reformer , may weigh much with some persons , who have little regard to us .

I have been so long in this , that I must but briefly mention two verses more : upon which the before named Lord Bacon hath given some touches .

[c] The first is v. 15. where by a merry heart he understands a good Conscience ( Adv. of Learn . B. VII . Ch. 1. ) and thus glosses . A mind conscious of good intentions , though success be wanting , affords truer and purer joy , and to nature more agreeable , than all that this world can furnish a man withall , either for the enjoyment of his desires , or the repose of his mind . The words indeed of Solomon seem to be larger , and to extend unto all that are void of care , anxiety and sorrow : but this is a pious sense , and may well be comprehended in them .

[d] The other place is v. 19. the beginning of it : where he hath inlarged the sense further , than I have done in my Paraphrase ( and the words will bear it ) to this purpose , that sloth , in the conclusion , proves laborious . " For diligence and sedulous preparation levels the way we are to go in any business ; and removes impediments in our passage . But he that is slothfull , and put 's off all to the last point of execution , must needs perpetually , at every step , pass as it were through briars and thorns ; which ever and anon intangle , detain and hinder him in his proceedings . The same observation may be made concerning the Government of a Family , wherein if there be due care and providence used , all goes on cheerfully ; and as it were of its own accord , without noise or tumult : but if those be wanting , when some greater occasion falls out , all matters throng in to be dispatched at once ; the Servants are in an uproar , the whole house rings , and there is nothing well done in that confusion . "

[e] The two verses before this some have connected ; but there is no necessity of it : though it be a great truth , that passionate men are apt to make disturbance even at feasts ; which men of temperate spirits indeavour to appease , though affronts be offered them . According to that excellent advice of Seneca , Let dissention begin from others , but reconciliation from thee . It is there observed by Bochartus ( L. II. de Animalibus Sacris , Cap. 32. Part 1. ) that herbs , or as some translate it , green pottage , was the poorest ; and an Ox put up into a stall and there fatted ( or as the Talmudists understand the phrase a crammed Ox ) the noblest entertainment in those Countries . For it is reckoned among the provision made for the tables of Solomon and Nehemiah ; and in the New Testament , the Marriage provision which the King made at his Son's Wedding were oxen and fatlings , XXI . Matth. 4. and the fatted calf was brought forth to entertain the returning Prodigal . And thus it was in other Countries , as he observes out of Dioscorides ; who notes that Homer never sets any other cheer before his Heroes but this ; no not at Marriages or any other meetings : though he introduce Agamennon often treating the Princes of Greece .

1. A Soft answer turneth away wrath : but grievous words stir up anger .

1. A Mild , submissive and yielding answer , to him who severely chides , pacifies wrath ; and prevents the further progress of it : but sharp , contemptuous and sawcy language incenses it more , or raises a passion , where there was none before . See Arg. [a]

2. The tongue of the wise useth knowledge aright : but the mouth of fools poureth out foolishness .

2. A wise man gives profitable instructions ; and understands also how to speak so seasonably and prudently , that it shall make the knowledge he imparts , both acceptable and usefull : whereas fools have nothing but silly stuff to utter ; or pour out their thoughts so indiscreetly and confusedly , that they onely serve abundantly to declare their folly .

3. The eyes of the LORD are in every place , beholding the evil and the good .

3. There is nothing either in heaven or earth that can escape the knowledge of God : who is every-where ; and observes the most secret motions and actions of men , both good and bad .

4. A wholsome tongue is a tree of life : but perversness therein is a breach in the spirit .

4. He that skilfully employs his tongue to give wholsome instructions , especially to heal differences and make peace , is an incomparable blessing to the place where he lives , and makes it a paradise : But he that abuses his tongue , to poison men with ill principles , to lie , to calumniate , to make bates , doth most miserably disturb mankind , and ( like a biting wind ) blasts all the comforts of their life .

5. A fool despiseth his fathers instruction : but he that regardeth reproof , is prudent .

5. He that regards not , or rejects the instruction of his Father , or Tutour , or other Superiour , whose love is equal to his authority , will always be a fool : But he that is willing to receive even rebukes , from whomsoever they come , and carefully observe them , hath already attained a great degree of wisedom ; and prudently consults his own welfare and happiness .

6. In the house of the righteous is much treasure : but in the revenues of the wicked is trouble .

6. A truly just and mercifull man is very rich , whether he hath little or much ; because he is well contented , and what he hath is likely to continue in his family : But there is much disquiet and trouble in the greatest revenues of the wicked ; which can neither stay long with him , nor give him satisfaction while he enjoys them .

7. The lips of the wise disperse knowledge : but the heart of the foolish doth not so .

7. Wise and good men are neither envious nor sparing of their pains to disperse their knowledge ; which they freely communicate , and diligently propagate unto others : but evil men are such fools , that either they have nothing to impart , or no heart to doe any good with what they have .

8. The sacrifice of the wicked is an abomination to the LORD : but the prayer of the upright is his delight .

8. It is impious to think to please God , with mere gifts and sacrifices ; which when they are presented from wicked men , who have no thought of amending their lives , are abominable to the Divine Majesty : but the very prayers of upright men , though they are not able to bring Him any costly offerings , are exceeding acceptable , and prevail for great blessings from Him . See Arg. [b]

9. The way of the wicked is an abomination unto the LORD : but he loveth him that followeth after righteousness .

9. For the whole way of a wicked man , his designs , contrivances and course of life , are all odious and abominable to the Lord ; which make even his sacrifices no better : but He loves him , whose thoughts , affections and indeavours , are earnestly bent to an unwearied pursuit of piety and vertue .

10. Correction is grievous to him that forsaketh the way : and he that hateth reproof shall die .

10. Sharp and grievous punishments shall be inflicted on him that forsakes the vertuous path , in which he began to tread : for he is not easily reclaimed ; because it is unpleasing to him to hear of his faults ; and in time he hates reproof , and then must certainly perish .

11. Hell and destruction are before the LORD : how much more then the hearts of the children of men ?

11. The Lord is perfectly acquainted with things most hidden and secret to us ; with the grave , the infernal places , and things perished and quite consumed : how much more therefore with the souls of all men living upon earth , if they have but so much as an intention , or inclination to depart from Him ?

12. A scorner loveth not one that reproveth him : neither will he go unto the wise .

12. A prophane man , who makes a mock of God and of Religion , loves not to argue with himself about such matters , and hates those that reprove him : which makes him avoid the acquaintance and society of wise and vertuous men , for fear he should meet with their reprehension .

13. A merry heart maketh a cheerfull countenance : but by sorrow of the heart the spirit is broken .

13. When the mind of a man is inwardly satisfied and full of joy , it doth good to his body too ; as appears in his cheerfull countenance : But when grief and sorrow seises on the heart , it dejects , infeebles and breaks the most couragious spirit .

14. The heart of him that hath understanding seeketh knowledge : but the mouth of fools feedeth on foolishness .

14. An intelligent man , who is heartily in love with wisedom , greedily seeks for solid knowledge : but men void of understanding gape after , and relish nothing but frivolous , vain and unprofitable things ; which are like meat and drink unto them .

15. All the days of the afflicted are evil : but he that is of a merry heart hath a continual feast .

15. All the days of a poor man are full of anxiety and trouble ; especially if , when any affliction befalls him , he be discontented with his condition , and cannot bear with disappointments : but a good heart , and cheerfull spirit is a cure for this ; especially , a mind conscious to it self of designing well , whatsoever the success prove , is a perpetual comfort , and a higher satisfaction , than the most delicious banquet of the rich and prosperous . See Arg. [c]

16. Better is little with the fear of the LORD , than great treasure , and trouble therewith .

16. A small estate , with a fear of offending the Divine Majesty by discontent or any other sin , is much better than vast Treasures with disquiet and confusion of thoughts ; which ( without a religious sense of God ) are wont to attend upon abundance of wealth .

17. Better is a dinner of herbs where love is , than a stalled ox , and hatred therewith .

17. The meanest fare , with the love of him that invites , and with agreement among the guests , is much better than the most sumptuous entertainment of him that hates us ; or among those that quarrel and contend , even then when all differences should be forgotten . See Arg. [e]

18. A wrathfull man stirreth up strife : but he that is slow to anger appeaseth strife .

18. A man prone to wrath will easily disturb the most peaceable company , being apt to quarrel for very trifles : but a meek and patient person is so far from raising strife , that he will indeavour to compose it , when he finds it is begun by others .

19. The way of the slothfull man is as an hedge of thorns : but the way of the righteous is made plain .

19. A slothfull man , when he hath any thing to doe , feigns to himself most grievous difficulties , which he fancies , or pretends are impossible to be overcome : but those very things seem easie to the industry of honest hearted men ; who go on smoothly in their business , and conquer all impediments . See Arg. [d]

20. Awise son maketh a glad father : but a foolish man despiseth his mother .

20. A pious Son ( as hath been said before X. 1. and cannot be repeated too often ) is a great joy to his Parents ; especially to his Father , who hopes he will support his Name and Family : but a wicked man is as great a grief unto them ; especially to his Mother ( whose indulgence perhaps makes him more irreverend towards her ) when he bears no regard to her ; nay despises her commands and admonitions , and makes her contemptible unto others .

21. Folly is joy to him that is destitute of wisedom : but a man of understanding walketh uprightly .

21. It is a pleasure ( as was also said before X. 23. ) to a man void of consideration , to doe the most absurd and wicked things : but he that understands himself , not onely directs his thoughts , and takes the greatest care , to live orderly and regularly ; but feels it to be his highest satisfaction .

22. Without counsel , purposes are disappointed : but in the multitude of counsellers they are established .

22. The necessity likewise of prudent Counsellors is fit again to be repeated ( XI . 14. ) for if they be wanting , the best designs are likely to miscarry : but where there are a multitude of wise and vertuous men consulting for the publick good , they will easily compass any thing ; by foreseeing all difficulties , and providing against them .

23. A man hath joy by the answer of his mouth : and a word spoken in due season , how good is it ?

23. And it is a great pleasure to a man to give wholsome counsel ; and a greater to see the good success of it : but the greatest of all ( an inexpressible pleasure ) both to himself and others , to have given it so seasonably , that a business was easily effected by it , which had not been done without it .

24. The way of life is above to the wise , that he may depart from hell beneath .

24. The way to be perfectly happy , a truly wise man sees , is to raise his thoughts , desires and hopes above this earth , and to have respect to God in all his actions : which will make him truly noble and great ; and preserve him both from all mean and base practices , and from the most horrid dangers here , and utter destruction hereafter .

25. The LORD will destroy the house of the proud : but he will establish the border of the widow .

25. Trust not in riches and power , but in the great Lord of the world , who possesses and disposes all things ; for He will overturn the Family of haughty men ( who forgetting Him , trample upon their inferiours ) though never so strongly supported : but will preserve the poor Widow , who hath no helper , in her right ; when such insolent persons invade it .

26. The thoughts of the wicked are an abomination to the LORD : but the words of the pure are pleasant words .

26. For the Lord abhorrs all wicked designs , and mischievous contrivances : but the kind consultations and discourses of such , as seek the welfare and comfort of others , are no less pleasing to Him than they are pure .

27. He that is greedy of gain , troubleth his own house ; but he that hateth gifts shall live .

27. He that is so greedy of money , that he cares not how he gets it , instead of raising his Family , confounds it : but he that hateth bribes , and all unlawfull ways of gain , shall prosper , and continue it .

28. The heart of the righteous studieth to answer : but the mouth of the wicked poureth out evil things .

28. A good man thinks it is soon enough to speak , when he is askt about a business ; and deliberates within himself to speak nothing that is not to the purpose : but bad men are rash and forward to utter their mind ; and generally doe more hurt than good .

29. The LORD is far from the wicked : but he heareth the prayer of the righteous .

29. The Lord is far from giving any regard to the wicked , whose business it is to doe evil , though they implore his favour : but sends good men help , when they pray unto him , as readily as they were wont to send relief to others .

30. The light of the eyes rejoyceth the heart : and a good report maketh the bones fat .

30. It is a wonderfull pleasure to behold all the beautifull works of God , which present themselves to our eyes : But nothing gives such intimate satisfaction , and makes a man so cheerfull in well-doing , as to hear a fair report of his own honest actions ; or to receive the good news of the well-doing of other vertuous men .

31. The ear that heareth the reproof of life , abideth among the wise .

31. He that lends an attentive ear to wholsome reproof , and is obedient to it , is to be numbred among the wise ; and shall at last be able to give good instructions unto others .

32. He that refuseth instruction , despiseth his own soul : but he that heareth reproof , getteth understanding .

32. And whosoever he be that refuseth , much more that contemneth , such instructions and reproofs , he sets his own Soul at naught ; and despiseth the means of his safety : but he that diligently hearkens to it , knows what 's good for himself ; and keeps his Soul from being lost for want of understanding .

33. The fear of the LORD is the instruction of wisedom ; and before honour is humility .

33. A brief Institution of Wisedom and Vertue is this , to have an awfull sense of God ; with a devout affection to Him , and fear to offend Him : And as this is the best disposition for Wisedom ; so humility , and patient submission , in a low condition , is the best preparation for honour and preferment .

CHAP. XVI .

ARGUMENT .

[a] This Chapter begins with a most necessary observation , which a good man ought alway to have in his mind ( for which cause it is repeated , with little difference , twice more in this very Chapter , v. 9 , 33. and again Chap. XIX . 21. ) the sense of which our Translation seems to have missed . For it ascribes both the Preparation of the heart , and the Answer of the tongue , unto the Lord ( which is true in this regard , that without Him we can doe nothing ) , whereas the Hebrew words run plainly thus , Man hath the disposing of the heart , he may , with God's leave and common assistance , intend , propound , resolve within himself , what he will say and doe : but that he shall be able to utter things in that order he hath premeditated ; or , if he be able , shall attain the end of his deliberation , and eloquent speech , is more than he can undertake ; for that is as the Lord pleaseth . This seems to me to be better opened by Melancthon than any one I have read . Who truly observes , that such sayings as these doe not take away the liberty of man's will or choice ; but onely shew , that even the best men sometimes err in their choice ; and that the success doth not always answer . For we must diligently distinguish , says he , between our election and the success : and remember that we need a double help of God , for the making a happy choice . One of judging aright ; and the other afterward , of governing events . For unless our judgment be ruled right , many errors happen ; as we see in Josiah , Zedekiah , Demosthenes , Pompey , Cicero ; who all erred in eligendo bello in their resolves about war ; and direfull events followed . And sometime also when the mind doth not err in its judgment ; yet God is not pleased to assist the action , for other causes . As in the War against the Benjamites , which miscarried a great while , because the Israelites trusted in their own strength . We must always therefore be sensible , that happy events do not depend merely on humane forecast , diligence and Power ; as Jeremiah speaks , I know , O Lord , that the way of man is not in himself . i. e. he cannot have what success he will ; but must be beholden to God for his happiness . This our weakness God would have us to acknowledge , and to fear and depend on Him ; as it follows here , v. 3. Commit thy work unto the Lord , and thy thoughts shall be established . To this use we ought to accommodate such sayings , as these , not to a Stoical opinion of necessity . Thus he .

[b] And he no less worthily glosses , upon the common Interpretation of v. 4. the latter part of which hath exercised many Pens to little purpose : when the sense is clear , though no expositor , that I have seen , hath hit upon it . viz. that God makes some use of wicked men , as well as of all things else ; which they shall serve whether they will or no. For He disposes ( so the word we translate hath made is to be understood ; not of his creating things ) all things correspondent to his own will and pleasure , which they all obey . So lammaanthu seems to be best translated , not for himself , but according to his will . However , I have included the other interpretation also in my Paraphrase ; but applied the day of evil not to the punishment which He inflicts upon the wicked for their sins ; but which He orders them to inflict upon others , when their iniquities are ripe for his vengeance . For it is the Method of his Providence , to direct the ambition , wrath , hatred , revenge , &c. which he sees in some wicked mens hearts , to vent themselves there , where it will doe service to Him . Who wisely and justly makes some wicked men doe execution upon others like themselves . This seems to me the most easie and natural sense of the words : which were remarkably fulfilled in the destruction of Jerusalem by the Roman Souldiers ; whom our Saviour used to punish his crucifiers . Not that they undertook that War , out of any design or desire to doe our blessed Saviour right ; but out of an ambition to inslave the World : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet God made use of them for another design , as publick executioners , by whom he punished the ungodly , as Theodoret speaks upon LXXIV Psal. 3.

[c] I must omit Melancthon's glosses upon this Verse , and the two next ; that I may have room for his pertinent observation upon v. 10. A divine sentence is in the lips of the King , &c. " These words , says he , affirm the whole political order , Magistrates , Laws , Distinction of Dominions , Contracts , Judgments , Punishments , to be things ordained by the Wisedom of God among men . And since we know Political order to be the work of God , we ought to love it ; and study to defend it ; and modestly , for God's sake , obey it ; and give thanks to God who preserves it ; and look upon those horrible furies of the devil and men , who disturb this order , to be displeasing to God : as this whole Doctrine is explained Rom. XIII . But what is this divine Sentence which is in the King's lips ? It is the Laws , says he ; and judgments according to the Laws : and besides , God hath armed Kings with a power to make Laws of their own , not repugnant to his Laws ; but built upon them , either by demonstrations , or probable reasons . God sometimes moves the mind of Kings also , and gives them singular motions ( as other excellent Artificers have ) because He will by that means save mankind , &c. Thus it was a singular motion in Solomon's reasoning about the true Mother of the Child . And in the judgment of Gonzaga in the last age , upon the Spanish Governour of Milan under him . Who having held a Noble person Captive a long time , would not deliver him to his Wife ( when she petition'd and offered a large sum of money for his redemption ) unless he might lye with her : and after he had obtained his desire , then caused her husband to be killed , and delivered him dead to her . Which when Gonzaga heard , and had examined , he compelled him to marry this woman ; and as soon as he had done that , he condemned him to be immediately beheaded , and gave her all his estate . "

But we are not from such places as this to infer , that Kings cannot give a wrong judgment : though this be as good a conclusion as from those words , the Priest's lips shall preserve knowledge , to conclude the Pope cannot err . Kings from this place of Solomon may as well pretend to Infallibility , as Priests from that place of Malachi . Nay , if we respect either the form of this precept , or the plenitude of God's promise for ability to perform it , we must confess , this place is more plain and peremptory for Kings ; than any can be brought for the High-Priest's Infallibility , in giving definitive sentence . And yet all the places ( as a famous Divine of our own speaks , Dr. Jackson , B. III. upon the Creed , Chap. 12. ) that can be brought either for the King 's or the Priest's Authority , rather shew what manner of men they should be , both in life and judgment ; than assure them of any infallibility of judgment , if they be dissolute in life , and regard not the Laws of God . This was a thing never dreamt of by any , till the notoriously infamous lives of Popes discredited the titles of Sanctity and Infallibility ( which from the conceit of their predecessors integrity they had usurped ) and inforced their flatterers to frame a distinction of Sanctity in Doctrine , separated from Sanctity of Life .

I thought it not amiss to say thus much upon this subject , because I find even Maldonate himself in his Notes upon this place , hath the confidence to conclude the Pope must needs have this privilege , which is promised to Kings : when , it is apparent , Kings are not infallible ; and consequently , by his own reasoning , Popes cannot be so .

There are other notable sentences which would deserve a larger gloss than I have given in the Paraphrase ; which I must pass by : because this Preface is already prolonged to a great length .

[d] I shall onely therefore mention two . One v. 21. where Wisedom and Eloquence are compared together . The former of which , no doubt , is of greatest value , as we see in those words of God to Moses , when he disabled himself for the service imposed upon him , for want of the other faculty ; There is Aaron , saith the text , he shall be thy speaker , and thou shalt be to him as God . Yet in profit , and popular esteem Wisedom gives place to Eloquence ; according to the vulgar Translation of this verse , Sapiens corde appellatur prudens , sed dulcis Eloquia majora reperiet . Signifying , says the Lord Bacon ( Adv. of Learning , Book VI. Ch. 3. ) not obscurely , that profoundness of wisedom may help men to fame and admiration ; but it is Eloquence which prevails in business and active life .

[e] The other is v. 26. where I have put two senses together ; according to the different acceptions of the Hebrew word Amal : which signifies either to take pains ones self , or to molest others . But I can see no reason why Maldonate should favour the LXX Translation ; who , against the stream of all other Interpreters , apply these words to an ungodly man's digging up evil to himself , as if the meaning were , he digs a pit for himself , and the words he speaks are the cause of his punishment , as if he were burnt : unless it proceeded from his fondness for the Spanish Inquisition , which he was desirous to introduce every where . The very best of them , it appears by him ( who was one of the most learned and judicious Interpreters in the Romish Church ) are most devoutly bent to our destruction : For he cannot forbear here to alledge that Inquisition as a proof of Solomon's words , Id exemplo Inquisitionis Hispanicae perspicuum est , &c. This is apparent by the example of the Spanish Inquisition ; whereby he that speaks any thing rashly against the faith , is deservedly delivered to the fire ; which I WISH WERE DONE EVERY WHERE . Thus in the most literal sense , this Jesuits lips are as a burning fire ; in which he would have us not onely singed , but devoured : in pursuance of this Maxim of Solomon . Which others honestly interpret of those calumnies , discords , seditions , which evil men raise , by their tongues , to the destruction of their neighbours . For so it follows v. 28. A froward man soweth strife , &c.

1. THE preparation of the heart in man , and the answer of the tongue , is from the LORD .

1. MEN may deliberate , and contrive , and order in their mind , what , and in what manner and method they will speak : but whether they shall perswade , and prevail or no for such an Answer as they expect , nay , be able to deliver themselves with such elocution as they imagine , cannot be resolved by them ; but depends upon the pleasure of the Lord . See Arg. [a] .

2. All the ways of a man are clean in his own eyes : but the LORD weigheth the spirits .

2. Such is the blindness of self-love , that men can find no fault in themselves ; but imagine all that they contrive and doe , to be free from blame : which , when the Lord examines , who searches into the very intentions of mens hearts , is found to be very defective , if not vitious .

3. Commit thy works unto the LORD , and thy thoughts shall be established .

3. When thou undertakest any thing , implore the Divine blessing ; and committing the success of it to God's Providence , leave it to Him to give what issue to it He pleases : which is the surest way to have thy honest designs accomplished .

4. The LORD hath made all things for himself : yea , even the wicked for the day of evil .

4. The Lord disposeth all things throughout the world , to serve such ends , as He thinks fit to design ; which they cannot refuse to comply withall : For if any men be so wicked as to oppose his Will , he will not lose their service ; but when He brings a publick calamity upon a Country , employ them to be the executioners of his wrath . See Arg. [b] .

5. Every one that is proud in heart , is an abomination to the LORD : though hand joyn in hand , he shall not be unpunished .

5. There is no man so great , but if his mind grow lofty and arrogant , forgetting God , and insolently oppressing his neighbour , he is hatefull beyond all expression unto the Lord : who will take vengeance on him and pull him down , though he make never such strong confederacies to support himself ; for if he avoid one punishment , another shall overtake him ; nay , his wickedness shall pursue him from generation to generation , ( XI . 21. )

6. By mercy and truth iniquity is purged : and by the fear of the LORD , men depart from evil .

6. The most effectual means to appease mens anger for private offences , or to divert the anger of God in publick calamities , is to exercise mercy and loving kindness , with justice and faithfull performance of promises : especially when they proceed from an awfull regard to God , and Religious dread of his displeasure ; which will make a man carefull to decline every thing that is evil , and thereby escape the punishment that attends upon it .

7. When a mans wayes please the LORD , he maketh even his enemies to be at peace with him .

7. The best to have our enemies reconciled unto us , is for us first to be reconciled unto God : for such is the reverence men bear to Vertue , and such is the love which the Lord hath to vertuous persons , that when all their designs and actions are such as He approves : He inclines even those that were their foes , to become their friends .

8. Better is a little with righteousness , then great revenues without right .

8. A small estate honestly gotten , and charitably enjoyed , is much to be preferred before vast incomes heaped up by oppression , and kept without hospitality .

9. A mans heart deviseth his way : but the LORD directeth his steps .

9. The mind of man designs an end , and contrives what means to use , and reckons perhaps what success they will have : but the Lord determines what the event shall be , and orders his motions perhaps to such an issue , as never came into his thoughts .

10. A divine sentence is in the lips of the king : his mouth transgresseth not in judgment .

10. God is present in a singular manner unto a pious King , inspiring his mind to divine sagatiously in dubious and obscure things ; that his resolutions and decrees may be received like Oracles ; and all causes be decided by him so justly and exactly , that no man be wrong'd in the judgment which he passes . See Arg. [c] .

11. A just weight and balance are the LORDS : all the weights of the bag are his work .

11. And it is worthy of his care , that there be no corruption in private , no more than in publick justice ; for it also is of divine Institution ; the great Lord of all requiring just and equal dealings in all our commerce one with another ; which He hath ordained should be managed with scrupulous integrity , in the smallest , as well as in the greatest matters .

12. It is an abomination to kings to commit wickedness : for the throne is established by righteousness .

It is not enough to good Kings that they doe no injury ; but they abominate , with the highest detestation , all oppression , cruelty , extortion , &c. not onely in themselves , but in others : for they know that Justice , Mercy , and true Religion , support their authority , and make their Kingdoms durable .

13. Righteous lips are the delight of kings : and they love him that speaketh right .

13. And calumniators or flatterers find no acceptance with such Princes ; but they delight in those that will not deceive them by false , unjust and malicious informations ; and make him their favourite , who deals sincerely and tells them the truth , though it may seem ungratefull to them .

14. The wrath of a king is as messengers of death : but a wise man will pacifie it .

14. The wrath of a King strikes such terrour into him , with whom he is offended , as if the sentence of death were pronounced against him : but , as ill men and fools exasperate it more , so , a vertuous and prudent Courtier appeases his anger , and makes a reconciliation .

15. In the light of the kings countenance is life , and his favour is as a cloud of the latter rain .

15. And when a King will be pleased to look graciously upon a man , especially after he hath been incensed against him , it not onely revives , but gives him the greatest joy : for from his favour he promises himself all manner of happiness ; as a plentifull harvest follows the showres of rain , which , in the spring , refresh the Corn.

16. How much better is it to get wisdom , then gold ? and to get understanding , rather to be chosen them silver ?

16. But after all is done , to get so much wisedom as to know the difference between good and evil , and to understand how to behave a man's self upon all occasions ; is , beyond all expression , better and more to be chosen , than the greatest treasures of gold and silver , which either the favour of Princes can give , or his own industry acquire .

17. The high way of the upright is to depart from evil : he that keepeth his way , preserveth his soul .

17. This is the constant aim and indeavour of upright men , the beaten path , as we may call it , in which they travell , to decline every thing that is evil : and he who makes this his care , looking well to all his actions , that he doe nothing amiss , looks well to himself , and preserves his soul and body from destruction .

18. Pride goeth before destruction : and an haughty spirit before a fall .

18. Insolent behaviour is the forerunner of utter destruction : and when men lift up themselves in their own thoughts , and over-look all others with contempt , they are in the greatest danger to stumble ; and not to see that , which will give them such a grievous downfall , as will break them all to shivers .

19. Better it is to be of an humble spirit with the lowly , then to divide the spoil with the proud .

19. Therefore it is much better to submit to the meanest condition , nay , patiently to bear injuries , with afflicted , but meek and lowly persons ; than to lift up ones self to the prejudice of others , and , by trampling upon them to partake with the proud in their rapine and spoil .

20. He that handleth a matter wisely , shall find good : and who so trusteth in the LORD , happy is he .

20. He that understands his business thoroughly , and manages it prudently and discreetly , is likely to have good success : but none so happy , none so sure of prospering in his design , as he that confides more in the Lord , than in his own skill and industry .

21. The wise in heart shall be called prudent ; and the sweetness of the lips increaseth learning .

21. He whose mind is well furnished with wisedom , cannot but win a great reputation ; and be highly esteemed , for his prudent counsels and resolutions : but if he have the powerfull charms of Eloquence also , to convey his mind delightfully unto others , it will add a greater value to his Wisedom ; and make it more diffusive and instructive unto the world . See Arg. [d] .

22. Vnderstanding is a well-spring of life unto him that hath it : but the instruction of fools is folly .

22. A clear understanding and right judgment of things , like an inexhaustible spring , gives perpetual comfort and satisfaction to him in whom it is ; and makes him very usefull unto others : but the learning of fools is frivolous and vain ; and therefore , if they undertake to instruct others , they onely make them like themselves .

23. The heart of the wise teacheth his mouth , and addeth learning to his lips .

23. The Mind of a wise man instructs him to speak judiciously and pertinently : and makes him not onely communicate his thoughts to others , but with such weight of reason as increases their learning .

24. Pleasant words are as an hony comb , sweet to the soul , and health to the bones .

24. Especially when he can deliver his mind in pleasing and delightfull words , flowing from him with a natural Eloquence , as honey drops from the comb : which ravish the affections , and touch a man's heart to the very quick ; when he needs either comfort or cure for any inward disease wherewith he labours .

25. There is a way that seemeth right unto a man , but the end thereof are the wayes of death .

25. But there is never more need of caution , than when we hear a moving Orator , therefore this instruction may be here necessary to be repeated ( XIV . 12. ) examine every thing strictly and impartially ; and be not led away merely by thy fancy , and thy appetite : for they make many things seem innocent , which in themselves , and in the issue , are deadly and destructive .

26. He that laboureth , laboureth for himself ; for his mouth craveth it of him .

26. It is a powerfull motive to a man to take pains in an honest employment , that all his labour is for his own preservation ; his mouth begging this favour of him , that he may not starve : and on the contrary , he that spends his time in giving trouble and vexation unto others , will find it fall upon himself ; for he cannot speak so much as an evil word , but it will return upon him and fly back in his own face . See Arg. [e] .

27. An ungodly man diggeth up evil : and in his lips there is as a burning fire .

27. And it is not a little pains that an ungodly lawless man takes , to plot and devise mischief ; wherein he labours , as if he was digging for a treasure ; and one way is , to brand his neighbour with false reports and slanders ; and thereby utterly destroy his reputation .

28. A froward man soweth strife ; and a whisperer separateth chief friends .

28. Others of them have such a perversness in their spirit , that it is their business to disturb the world , and raise dissentions among those that would live in peace ; by backbiting , detracting , and whispering false stories : making a breach even between Princes and people , husband and wife , nay , the dearest friends and familiars , if they hearken to their tales .

29. A violent man inticeth his neighbour , and leadeth him into the way that is not good .

29. Another sort live by rapine and open violence ; who are not content to doe wrong themselves , but perswade others to enter into their society ; and then lead them into the most pernitious courses .

30. He shutteth his eyes to devise froward things ; moving his lips , he bringeth evil to pass .

30. Which they do not fall into by chance ; but with profound study contrive the ruine of others ; and the sign being given , they furiously execute the mischief they have designed .

31. The hoary head is a crown of glory , if it be found in the way of righteousness .

31. Old age is very venerable , when a man 's past life hath been truly vertuous and usefull : which is the best way also to prolong ones days ; and bring one to that great honour , which is due to those , who have long done much good to Mankind .

32. He that is slow to anger , is better then the mighty : and he that ruleth his spirit , then he that taketh a city .

32. He that can suppress the vehement motions of anger , deserves more praise than those mighty men who quell the enemies that oppose them ; and he that hath power to govern all his own inclinations , affections and passions by reason , hath a nobler Empire than he that subdues Cities and Countries by force of Arms.

33. The lot is cast into the lap : but the whole disposing thereof is of the LORD .

33. Acknowledge the Divine Providence in all things , even in those which seem most casual : For though men cast the lots into the lap of a garment , or into a hollow vessel , and thence draw them out again ; yet it is the Lord who directs intirely in what order they shall come forth , and so determines the matter in doubt , according to his pleasure .

CHAP. XVII .

ARGUMENT .

In the first verse of this Chapter the Wise man observes how happy that Family is , which lives in peace , and perfect agreement one with another ; though they have but a mean estate . And next to this how happy a thing it is , if there be but one wise and vertuous man in a Family ( suppose he be but a Servant ) when any dissentions and differences arise in it . For so the Lord Bacon ( Advanc . of Learning , Book VIII . Chap. 2. Parab. 2. ) expounds the [a] second verse : whose words I will set down , because , if they hit not the sense compleatly yet , they very pithily express a part of it , and carry in them a very important truth . " In all troubled and disagreeing Families , saith he , there is commonly some Servant or gentle Friend , who being powerfull with both sides , may moderate and compose the differences that are among them . To whom , in that respect , the whole house , and the Master himself are much engaged and beholden . This Servant , if he aim onely at his own ends , cherishes and aggravates the divisions of the Family : but if he be sincerely faithfull and upright , certainly he deserveth much ; so as to be reckoned as one of the Brethren ; or at least to receive a fiduciary administration of the inheritance . "

[b] And after some other documents there follows a notable rule for the making peace , and ending all differences ; whether between particular persons in Families , or between Kingdoms , v. 9. upon which , the same great person thus glosses ( ib. Parab. 27. ) " There are two ways of proceeding , to arbitrate differences and reconcile affections . The one begins with an act of oblivion of what is past ; the other begins with a repetition of wrongs , subjoyning apologies and excuses . Now some think this last to be the onely way ; insomuch that I have heard a prudent person and great Statesman lay down this Maxime , He that treats of peace , without a recapitulation of the terms of difference , rather deceives mens minds with the sweet name of agreement , than composes them by equity and moderation of right . But Solomon , a wiser man than he , is of a contrary opinion : approving an act of oblivion , and forbidding repetition . For in repetition or renewing the memory of the causes of difference , there are these inconveniences : not onely that it is , as we say unguis in ulcere , raking in the ulcer , which very much exasperates , but also indangers the breeding of new quarrels while they are debating the old ( for the parties at difference will never accord about the terms of their falling out ) and lastly , in the issue it brings the matter to apologies : whereas both the one and the other party would seem rather to have remitted the offence , than to have admitted excuses for it . "

Melancthon thinks this and the three next verses 10 , 11 , 12. to be Sentences near of kin ; all belonging to the right method in judging , which is comprehended in that saying of Christ's , If thy Brother sin against thee , tell him of it between thy self and him : And interprets this ninth verse thus ( taking Aluph for a Prince , which we translate chief Friends ) He that orderly admonishes him that erreth , cures him and makes no publick disturbance ; saves the man , and preserves publick concord : but this order being neglected , thence arises out of brawlings , discords of Princes , wars and devastations .

[c] Now an evil man onely seeks scoldings or contentions ( as it follows v. 11. ) i. e. saith he , he doth not seek truth , nor the good of the Church ; but troubles without end . Thus Cleon and Alcibiades in the State , scattered seeds of war at Athens : the Cynicks and Academicks contradicted every body among the Philosophers : and lately Valla , Cornelius Agrippa , Carolostadius , &c. had the like scolding natures . These seek not truth ; but contradict things rightly spoken , or wantonly move unnecessary disputes , and will not yield when they are admonished , but with greater rage defend their errours . Of such Solomon here saith in the next verse , it is better to meet a bear robbed of her whelps , than a fool in his folly . An example of which we meet withall , when we meet with a bewitched Papist , who defends the most manifest errours . Thus he .

But that which the Vulgar translates semper jurgia quaerit malus , and we translate , an evil man seeks onely rebellion , the most and the best Interpreters , take the other way , as the words lye more naturally in the Hebrew , a man very rebellious , seeks nothing but mischief : which sense I have expressed in the Paraphrase , together with the other .

[d] The truth of the next verse ( v. 12. ) is admirably opened by Bochartus ( L. III. de Animal . Sacris , Cap. 9. Part. 1. ) who observes four things concerning the Bear , out of good Authours . The first every one knows , that a Bear is an exceeding fierce Creature : the second is , that the Female is more fierce than the Male : the third , that she is more fierce than ordinary , when she hath Whelps : and lastly , that when she is robbed of them she is fiercest of all , immanem in modum , even unto rage and madness . Which the Scripture takes notice of in two other places beside this , 2. Sam. XVII . 8. XIII . Hosea 8. where S. Hierome observes that the writers of natural History say , among all wild Beasts , none more fierce and cruel than the Bear , in two cases especially , when she wants food , and when she is robbed of her Whelps . The reason of this last is there given by Kimchi ; which well enough agrees with the comparison , which the Wise man here makes : for a Bear cannot be more in love with her Whelps , than a fool is with his absurd opinions and resolutions : and as a Bear falls upon the next person she meets withall , taking him for the robber ; so doth a fool upon every one that stands in his way , though he be never so much obliged to them . He spares none in the heat of his passions , but furiously abuseth them , &c.

[e] Vnto what is expressed in the Paraphrase upon v. 17. concerning a Brother being born for Adversity ( which I have referred , as the best Interpreters do , unto a Friend ) this may be added ; as the plainest translation of the Hebrew words . A true Friend ( spoken of before ) is born ( that is , becomes ) a Brother in Adversity . He was a Friend before ; this makes him a Brother : and so he is to be esteemed .

[f] There is a phrase in the nineteenth verse , exalteth his gate , which is variously taken by Interpreters . I have expounded it literally ; not for the mouth , but for the gate of an house or other place : and have put two senses together .

[g] Various glosses also have been made upon the beginning of v. 22. a merry heart doth good like a medicine : where , because the particle like is wanting in the Hebrew , other constructions have been made of the words : some , for instance , having taken them thus , a merry heart makes a medicine work better , or doe more good . But he that can consult Bochartus ( in his second Book of Sacred Animals , Chap. 16. Part 2. ) may find so many examples of the defect of that which they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 caph ●…militudinis ; that he will not think it unreasonable to supply it , ( as our Translatours have done ) in this place of the Proverbs .

In the twenty fourth verse I have put two senses , in which the words may be taken , into one . And that none may wonder at the repetition of the [h] same thing in the twenty fifth verse , which was said just before in the twenty first ; I shall here observe : That there is no doubt but Solomon , having frequent occasions to speak of the same matter , varied the words sometimes , but not the sense ; and so the Collectours of his sayings put down both . And he might speak the oftner of this matter , having an example before his eyes of the great weakness of his own Son : who , it is not unlikely , was a perpetual grief to him . There is also something observable in this verse , which was not in the other , viz. that the untowardness of Children have many times different effects upon the Parents : provoking the Fathers to anger and exasperation ; and the Mothers to grief and sorrow , to which their tenderness more inclines them than to the other passion .

There are several ways also of expounding the latter end of the next verse , v. 26. I have expressed the sense of our Translation ; and had respect , in the next verse to that ( v. 27. ) to both readings of the word which we render excellent .

BEtter is a dry morsel , and quietness therewith , than a house full of sacrifices with strife .

1. THere is more satisfaction in a bit of dry bread ( without butter or oyl , &c. ) in the open field , and love and concord therewith ; than in a house full of the best chear in the world , attended with brawling , contention and strife .

2. A wise servant shall have rule over a son that causeth shame : and shall have part of the inheritance among the brethren .

2. Probity and prudence , are so much better than mere riches and noble birth ; that a wise and faithfull Servant sometimes arrives at the honour , of being appointed the Governour of a Son , whose folly and wickedness make him a discredit to his Family : nay , he is left not onely Executor of the Father's Will , or Trustee for the Children ; but his merits perhaps are rewarded with a portion of the Estate , which is to be distributed among them . See Arg. [a]

3. The fining-pot is for silver , and the furnace for gold : but the LORD trieth the hearts .

3. The art of man hath found out means to prove whether gold and silver be pure or no ; but none can search into the secret thoughts , designs and inclinations of mens Souls , but the Lord : who ( as those metals are tried by fire ) many times proves and discovers what they are by sharp afflictions and troubles .

4. A wicked doer giveth heed to false lips : and a liar giveth ear to a naughty tongue .

4. A man that designs evil unto others , hearkens greedily to him , that will tell false and mischievous stories ; and there never wants such a man , of the very same mind with himself : for he who gives his mind to lying and falshood , lissens to him that speaks the most pestilent things .

5. Whoso mocketh the poor , reproacheth his maker : and he that is glad at calamities , shall not be unpunished .

5. He that derides a man because he is poor , forgets God , who can bring him down to as low a condition ; nay , affronts his Majesty , who hath promised to take a peculiar care of such friendless persons : nor is he much better , who rejoyceth at the calamity of others ; which will bring unavoidable punishments upon himself .

6. Childrens children are the crown of old men ; and the glory of children are their fathers .

6. The honour and comfort of Parents lies in a numerous progeny ; which doth not degenerate from their ancestours Vertue : And that which makes Children illustrious , is their being descended from worthy Parents ; whose wisedom and vertue reflects an honour upon their posterity .

7. Excellent speech becometh not a fool : much less do lying lips a prince .

7. It doth not become a fool to discourse of grave and weighty matters ; which as they are above him , so are not regarded out of his mouth , though he should speak excellent things : but it is much less seemly for a Prince to lie and deceive ; which as it is below him , who represents the God of truth , so makes him despicable and destroys his Authority , when his Subjects cannot rely upon his word .

8. A gift is as a precious stone in the eyes of him that hath it : whither soever it turneth , it prospereth .

8. A gift is so tempting that it can no more be refused , than a lovely Jewel by him to whom it is presented : and such is its power , it commonly prevails over all men , dispatches all business , carries all causes ; and , in a word , effects whatsoever a man desires .

9. He that covereth a transgression , seeketh love ; but he that repeateth a matter , separateth very friends .

9. He that passes by and buries in oblivion , a transgression that hath been committed against him , takes the best course to preserve friendship , and to make himself universally beloved : but he who rakes up that fault again , and objects it a fresh when it was forgotten , breaks the strictest bands of amity , and makes an irreconcilable separation . See Arg. [b]

10. A reproof entreth more into a wise man , than an hundred stripes into a fool .

10. One reproof penetrates deeper into the mind of an ingenuous man , and works a greater alteration there ; than an hundred stripes will do for the amendment of an obstinate sool :

11. An evil man seeketh onely rebellion : therefore a cruel messenger shall be sent against him .

11. Who seeking nothing but to have his own will ; and being so refractory that he hath shaken off all reverence to God , or to his Governours , is wholly bent upon mischief and cannot be reclaimed ; it remains therefore onely , that a severe execution be done upon him ; to cut him off in his folly , without mercy . See Arg. [c]

12. Let a bear robbed of her whelps meet a man , rather than a fool in his folly .

12. There is less danger in meeting a Bear in the height of her rage , than a furious fool in the pursuit of his unruly passions and desires : for it is possible to defend a man's self against the one ; but there is no way to hinder the brutish motions of the other . See Arg. [d]

13. Whoso rewardeth evil for good , evil shall not depart from his house .

13. It is so unnatural for a man to return evil to him , from whom he hath received nothing but good ; that the punishment of his ingratitude shall not rest in his own person , but descend upon his posterity to all generations .

14. The beginning of strife is as when one letteth out water : therefore leave off contention before it be meddled with .

14. When men begin a quarrel or a difference they know not where it will end : For the very first breach is like cutting the banks of a river ; which presently overflows the neighbouring grounds , but cannot easily be reduced into its bounds again . It is best therefore to make peace immediately , before both parties be involved in such troubles , as , like a deluge of water , lay all desolate .

15. He that justifieth the wicked , and he that condemneth the just , even they both are abomination to the LORD .

15. It is hard to say , which is most detestable to the Lord , he that pleads for a wicked man , and , more than that , acquits him ; or he that pleads against the righteous , nay plainly condemns him . Certain it is , they are both most highly obnoxious to his displeasure , who is the fountain of justice ; and as he would have it exactly administred , so hates those who indeavour to confound the nature of good and evil among men .

16. Wherefore is there a price in the hand of a fool to get wisedom , seeing he hath no heart to it ?

16. What good doth a great estate in the possession of a fool ? Can he therewith purchase wisedom , how to use it ? alas ! he wants understanding to desire it , and to procure good Instructours ; in which his riches ( if his mind were good ) might be serviceable to him .

17. A friend loveth at all times , and a brother is born for adversity .

17. Time makes proof of a Friend ; who , if he be sincere , loves not merely for a fit , nor alters with the change of one's condition : but continues stedfast in adversity , as well as in prosperity ; nay , in straits and distresses , shews himself more like a Brother than a Friend . See Arg. [e]

18. A man void of understanding striketh hands , and becometh surety in the presence of his friend .

18. He is very inconsiderate , whose kindness makes him forward to pass his word for the payment of another man's debts ( VI. 1. XI . 15. ) and especially to enter into bonds in the presence of his neighbour for whom he engages : which may make him more careless about the payment ; than he would have been , if , unknown to him , he had been security for him .

19. He loveth transgression that loveth strife : and he that exalteth his gate , seeketh destruction .

19. He vainly pretends to the love of piety , who accustoms himself to brawling and contention : which as necessarily draws along with it abundance of sins , as lifting up a man's self above his estate , in raising sumptuous buildings , brings him to ruin ; or as breach of the publick peace opens wide the floud-gates to all iniquity . See Arg. [f]

20. He that hath a froward heart , findeth no good : and he that hath a perverse tongue , falleth into mischief .

20. A man of wicked designs , which he resolves to accomplish by any sort of means , shall find himself deceived in his expectation : and he who employs his tongue to deceit and fraud , pretending fair to men before their face , but slandering them behind their back , shall , by that very means , bring mischief upon himself .

21. He that begetteth a fool , doeth it to his sorrow : and the father of a fool hath no joy .

21. Great is the care which ought to be taken , in the contract of Marriage , and in the education of Children : For if a Son prove vicious and leud , it will be such an inexpressible grief to his Father , that he will take no comfort at all , in any thing he injoys , v. 25.

22. A merry heart doeth good like a medicine : but a broken spirit drieth the bones .

22. And consequently it will shorten his days : For as nothing conduces more to health than a cheerfull spirit , which serves instead of physick ; so nothing destroys it more than sadness and grief , which consumes the vital juyces , and dryes up the body to skin and bone . See Arg. [g]

23. A wicked man taketh a gift out of the bosom to pervert the ways of judgment .

23. No man would willingly be known to be so wicked as to be bribed to doe injustice : but there are too many that will suffer themselves to be secretly corrupted by presents ; to give counsel or judgment contrary to the course of Law and Equity .

24. Wisedom is before him that hath understanding ; but the eyes of a fool are in the ends of the earth .

24. As a wise man's understanding appears in his very countenance ; and a fool is known by his garish and wandring eyes : so the one hath his wisedom always present and ready at hand to guide and govern him ; when the other knows not what to follow , but his thoughts are roving up and down to no purpose , though he ramble to the very ends of the earth .

25. A foolish son is a grief to his father , and bitterness to her that bare him .

25. A foolish dissolute Son , who regards not the counsel of his Parents , wasting their Estate and disgracing their Family , is such a vexation to his Father that he provokes his indignation ; and such a grief to his mother , that it makes her life bitter and irksome to her . See Arg. [h]

26. Also to punish the just is not good ; nor to strike princes for equity .

26. There may be specious pretences for it , but it is against all honesty and piety ; to punish innocent persons together with delinquents : especially to scourge Judges and Governours , for doing equal justice upon all offenders .

27. He that hath knowledge , spareth his words : and a man of understanding is of an excellent spirit .

27. The more any man knows , the less he is apt to talk : for his wisedom gives him such an excellent composure of spirit , that it represses his heat , his forwardness and haste ; and makes him cooly deliberate what , and when it is fit to speak .

28. Even a fool , when he holdeth his peace , is counted wise : and he that shutteth his lips , is esteemed a man of understanding .

28. Such a vertue it is to be silent , that he who understands nothing is deemed wise , as long as he holds his peace : and he whose mind hath such power over his mouth , as to keep it shut , that nothing may suddenly and impetuously go out , is wise indeed .

CHAP. XVIII .

ARGUMENT .

[a] There is so much difficulty in the two first Verses , which hath produced so many various interpretations , that I scarce know which to follow . Some take that word which we translate separateth himself , in a good sense ; others in a bad : I have chosen the latter , because it seems most agreeable to the rest of the words . But the Chaldee Interpreter , gives a quite different sense both of that word , and of some other in these verses : and de Dieu hath shown there is such reason for it , that I think I am obliged here to take notice of it , and to Paraphrase upon it .

By niphrad , which we render separateth himself , he understands a man divided , uncertain in his own mind , who can stick to nothing ; but wanders about in his own thoughts . And the last word in the first verse , jith galla , which we translate intermedleth , he translates is left desolate . And then in the next verse , taking behith galloth for wandring up and down ; not for discovering , or revealing , as we do , the Paraphrase will run thus .

V. 1. An unconstant man desires many things , and seeks satisfaction : but whatsoever he seeks , he never meets with it , but is defeated , and disappointed in all his designs .

2. And this is a certain character of a fool , that he never fixes in any thing : but chuses rather to gad up and down , and rove from one inquiry to another ; than give his mind to true wisedom and prudence , in which he hath no pleasure .

The Lord Bacon aims at this , I suppose , when he briefly expresses the sense of Solomon , thus , Pro desiderio quaerit cerebrosus , omnibus immiscet se , " A hare-brain'd man seeks to satisfie his fancy , and intermixeth himself with all things . " According to that of Seneca , Vita sine proposito , languida est & vaga , " A life that proposeth no end to pursue , is faint , sickly and vagrant . "

If we take the word niphrad in a good sense , then the Paraphrase must run thus :

1. He that lives retired , and sequesters himself from ill company , and business , out of a true affection to wisedom ; endeavours to have a sound knowledge and understanding of things .

2. But a vain man addicts himself to his Studies , for no other end ; but onely to vapour with a shew of wisedom , which he doth not love .

[b] As for the vulgar Translation , it is so remote from the Hebrew , that I shall onely observe an handsome application which the Lord Bacon hath made of the second verse ; to a quite different purpose from all Interpreters that I am acquainted with . The words there run thus , Non recipit stultus verba prudentum , nisi ea dixeris quae versantur in corde ejus . Which is commonly understood , of accommodating ones self to the humour of a fool , who otherwise will not regard what is said to him : but that great Man applies to the way of dealing with men , of corrupt minds and depraved judgments . " Who pre-suppose that honesty grows out of weakness of wit , and want of experience ; or onely out of a silly belief given to Preachers and School-masters , to Books and Popular opinions . And therefore unless you can make them plainly perceive that you know what is in their very heart , when you exhort and admonish them ; and are as well acquainted with their depraved principles and crooked rules , and have as fully discovered , and deeply sounded them as themselves ; they will despise all manner of vertue and the most excellent counsels ; according to that admirable Oracle of Solomon , A fool will not receive the words of the wise ; unless thou speakest the very things that are in his heart , i. e. an honest man can doe no good upon the wicked ; unless he know all the coverts and depths of wickedness . In which Matchiavel himself hath done some service ; by discovering plainly what men use to doe , not what they ought to doe . " Advanc . of Learning , B. VII . Chap. 2.

[c] The next verse may have a connexion with these two , and intend to describe the worst of wicked men ; who seek for glory by being so bold as to scorn Religion , and all the Teachers of it . Such men are the greatest of Solomon's fools : by whom an excellent person ( whom the Hebrews call Ish in opposition to Adam ) should not be discouraged , from pouring out good instructions ; as he shows in the following words , verse 4.

[d] Then after a caution to Judges ( v. 5. ) to search into the merits of a cause ; and not merely to look to the quality of the person that appears before them ; he observes in several verses , the mischief done by the tongue , v. 6 , 7 , 8. In the last of which the word Mithlahamim being of uncertain signification , ( because it is but once more used , and in this Book , to the same purpose ) I have taken in two or three of the senses , of which it is capable : as he that pleases to examin , will be satisfied .

[e] Rabbi Levi observes that in the tenth verse there begins another sort of precepts , of a different kind from those that have been hitherto delivered from the beginning of the Tenth Chapter , to this place . All which have been in a manner , concerning the danger of such vices , as sloth , hatred , anger , deceit , brawling , strife , impiety ; and other parts of that folly , against which he hath given many General cautions . But now he proceeds , as that Jewish Doctor thinks , to an Argument of another nature , directing men in the management of affairs of State , or in domestick business , &c. Which is true in part , but not an exact Observation . For there are precepts , of the former kind , interspersed in the following Chapters , as any one may see that will reade them : and so there are several political maxims , and others belonging to different matters , in the Chapters foregoing . Even that observation which here immediately follows ( v. 11. ) concerning a rich man's confidence in his Wealth , rather than in the Divine Providence and protection , was delivered in part before X. 13. And the very next concerning pride and humility ( v. 12. ) in Chapt. XV. 33. and XVI . 18. And that also ( v. 16. ) about gifts was touched in XVII . 8.

[f] The thirteenth verse is referred by some to Judges , who were anciently called Cognitores . And in good Authours cognoscere is as much as to doe the office of a Judge ; who ought to take the greatest care to know the truth , before he give a sentence . For if it be a shame to a private person , in ordinary discourse , to answer a matter before he heareth it ; much more will it be to a Magistrate , if in matters of justice and judgment , he come to a resolution , before he hath taken full cognizance of them .

[g] Some would connect the seventeenth verse with the foregoing , but I have taken it separately . And there being several ways of interpreting it , either politically , with relation to causes brought before a Judge ; or spiritually , with relation to what is transacted in a man 's own Soul ; I have followed our Translation , which seems to me , nearest to the Hebrew . In which a just man is not the person of whom Solomon speaks ; but the mark of the Nominative Case ( as Grammarians call it ) is set before the word first . So that it hath the same meaning with our vulgar saying ; One tale is good , till another be told : though I think there is more in it ; and the Lord Bacon hath made this excellent discourse upon it ; which I have not neglected in my Paraphrase .

" The first Information , says he , ( Adv. of Learning , Book VIII . Ch. 2. Parab. 17. ) in any cause , if it a little fix it self in the mind of the Judge , takes deep root , and wholly seasons and prepossesses it : so as it can hardly be taken out , unless some manifest falshood be found in the matter of the Information ; or some cunning dealing , in exhibiting , and laying open the same . For a bare and simple defence , though it be just and more weighty , can hardly compensate the prejudice of the first Information , nor is of force in it self , to reduce the scales of Justice , once swayed down , to an equal ballance . Wherefore it is the safest course for a Judge , that nothing touching the proofs and merit of the cause , be intimated before hand ; untill both Parties be heard together : And it is best for the defendant , if he perceive the Judge to be preoccupated , to labour principally in this ( so far as the quality of the cause will admit ) to discover some cunning shifts , and fraudulent dealing , practised by the adverse party , to the abuse of the Judge . "

They that expound this verse ( as the Ancients generally do ) concerning private judgment , within a man 's own soul , follow the LXX . and the vulgar Latine : and commonly make this the meaning . A good man , before he mind another man's faults , will first narrowly look to his own : and call himself to an account , before he inquire after their miscarriages . This is an excellent sense ( if the words would bear it ) which some of the Lutherans follow : even Melancthon himself , who thus translates it , Justus initio est accusator sui , postea inquirit in alium : and runs into a long discourse concerning self-love , and mens blindness to their own faults , and quick-sightedness in spying other mens ; citeing the known sayings of Catullus , Horace and Persius to this purpose . But , though he take the just man here to be opposed to the hypocrite our Saviour speaks of , who minds the more in his Brother's eye , and neglects the beam in his own yet , he acknowledges that the Greek word in the LXX belongs to the Law , and the civil Courts , viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is the allegations of the accuser , before the other party be heard : and hath this remark out of Demosthenes , It is hard to pull out of mens minds , the opinion they have first conceived .

Which Verres among the Romans understood so well , that it was his common trick , to accuse those whom he had injured : for men are apt to favour the Plaintiff ; supposing he cannot have the impudence to complain without a cause .

Nay , there are those in the Roman Church that apply the vulgar Translation this way ; to this sense . A just man is so prudent ( as well as honest ) as to relate all that concerns his cause sincerely , without concealing any thing ; even accusing himself if he be guilty : whereby he procures greater favour , and prevents what his Adversary would have said ; who , besure , would have laid it open to his disgrace , if he had craftily omitted any thing , &c.

But I will not trouble the Reader with any other of their Interpretations ; which are devised merely to make good that Translation . The truth of ours may be further justified from the next , v. 18. which belongs to the matter of civil controversies : which if the Judges could not determine , were referred to God's decision by lots .

[h] But I have said enough , if not too much of this : and therefore shall onely observe a few reflexions which Melancthon makes upon the Twenty-second verse . " Where he notes first how acceptable the state of Marriage is to Almighty God , as well as unto us . And next , what care he takes of pious persons in that state ; for so he understands those words , as they run in the Vulg. Lat. Hauriet voluptatem à Deo . As if he should say , there are great dangers in humane life , and many common miseries ; but God will be the keeper of such married persons , as in happy concord and agreement , invoke his protection . Such were Zachary and Elizabeth , and other pious persons : whom God wonderfully preserved , when the armies of wicked men ravaged all Judea . When Lamyrus slew 30000 Jews , and caused the captives to eat the carkases of their Brethren ; then he protected . Zachary and Elizabeth , and the blessed Virgin and her parents ; as he saved the three Children in the fiery furnace . By which examples we may conceive , what it is to draw pleasure from the Lord . "

" Those words also show , what comfort and delight there is in an agreeable marriage ; and therefore we ought to flee fornication : and keep in mind those severe threatnings , Whoremongers and adulterers God will judge , &c. and the punishments God inflicted upon the inhabitants of Canaan for their confused lusts . Nec est dubium , magnam partem calamitatum , &c. Nor is there any doubt , that a great part of the calamities , among all mankind , are the punishments of filthy lusts . Let us therefore be more ardent in begging chastity of God ; for the more he is displeased with impurity , the more carefully we ought to preserve chastity : and let us observe that rule , To shun sins , is to shun the occasions of sins . "

1. THrough desire , a man having separated himself , seeketh and intermedleth with all wisedom .

1. HE that affects singularity , inquires into all manner of things ; according as his vain-glorious humour leads him : which makes him also bend himself , with all the wit he hath , to overthrow the solid reasons of wiser men . See Arg. [a]

2. A fool hath no delight in understanding , but that his heart may discover it self .

2. For a fool will never take any pleasure in true understanding ; but all the design of his studies is , to make a vain ostentation of wisedom unto others : This is his chiefest pleasure , to hear himself discourse ; that is , discover the folly that is in his heart . See Arg. [b]

3. When the wicked cometh , then cometh also contempt , and with ignominy , reproach .

3. Into whatsoever company or society ( suppose into the Schools of Wisedom ) a prophane person comes , he brings along with him , contempt of God , and Religion , and good men : and ( as one wickedness grows out of another ) that contempt improves into affronts , and reproachfull language of them . See Arg. [c]

4. The words of a mans mouth , are as deep waters , and the well-spring of wisedom , as a flowing brook .

4. A man of great understanding is never exhausted , nor wants matter of usefull instruction : his mind being like a fountain , out of which wise thoughts spring perpetually ; and flow in abundance , with a torrent of Eloquence , for the common good and benefit .

5. It is not good to accept the person of the wicked , to overthrow the righteous in judgment .

5. Apologies may be made for it , but it can never be made consistent with honesty and goodness , to have respect to the person , not to the cause ; which is brought before one in judgment : for by that means the wicked is favoured , because he is rich , or because he is a friend , &c. and the just man loses his right , and is oppressed , because he is poor , or none of the Judge's acquaintance .

6. A fools lips enter into contention , and his mouth calleth for strokes .

6. If a fool find others scolding or contending , he will thrust himself into the quarrel : but is so unskilfull , that instead of making them friends , he increases the difference , till from words they come to blows ; in which he escapes not without some share of them to him self .

7. A fools mouth is his destruction , and his lips are the snare of his soul .

7. For in all other cases , a fool uses his tongue so imprudently , that he ruins himself by his own discourse : and if he go about to defend what he saith ; he is but the more intangled , to the certain hazard of his life .

8. The word of a tale-bearer are as wounds , and they go down into the innermost parts of the belly .

8. A whisperer of false stories makes a great show of harmlesness , if not of love and kindness , when he backbites others ; nay seems perhaps to doe it very unwillingly , with great grief of heart , and not without excuses for the persons , from whom he detracts : but his words give them the most deadly wound ; and sink deep into the mind of those that hear them . See Arg. [d]

9. He also that is slothfull in his work , is brother to him that is a great waster .

9. There is so little difference between a slothfull man and a prodigal , that they may be called Brethren : for he that looks not after his business , must needs come to poverty , as well as he that is a spend-thrift .

10. The Name of the Lord is a strong tower : the righteous runneth into it , and is safe .

10. The Almighty power and goodness of the great Lord of the World , is the securest defence in all manner of dangers : unto which a vertuous man may have the confidence cheerfully to resort , and hope to find protection ; nay , to be there as safe , as if he was in an impregnable fortress . See Arg. [e]

11. The rich mans wealth is his strong city : and as an high wall in his own conceit .

11. The worldly-minded man indeed thinks otherwise , and places his security in heaps of wealth ; which he fancies hath a power to doe any thing , and is able to defend him ( like a high bulwark , which none can scale ) from all assaults : but , alas ! this is onely his own vain opinion ; he is safe merely in imagination .

12. Before destruction the heart of man is haughty . and before honour is humility .

12. When a man's spirit grows lofty by prosperity , forgetting God , and despising his brethren , it is a certain forerunner of his utter destruction : as on the other side , humility , meekness and patience , in a low condition , is the best preparation for honour and preferment .

13. He that answereth a matter before he heareth it , it is folly and shame unto him .

13. He that is so forward as to answer to a business before he hath heard the state of it ( that is before he understand it ) thinks perhaps to show the quickness of his apprehension : but , by his impertinent discourse , declares his egregious folly , and makes himself ridiculous . See Arg. [f]

14. The spirit of a man will sustain his infirmity : but a wounded spirit , who can bear ?

14. There is a vast difference between outward and inward evils ; for a manly spirit will support us under bodily sicknesses and outward afflictions : but if the mind it self have lost its courage , and become abject , cast down and oppressed with grief and sadness ; it is not in the power of man to raise and lift it up .

15. The heart of the prudent getteth knowledge ; and the ear of the wise seeketh knowledge .

15. He ( therefore ) that hath so much understanding , as to consider what is good for himself , will take the greatest care , to possess his mind with the true knowledge of God , and of his duty to him : and be so wise as to lissen to those that can give him right information , for it is this alone , that can preserve the mind from being dejected and broken ) .

16. A mans gift maketh room for him , and bringeth him before great men .

16. There is no man so mean but he may make his way , whithersoever he desires , by gifts and presents : which will procure his inlargement , if he be in prison ; and more than that , bring him into favour with great men ; nay , purchase him the honour to wait upon Princes .

17. He that is first in his own cause , seemeth just : but his neighbour cometh and searcheth him .

17. A man may seem to have a good cause , who hath got the start of his neighbour ; till he come also to examine his information , and open the whole matter before the Judge : nay more than this , he hath a great advantage who first possesses the Judge's mind , with the justice of his cause ; for it will not be easie for his adversary to find out his tricks and to confute him , without a diligent search and curious inquiry into what he hath alledged . See Arg. [g]

18. The lot causeth contentions to cease , and parteth between the mighty .

18. But in some cases it is very hard to make an end of suits ; where the reasons are strong on both sides , or the parties contending both very powerfull to maintain their pretensions : and then the casting of lots is an equal way to determine the controversie ; and put each of them in quiet possession of that which falls to his share .

19. A brother offended is harder to be won than a strong city : and their contentions are like the bars of a castle .

19. But there are no contentions so sharp and obstinate , as those among Brethren : who grow so refractory when they have transgressed against each other , that it is easier to take a strong City , or to break the barrs of a Castle ; than it is to compose their differences , and remove all the obstructions that lie in the way to their hearty reconciliation .

20. A mans belly shall be satisfied with the fruit of his mouth ; and with the increase of his lips shall he be filled .

20. The Tongue is so hard to govern , and so much depends upon it , that ( it cannot be too oft repeated XII . 14. XIII . 2. ) we ought to take as great care about the words we speak , as we do about the fruit of our Trees , or the increase of the earth , which we are to eat : for according as they are wholsome and good , or unsavoury and bad ; so will the pleasure or the pain be , wherewith we shall be filled .

21. Death and life are in the power of the tongue ; and they that love it , shall eat the fruit thereof .

21. The good or the harm that the Tongue can doe , both to a man's self and unto others , is more than can be expressed ; for many have cut their own throats by incautious words , when others have remained safe by silence , or brought themselves off from danger by prudent answers : in like manner by false accusations it destroys other men , or saves them by testifying the truth ; and this may be laid down for a general Rule , that they who love to talk much shall suffer by it .

22. Whoso findeth a wife , findeth a good thing , and obtaineth favour of the LORD .

22. He who hath married a wife , that is truly a help meet for him , hath met with a most excellent blessing : and ought thankfully to acknowledge the singular favour of God , in guiding his mind to make so happy a choice . See Arg. [h]

23. The poor useth intreaties , but the rich answereth roughly .

23. Boldness doth not become a Beggar , but modest intreaties and dolefull supplications ; which is the proper language of the poor and miserable : and if they meet with a stern or harsh answer from the rich , it is no wonder ; and they must still humbly deprecate their displeasure .

24. A man that hath friends , must shew himself friendly : and there is a friend that sticketh closer than a brother .

24. A friendly person is prone to doe all neighbourly offices ; which is the very end of friendship , and the way to preserve it : and such a friend is sometimes found , who loves so heartily ; that he sticks closer to his Friend in any strait , and assists him more faithfully , than a Brother .

CHAP. XIX .

ARGUMENT .

[a] This Chapter begins with a comparison between the Rich and the Poor ; whom , in another regard , he had compared together in the last verse but one of the foregoing Chapter . The sense is plain enough ; and it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , one of those Proverbs , which contains much wisedom in it , as Greg. Nazianzen speaks ( Orat. XXVI . p. 458 , 459. ) who applies it unto " Christians of mean understanding , and simple speech ; that understand not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; neither the instances of Pyrrho , nor the Syllogisms of Chrysippus ; nor the depraved cunning of Aristotle's Arts , nor the witchery of Plato's Eloquence : which like the Egyptian plagues had infested the Church . There is no need , says he , of any of these : but a poor man that walks in his simplicity ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as he paraphraseth it , poor in discourse , and reasoning and knowledge ) and relies upon plain simple words , is much better ( and will in this way be saved , as in a small Cogboat ) than a Fool ( for he is no better ) that knows how to wind and turn every way in his discourse ; and most unlearnedly trusts to his demonstrations , " &c. But this must be acknowledged not to be the literal sense of the words , but onely an accommodation of them to his purpose : which was to represent how commendable simplicity is in Religion , and inquiries of Faith ; as well as in all things else . Not that a man should content himself to be ignorant , but onely , that he should not be too curious and subtill in his disquisitions .

[b] For Solomon , in the next verse , observes two great springs of all our miscarriages ; want of understanding , and want of deliberation . To make too much haste in a business , is the way not to speed ( according to the known Proverb ) and to run blindly upon any thing , is no less prejudicial to us in our undertakings . That 's the meaning of the first word , which we translate also : both he that affects things without knowledge , and he that pursues what he understands , without deliberation : run into many mistakes , and commit many sins . So some render the word Nephes ( Soul ) the desire of the Soul , the appetite , which must be always governed by prudence ; or else it will run a man upon rocks , and precipitate him into ruin . For which miscarriage , he shews in the next verse ( v. 3. ) he must blame none but himself ; and never in the least reflect upon his God , as if He were negligent of us , or hard to us : which men are prone to think , when they have foolishly undone themselves .

[c] Then follows an observation , which he had made before , XIV . 20. but here repeats , in different words , over and over again , v. 4 , 6 , 7. For it is a lamentable thing to see how little true Friendship there is in the world ; most men altering and changing together with the fortune ( as we call it ) of those whom they pretend to love . If they be rich , they are courted by every body ; but poverty shews how insincerely . The Books of all ancient Authours are full of such Sentences ; which I shall not so much as mention . [d] But note that in the midst of these , he inserts ( v. 5. ) an observation ( which he had formerly made ) of a greater wickedness in humane nature ; which moves them either publickly to accuse others falsly , or secretly to backbite them : neither of which shall escape unpunished . For there is no word so secret that shall go for nought , and the mouth that belieth , slayeth the soul ; as the Wisedom of Solomon excellently speaks I. 11. This is repeated also again in this very Chapter , v. 9. with the alteration onely of one word . The reason of which is , that Solomon ( as I have noted before ) using often the same axioms , sometimes varied the phrase , though not the sense : and the Collectours of his sayings , thought good to set down his different forms of speech , for the same thing . In both verses , the LXX . plainly understand him to speak of such lies as are pernicious and burtfull to others : and in the latter of them , they take the destruction which the Wise man threatens unto such liars , to arise from their own wicked words . And so I have expressed it in my Paraphrase . There are those , who think that this Sentence is repeated in the ninth verse , as an admonition to the rich men spoken of in the verses foregoing : who break their promises with those that depend upon them ; and give good words , when there is no need of them ; but will doe no good , when men call for their assistance . These shall suffer for their falseness . But this seems to be strain'd ; and not agreeable to the meaning of the Hebrew Text.

[e] That which follows ( v. 10. ) is a notable admonition of the confused and disordered state of things , here in this present world : wherein we too often see men void of wit or goodness , wallowing in pleasure ; that is , abounding in all things that can gratifie their senses , which they please most absurdly : and mean men getting into power , and lording it over their betters , &c. These things are very unseemly , saith Solomon ; and the latter of these more unseemly than the former : but so it will be , unless men become wise and good ; for most are made worse by prosperity , which they know not how to use . Therefore it is a true Rule of the Son of Sirach XXXIII . Ecclus. 24. Fodder , a wand and burthens for an Ass : and bread , correction and work for a Slave . Every one is best in the condition that is proper for him : and therefore a Slave should be kept under ; and a brutish Sot be restrained from taking all his pleasure . For no man is fit to govern another , that cannot govern himself , as the next verse intimates : And the more power any man hath , the harder it is for him to command his passions : which may be suggested in the twelfth [f] verse ; for the young Lion , to whom a King is compared , as he is the strongest , so is the fiercest of all other .

From hence the Wise man passes to some domestick observations v. 13 , 14 , 15 , 18 , 19. Vpon which if I should make any remarks , it would extend this Preface beyond its just bounds . The skilfull Reader will see where I have put two senses together : which I could not do in the twenty third verse ; and therefore shall here give a short account of it .

[g] All Interpreters , except one , understand it as our Translation hath rendred it ; by supplying a word before , abideth satisfied . Onely Lud. de Dieu thinks the parts of this verse are opposite ; as the rest use to be : and by that word which we translate satisfied ( which signifies full in the Hebrew Language ) understands proud and haughty people ( as they who are rich are too prone to be ) who are here opposed to him that fears God ; as they are in Luk. I. 50 , 51 , 53. And the Paraphrase will run thus ; He that is possessed with such a religious sense of God , that he fears to offend Him , is a most happy man : but he that is swoln with pride and forgets God , when worldly goods flow in upon him , shall lie down at last in sorrow ; and never want something or other to afflict him . And something of this sense the LXX . seem to have had in their mind ; who make the members of this verse opposite , as he doth ; understanding by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 full , he that hath no fear of God . For so their Translation runs ; the fear of the Lord is to a man's life , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. but he that is without fear ( viz. of God ) shall abide in places , where there is no knowledge to govern him , i. e. run blindly into all manner of mischief .

[h] The next verse is a most elegant , but hyperbolical , description of a man that hath given up himself to sloth : who refuses to doe things , as easie as to pull his hand out of his bosome ; and as necessary as to eat and drink . This being the plain sense , I have not varied from the common translation of the word zalláchath ; which every where signifies a pot , or dish , or something like it ; and can onely by a metaphor be applied to the bosome , or arm-holes . But we must either so understand it , or else take the first word taman , hide , in a very improper sense : for there can be no cause for hiding the hand in a pot . Therefore we must either translate it as we do ; or else understand by hide , putting , or thrusting the hand into the pot or dish ; and thus translate the whole verse : A sluggard puts his hand into the dish ; but will not so much as move it from thence unto his mouth .

[i] The next verse , as Melancthon well notes , is an observation , concerning the way of amending the world . Some are so bad , they must be handled with great sharpness : especially such profane men , as with an Epicurean contempt deride admonition , and grow thereby more furious . But there are those who grow better , even by the examples of severity against notorious Offenders : As the Gibeonites , came and sought peace , when they saw their neighbours destroyed ; and the punishment of Sisamnes made Otanes more cautious , when he was placed in the Seat covered with his Predecessour's skin ; as Herodotus relates in his Terpsichore . But then there are a third sort , who need not so much ; but being admonished , are obedient to those that tell them of their faults . To such a reproof , at the most , is sufficient .

[k] In the two next verses , I have had respect to both constructions , of which they are capable . But in v. 28. I have omitted the sense , which some great Hebricians give of the words ; as if an ungodly witness sought onely by false colours to deceive the Judge , and thereby pervert judgment . For a witness of Belial , seems to me rather to signifie such an impudent Varlet , as sticks not boldly to testifie to the grossest lies .

1. BEtter is the poor that walketh in his integrity , than he that is perverse in his lips , and is a fool .

1. A poor man who acts sincerely , and hath no guile in his mouth , is far happier and more to be commended , than him that gathers great riches by fraud and circumvention : which he takes to be cunning , but will prove folly in the end . See Arg. [a]

2. Also , that the soul be without knowledge , it is not good ; and he that hasteth with his feet , sinneth .

2. Ignorance and inconsideration , are equally mischievous ; for a mind that knows not what it ought to chuse , and what to avoid can never doe well : and if a man hastily and unadvisedly pursue an end ( which he reasonably propounds to himself ) and will not take time to deliberate , he must needs commit many errours . See Arg. [b]

3. The foolishness of man perverteth his way : and his heart fretteth against the LORD .

3. Yet he is unwilling to take the blame upon himself , but commits this grand errour after all the rest ; that when his own folly , and perhaps wickedness , hath led him to many misfortunes , he imagines God is unkind to him : and is vexed , not at himself , but at the Divine Providence ; against which he perpetually murmurs .

4. Wealth maketh many friends ; but the poor is separated from his neighbour .

4. Together with Riches , a man gets many ( and perhaps great and powerfull ) Friends , though he had none before : but he that hath most need of them is so far from getting any , that , if he had one , he loses even him , when he grows poor . See Arg. [c] .

5. A false witness shall not be unpunished , and he that speaketh lies , shall not escape .

5. A false Witness , who fears not in open Court to accuse the innocent , shall meet at last with a just punishment : nor shall he escape , who privately calumniates , and vents his malice in lies to the prejudice of his neighbour . See Arg. [d]

6. Many will intreat the favour of the prince ; and every man is a friend to him that giveth gifts .

6. A Prince never wants suitors for his favour , which the greatest persons seek with the humblest submissions : and every one loves , or pretends to love him ; whose liberality is so well known every where , that it hath procured him the name of a bountifull giver .

7. All the brethren of the poor do hate him : how much more do his friends go far from him ? he pursueth them with words , yet they are wanting to him .

7. All the kindred of a poor man not onely forsake him ( as was observed before v. 4. and XIV . 20. ) but hate his company , as a disgrace or a trouble to them ; and therefore no wonder if his companions and familiars grow strange to him : He urges them with their former protestations or promises of kindness , but finds they signified nothing ; and if he earnestly implore their pity it is to no purpose .

8. He that getteth wisedom , loveth his own soul : he that keepeth understanding , shall find good .

8. He that is so considerate , as to value Wisedom above Riches , and accordingly to store his mind with vertuous principles , is the truest lover of himself : and if he strictly observe them , and conduct his life by those rules , he shall find the profit of it .

9. A false witness shall not be unpunished , and he that speaketh lies , shall perish .

9. He that testifies to a lie , to the perverting of justice , if the Judge do not find him out , shall be punished by God : and he who privately whispers slanders against his neighbours , and kindles strife and contention among them , shall perish by those wicked practices .

10. Delight is not seemly for a fool : much less for a servant to have rule over princes .

10. Pleasure doth not become a man void of understanding ; who is never more ridiculous than when he can doe what he list : and yet Empire less becomes a vile Slave ; who is most intolerably insolent , when he can wantonly domineer over the greatest persons . See Arg. [e]

11. The discretion of a man deferreth his anger , and it is his glory to pass over a transgression .

11. The world thinks him stupid , who is patient ; and without sense of honour , who passes by injuries : but the more understanding any man hath , the slower he is to anger ; and the greater his spirit is , the greater his glory and praise , not to revenge a wrong , when he hath opportunity .

12. The kings wrath is as the roaring of a lion ; but his favour is as dew upon the grass .

12. But none find it more difficult than a King , especially in the heat of his youth , to bridle his wrath ; the signification of which is as dreadfull to his Subjects , as the roaring of the young Lion to the rest of the Beasts : and on the other side , any token of his favour and kindness is so comfortable , that as the dew restores those herbs , which were parched by the hot beams of the Sun ; so it revives those who were almost struck dead , with the terrour of his rage . See Arg. [f]

13. A foolish son is the calamity of his father ; and the contentions of a wife are a continual dropping .

13. Two things make a man exceeding unhappy ; a dissolute Son and a scolding Wife : for the former breaks the heart of his Father , to see him like to prove the utter destruction of his Family : and the other drives a man to undoe his Family himself , when he is no more able to live at home with her , than to dwell in a rotten and ruinous house , through the roof of which the rain drops perpetually .

14. House and riches are the inheritance of fathers ; and a prudent wife is from the LORD .

14. The singular Providence of God therefore is to be acknowledged , in a vertuous Wife ; which is not so easie to get as an estate . For an house , with all its furniture , and land belonging to it may descend upon us , without our thought , from our progenitours : but great care and prudence is required in the choice of a Wife , that knows how to manage a Family aright ; who is not found neither , without the peculiar direction and blessing of the Lord .

15. Slothfulness casteth into a deep sleep ; and an idle soul shall suffer hunger .

15. As labour makes men vigorous and rich , so sloth and idleness hath these two miserable effects : that it insensibly sinks the mind into a dull stupidity and unconcernedness about the most necessary things ; and thereby reduces them unto extreme beggary and want : To which may be added a third ; that it tempts men to shirk , and use dishonest arts for a livelihood .

16. He that keepeth the commandment , keepeth his own soul ; but he that despiseth his ways , shall die .

16. He that carefully observes the commandments of God , as the rule of his life , hath a due care of himself , and consults his Soul's safety : but he that minds not what he doth . despising all order and rules of life , is regardless of his own good , and will be very miserable .

17. He that hath pity upon the poor , lendeth unto the LORD ; and that which he hath given , will he pay him again .

17. He that takes compassion on the poor and relieves his necessities , doth not impoverish but inrich himself . For the Lord looks upon what is given to the poor as lent unto Him : and He will not fail to make him a full compensation ; or rather return the benefit he hath done to others , with large interest and increase of blessings , upon him and his posterity .

18. Chasten thy son while there is hope , and let not thy soul spare for his crying .

18. Give due and timely correction to thy Son for his faults , before he have gotten an habit of them , and there be little hope of his amendment : but neither proceed to such cruel usage of him , as to make him weary of life , and not to care what becomes of him ; nor yet be moved merely by his roaring to abate of thy necessary severity towards him .

19. A man of great wrath shall suffer punishment : for if thou deliver him , yet thou must do it again .

19. For he whose wrath exceeds all bounds , and makes him severe beyond measure , undoes his Child , and consequently himself ( nay all men that are immoderately angry bring great mischiefs upon themselves , and if you help them out of one danger , it doth not make them cautious , but they run into a new trouble ) and yet if he do not punish him at all , he tempts him to go on in his sin ; and the same case , whether he shall punish him or no , will return again .

20. Hear counsel , and receive instruction , that thou mayest be wise in thy latter end .

20. Lissen unto good advice , and be not impatient of reproof ; no nor of correction for thy faults : but receive all thankfully ; and learn thereby that wisedom which will doe thee service , when all things else will fail thee .

21. There are many devices in a mans heart ; nevertheless the counsel of the LORD , that shall stand .

21. There are many designs and contrivances in the minds of men , which they think are so well laid that they cannot miscarry : but are all defeated by the over-ruling counsel of the Lord ; which alone can inevitably bring to pass whatsoever it pleases .

22. The desire of a man is his kindness : and a poor man is better than a liar .

22. There is nothing more desirable to a man , than to have wherewithall to be kind to others , and oblige his Friends and neighbours ; for nothing makes him more beloved : but it is better to want this power , than to have it , and have no will to doe good ; no not to those to whom we have made great professions and promises of love and kindness .

23. The fear of the LORD tendeth to life , and he that hath it shall abide satisfied : he shall not be visited with evil .

23. Nothing makes a man lead so happy a life as a religious care to please the Lord in all things ; which is attended with abundance of blessings , but especially with inward satisfaction of mind : which makes a man sleep quietly and securely ; without fear of any evil that can invade him . See Arg. [g]

24. A slothfull man hideth his hand in his bosom , and will not so much as bring it to his mouth again .

24. All things seem so difficult to a lazy wretch , who indulges himself in sloth and loves his ease ; that he would not willingly pull his hands from under his armes ; no , not to put his meat into his mouth . See Arg. [h]

25. Smite a scorner , and the simple will beware ; and reprove one that hath understanding , and he will understand knowledge .

25. Punish a derider of Religion severely ; and though it doe him no good , yet those incautious persons whom he hath deluded , will be awakened by it to greater circumspection : but it is sufficient onely to chide a well-disposed person for his faults ; of which he himself will receive the benefit , and learn to amend them . See Arg. [i]

26. He that wasteth his father , and chaseth away his mother , is a son that causeth shame , and bringeth reproach .

26. A Son that leads a debauched life , too often wastes all his Father's estate ; and either turns his Mother out of doors , or makes her weary of the house : which is so disgracefull , that it makes them ashamed to shew their heads ; and will bring him to greater confusion at the last .

27. Cease , my son , to hear the instruction that causeth to err from the words of knowledge .

27. My Son , beware of their discourse , who , under the shew of greater learning , seduce thee from the plain doctrines of Vertue ; or if thou hast been unhappily engaged in such company , quit it presently , and stick to those that honestly instruct thee : for remember this ; to leave off hearing the instruction of good men , is the first step towards a departure from all Religion .

28. An ungodly witness scorneth judgment : and the mouth of the wicked devoureth iniquity .

28. A wicked witness , who hath perfectly discharged all sense of good and evil , mocks if you tell him of Law and Justice , or of the judgment of God upon perjured persons : for there is no iniquity so great , but there are men as leudly impious ; who will not so much as boggle at it , but swallow it down as glibly , as drunkards do their liquour . See Arg. [k]

29. Judgments are prepared for scorners , and stripes for the back of fools .

29. But they shall not mock always ; for terrible punishments shall certainly be inflicted upon those that scoff at Conscience and Religion : nor shall other wicked men escape , who are such fools as to flight these good instructions ; but feel at last to their smart , the dolefull effects of their sin , in indelible marks of the divine displeasure .

CHAP. XX.

ARGUMENT .

[a] The first precept in this Chapter is against Drunkenness , as an enemy to Wisedom , even in common things ; much more in those of everlasting consequence : For that it commonly expells out of mens minds all reverence both to God , and to others , inclining them to take the license to say or doe any thing without restraint or discretion ; and what unruly passions it excites when the brain is disturbed with it ; is known to all , and need not be here recited . The word Homeh which Solomon here uses , and which we render raging or outragious , includes them all : signifying that discomposed , unquiet and restless state of mind ; which expresses it self in some wild motion or other , according as men are naturally inclined . But nothing worse can be said of it , than this that it makes men either stupid sots , or profane scoffers at Religion and all sobriety .

[b] Next to this he advises every man to take heed , how he suffers himself to be drunk with anger . For nothing else but an intoxication therewith , can make a man so distracted , as to fly in the face of Majesty . For so that word hithabber properly signifies , not to provoke the King ( though most Interpreters , even Bochartus himself , so render it ) but to be angry at him : which is a kind of madness : For thereby he is provoked to such fury , as is in young Lions , who are the fiercest of all others . I have therefore expressed both senses of the word .

[c] In the next verse I take ish to signifie a more than ordinary man ; one of the highest rank ; and that in Wisedom : For it is opposed to a fool ; and therefore so I have expounded it .

[d] As I have also understood it in v. 5. where Solomon observes that there are no men so cunning , but there are others as subtil to find them out . Concerning which Art of finding out men , the Great Lord Bacon hath given many notable rules ( in his second Chapter of the VIII Book of the Advancement of Learning ) for though the knowledge it self falls not under precepts , because it is of Individuals ; yet instructions for the deducing of it may be given . And he observes six ways whereby the knowledge of men may be drawn out and disclosed . By their faces and countenances ; by words ; by deeds ; by their nature ; by their ends ; and by the relations of others . What he says upon these heads , the Reader may there find . I shall onely mention this single observation of his ; That the weakest and simplest sort of men , are best interpreted by their Natures ( according to which they commonly act ) but the wisest and most reserved , are best expounded by their ends and aims .

[e] The next verse is very variously expounded ; but our Translation seems to come nearest to the sense of the Hebrew words : Which may admit also of this construction ; which approaches nearer than any other , beside that which we follow . It is the common inclination of mankind , when they are in need or danger , to call for relief or help from him , whom they have obliged : but there are very few , that in such a condition will approve themselves to be faithfull friends .

[f] The eleventh verse also may be expounded quite contrary ways . Because the word ithnakker signifies both to make ones self known , and to make ones self a stranger , unto others . All the ancient Interpreters follow , as ours doth , the first sense ; which seems most genuine : for Nature commonly betrays its inclinations in children so plainly , and they are so strong and violent , that they cannot dissemble them . Yet that ( which is the other ) is no absurd sense ; which some give of these words , Even children are so cunning , as to hide their inclinations : and therefore it is not easie to guess in their childhood , what they will prove when they come to man's estate . But this is not so common as the other .

[g] The next verse some good Interpreters expound wholly , concerning the happiness a people is in , when the Subjects are so humble , that they are inclined meekly to obey their Superiours ; and their Superiours so wise , that they solicitously provide for their safety and good Government . Thus Melancthon observes , that in Government these two things must concur ; Good Counsel in the Governours , and Obedience in the People : both of which Solomon acknowledges to be the gift of God . Nay , both these , saith he , must concur in a King ; who must not onely have good Counsellours , but be inclined also to hearken to them ; or else he will not be happy . Jeremiah was an excellent Monitor , but Zedekiah would not be ruled by him ; and so Jerusalem was destroyed : as on the other side , Hezekiah in former times , hearkned to Isaiah , and then it was preserved . Haec est principalis sententia , hujus dulcissimi dicti . But I rather look upon this to be , that which they call a tropical sense , not the literal ; and therefore I onely note it here , together with this wholesome Admonition of that Authour which follows : That Kingdoms cannot be well governed onely by humane Wisedom ; but the Assistance of God must be implored , both in giving of counsel , and in bowing the wills of men to Obedience , and in governing events .

[h] The fourteenth verse is alledged by the Lord Bacon , as an Instance of one of the mere colours of good and evil : teaching us that all is not good which men praise ; nor all bad which they discommend . For as faud , the wise man here observes , makes them dispraise that , to which they have a mind : so in other cases , out of ignorance , or out of partiality , or faction , nay sometimes from natural disposition , men both disparage that which is praise-worthy , and commend that which is good for little .

But there are other Authours , who give a quite different sense of these words ; particularly Luther and Melancthon : who by koneh do not understand a buyer ; but an owner or possessor . And imagine the meaning of this Proverb to be , that men are not wont to like that which they enjoy ; but after God hath taken it away from them , then they commend the happiness they have lost . The last named Writer , heaps up abundance of excellent sentences out of the Ancients , like this of Thucydides , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the present is always grievous . Which arises out of sickleness and inconstancy ; or because they are cloyed with what they have long enjoyed ; or are impatient of some inconveniencies in their present state ; but chiefly out of inconsideration , that all conditions will have something troublesome in them ; and out of great unthankfulness to God , and insensibleness of his Providence , which disposes things better than we can do our selves . But the word jithhallel , which we translate boast , scarce admits of this sense ; and therefore I have not taken notice of it in the Paraphrase .

[i] Whether peninim in the next verse , signifie Rubies , or Pearls , or any other sort of precious stone , or none in particular , is not very material : but Bochart I think hath demonstrated that it signifies Pearls ( Part II. L. V. C. 6. de Sacr. An. ) and therefore I have so translated it . And it is not an impertinent argument , which he alledges for this ( cap. 8. ) that Wisedom in the Scripture is frequently compared to Pearls , or preferred before them ; as it is here in this place .

[k] In the seventeenth verse , under the name of bread of deceit , may be comprehended all things got wrongfully : which though they may please a man in the beginning , will bring sorrow and pain in the conclusion : and therefore so I have expressed it in the Paraphrase .

[l] There is little difficulty in the verses that follow till we come to the 25 verse . Where the vulgar Latin hath been so extremely corrupted , that various interpretations have thence arisen of a very plain sentence , as the words run in the Hebrew . Which are directed against Sacrilege , as Protestant Writers universally acknowledge . A corruption ( saith Mr. Cartwright himself ) which never more infested the World than in this age : in which most men , not onely give nothing ; but doe all they can to take away from that which their Ancestors have given ☞ to the service of God , and the support of his Ministers , of Schools , or of the Poor . By which they are guilty not onely of their own destruction ; but of the loss of the souls of others . The onely difference between them herein is , that some take the words to be a censure of the hypocritical wickedness of such , as after they have committed sacrilege , and such like sins , think to make God an amends by Vows , and Sacrifices , and Prayers .

Thus Luther and Melancthon , and among the Reformed ( as they are called ) de Dieu , who adds this new conjecture , that the first word Mokesch may be interpreted by a snare , i. e. fraudulently and craftily ; and then the sense is this : A sacrilegious man finds devices to rob God , of things that are consecrated to Him : and then makes vows , in hope by them to expiate his sacrilege . The whole sentence he also observes may be otherways disposed : but it seems to be so forced and unusual that I shall not mention it .

[m] The like variety of interpretations , the mistake of the Vulgar Latin hath produced in the next verse . Which seems to intend no more than this , That a Good King separates the bad from the good , by a due execution of his Laws : which is like the winnowing of the corn , after the chaff is separated from it , by drawing the wheel over it . For as the flail is the Instrument among us of beating the corn out of the husk ; so in those hot Countries , they made this separation by a wheel drawn by Oxen over it : which both pressed out the corn , and broke the straw ; as may be seen in XXVIII Isa. 27. 28. and many other places , which our learned Country-man N. Fuller hath explained in his Miscellanies ( L. VI. Cap. 12. ) and Dr. Hammond hath applied to that place of the Psalmist LXXVIII . Psal. 13. though it seemed to me there , to have another meaning .

Others by the wheel understand here such a sore punishment as that mentioned 2 Sam. VIII . 2. XII . 31. and then the meaning is , He will use the utmost rigour to extirpate the wicked , and fright men from their wickedness .

[n] The plainest sense also of v. 27. seems to be that in our Translation : the latter part of which the Lord Bacon ( with some others ) refer to the inquisitive search of man's mind into all manner of things . " For though the Wise man says ( in the III Ecclesiastes ) that it is impossible for man to find out all the Works of God ; yet this doth not derogate from the capacity of man's mind , but may be referred to the impediments of knowledge ( such as the shortness of life , janglings among learned men , and refusing to joyn their Studies and Labours , unfaithfull and depraved tradition of Sciences , with many other inconveniences , wherein this present state is intangled ) for that no parcel of the world is denied to man's enquiry , or invention he declares in another place ; where he saith , the Spirit of man is as the lamp of God ; wherewith he searcheth into the inwards of all secrets . " Thus he , in the beginning of his Advancement of Learning . Which , if it be not the full import of the words , is nearer than that sense which others give of them ; who by the candle of the Lord , understand either the knowledge of God himself , which penetrates into the secrets of all mens thoughts ; or else his divine favour and love , the sense of which marvellously recreates and refreshes the soul ; and is as it were the life of man , penetrating through his whole body .

[o] Vpon the next verse Kab-venaki hath this note ; that by chesed , the mercy , which Solomon here commends unto a King we are to understand , an exceeding great excess of goodness , and kindness ; even towards those who are not worthy of it : and by Emeth truth , his keeping his word exactly , and loving and sincerely practising this vertue . Which two will keep him from all harm ; but it is that excessive degree of goodness alone ; which establishes and settles him in the throne of his Kingdom . A Proverb directly contrary to the wicked Maxims of Matchiavel , as Schickard observes in his Mischpat Hammelech , Cap. IV.

[p] The last verse some take to be a description of the depraved condition of humane Nature ; which makes men as loth to be cured of their sins , by sharp and severe rebukes , &c. as to be beaten till lumps be raised in the flesh , &c. So they make Tamrick bera , the cleansing or scouring of an evil man , to be the subject of which he speaks . And then the Paraphrase should run thus , To rub up a wicked man , and chide him soundly for his sins ; is as grievous to him as to beat him till he be bruised ; and so sore , that he complains his very bowels are hurt and in anguish by it . This I have not wholly neglected ; but yet followed the common Exposition : which is , that the severest corporal punishments , are necessary for the cure of some offenders .

1. WIne is a mocker , strong drink is raging : and whosoever is deceived thereby , is not wise .

1. LET him whose design it is to be wise and good , take heed of accustoming himself to excess of Wine , and such-like liquors ; which is inconsistent with it : For drunkenness not onely disposes a man to be abusive and scurrilous , in deriding even things most serious and sacred ; but to be so furious , tumultuous and quarrelsome , as declares him both to be a fool , and uncapable of being otherwise . See Arg. [a]

2. The fear of a King is as the roaring of a Lion : whoso provoketh him to anger , sinneth against his own soul .

2. The displeasure of a King strikes terrour into men and makes them tremble , as they are wont to do at the roaring of a young Lion , which comes with open jaws to devour them : It is best therefore to submit to him ; for whosoever provokes him , especially by angry and exasperating language , brings his own life ( as well as his soul ) into very great danger . See Arg. [b]

3. It is an honour for a man to cease from strife : but every fool will be medling .

3. It is below a wise man , or one that is truly great , to scold and brawl ; or if a quarrel be begun , it is no disparagement to him ( but the noblest thing he can doe ) to withdraw himself from it , and let it rest : but all fools and leud persons love to thrust themselves into contention ; and fancy , when they are ingaged in strife , they are bound in honour to maintain it . See Arg. [c]

4. The sluggard will not plow by reason of the cold ; therefore shall he beg in harvest , and have nothing .

4. The smallest difficulty frights a lazy person from the most necessary undertaking ; for instance , he will not rise to plough his ground in Autumn , when the morning air grows sharp , for fear of catching cold : by which means he exposes himself to far greater hardships ; for in the harvest time , when plenty crowns the labours of other men , he turns beggar , and no body pitties him , or will relieve him .

5. Counsel in the heart of man is like deep water : but a man of understanding will draw it out .

5. There is nothing but may be compassed by Wisedom . For though the designs and intentions of another man , especially that hath a deep wit , are as hard to be sounded as Waters that lye in the secret Caverns of the Earth : yet there are persons of such penetrating understandings , and of so great a reach , that they will find means to discover them and draw them out . See Arg. [d]

6. Most men will proclaim every one his own goodness : but a faithfull man who can find ?

6. It is such an honour to be kind and to doe good to others , that a great part of mankind value themselves very much upon the mere pretence of it ; every one of them boasting what he hath done , or will doe upon occasion : though , alas ! in a time of trial , it is very hard to find so much as one of them , that will be as good as his word . See Arg. [e]

7. The just man walketh in his integrity : his children are blessed after him .

7. But whosoever he be , that is indued with this rare vertue of being just to his word ; and so sincerely charitable , that he persevereth in his vertue to the end of his days ; he shall not onely fare the better for it , and enjoy great satisfaction in himself , while he lives ; but his children after him shall reap the happy fruits , of his unfeigned love to God and man .

8. A king that sitteth in the throne of judgment , scattereth away all evil with his eyes .

8. A Prince attentive to his peoples good , who doth not give up himself to pleasure , nor abandon all the care of his affairs to his Ministers , but sits constantly himself to doe justice to his people ; prevents a world of mischief by his very presence in the courts of judgment : and by his strict observance how things are carried , and carefull search into mens causes , keeps both Judges and Pleaders , and all men else within the bounds of their duty ; and applies fitting and seasonable remedies to all the publick grieveances .

9. Who can say , I have made my heart clean , I am pure from my sin ?

9. There is no man so perfect , that he hath nothing left to doe ; for who can say , and say truly , that he hath not the least evil affection remaining in him , no unruly passion stirring in his soul ? Or that he is so free from every sin , that he needs no further purifying ?

10. Divers weights , and divers measures , both of them are alike abomination to the LORD .

10. It is not so small a sin as men imagin to cheat and cosen their neighbours ; for instance , to buy by a weight or a measure too heavy and big , and to sell by those that are too light and scanty : for these are alike displeasing to the Lord ; nay such injustice is detestable to Him beyond expression .

11. Even a child is known by his doings , whether his work be pure , and whether it be right .

11. It is not hard to give a shrewd conjecture , what a child is like to prove when he is a man : For not onely youths , but little children , make early discoveries , by their behaviour , by their contrivances , by their dealings one with another ; nay , by their very sports and past-times , and such things wherein they delight , whether their future life will probably be modest and honest ; free , that is , from lasciviousness , impurity and such-like vices ; and void also of fraud , and guile , and malignity of spirit . See Arg. [f]

12. The hearing ear , and the seeing eye , the LORD hath made even both of them .

12. As the Lord is to be acknowledged the fountain of all good ; particularly of those excellent and usefull senses whereby the knowledge of all things is conveyed to us : So the towardly disposition which we observe to be in any child , to lissen to instruction , and a clear understanding to discern , with a sound judgment to resolve aright , are likewise , above all things , to be peculiarly ascribed to the divine Grace . See Arg. [g]

13. Love not sleep , lest thou come to poverty : open thine eyes , and thou shalt be satisfied with bread .

13. But our Industry must be joined with God's blessing , in the faithfull improvement of those faculties , or good inclinations He hath given us . And therefore let not idleness make thee indulge thy self in too much sleep ; which is the way to beggery : but get up betime , and apply thy self , with attentive care , to some honest labour ; and then thy desire of all things necessary shall not want satisfaction .

14. It is nought , it is nought , saith the buyer : but when he is gone his way , then he boasteth .

14. The buyer sometimes is as unjust and deceitfull as the seller ( v. 10. ) for when he cheapens a commodity , he disparages it to such a degree , as if he thought it nothing worth : but having purchased it , upon his own terms , he goes away and brags how subtil he was ; and laughs at the simplicity of him that sold it , at so vile a rate . See Arg. [h]

15. There is gold , and a multitude of rubies : but the lips of knowledge are a precious jewel .

15. Some think themselves rich , and powerfull , and happy , because they have treasures of Gold , or perhaps heaps of Pearls , or other precious Stones : but among all the Jewels , or ornaments , or furniture that are most esteemed , there is none comparable unto true Wisedom ; especially joined with Eloquence ; which can doe more than them all . See Arg. [i]

16. Take his garment that is surety for a stranger : and take a pledge of him for a strange woman .

16. It is rank folly to trust him , who is so rash as to be bound for one , whose ability and fidelity is utterly unknown to him ; especially for a woman whose loose way of life , makes her credit justly suspected : therefore have nothing to doe with such an inconsiderate person , without the utmost security that he can give thee , for the payment of what he owes thee .

17. Bread of deceit is sweet to a man : but afterwards his mouth shall be filled with gravel .

17. Do not satisfie thy appetite of wealth , by fraud , lying or bribery ; nor thy desires of pleasure by adultery or fornication : For though this may be sweet for the present , it is but like the pleasure of greety bread , which may relish well to an hungry man , when it is first tasted ; but being chawed , hurts the pallate , cuts the gums , or breaks the teeth , with the sharp and rough gravel that is in it . See Arg. [k]

18. Every purpose is established by counsel : and with good advice make war .

18. Rashness spoils the best designs ; which must be carried on prudently and with good advice , if we would have them prove successfull : and above all other , war-like expeditions are not to be undertaken without great deliberation ; nor can be well managed without exact conduct , and subtil contrivance : unto which the Victory is commonly more to be ascribed , than unto force .

19. He that goeth about as a tale-hearer , revealeth secrets : therefore meddle not with him that flattereth with his lips .

19. He whose trade it is to ingratiate himself by defaming others , will not stick most treacherously to discover the secrets wherewith they have intrusted him ( XI . 13. ) Therefore suspect a fawning fellow , and have no familiarity with him ; for his drift is , to intice thee to talk , what he intends to carry about to others .

20. Whoso curseth his father or his mother , his lamp shall be put out in obscure darkness .

20. He that not onely slights and despises , but reproaches , and wishes mischief to his Father or Mother , shall bring the heaviest punishments on himself , and on his posterity : who , the happier they were before , shall be the more miserable , by falling from a flourishing , into the most dismal condition .

21. An inheritance may be gotten hastily at the beginning : but the end thereof shall not be blessed .

21. Make not too much haste to be rich ; for though with a great deal of bustle and stir , an estate may in a short time be heaped up ; yet the foundation of it being laid in rapine , extortion , or fraud ; it moulders away many times as suddenly as it was gotten ; and it is certain will not prosper unto many generations .

22. Say not thou , I will recompence evil : but wait on the LORD , and he shall save thee .

22. Be patient , and do not so much as resolve to take revenge for any injury thou hast received ( of which thou art not the proper Judge , nor like to doe exact justice in it ) but leave thy cause to the Lord , and expect his righteous sentence : believing stedfastly He will not onely doe thee right ; but defend thee from farther injuries ; which thou fanciest , perhaps , thou shalt invite by thy forgiving those that are past .

23. Divers weights are an abomination unto the LORD : and a false ballance is not good .

23. To buy by one weight and to sell by another , is extremely odious not onely to all honest men , but much more to the Lord : which was said before ( v. 10. ) but is a sin so heinous , and yet so commonly practised , that this is fit to be repeated again ; that it is a most wicked thing to cheat another , though it be but in a little matter ( v. XI . 1. )

24. Mans goings are of the LORD , how can a man then understand his own way ?

24. There is no man great or small , that can take one step towards any thing he designs , without the permission and direction also of the Lord : who over-rules their motions unto ends so far distant from mens thoughts , that it is impossible for them to know what the event shall be , of any thing they undertake .

25. It is a snare to the man who devoureth that which is holy : and after vows to make enquiry .

25. There are two pieces of prophaneness , which intangle him that is guilty of them , in great troubles ; nay bring ruin upon him . First when he makes no distinction between things holy and common ; but converts that which was consecrated to God ( the first fruits , suppose , or such-like sacred things ) to his own proper use : And secondly , when he vows in his distress , to give something unto God ; but having obtained his desires , studies how he may be loosed from his obligations . See Arg. [l]

26. A wise king scattereth the wicked , and bringeth the wheel over them .

26. Such impious persons can no more stand before a Religious Prince , than the chaff before the wind : but he disperses them all , and thrashes them ( as we speak ) so severely , that the Country is clean purged , and freed from such wicked wretches . See Arg. [m]

27. The spirit of man is the candle of the LORD , searching all the inward parts of the belly .

27. That active spirit , which the Lord hath breathed into man , is like a torch lighted at the divine understanding , to guide and direct him in all his motions ; and to make reflexions upon them afterward : nay , to penetrate also into the most secret designs of other men , that he may not be deceived by them . See Arg. [n]

28. Mercy and truth preserve the King : and his throne is upholden by mercy .

28. The best and strongest Guards for the preservation of a Prince's Person , and for the security of his Government ; are bounty and clemency , joined with justice and faithfulness to his Word : and if either of the two be of greater force than the other , for their support and maintenance , it is an high degree of bounty and benignity ; which settles him fast in all mens affections , and intails the kingdom upon his posterity . See Arg. [o]

29. The glory of young men is their strength : and the beauty of old men is the gray head .

29. That which makes young men honoured is their strength , and vigour , and courage ; whereby they are capable to serve for the defence of their Country : but that which makes old men venerable is their aged gravity and experience , which qualifies them to advise and consult for its safety .

30. The blewness of a wound cleanseth away evil : so doe stripes the inward parts of the belly .

30. It is impossible to mend some persons without blows ; and those not gentle neither , but severe : And therefore though it be a very sharp and grievous remedy , which they by all means avoid , it must not be forborn ; but they are rather to be beaten black and blew , and scourged till their very hearts ake , than not be cleansed from their impurity . See Arg. [p]

CHAP. XXI .

ARGUMENT .

This Chapter begins with a Sentence , which Themistius , a Pagan Philosopher and Oratour , seems to take notice of , and mention as very memorable in the Assyrian ( as he is supposed to call the Hebrew ) Writings : and commends to the thoughts of the Emperour Valens , in a speech he made to him Orat. IX . But if he had respect to this Proverb of Solomon's , he did not fully comprehend the sense of it ; for he takes notice onely of a Prince's mind being in the custody , and under the guard of God . For thus he translates it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the mind of the King is kept in safe custody in the hand of God . From whence he draws this Inference , that a King ought to be very sensible what danger he is in , if he go about any thing contrary to the mind of God ; because he then is in peril to fall out of the hand , which preserves and keeps him . Nay , thou oughtst , O King ( saith he ) not onely to design nothing thy self , but what is holy ; but they that are about thee ought to speak to thee nothing that is not so : For every word that comes to thy ears , is written in his uncorrupted hand . But though this be a most excellent Admonition , worthy to be written in the hearts of all Princes , that it is very unbecoming to have any evil thing , any thing impure , or in the least blemished with cruelty or inhumanity , in that heart , which those most holy and most gracious and benign hands of God , carry in their keeping ; yet there is a great deal more than these Assyrian Letters or Pictures , which he speaks of , express . For Solomon would have them , and us , sensible that they cannot manage things by their power , as they think good ; but depend upon an higher cause , who orders all their motions , good and bad , to such ends as He proposes to himself ; quite contrary to their intentions and inclinations . Which is an Instruction sufficient to correct the pride of the most absolute Monarch , and the impatience of the most oppressed Subject .

[b] Next to which follows ( v. 2. ) a caution against thinking too well of our selves : which had been delivered before ( XVI . 2. ) but for the weightiness , I suppose , of the matter , and the proneness of men to flatter themselves , and not to judge sincerely of their own actions , is here again repeated .

And then there is a caution added ( v. 3. ) against Hypocrisie ; which thinks to please God with ceremonies , without moral honesty .

[c] In the fourth verse the meaning is something uncertain , from the different acceptions of the word ner or nir : which the Greek , the Latin and other Interpreters , translate not ploughing , or ploughed fields ; but the light , the splendour of the wicked . I have had respect to both senses ; understanding by ploughing , the study , contrivance and business of wicked men . And the Sentence may be inverted , in this manner : sin is the pride , the ambition , the glory and joy ( or the business ) of wicked men . That , upon which they value themselves , and for which they think themselves brave fellows , &c. is , that they dare doe wickedly : or we may make two Sentences of this verse , to this purpose ; men that have proud and lofty thoughts , have very ambitious desires and an unsatiable appetite ; which put them upon much wickedness : nay , the very business and employment of all wicked men ( as well as their pleasure ) is nothing but sin . And this word ner signifying a yoke , among the Chaldaeans , Syrians and Arabians , Lud. de Dieu thinks this no improper sense : superciliousness , and swelling of the heart ( or mind ) is a yoke intolerable ; and proper to the wicked . Castalio alone understands by sin , the effects of sin ; to this sense : pride , and haughtiness of mind are deadly enemies to that happiness , and pleasure , which the wicked pursue : for instead of making them greater , as they fancy , they lay them low in all mens opinions , and expose them to their hatred , &c. I omit other Interpretations .

[d] In the seventh verse there are different opinions about the force of the word jegorem : most of which I have endeavoured to express in the Paraphrase . And there is no little obscurity in the next verse : but besides that sense which I have represented , the words are capable of another , which is as plain ; viz. as the man is , so are his works ; a man of tricks will act strangely ( quite different from all the rules whereby we ought to govern our selves ) but an honest man , you may know where to have ; for he acts conformable to the Laws of righteousness .

[e] In the eleventh verse , de Dieu thinks both parts of it , ought to be referred to one and the same subject , viz. peti , the simple : who , saith Solomon ( according to this construction of the words ) may be instructed two ways . One is , by the punishments which are inflicted upon a Scorner ; which works upon his fear : the other is , when he attends to the wise , and observes God's great goodness to him ; which works upon his love . Wherein he seems to have respect also to another signification of the word bemaschil , besides that of attending to information and instruction : for it sometimes imports that happiness and prosperity , wherewith God blesses the wise and prudent . But that sense which I have followed in the Paraphrase , seems nearest to the Hebrew : and agrees best with what was said before , XIX . 25. And it being usual , in this Book , to repeat the same Sentence , in divers places , in different words ; I have therefore kept to that sense . But if any like the other ( which the Vulgar Lat. also follows , making both parts of the Sentence to respect the simple ) the plainest interpretation of the latter part of it , seems to me to be this : when Instruction is given to the wise , the simple also learn something ; by observing how diligently even the wise hearken to it . And in this sense the word Maschil , with lamed after it , is used in the next verse ; the just considers the house of the wicked .

[f] Which , though it seem very plain , yet there are great varieties in the interpretation of it : because of the following part of the verse . In which many put in the word Jehovah , or God , to supply the sense ( as we do ) but without any necessity ; there being a clear and obvious sense , ( which I have expressed in the Paraphrase ) without any such supplement ; if we do but take the just man for a just Magistrate , and not for a private person .

[g] There is little difficulty after this , till we come to the 24 th verse : where he either gives this character of a Scorner , that he is proud and arrogant , and does all things in the wrath of his pride ( as the words are in the Hebrew ) or describes the proud and arrogant man to be a Scorner also , and full of haughty wrath . It is not of much concern , which way we take it ; for the sense will , in a manner , be the same . I have expressed the Hebrew , as near as I could , in my Paraphrase ; taking the construction thus : A proud and haughty person , who may well be called a scorner , proceeds furiously , and unsufferably in all that he doeth .

[h] In the last verse Solomon mentions the Horse instead of all warlike preparations : because it was the chief ; and all nations placed much of their confidence in the number and strength of their Horses . But that the Israelites might not doe so too , there was a special provision made in their Law against it , XVII . Deut. 16. Notwithstanding which , they were so prone to this vain confidence , that Joshua in his Wars against the Canaanites houghed all the Horses he took , after a great Victory : that is , cut their hamstrings , and thereby made them unserviceable : which he did by an express command from God , XI . Josh. 6 , 9. and the reason of it was , ( as Kimchi well observes ) to prevent a false conceit , which might have risen in the peoples mind ; that they owed their good success to them , had they made use of those Horses in future Battels . Which Solomon also here indeavours to prevent : For , though he had a great number of Horses , to increase that splendour which was peculiar to him , above all Kings ; yet he would have them know he did not trust in them ; nor would have the people imagin they were a whit the more secure , because they were so well appointed for War , if they did not carefully obey the Laws of God ; and from him look for deliverance .

1. THe kings heart is in the hand of the LORD , as the rivers of water : he turneth it whither soever he will .

1. IT is not in the power of Kings ( much less of other men ) either to doe , or to design , what they please : but their very wills are subject to the great Lord of all ; who diverts them as easily from what they intend , or inclines them to that which they resolve against ; as the Gardiner draws the streams of water , through the trenches he cuts , unto what part of the ground he thinks good . See Arg. [a]

2. Every way of a man is right in his own eyes : but the LORD pondereth the hearts .

2. There is nothing that a man doth or designs ( especially if he be great and potent ) but ( such is the fond affection he hath for himself ) he fancies it to be exactly good : when in the account of the Lord , who searches into the secrets of mens Souls , and knows the just value of every thing , they are very defective , if not grosly wicked . See Arg. [b]

3. To do justice and judgment is more acceptable to the LORD than sacrifice .

3. Men imagin , for example , that their devotion towards God , will satisfie for their breach of faith , their uncharitableness and injurious actions towards men : when He prefers the practice of Truth , of Mercy and Justice before the richest Sacrifices that can be offered to Him .

4. An high look , and a proud heart , and the plowing of the wicked , is sin .

4. The pride , the insolence , the ambition and vast desires ; nay , all the designs and contrivances of wicked men , with all the prosperous successes they have in them , lead them into abundance of sins ; and in the issue into no less miseries . See Arg. [c]

5. The thoughts of the diligent tend onely to plenteousness : but of every one that is hasty , onely to want .

5. He that to prudent counsels and contrivances , adds an honest diligence , is likely to grow rich : but he that acts inconsiderately in his business ; or greedily catches at every advantage , whether by right or wrong ; or undertakes more than he can manage , out of an eager desire to grow rich presently ; is most likely to be a beggar .

6. The getting of treasures by a lying tongue , is a vanity tossed to and fro of them that seek death .

6. There are men that make it their business , with much labour , to heap up wealth , though it be by lying , or flattery , or calumny , or perjury : but as such treasures are no more durable than heaps of chaff , or clouds of smoak , which are soon dissipated by the wind ; so they expose the owners of them to many dangers , and at last bring them , by their own diligence , to a wofull end .

7. The Robbery of the wicked shall destroy them ; because they refuse to do judgment .

7. For the rapine of such wicked men , whereby they have destroyed other Families and made them desolate , shall fall in most grievous and dreadfull punishments upon themselves ; which they shall not be able to shake off , till they be utterly destroyed : because they knowingly injured their neighbours , and obstinately denied to make them satisfaction .

8. The way of man is froward and strange : but as for the pure , his work is right .

8. For a man whose life is nothing but wiliness and craft , imposture and deceit , is so alienated from God ; that he is very odious to Him , and to all good men : but he that is sincere and free from all fraud and guile , approves himself in all his actions , and is most acceptable and dear to both . See Arg. [d]

9. It is better to dwell in a corner of the house-top , than with a brawling woman in a wide house .

9. It is much more desirable to live poorly and solitarily in the open air , exposed to all the injuries of the weather ; nay to be thrust into a little corner , on the top of the house ; than to have a spacious habitation and numerous family , governed by a contentious wife : whose perpetual scolding and brawling , within doors , upon the least occasion ; is more intolerable than the thunder , and the lightning , and blustring winds , which may molest him without .

10. The soul of the wicked desireth evil : his neighbour findeth no favour in his eyes .

10. An impious man is so set upon mischief , that he is not satisfied till he hath effected his desire : nor will he spare either Friend , or Foe , to serve his ambition , his covetousness , or whatsoever evil affection it is , that reigns in him .

11. When the scorner is punished , the simple is made wise : and when the when the wise is instructed , he receiveth knowledge .

11. Lay a heavy fine or other punishment , upon a derider of Religion ; and though it doe him no good , yet such simple persons , as were onely incautiously deluded by him , will make some wise reflexions on it , and be the better for it : as for him that is wise already , it is sufficient onely to give him good admonitions ; of which he himself will receive the profit , and amend what is amiss in him . See Arg. [e]

12. The righteous man wisely considereth the house of the wicked : but God overthroweth the wicked for their wickedness .

12. A just Judge makes a prudent , but strict scrutiny , into all the actions of a wicked man's family ; that he may so punish them for their rapine , violence and extortion ; as to deprive them of all power to doe any further mischief . See Arg. [f]

13. Whoso stoppeth his ears at the cry of the poor , he also shall cry himself , but shall not be heard .

13. He who is so far from relieving the poor , though they lie under most grievous calamities , that he plainly declares their petitions are very troublesome to him ; shall fall into the like straits and pressures himself : and , which is worse , be denied when they force him to cry for help .

14. A gift in secret pacifieth anger : and a reward in the bosom , strong wrath .

14. Men do not love to be thought so weak , as to doe any thing for money ; but such is its power , if it be secretly conveyed , that they will resign their strongest resentments to it : their anger , for instance will yield to a gift ; nay , a rich present , prudently placed , will extinguish that wrath , which was thought implacable .

15. It is joy to the just to do judgment : but destruction shall be to the workers of iniquity .

15. The execution of justice is a joy to him , that hath observed the Laws ; but a terrour to those that have violated them , by their wicked deeds : who look upon themselves as in danger to be undone thereby .

16. The man that wandeth out of the way of understanding , shall remain in the congregation of the dead .

16. He that will not live by those wise Laws , which God hath prescribed him , but follows the conduct of his own foolish lusts and passions , shall after all his extravagances be sent down to hell ; and there confined to the company of the old Giants : who giving themselves over to debauched courses , were swept away with a deluge ( See II. 18. IX . 18. )

17. He that loveth pleasure shall be a poor man : he that loveth wine and oyl shall not be rich .

17. Nay , before he goes thither he may suffer very much ; for it is too frequently seen , that voluptuous men destroy their own pleasures , by wasting their estates , and bringing themselves to extreme beggary : at the best , he can never thrive , who loves to feast , and to live delicately .

18. The wicked shall be a ransom for the righteous ; and the transgressour for the upright .

18. Nay , such is the distinction which Divine Providence makes between the good and the bad , that righteous men are not onely strangely delivered from those dangers which others fall into ; but preserved from mischief , by its seising on the wicked : and men sincerely vertuous , escape in a common calamity ; when they that prevaricate with God and with Religion , by that very means ( which they thought was best for their safety ) are overwhelmed in it .

19. It is better to dwell in the wilderness , than with a contentious and an angry woman .

19. It is more eligible ( as was said before v. 9. ) to dwell quietly , in the most rufull place upon earth ; than to live in a palace with a contentious wife : whom nothing can please ; but is uneasie and angry at every thing , and always gives provoking language .

20. There is a treasure to be desired , and oyl in the dwelling of the wise : but a foolish man spendeth it up .

20. Wisedom furnishes a man not onely with the necessaries , but with all the conveniences and pleasures of life , that he can reasonably desire ; which it teaches him also to enjoy with great satisfaction , though but in a small habitation : but such is the folly of a wicked man , that he lavishly spends all those treasures ; which he knows not how to get , nor how to live without .

21. He that followeth after righteousness and mercy , findeth life , righteousness and honour .

21. He that makes it his business to be good ; not contenting himself merely with doing no harm , but greedily laying hold on all occasions to exercise justice and mercy , shall lead a most happy life : for , besides the satisfaction and pleasure he hath in doing good , he shall preserve himself from being injured ; and oblige all to be kind to him ; and be highly esteemed , honoured and praised every where .

22. A wise man scaleth the city of the mighty , and casteth down the strength of the confidence thereof .

22. The vertue of the mind is of greater force , and more prevalent , than strength of body ; For a whole City of mighty men , are not able to resist a wise and pious Commander , that besieges them : but they are either taken by his cunning stratagems ; or they yield themselves to his eminent goodness ; unto which they trust more than to their fortifications ,

23. Whose keepeth his mouth and his tongue , keepeth his soul from troubles .

23. He that is wary and cautious in his talk , thinking seriously before he open his mouth , and taking care to offend neither God nor man by what he speaks , preserves his mind from a great deal of trouble , and himself from dangerous distresses .

24. Proud and haughty scorner is his name , who dealeth in proud wrath .

24. He that is puffed up with a great conceit of himself , whose ambition makes him insatiable in his desires , as he regards neither God nor man ; so he cannot indure the least opposition , nor doe any thing with moderation : but , being easily enraged , with insolent fierceness and cruelty , proceeds against those that cross his designs . See Arg. [g]

25. The desire of the slothfull killeth him : for his hands refuse to labour .

25. A sluggard hath desires as well as other men ; which must needs be a perpetual torment to him , because he will not be at the pains to give them satisfaction : nay , they bring him sometime to a miserable end ; because his sloth moves him to make provision for them by robbery , or other unlawfull ways , rather than by following some honest , but laborious calling .

26. He coveteth greedily all the day long : but the righteous giveth and spareth not .

26. Nor is there any measure in his desires ; but as they are endless , so they are exceeding eager and restless , to his own and others great disturbance : but he that is diligent and honest , is so far from desiring , much less stealing , his neighbour's goods , that he freely gives away his own ; and hath not the less thereby , but still enough to spare .

27. The sacrifice of the wicked is abomination : how much more when he bringeth it with a wicked mind ?

27. God is so far from being pleased merely with Sacrifices ( XV. 8. ) that when they are offered by impious men , who never think of amending their lives , he detests them ; though presented with never so specious a shew of piety : especially , when at that very time , they have some wicked design in their heads , which they think to sancifie by their Sacrifices .

28. A false witness shall perish : but the man that heareth , speaketh constantly .

28. He that for money , or love , or hatred , shall testifie any thing of which he hath no knowledge , shall soon lose his credit ; and at last come to a miserable end ( XIX . 9. ) but he , that in obedience to God , testifies nothing but what he hath attentively heard or seen ; as he never varies from what he deposes , so he shall alway be believed , and continue in good esteem as long as he lives .

29. A wicked man hardeneth his face : but as for the upright , he directeth his way .

29. All the endeavours of a man resolvedly wicked , is to grow so impudent that he may not blush at what he doth ; nor be moved , in the least , by any man's admonitions or reproofs : but a man sincerely vertuous is so different from him , that he himself examins , and censures his own actions if they be amiss ; and makes it all his care so to live , that he may not be ashamed of what he doeth .

30. There is no wisedom , nor understanding , nor counsel against the LORD .

30. It is folly to design any thing which is not approved by the Lord : for let it be managed with all the skill that natural sagacity , long study and experience can furnish men withall ; with the most prudent foresight also of all contingencies ; and with mature and deliberate advice about the most effectual means , and with due application of them to the end ; they all signifie nothing , when they oppose the counsels and decrees of Heaven .

31. The horse is prepared against the day of battel : but safety is of the LORD .

31. Nor is power and force , though never so great , more significant than counsel and advice : For after an army of Horses , and Chariots , and valiant Souldiers , are set in battel array , they can give no security of Victory , without the divine favour and help ; from whom alone therefore both safety and prosperous success is to be expected . See Arg. [h]

CHAP. XXII .

ARGUMENT .

[a] After an Admonition not to set too great a price upon Riches ; ( v. 1. ) there follows another ( v. 2. ) unto rich men ; not to set too great a value upon themselves : but with an instruction also to the poor , not to be discontented with their condition ; the rich having as much need of them , as they have of the rich . Greg. Nazianzen . indeed ( Orat. XVI . p. 263. ) is of opinion that Solomon doth not say , that God hath made one man poor and another rich , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for it is not apparent that such a distinction is from God : but his meaning is onely this , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they are both alike the workmanship of God , though in external regards they be unequal . Which ought to shame rich men into sympathy , and brotherly kindness towards them ; that when they are apt to be lifted up because of those things wherein they are unequal , they may be taken down again and become more moderate ; when they consider how in the greatest things they are both alike .

But I have had a respect to the other thing also in my Paraphrase : because , if God did not intend , in the beginning , so great a disparity as we now see ( which this is not a place to dispute ) yet some disparity , it may be easily proved , he did design ; the mean condition , that is ( though not beggary ) of some , in comparison with others . Which serves many wise ends of his Providence : nay , beggary may be very usefull , to give the greater occasion of liberality on the one hand , and of patience , humility , and honest diligence on the other . And to be commended for these vertues , is much better than to be rich , as he observes , in the first verse . Where Melancthon , hath a large discourse to show that it is lawfull , nay necessary , to endeavour after a good fame : according to that saying , I have need of a good conscience , with respect to God , and of a good name for the sake of my neighbours . And he alledges some ancient sentences to the same purpose with this of Solomon ; as that of Publius , Honestus rumor alterum patrimonium est : and that of Plautus , Honestam famam si servasso , sat ero dives .

[b] There are more observations about riches , in v. 7 , 8 , 9. which seem to me to have a dependance one upon the other ; and so I have considered them in the Paraphrase . And in the next verse but one ( v. 11. ) I have followed the judgment of Lud. de Dieu , who thinks Solomon observes two fruits of pureness of heart ; one , that the word of such a man may be relied on ; and the other , that the King ( who loves not to be deceived ) will be his Friend , upon that account . This seems nearest to the Hebrew ; unless we will take it thus : Two things recommend a man to the affection of a Prince , his Integrity , and his Eloquence : which make him very capable to doe his Prince service . And then the Paraphrase must run thus : He that loves sincerity above all things , and is able to deliver his mind in acceptable language , is fit to be Privy Counsellor to a King .

[c] And to this , I conceive , he hath some respect in the next verse ; where by Dáath Knowledge , in the first part of it , we are to understand ( the other part of the verse shows ) men truly knowing , and who speak according to their knowledge .

[d] In the 13 verse , there is an admirable description of the disposition of slothfull persons , who raise difficulties in their own fancies , where there are none ; or , pretending them greater than they are , will not so much as attempt any thing , because it is possible they may meet with insuperable hindrances . Which some have , not unfitly , applied , to cowardly Magistrates , who dare not punish great and powerfull offenders ; but excuse themselves , saying , He is a mighty man , there is no dealing with him , &c. Whereas a Worthy Magistrate ( as an excellent Prelate of our own , Bishop Sanderson speaks ) would meet with such a Lion to chuse ; that he might make God's Ordinance to be reverenced , and clear the way for others , by tearing such a beast in pieces : and would no more fear to make a Worshipfull Thief , or a Right Worshipfull Murtherer ( if such a one should come in his circuit ) an example of Justice ; than to twitch up a poor sheep-stealer .

But the Lord Bacon applies it , no less wittily , to the laziness of Mankind , in the Advancement of Learning ( L. 1. C. ult. ) the knowledge of some things being so abstruse , that it is impossible to be compassed by humane industry . Whereas all those things are to be held possible and performable , which may be accomplished by some persons , though not by every one ; and which may be done by the united labours of many , though not by any one apart ; and which may be effected in a succession of Ages , though not in the same age ; and in brief , which may be finished by the publick care and charge , though not by the abilities and industry of particular persons . But there is no excuse for those , who will not set themselves to any enquiries ; because some things cannot be known . Which is perfectly the temper of the sluggard , Solomon here mentions ; who because a Lion sometimes comes into the street , would not stir out of his doors . It was not ordinary , you must know , for Lions to come into Towns ; no , nor to rove in the day-time ( the night being their season , CIV Psal. 20. ) But sometimes by the divine vengeance they were stirred up to leave the deserts , and go into inhabited places ( V Jer. 6. 2 King . XVII . 25 , 26. ) and likewise ( if we may believe the great Philosopher in his History of Animals ) when they grow old , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. they haunt Cities more than other places ; because then they are not so able to prey upon beasts , and therefore lie in wait for men . The same is affirmed by Pliny , as Bochartus observes , L. III. C. 2. Part 1.

[e] In the Sixteenth verse I have followed our Translation , and expressed the sense to as much advantage as I could . But I think the Vulgar Latin which Luther and some others follow , comes nearer to the Hebrew , which runs thus : He that squeezes the poor to increase his own estate , gives to the rich ( not to secure what he hath gotten but ) onely to impoverish it : That is , He shall be squeezed by some mightier person than himself . And so the Paraphrase , in more words , should be this :

Such is the just Providence of Almighty God , that he , who to enlarge his own estate or power , oppresseth the poor by violence or deceit , shall meet with the like extortion , from others more powerfull than himself : and thereby be reduced to as poor a condition , as those whom he oppressed .

The End of the First Part of the Book of PROVERBS .

THE SECOND PART Of the BOOK of PROVERBS .

Now from this verse , there is scare any Inter preter but hath observed , another form of speech , much different from the former , begins , and continues unto the XXV Chapter : And therefore it may not unfitly be called , The Second Part of the Book of Proverbs .

From the beginning of the Tenth Chapter to this place , the Instructions of Wisedom are delivered in short sentences , and Proverbs properly so called ; which have seldom any connexion one with another , or not easily discerned : showing what is good or bad , true or false , &c. But now follows Exhortations , and Precepts , in the Imperative Mode of speech , and those comprehended in two or three , or more verses , before he finish what he intends . In which alteration , some think the weakness of the Reader is consulted : who being weary of the sententious way of Instruction , may be refreshed and awakened unto new attention , by varying the form of writing . And thus the son of Syrack after his gnomae or sentences , adds an earnest exhortation to the study of Wisedom and Vertue , like this of Solomon , in the following Section , which I call his Second Part. Which may have respect both to that which went before ; and to that which follows : as if he had said , let not all that hath been said be lost , or superficially regarded ; but take a serious Review of the foregoing Counsels ; and give ear also to what I have further to deliver , &c.

[f] And to more the greater attention , he recommends them ( v. 20. ) under the name of Schalischim , words fit for a Prince to speak , and the best men in the world to hear : which we truly therefore render excellent things . There is another notion of the word , I know ; which I have not altogether neglected : but it always signifying in the Bible , either great Captains , and Commanders , and Nobles , or the best sort of Musical Instruments ( as it doth in one place ) I look upon this as the most proper Interpretation of it .

[g] And among those Principal Rules of life , he first commends this v. 22. not to be injurious to poor people : especially by oppressing them in a form of Justice . Which all know was administred by the Elders in the gate of their City ; as may be seen in many more places , besides that , which I have noted in the Paraphrase XXI Deut. 19. XXII . 9. XXV . 7. IV Ruth 1 , 2 , &c. Which being so common a notion , it is strange that the Greek Interpreters should here understand this verse of poor people begging at their doors : whom the Wise man admonishes them not to abuse . This seems to be their sense : but the word Tedakkee signifies more than 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dishonour or abuse , ( which is the word whereby the LXX express it ) for it denotes as much , as to crush , and that into bits , i. e. to undoe people utterly ; which no body is inclined to doe , unto poor wretches begging at their doors : who are undone already .

[h] Then follows a most necessary advice about the choice of a Friend , v. 24 , 25. upon which the Lord Bacon hath passed this judicious remark ; ( Advanc . of Learning , B. VIII . Ch. II. Par. 26. ) " By how much the more devoutly the Laws of Friendship among good men are to be observed ; by so much the more it stands us upon to use all caution , even at the very first , in the prudent Election of Friends . And let the disposition and humours of our Friends be what they will , so far as concerns our selves onely , they are by all means to be born withall : but when they impose a necessity upon us , to behave our selves just as they would have us towards other men , it is a very hard , and unreasonable condition of Friendship . Wherefore it highly concerns us , as Solomon here admonishes , for the preserving of the peace and safety of our life , that we intermingle not our matters with men of a cholerick nature : and such as easily provoke , or undertake Quarrels , and Debates . For such kind of Friends will perpetually engage us in contentions and factions : so that we shall be constrained either to break off Friendship , or to be wanting to our own personal safety . "

[i] In the two next verses ( v. 26 , 27. ) he seems to warn men against such Friendships , as will engage them to be bound for the debts of others . There are several Admonitions before , against being surety for a stranger , VI. 1. XI . 15. and in one place ( XVII . 18. ) he seems to caution against rash engagements , though for a neighbour or friend : but especially , he here adds , when a man is conscious to himself that he hath no estate , and doth but deceive him to whom he stands bound for another man's debt : And so , by pretending to be more able than he is , deprives himself of the benefit of that Law mentioned XXII Exod. 26 , 27. and repeated XXIV Deut. 6.

[k] What is said in the 28 verse against the removing of the Boundaries whereby one man's possessions are distinguished from anothers ; and that by ancient consent ; is applied , by all sorts of Writers , as a caution against innovations . And it is a great mistake to imagine , that onely Popish Authours make that use of it : for the best of the Protestants , have thought fit to accommodate it to the same purpose . And among the rest Melancthon hath very judiciously explained it , in this manner . " This Precept is not obscure , if it be cited allegorically for not changing the Laws , which Antiquity by Grave Authority hath delivered ; unless there be an evident necessity . For this is often repeated among the precepts of political life , not rashly to change the ancient Laws . And here he quotes a long passage out of Demosthenes against Timocrates , concerning the people of Locri ; who ordained that he who proposed a new Law to them , should doe it with an halter about his neck , &c. And if there were such severity now , saith Melancthon , we should not have so many new Dogmatists and Lycurgus's , about Wax-candles , and Bells , and such-like things ; of whose change , as there is no necessity at all , so it would bring no utility . And wise men require us to pardon and indulge some small inconveniences to custom ; lest by motion , as it is in sick bodies , the Commonwealth should suffer a greater evil . It is necessary indeed here to add this caution , when any Doctrine is impious , and the Law establishes impious opinions and Idols , then we ought to prefer Rules before them , and to obey God rather than man . But when such amendment is necessary , the boundaries and limits of our Fathers are not taken away , but restored : because we onely return to the Doctrine delivered by God to our first Father , according to that of Tertullian , Primum quodque verissimum est . All our care therefore herein is to enquire diligently , what is the true Antiquity : for that is a great confirmation of our Faith , when we understand the true state of the Church in all Ages , to follow the testimony of those who retain the Foundation . "

[l] In the last verse , Solomon doth not merely commend Industry and Diligence , as some understand it ( taking this to be the same with the Greek Proverb , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) but something more ; which the Hebrew word Mahir plainly imports , viz. speed , swiftness , readiness , and cheerfulness , in the dispatch of business . To which is required a quickness of apprehension in discerning the fittest means , and a dexterity in the application of them : so that the business is not onely done , but done speedily , and without much noise and bustle . On such a person , if he can be found , Solomon here makes this remark , that he is likely to come to great preferment . " For there are no qualities ( as is observed by the Lord Bacon B. VIII . Ch. II. Parab . XIX . ) which Princes more respect and require in the choice of a Minister , or Servant , than celerity and alacrity in the dispatch of business : which is above all the rest , as he shows , by this induction . Men of profound Wisedom , are many times suspected by Kings as too prying ; and able by the strength of their wit ( as with an Engine ) to turn and wind about their Masters , insensibly , whether they will or no. Then popular persons are hated , as those that stand in the light of Kings , and draw the eyes of the people too much unto themselves . Men of courage , are commonly taken for turbulent spirits , and more daring than is meet . Honest men , who are valuable for their integrity , are thought too stiff ; not so pliable as their Masters desire , to their will and pleasure in every thing . To conclude , saith he , there is not any other good quality , which presents not some shaddow , wherewith the mind of Kings may be offended : onely quickness of dispatch , in the execution of commands , hath nothing in it , that doth not please . The motions also of the minds of Kings are swift , and not very patient of delays . For they imagine they can doe any thing : this onely being wanting , that it be done out of hand . Vpon which account , above all other qualities , celerity is to them most acceptable . "

1. A Good name is rather to be chosen than great riches , and loving favour rather than silver and gold .

1. RIches are not so great a good as men imagine ; for a wise man will prefer the fame of using them well ( or any other vertue ) much before them : and chuse much rather to be esteemed and beloved of good men , than to be possessed of abundance of silver and gold . See Arg. [a]

2. The rich and poor meet together : the LORD is the maker of them all .

2. The World doth not consist all of rich , nor all of poor ; but they are mixed together , and have need one of another : and will agree well enough , and not clash one against another , if they both consider ; that there is one Lord who is the Creatour of both ; and hath by his Providence ordered this inequality , for their mutual good . See Arg. [a]

3. A prudent man foreseeth the evil , and hideth himself : but the s●…ple pass on , and 〈◊〉 punished .

3. He whose long experience and observation of things hath made him cautious and circumspect , foresees a calamity before it come ; and withdraws himself from the danger , into a place of safety ; but an incautious and credulous person is easily abused by crafty men , to overlook the mischief which , even they intend against him ; and so he goes on securely in his accustomed track , till it overtake him .

4. By humility , and the fear of the LORD , are riches , and honour , and life .

4. A modest sense of a man's self , and humble submission to the meanest condition , arising from a Religious regard to the divine Majesty , is the way to be promoted , both to wealth and to honour ; and to enjoy them both also , a long time , in joy and pleasure .

5. Thorns and snares are in the way of the froward : he that doth keep his soul , shall be far from them .

5. The life of a man that winds and turns any way , to bring about his ends , is very scandalous to others ; and will intangle him at last in most grievous troubles : he therefore that hath a care of his soul , will have no society with such persons ; and thereby avoid the danger of being undone by them .

6. Train up a child in the way he should go ; and when he is old , he will not depart from it .

6. Instruct a child , as soon as ever he is capable , and season his mind with the principles of vertue , before he receive other impressions : and it is most likely they will grow up with him ; so that when he is older , he will not forsake them , but retain them as long as he lives .

7. The rich ruleth over the poor , and the borrower is servant to the lender .

7. Riches draw dominion along with them over the meaner sort ; nay , though a man be not absolutely poor , yet if he be forced to borrow , he loses his liberty , and depends upon the will and pleasure of the lender .

8. He that soweth iniquity , shall reap vanity : and the rod of his anger shall fail .

8. But let not such abuse their power , for no man can reap better than he sows ; but if he doe injury to others , it shall produce his own trouble : and the Authority which he employs vexatiously and spitefully shall fail him ; and not be able to bear him out in his inhumanity .

9. He that hath a bountifull eye , shall be blessed : for he giveth of his bread to the poor .

9. On the other side , he that beholding the miserable condition of others , takes compassion upon them , and friendly relieves them , shall be blessed by God , and commended by men : because he doth not put them off to be supplied by others , but imparts of his own goods to him , that cannot requite him again .

10. Cast out the scorner , and contention shall go out : yea , strife and reproach shall cease .

10. Throw the scoffer , who derides all things , out of a society , and contention , which he is wont to raise , will go out together with him : there will be no quarrels , no suits , no reproachfull words , wherewith contending persons are apt to bespatter one another , when such insolent , and turbulent men are excluded .

11. He that loveth pureness of heart , for the grace of his lips , the king shall be his friend .

11. He whose heart is so free from guile , that he places his pleasure in the integrity of his mind , and the purity of his conscience , will never glose , nor flatter , nor study to put false colours upon things ; but speak ingeniously , according to the sincere sense of his Soul : upon both which accounts a Wise Prince will value him ; and advise with him as a Friend . See Arg. [b]

12. The eyes of the LORD preserve knowledge , and he overthroweth the words of the transgressour .

12. There is a special Providence of God , which watches over honest men ( who speak as they think ) and which prospers the advice they give , and the affairs they manage : but He subverts such as are treacherous and perfidious ; and blasts all their counsels and designs . See Arg. [c]

13. The slothfull man saith , There is a lion without , I shall be slain in the streets .

13. A slothfull man never wants pretences to excuse himself from labour ; for he can feign to himself imaginary difficulties , and make a dreadfull representation of them : affrighting himself with dangers where there are none ; or which happen very rarely . See Arg. [d]

14. The mouth of strange women is a deep pit : he that is abhorred of the LORD , shall fall therein .

14. When thou art inticed by the beauty and blandishments of those leud women , from whom thou oughtest to estrange thy self as far , as they are estranged from God ( see II. 16. ) remember that they allure thee into such a gulph of utter destruction ; that to fall into their familiarity , is a mark of the highest displeasure of Almighty God against thee , for some other crimes .

15. Foolishness is bound in the heart of a child : but the rod of correction shall drive it far from him .

15. False opinions and bad inclinations stick so close sometime to the mind and will of a child , and are so twisted with them ; that no admonitions , no reproofs , nor the wisest discourses ; but onely prudent and seasonable chastisement , and that not without some severity , will remove such obstinate folly .

16. He that oppresseth the poor to increase his riches , and he that giveth to the rich , shall surely come to want .

16. There are some men have such a mixture of ill qualities ; that at the same time they will take from the poor to inrich themselves , though it be by violence or fraud ; and give to the rich and powerfull to wink at their oppressions : But all in vain , for such practices shall certainly bring them to beggary . See Arg. [e]

The End of the First Part of the Book of PROVERBS .

THE SECOND PART Of the BOOK of PROVERBS .

17. Bow down thine ear , and hear the words of the wise , and apply thine heart unto my knowledge .

17. And now let me exhort thee again ( IV. 20. V. 1. ) whosoever thou art , that readest these things , to attend diligently ; and consider seriously all the counsels and precepts which wise and good men have delivered : and in particular , let me prevail for an affectionate application of thy mind , to the knowledge which I impart unto thee .

18. For it is a pleasant thing if thou keep them within thee ; they shall withall be fitted in thy lips .

18. For it will give thee most high satisfaction , if thou dost so heartily entertain them , and thoroughly digest them , and faithfully preserve them in mind : that thou art able withall to produce any of them , as there is occasion , and aptly communicate them for other mens Instruction .

19. That thy trust may be in the LORD , I have made known to thee this day , even to thee .

19. For what greater satisfaction can there be , than to have a good hope in God , and to be well assured of his gracious Providence over thee ; which is the very end , for which I now declare these things to thee : that if thou hast been negligent before , yet now at length , thou , even thou mayst know , the way to happiness ; and show it unto others .

20. Have not I written to thee excellent things in counsels and knowledge :

20. Think of it seriously , and deny if thou canst , that I have taken more ways than one for thy information : and have set down most excellent Rules , and those well consider with great exactness and care , for thy conduct both in publick , and in a private state of life . See Arg. [f]

21. That I might make thee know the certainty of the words of truth , that thou mightest answer the words of truth to them that send unto thee ?

21. That thou mightest , not onely have a certain , firm , and solid knowledge , of all those truths that are necessary for thee , but be able also to give sound advice to those that send to consult thee : and be fit to manage the most difficult affairs , to the satisfaction of them that employ thee in an Embassy .

22. Rob not the poor because he is poor : neither oppress the afflicted in the gate .

22. And besides those Instructions already given , remember these that follow . Never abuse thy power to the spoiling of him , that is in a mean condition , because he is unable to resist thee : but especially do not undoe him there , where he hopes for relief , by denying him justice ; much less by false accusations , when he comes into the publick courts of judgment ( 2 Sam. XV. 2. ) See Arg. [g]

23. For the LORD will plead their cause , and spoil the soul of those that spoiled them .

23. For all causes shall be heard over again , by a higher Judge ; even the Lord himself , who will doe them right : and force their spoilers to pay dearly for the wrong they have done them ; for which nothing less than their life shall make satisfaction .

24. Make no friendship with an angry man : and with a furious man thou shalt not go :

24. And as there is nothing more necessary than a Friend , so a principal point of Wisedom consists in the choice of him ; concerning which , observe this Rule among others : not to enter into any familiarity with a man prone to anger ; and the more furious he is , be so much the more cautious , of being drawn along with him , into any company . See Arg. [h]

25. Lest thou learn his ways , and get a snare to thy soul .

25. For it will be a very hard matter to preserve thy self , in good temper , when he is out of humour ; but thy very kindness to him , will make thee feel the same commotion : nay , bring thy very life into great danger , by being engaged in all his quarrels .

26. Be not thou one of them that strike hands , or of them that are sureties for debts .

26. And do not keep company with those , who are forward to pass their word , and give security for the payment of other mens debts ; lest they draw thee into such dangerous ingagements ( VI. 1. XI . 15. ) especially when thou hast no estate to answer the debt for which thou art bound . See Arg. [i]

27. If thou hast nothing to pay , why should he take away thy bed from under thee ?

27. For it will highly incense the Creditor when he falls upon thee , to find thou art not so able a man , as thou madest a show of to him : and so provoke him to pull away thy very bed from under thee , when thou art in it ; and leave thee shamefully and wretchedly on the ground : For why should any man have so little care of his own good , as thus to expose himself to such miserable straits , for the sake of another .

28. Remove not the ancient land-mark , which thy fathers have set .

28. Be content with thy own estate , and do not seek to enlarge it by invading other mens possessions : especially those to which they have an unquestionable right , having enjoyed them by long prescription , and by the consent of thy forefathers , whose constitutions ought to be had in great veneration . See Arg. [k]

29. Seest thou a man diligent in his business ? he shall stand before kings , he shall not stand before mean men .

29. Mark a man that is not rash , but yet quick and dextrous in the dispatch of any business he is charged withall : and thou mayst foretell that he shall not long continue obscure , in some private and mean family ; but be taken notice of , and preferred to the service of his Prince , in some publick Ministry .

CHAP. XXIII .

ARGUMENT .

[a] As the foregoing Chapter concludes with an observation , concerning the quality of a person , who is most likely to come to preferment ; so this begins with a caution to him , when he is promoted to it . For the first verse is ( as Melancthon calls it ) Aulica Admonitio , an Admonition to a Courtier ; remembring him , that there is danger , even in the favour , especially in the familiarity of Princes and great men . Whose kindness must be used , with much modesty and circumspection : especially if they be so extraordinary kind , as to admit an inferiour to eat with them : when if a man use not great moderation , he loses the guard he ought to have upon himself . For his head growing hot , his tongue may run , as we say , before his wit ; his behaviour may be indecent , or too negligent , &c. and therefore Solomon advises such a person to be very considerate at that time , above all others ; and with earnest attention to mind both who and what is before him : ( for the Hebrew wards may refer to both , as I have explained it in the Paraphrase ) there being great danger of his ruin , if he give any offence , at such a time ; when the passions of the Prince or Ruler , are apt to be as disordered , as his own . And therefore had need be watched , that he may know how to appease them presently ; and so govern himself , as to receive no prejudice thereby .

[b] But especially he must be sure to have a command over his tongue ( which Melancthon takes to be the meaning of putting a knife to his throat , v. 2. ) that it take not too much liberty , and that he speak nothing rashly : which may undoe him , as it did Clitus ; whom Alexander slew at a Feast , for contradicting him too freely . He cites many Admonitions out of the Poets , concerning this danger ; concluding with that counsel which Aesop gave Solon , when he was going to Croesus ; speak to a King , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , either as little , or as sweet , as is possible .

But this is too narrow a sense of that phrase , put a knife to thy throat ; though it be a part of it . For it expresses the exceeding great caution , a man should use at a Feast lest he exceed his bounds in eating and drinking : wherein he should be as carefull , as he is of cutting his throat ; which many have in effect done by intemperance : whereby some have utterly destroyed their healths at last ; and others faln into such a liberty of speech , as hath on a sudden cost them their lives . Be as affraid therefore , saith the Wise man , of running into excess ( of which thou art in great danger at a great Table , if thou hast a great stomach ) as if the knife wherewith thou cuttest thy meat , would certainly cut thy throat , if thou eatest too much . In short , he advises a man to affright himself from Intemperance ; where is a great temptation to it .

There are those indeed that take the first particle ve , in the beginning of the verse , to signifie as much as otherwise ; and the meaning to be , if thou dost not curb thy appetite , but let loose its reins to eat and drink , as much as it desireth , it will expose thee to as certain danger , as if a knife were at thy throat : which though it be not so easie a construction , I have not altogether neglected .

[c] After this follows an Admonition against Covetousness , v. 4. where he neither forbids all labour , nor a provident care ( which in other places he commends ) but onely represents how vain it is , to be over-solicitous ; and to leave no thoughts , nor strength for any thing else : for so the first word is , do not weary thy self to be rich . And in the next part of the Sentence , he onely bids us desist from our own understanding ; meaning thereby , either we should not wholly trust to that , though in the use of honest means ; or that we should not follow our own inventions , contrary to the divine direction . Some would have the meaning of the whole to be this ; do not prefer the getting of riches , before the getting of wisedom : taking the verse as if it ran thus , labour not for riches so as to cease from the prosecution of wisedom : let not thy worldly cares hinder better things , and then there is no danger : which is an excellent sense , if the words would bear it .

[d] The reason which Solomon adds v. 5. hath little or no difficulty in it ; which is from the uncertainty , either of getting or of keeping Riches . Whose inconstancy he sets forth by the flight of an Eagle : which of all other birds is observed to fly swiftest , and highest into heaven ( as Solomon here speaks ) or into the clouds ( as other Authours ) that is , quite out of sight . Whence it is that God saying , he carried the Israelites out of Egypt upon Eagles wings , XIX . Exod. 4. R. Solomon ( upon XII . Exod. 37. ) took a conceit that they went an hundred and twenty miles in one hour ; for so far it was from Ramases to Succoth . Which though it be but an idle fancy , yet there was this foundation for it ; that the Scripture expresses the swiftest motion by that of Eagles . So Saul and Jonathan , who were strong and excellent Racers , pursuing their Enemies with great speed , are said to have been swifter than Eagles , 2 Sam. I. 23. And such were they who pursued Zedekiah and the people of Judah , when they fled out of Jerusalem in hope to make an escape , IV. Lam. 19. I. Habakk . 8. compared with 2 King . XXV . 4 , 5. And thus other Nations represent it , as Bochartus observes out of Cicero , who tells us out of Chrysippus ; that when a Racer dreamt he was turned into an Eagle , an Interpreter told him ; Vicisti , istâ enim ave volat nulla velocius .

[e] Next to Covetousness he condemns Envy , as Melancthon and others understand , v. 6 , &c. or rather such covetousness , as makes men sordid : whence arises indeed that part of envy , which disposes a man to grutch every thing to his neighbour , though he would be thought liberal : which I pass by onely with this note , of that good man ; that a singular diligence ought to be used , in observing and finding out , the dispositions and inclinations of others ; that we may know whom to avoid , and whom to consort withall . And ( according as he understands the beginning of the next verse , v. 7. ) there is none worse than the man now mentioned , who hath a Spectre or Satyr in his Soul ; so he renders it , mistaking Schaár for Saár : which are widely different . And this word Schaár , being used onely here in this place , hath raised a great deal of difficulty , whence to derive it : which I shall not trouble the Reader withall ; the sense being well enough expressed in our Translation , and in short is this , He is not as he seems : His thoughts differ much from his words ; and therefore do not believe what he saith , but mark the discovery he makes of his inward thoughts . Which are so sordid , that he is detestable , as some render the phrase , or stinkingly base .

[f] Of envy at the prosperous estate of wicked men , which makes others wish themselves in their condition , though it be by imitating their wickedness , he speaks afterwards , v. 17. From whence to the XXV . Chapter , most of the precepts are admonitions , proper for Parents to give their Children ; that they may know what to eschew : particularly Drunkenness and Whoredom ( of which he speaks in this Chapter ) and such company , as may intice them to be so lewdly wicked . And in order hereunto to implant in their minds a due esteem of Wisedom , as infinitely to be preferred before all earthly treasures . This he inserts in the middle , between the cautions against Drunkenness and Whoredom [g] v. 23. upon which the Lord Bacon hath passed this remark , that the Wise man judged it reasonable , that Riches should be employed to get Learning , and not Learning be applied to gather up Riches .

[h] " S. Chrysostom's observation concerning an Harlot ( Hom. XIV . ad pop. Antioch . ) most excellently explains v. 27 , 28. that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Whore understands nothing of love or friendship but onely of the art of inveigling . Her heart is never sensible of true affection ; but is made up of wiles to deceive and entrap men unto their undoing . And if the danger do not appear she is the more to be avoided 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. because she covers the destruction , and hides the death ; and takes care it shall not presently come into the sight of him , whom she insnares into it . "

[i] In the conclusion of the Chapter he reassumes his discourse about drunkenness ; and represents at large the dismal effects of it , in so lively a manner , as may well deter any man that reads it seriously , from being too busie with Wine . Which he saith , in conclusion , bites like a Serpent , and stings like a Basilisk : ( So Bochartus hath proved we ought to translate the word Tziphoni , which we render Adder ) whence it was , that Tatianus , the Encratites and Manichees , called Wine , the gall of the Dragon , and the venom of the old Serpent : and would not taste a drop of it , no not in the holy Communion . Not considering , what lies open and obvious to every bodies eyes , that there is not hurt in the thing it self ( which is a singular divine benefit ) but in our excess . Whereby innumerable diseases are bred in the body , the reason for the present suffocated , and the most absurd affections stirred up : which change men for the time into beasts . Some into Lions as Bochartus glosses ( L. III. C. X. P. 2. ) witness Alexander , who killed his dearest Friend in his cups , and Herod , who after a Feast condemned the great Servant of God John Baptist ( whom he himself highly reverenced ) to be beheaded : others into Dogs , as Nabal , who most rudely and churlishly barkt at David , to whom he had great obligations , when he was in drink : Others into Hogs , wallowing in filthy pleasures ; as Lot who defiled himself with incest , when he was not himself : nay , it throws men down below the beasts , who drink no more than needs , and never excite their thirst by art , but onely follow the direction of Nature . All which if any man consider , he will easily allow of what Solomon says , that it bites like a Serpent , &c. that is , doth more mischief than can be repaired . For the wound which the Basilisk gives , is said by Avicenna to be incurable ; and the Writers of his Nation say , it doth hurt even by its looks and by its hissing , as that Authour before named relates Cap. IX . And so Solomon immediately represents the effects of drunkenness to be such , that they make a man sensless , and perfectly stupid ; and consequently incorrigible , though he suffer never so sadly by it , v. 34 , 35. As if this poison , made a mortification in the whole man ; for which there is no remedy .

1. WHEN thou sittest to eat with a ruler , consider diligently what is before thee .

1. WHen a Prince or a very great person , doth thee the honour to admit thee to his table ; be not transported with such vain joy , as to remit the seriousness of thy mind : but remember thou art in danger , if thou hast not thy wits about thee to direct thy behaviour ; lest thou touch any thing , which perhaps was reserved onely for the Prince's own eating , or demean thy self undecently towards him , or towards any of the Guests , or Waiters at the Table . See Arg. [a]

2. And put a knife to thy throat , if thou be a man given to appetite .

2. Especially lest thou speak too freely , which may hazard thy undoing : for the prevention of which keep thy mind as sharp set as thine appetite ; and affright thy self from intemperance in language , as well as in eating : of which there is the greater danger , if thou hast a greedy desire of meat and drink . See Arg. [b]

3. Be not desirous of his dainties : for they are deceitfull meat .

3. Most especially when exquisite delicacies are set before thee ; which are so tempting , that it is a piece of wisedom not to be too forward to accept of such invitation ; or being there to content thy self with the plainest dish : for it was not kindness , but design perhaps which called thee thither ; or thou mayst be easily inticed by such dainties , to overeat thy self .

4. Labour not to be rich : cease from thine own wisedom .

4. Do not trouble thy self with restless and tiresome labours to get a great estate : be not too thoughtfull , nor let thy cares be endless , about such matters ; much less use any ill contrivances , which they may suggest to thee : no , nor depend so much upon thy own prudent management for the success of thy honest undertakings , as upon God's blessing . See Arg. [c]

5. Wilt thou set thine eyes upon that which is not ? for riches certainly make themselves wings , they flee away as an eagle towards heaven .

5. Consider , for the cure of this , how ridiculous it is , that thou shouldst let thy mind be so intent upon Riches , and pursue them with such haste and earnestness ; which perhaps thou canst never catch ; or if thou dost may be gone as fast as they came ; and by all thy care and pains never be recovered . See Arg. [d]

6. Eat thou not the bread of him that hath an evil eye , neither desire thou his dainty meats .

6. Receive no obligations from a sordid man : but though he invite thee to a Feast ( which he may make perhaps sometime for ostentation sake ) let not the good chear tempt thee , to accept his invitation . See Argument [e]

7. For as he thinketh in his heart , so is he : Eat and drink , saith he to thee , but his heart is not with thee .

7. For even then , when he would be thought most free and generous , he is not able to dissemble the baseness of his mind : which expresses it self in his very looks ; whereby he shews that when he prays thee to feed heartily , he had rather thou wouldst let it alone , and thinks thou eatest and drinkest a great deal too much .

8. The morsel which thou hast eaten , shalt thou vomit up , and lose thy sweet words .

8. Which will make thee so nauseate all his dainties , as to be ready to bring up again every bit thou hast eaten : and to repent of the commendations thou hast bestowed on his entertainment ; or the thanks thou hast returned to him for it ; or the wholsome discourse , thou hast interspersed at the Table : for it is all perfectly lost upon him .

9. Speak not in the ears of a fool ; for he will despise the wisedom of thy words .

9. And indeed it is good advice , not to speak of any serious thing to such stupid fools : for be thy discourse never so ingenious , prudent , or instructive , they will not onely reap no profit by it ; but despise and perhaps laugh at it .

10. Remove not the old land-mark ; and enter not into the fields of the fatherless .

10. What was said before ( XXII . 28. ) of not removing the ancient boundaries , understand with a peculiar respect to Fatherless Children : whose possessions be not tempted to invade , because they are in their Infancy , and do not understand the wrong that is done them ; or are utterly unable to defend or to right themselves .

11. For their redeemer is mighty ; he shall plead their cause with thee .

11. For , if their Guardians and Friends be careless of their concerns , or afraid to oppose thy proceedings , they have a Protectour who neither wants power nor courage to recover their right : and will undoubtedly assert it , and condemn thee to make them ample satisfaction . XXII . 23.

12. Apply thine heart unto instruction , and thine ears to the words of knowledge .

12. And do not think these to be slight admonitions , which need not much to be regarded : but apply thy mind with sincere affection to such instructions , and lissen diligently to those persons whose discourses tend to make thee understand thy duty .

13. Withhold not correction from the child : for if thou beatest him with the rod , he shall not die .

13. Unto which Children sometimes will not attend , and therefore remember what hath been often said ( XIII . 24. XIX . 18. XXII . 15. ) and do not forbear to give correction to a Child , that is so ill disposed : let not foolish pity make thee spare him ; for it will doe him no hurt if he be soundly beaten ; but rather be a means to save him from sorer punishment , even from death it self .

14. Thou shalt beat him with the rod , and shalt deliver his soul from hell .

14. Do not turn over this business to another , but doe it thy self ; which may save the publick Officers the labour : nay , by making his body smart for his faults , both body and soul may be delivered from utter destruction .

15. My son , if thine heart be wise , my heart shall rejoyce , even mine .

15. But mix the kindest exhortations and intreaties with this discipline , saying ; My dear Child , if thou hast any love for me , who was the Instrument of bringing thee into the world , be serious , and heartily in love with wisedom and goodness : which will give me , me I say ( not to mention now thy own happiness ) a joy incomparably greater than all other .

16. Yea , my reins shall rejoyce , when thy lips speak right things .

16. A joy that may be better felt than expressed ; diffusing it self all over me ; and making my mind triumph , when I hear no ill words come out of thy mouth ; but onely discourses of the right way to be happy .

17. Let not thine heart envy sinners : but be thou in the fear of the LORD all the day long .

17. In which that thou mayst always tread , be not offended at the prosperity of the wicked ; much less vex and fret thy self into an imitation of them : but maintain perpetually an awfull sense of God in thy mind ; which is the best preservative against envy and all other sins , if thou perseverest constantly in it . See Arg. [f]

18. For surely there is an end , and thine expectation shall not be out off .

18. Which there is great reason thou shouldst ; for be assured , though thou art afflicted for the present , the time will come when thou shalt not onely be delivered , but rewarded for thy patience : expect it confidently , if the fear of the Lord make thee persist in faithfull obedience to him : for it shall not be in the power of man to disappoint thee of thy hope ; but thou shalt certainly flourish , when those wicked men shall hang down their heads and perish .

19. Hear thou , my son , and be wise , and guide thine heart in the way .

19. And more particularly , my dear Child , be advised by me to study this piece of wisedom ; and to follow closely and heartily this direction which I commend to thee .

20. Be not amongst wine-bibbers ; amongst riotous eaters of flesh .

20. I know how greedy youth is of pleasure ; and in what danger to be corrupted by it : therefore avoid the society of drunkards and gluttons ; and take heed of all excess in eating and drinking .

21. For the drunkard and the glutton shall come to poverty : and drowsiness shall clothe a man with rags .

21. For besides that it is an enemy to wisedom , it brings men to poverty ; which is the common effect of revelling , feasting and riotous living : for that is wont to be attended also with laziness , carelesness and neglect of all business ; which necessarily reduces men to extreme beggery .

22. Hearken unto thy father that begat thee , and despise not thy mother when she is old .

22. Be obedient to this counsel ; which is given thee by thy Father , who loves thee , and hath had longer experience of the world than thou , and by bringing thee into it hath power to command thee : and do not slight ( as the manner is ) what thy Mother saith , because she is a woman , much less because she is grown old ; which ought to make her advice the more regarded by thee .

23. Buy the truth , and sell it not ; also wisedom , and instruction , and understanding .

23. Spare no cost nor pains to acquire the knowledge of what is true and false , good and bad ; and do not think there is any thing of equal price unto it : and therefore neglect not the study of it , though it were to get never so much money , or the highest honours ; but prefer wisedom and vertue , and the means that instruct thee how to attain it , and to make thee able to doe good to others , infinitely before them all . See Arg. [g]

24. The father of the righteous shall greatly rejoyce : and he that begetteth a wise child , shall have joy of him .

24. For there is no greater joy , a Parent can have , than to see his Son take vertuous courses : which as it is the onely wisedom , so gives both Parents and Children , the highest pleasure and satisfaction .

25. Thy father and thy mother shall be glad , and she that bare thee shall rejoyce .

25. Let not thy Father and Mother then , want this singular pleasure ; but by thy well-doing fill the heart of her that bare thee with joy and triumph : who for all the pains and care she hath had in thy birth and about thy education , desires no other requital but onely this .

26. My son , give me thine heart , and let thine eyes observe my ways .

26. And more especially , my dear Child , let me prevail with thee also , to apply thy mind affectionately to this following instruction : and let thy thoughts be very intent and fixt upon it ; that thou mayst preserve they self in the practice of those vertues to which I have directed thee .

27. For an whore is a deep ditch ; and a strange woman is a narrow pit .

27. Estrange thy self from harlots , as much as they are estranged from God ; for ( as I have told thee before , XXII . 14. ) thou art utterly undone , if thou fallest in league with a whore ; who will never be satisfied with all the money thou canst give her : and yet , such are her arts , notwithstanding all the straits and hardships thou shalt suffer by her , it will be a hard matter , when thou art once engaged , to get quit of her .

28. She also lieth in wait as for a prey , and increaseth the transgressours among men .

28. She is not what she appears ; but , whatsoever love she may pretend to thee , is no better than a high-way robber ; who will watch all opportunities to make a prey of thee : and is of no other use in the world , which already is too bad , but to make it worse ; by increasing the number of leud , disloyal and faithless men . See Arg. [h]

29. Who hath wo ? who hath sorrow ? who hath contentions ? who hath babling ? who hath wounds without cause ? who hath redness of eyes ?

29. And if thou intendest to avoid such women , then ( as I said before v. 20. ) avoid intemperance ; the lamentable effects of which are so many , that it is a hard matter to enumerate them : For if thou considerest , who they are that run themselves into all manner of mischiefs , that are never out of danger , but are ingaged , for instance , in quarrels , disturbing the neighbourhood , by their noise and tumult , and fighting ; and are wounded , not for the safety of their Country , but for frivolous causes ; look deformedly , and spoil their very countenances ;

30. They that tarry long at the wine , they that go to seek mixt wine .

30. Thou wilt find they are such as are so in love with wine , that they neither willingly stir from it ; nor content themselves with the ordinary sort : but make a diligent search for the richest and most generous liquours .

31. Look not thou upon the wine when it is red , when it giveth his colour in the cup , when it moveth it self aright .

31. Therefore do not believe thy senses merely , but consider the power and effects of wine : and when thou seest how bright it looks , and how it sparkles in the glass ; when it tastes most gratefully , and goes down smoothly ; let it not intice thee to excess .

32. At the last it biteth like a serpent , and stingeth like an adder .

32. But remember , that the pleasure will be attended at last with intolerable pains ; when it works like so much poison in thy veins ; and casts thee into diseases as hard to cure , as the biting of a Serpent , or the stinging of a Basilisk . See Arg. [i]

33. Thine eyes shall behold strange women , and thine heart shall utter perverse things .

33. Thy thoughts will not onely grow confused , and all things appear to thee otherways than they are ; but lustfull , nay adulterous desires will be stirred up , which thou canst not rule : and thy mouth , being without a bridle , will break forth into unseemly , nay filthy , scurrilous , or perhaps blasphemous language ; without respect to God or man .

34. Yea , thou shalt be as he that lieth down in the midst of the sea , or as he that lieth upon the top of a mast .

34. And , which is worst of all , thou wilt grow so perfectly sensless , that thy most important business will not onely lie neglected ; but thou wilt sottishly run thy self into the extremest hazards , without any apprehension of danger : being no more able to direct thy course , than a Pilot who snorts when a Ship is tossed in the midst of the Sea ; or to take notice of the peril thou art in , than he that falls asleep on the top of the Mast , where he was set to keep the watch .

35. They have stricken me , shalt thou say , and I was not sick ; they have beaten me , and I felt it not : when shall I awake ? I will seek it yet again .

35. And to compleat thy misery , shouldst thou be not onely , mockt and abused , but beaten also , thou thy self wilt confess afterward , that it made no impression on thee : nay , shouldst thou be most lamentably battered and bruised , thou wilt neither know who did it , nor at all regard it ; but , as if no harm had befal'n thee , no sooner open thy eyes , but stupidly seek an occasion to be drunk , and beaten again .

CHAP. XXIV .

ARGUMENT .

[a] The proneness of good men , especially while they are weak , and onely in the beginnings of Goodness , to be dejected at the prosperity of the ungodly , and so to be tempted to imitate them , is the reason , that the admonition we meet withall in the first verse is so often repeated . Which we find before III. 31. XXIII . 17. and comes again v. 18. of this Chapter .

[b] And , in like manner , for the incouragement of well-disposed persons , to depend on God's blessing , in the exercise of a vertuous prudence ; for the getting , increasing , and preserving of an estate ( v. 3 , 4 , 5. ) he repeats another observation ( v. 6 , 7. ) of the advantage which Wisedom hath over mere strength : which we had several times before , XI . 14. XV. 22. XX. 18.

[c] And then having shown that it is not Wisedom to invent new ways of doing hurt ( v. 8 , 9 , ) he advises to diligence in the acquiring of true Wisedom , while we are in a good condition : For else we shall not be able to support our selves when Adversity comes . So some understand v. 10. which we translate otherways , and so do most Interpreters : and therefore I have expressed , the sense of our translation first ; and onely annexed the other to it . There is a third , which I have taken no notice of in my Paraphrase , because it doth not seem to me to be genuine ; which is this , If adversity deject thee , and break thy spirit ; thou wilt be so much the more unable to get out of it . But it is an excellent observation , and therefore I thought good here to mention it : though the simplest sense seems to be that which we follow , and in brief is this ; Thou art not a man of courage , if thou canst not bear adversity with an equal mind .

[d] And there is a courage to be exercised in our charitable succouring of others , as well as in our own distresses ; which he commends in the following words , v. 11 , 12. Where he presses with a great deal of warmth ( as will appear to those that understand the Hebrew language , and reade the last words with an interrogation ) the necessity of giving our assistance for the rescuing of innocent persons ( when their lives are in danger ) either by counselling them , or petitioning others on their behalf , or purchasing their release with money , or using our authority , or power ( if we have any and can do it lawfully ) for their deliverance . For this chiefly belongs to Magistrates , and those that are in publick Office ; who ought not to be over-awed by great men , from undertaking the protection and relief of those who are unjustly oppressed . This I think Melancthon hath expressed , as well , or better than any I have met withall , in this manner : " God commands both the Magistrate and private men , not to murther the innocent , and likewise not to assist unjust cruelty . But quite contrary the Magistrate ought to be the Guardian of innocent mens lives ; and private persons in their places ought to oppose , without sedition , unjust severity , as much as they are able . There are many examples of this in the Scripture . Jonathan opposed his Father , and helpt to preserve David ; not onely by the good testimony he gave of him , but by other good offices . Obadiah fed the Prophets , whom Jezabel designed to have killed . The Eunuch pulled up Jeremiah out of the dungeon ; and the Egyptian Midwifes saved the Israelites children , as Rahab afterward did the spies . In the time of Dioclesian , a noble person in the city of Nicomedia in Bithynia , publickly tore down the Edict of the Emperour , for putting Christians to death ; that he might show he detested that unjust cruelty . Examples to the contrary , are such as that of Doeg , who in compliance with Saul's fury slew the innocent Priests : and many now , either openly or by their silence confirm the unjust severity , which is exercised against our Churches . Let such think of these words of Solomon , If thou forbear to deliver them . "

[e] Who shows with what pleasure such Instructions should be received , and how profitable , nay necessary , they are , by the example of Honey ( v. 13 , 14. ) which was not onely reckoned the sweetest thing in those Countries ( as appears by many places of Scripture ) but one of those , which was most necessary , for humane life ; as appears by the words of the Son of Sirach XXXIX . 41. For it was usefull for food , for drink , for medicine , for preserving of dead bodies ; and was so natural to them , that it seems to have been the food of Infants , VII . Isa. 15. Whence the ancient Christians , were wont to give a little milk and honey to those who were baptized ; as persons newly regenerate and born again : because Honey as well as Milk , was the nutriment of little children in those days and countries . How refreshing it was , appears by the story of Jonathan , 1 Sam. XIV . 17. and in what common use , by the example of our Saviour after his Resurrection , XXIV . Luk. 41 , 42. Which may all be applied to Wisedom ; from whence the mind derives the greatest satisfaction : and therefore ought to be , as it were , our daily diet ( without which we cannot subsist ) from the beginning of our days , unto the end of them .

[f] For many gracious promises are made to it , which must not be so understood , he shows , as if no evil thing should befall good men : but as Wisedom teaches them to be content with a little ( which seems to be denoted by the word we translate habitation , v. 15. ) so when they meet with any affliction , it instructs them not to despair of better days . So those words are to be understood v. 16. Which are commonly not onely in Sermons , but in Books also applied to falling into sin : And that men may the more securely indulge themselves in their sins , and yet think themselves good men , they have very cunningly added something to them . For they are commonly cited thus , A just man falleth seven times a day . Which last words [ a day , or in a day ] are not in any translation of the Bible ( much less in the Original ) but onely some corrupt Editions of the Vulgar Latin : which against the plain scope of the Context , and the meaning of the words , seems to understand this place of falling into sin . When the word fall never signifies so ; but always trouble and calamity : as abundance of learned men have long ago observed ; particularly Tarnovius ; and since him , Amama , and Grotius . Nor needs there any other proof of it , than those places ( which are many ) wherein falling and rising again being opposed ; both of them have respect to calamities : and the former signifies , being plunged into them , and the other , getting out of them . And so , in the Latin tongue adversities , are called casus , falls , as every body knows .

And therefore we must make use of other places , for the confuting the fancy of perfection in this life ; and for the comfort of those , who are cast down by their lapses into sin : And take heed of reading the holy Scriptures so carelesly , as to turn our Medicine into poyson : which is the fault of those , who from such mistakes , give way to their evil affections ; and let them carry them into sin .

[g] Against this there follows a severe caution , in the Wise man , who would not have us so much as indulge our selves in that pleasure , we are apt to take , in seeing our Enemies fall into such troubles , as they have given us v. 17. And to this he annexes another which cannot be too often repeated ( v. 19. ) against fretting at the prosperity of those who doe ill : which he often prohibits ; but doth it now in the words of his Father David , XXXVII . Psal. 1. whose authority was justly held very great in that Church : and who had made many observations , from his own experience , of the shortness of their felicity ; and the sudden changes , with which they were often surprised and astonished .

[h] An instance he gives of this in the next precept ( v. 21 , 22. ) which , saith Melancthon ( so carefull were the Reformers to prevent all Sedition and Rebellion ) is to be reckoned among the principal sentences , that are to be observed in this Book : commanding obedience , and directing the order of it . " For first he commands us to obey God ; and then the King : whose office it is to see the Laws of God observed by his Subjects ; and to make such Laws as are not repugnant to God's Laws ; and to punish the contumacious ; and to pronounce all sentences according to the Laws , &c. And in dubious cases , their decrees ought to prevail ; not onely because there is a probable reason on their side , but because of the Authority given from above unto Magistrates : whom God would have us in civil affairs , though dubious before , to obey . And because God gives us sometimes more mild and gentle , sometimes less kind . He would have us also to bear onera duriora , if they be tollerable , and obedience be not a sin . For he threatens here a severe vengeance to those that are seditious : so he translates the word Schonim ; which the Chaldee translates fools ( changelings in our language ) for they are no better , who invert and change this order ( as some understand the word ) either by advancing the will of the Prince above all Law , without any regard to what God himself hath enacted ; or by pretending Religion and the fear of the Lord , for rebellion against the King , who ordains nothing against God's Law . "

[i] But there is no necessity of glossing upon that word ( which we render given to change ) for though it be diversly translated , the sense is still the same . And some of the varieties that are of opinions , about the sense of the latter part of the 22 verse , I have expressed in the Paraphrase , and made them agree well enough . Lud de Dieu is alone by himself ( as far as I can find ) who would have that word we render both of them , to signifie their years : and the meaning to be ; who knows how soon their life may be at a miserable end ?

Among the following sentences , which are rules also of Wisedom , there is no difficulty ; but a little in v. 26. and 28. Where I have indeavoured to comprehend several expositions ; and connext them together in my Paraphrase : but think not fit to enlarge this Preface any further , by giving a particular account of them .

1. BE not thou envious against evil men , neither desire to be with them .

1. LET it not vex thee into impatience and indignation , to see men thrive who are bent upon nothing but wickedness ; much less move thee to think them happy men , and to wish thy self among them : but avoid their company , and much more their course of life . See Arg. [a]

2. For their heart studieth destruction , and their lips talk of mischief .

2. For who would grow rich and great by the misery of others ? and such mens thoughts are always contriving how to ruin those that stand in the way of their wicked designs : and their tongues are employed in lies , calumnies , false accusations , and all manner of forgeries ; not onely to give trouble and vexation unto their neighbours , but to undoe them .

3. Through wisdom is an house builded , and by understanding it is established :

3. An estate may be gotten , and a family raised by such wise and pious means , as I have recommended in this Book : and there need no other arts but vertue and prudent management , to settle and continue it .

4. And by knowledg shall the chambers be filled with all precious and pleasant riches .

4. For as true learning and knowledge is the best furniture of the mind ; so it is best able to furnish every room in the house ; not onely with all things necessary , but with what may serve for ornament and for the pleasure of life .

5. A wise man is strong , yea , a man of knowledge increaseth strength .

5. Wisedom also is able to supply the defect of bodily strength , for a man's defence against unjust invaders of his possessions : or if he have outward strength and power , his skill and dexterity will add such force unto it , as will make it more effectual .

6. For by wise counsel thou shalt make thy war : and in multitude of counsellers there is safety .

6. For experience tells us , that victory doth not depend so much , upon mighty armies ; as upon exact conduct , good discipline and subtill contrivance : and the safety of a Nation doth not lie merely in the multitude of the people ; but in the number of wise men , to direct and govern all affairs , ( XI . 14. ) See Arg. [b]

7. Wisedom is too high for a fool : he openeth not his mouth in the gate .

7. Who are the more valuable , because it is no easie thing to be an accomplished person in all the parts of wisedom ; which are above the reach of vain , rash and heady men : who are not admitted either to judge , or to advise in the common Council of the City ; where wise men are not afraid , nor ashamed to speak , and that with great authority .

8. He that deviseth to do evil , shall be called a mischievous person .

8. He that deviseth new ways and arts of cheating , or doing mischief unto others , is one of the worst of men ; and shall be branded with the odious name of An inventour of evil things ( I. Rom. 30. )

9. The thought of foolishness is sin : and the scorner is an abomination to men .

9. To contrive any thing that is hurtfull unto others , though out of rashness and folly , is a sin : but he that makes a jest of it when it is done , and laughs at those who tell him it is a sin ; is such a pestilent wretch , that he is , or ought to be , extremely abhorred of all mankind .

10. If thou faint in the day of adversity , thy strength is small .

10. To despond and desist from any good design , much more to despair of deliverance , when thou fallest into any distress , is an argument of great weakness and feebleness of mind : and yet , if thou art remiss in the study of Wisedom in a prosperous condition , thy spirit will be apt to sink , and be dejected in a worse . See Arg. [c]

11. If thou forbear to deliver them that are drawn unto death , and those that are ready to be slain :

11. Use thy best indeavours to deliver innocent persons , who by false accusations , or other ways , are dragged to execution ; or are in present danger of losing their life : and do not think , thou canst with a safe conscience withdraw thy self , from succouring them in that distress .

12. If thou sayest , Behold , we knew it not : doth not he that pondereth the heart consider it ? and he that keepeth thy sould , doth not he know it ? and shall not he render to every man according to his works ?

12. I know the common excuse which men are apt to make in this case ; protesting that they did not understand their innocence , or how to save them : but dost thou think such things will pass with God , though they do with men ? Canst thou deceive Him with false pretences ? Him , that searcheth into the secrets of all mens hearts ? Him , that observeth every , the very least , motion of thy Soul ? by whose 〈◊〉 Providence , which serves all men in their kind , thou thy self shalt be deserted , as thou hast deserted others . See Arg [d]

13. My son , eat thou hony , because it is good ; and the hony-comb , which is sweet to thy taste :

13. Do not slight , much less nauseate such precepts as these , my dear Child : but as honey is most acceptable to thy palate , both for its wholesomeness , and for its pleasure ; especially that pure part of it , which drops of it self immediately from the honey-comb ; See Arg. [e]

14. So shall the knowledge of wisedom be unto thy soul : when thou hast found it , then there shall be a reward , and thy expectation shall not be cut off .

14. So let that knowledge be to thy mind , which tends to make thee wise and vertuous : for as nothing is more necessary for thee , nothing more delightfull ; so , if it be seriously studied and thoroughly digested , it will abundantly reward thy pains , with prosperous success in all thy undertakings ; and never put thee in hope of any thing , which shall not answer thy expectation .

15. Lay not wait , O wicked man , against the dwelling of the righteous : spoil not his resting-place .

15. It is possible indeed that a good man's condition may be very mean , nay afflicted sometime in this world : but let not that tempt the wicked subtilly to contrive to ruin , much less by open violence to disturb his innocent repose ; nay , cast him out of his small habitation , with which he is contented :

16. For a just man falleth seven times , and riseth up again : but the wicked shall fall into mischief .

16. For though a good man should meet with so many troubles , that thou imaginest he cannot fail to perish in them : he shall overcome them all , and flourish again ; when the wicked shall sink under the calamity that befalls them , and never be able to recover out of it . See Arg. [f]

17. Rejoyce not when thine enemy falleth , and let not thine heart be glad when he stumbleth :

17. It is a great piece of wisedom and vertue also , to pity others in their trouble , and not to shew any sign of joy and mirth , when thou seest any man , though he be thy enemy , in a calamitous condition : no , not so much as ( upon thy own account ) to take any inward pleasure in his downfall .

18. Lest the LORD see it , and it displease him , and he turn away his wrath from him .

18. For though no body sees it , God doth ; and such inhumane affections are so displeasing to Him , that they may provoke Him to translate the calamity from thy enemy unto thee : and thereby damp thy sinfull joy with a double sorrow ; first to see him delivered from his trouble , and then to find thy self involved in it .

19. Fret not thy self because of evil men , neither be thou envious at the wicked .

19. Let not thy anger kindle ( or if it do , quench it presently , that it may not tempt thee to impatience ) when thou seest naughty men thrive and prosper : and do not imagin them to be happy men , and thereby be provoked to follow them , in their impious courses . See Arg. [g]

20. For there shall be no reward to the evil man , the candle of the wicked shall be put out .

20. For though a wicked man may live bravely for a time , yet it shall end quite otherways than he expected : and his splendour ( such as it is ) if not in his own days , yet in his posterity , be utterly extinguished .

21. My son , fear thou the LORD , and the king : and meddle not with them that are given to change .

21. Take care therefore , my dear Child , that thy Religion ( which teaches thee in the first place to worship , reverence , and obey the great Lord and Governour of all the world ) make thee humbly obedient to the King , as God's Vicegerent here on earth : and have nothing to doe with those , whose discontent with the present state of things , or their love of novelty , makes them affect a change of Government ; and depart from their duty both to God and man . See Arg. [h]

22. For their calamity shall rise suddenly , and who knoweth the ruine of them both ?

22. For an unexpected and dreadfull calamity shall unavoidably and violently seise on them : but when , and how either God or the King will punish them none can tell ; or what terrible vengeance they will take , both upon those that move rebellion , and those that associate with them . See Arg. [i]

23. These things also belong to the wise . It is not good to have respect of persons in judgment .

23. These things also that follow , belong to the wise and vertuous conduct of thy life . It is a very evil thing , if thou art a Judge , to consider the quality of the person ( either his greatness , or his relation , or the friendship thou hast with him , &c. ) and not the merits of the cause , that is brought before thee .

24. He that saith unto the wicked , Thou art righteous ; him shall the people curse , nations shall abhor him .

24. And whoever he be , that contrary to the plain evidence which is given in against the wicked , shall pronounce him innocent , and make a bad cause to be good ; the whole Country shall curse him , and wish the Divine vengeance may overtake him : nay , other Nations , who hear of his unjust proceedings , shall have him in great detestation .

25. But to them that rebuke him shall be delight , and a good blessing shall come upon them .

25. But they that give a check to vice and wickedness , by punishing evil doers according to their deserts , shall not onely have inward satisfaction in their own mind ; but increase of joy , by hearing others speak well of them : nay , God himself , the fountain of all good , shall plentifully bestow his blessings upon them .

26. Every man shall kiss his lips that giveth a right answer .

26. It is not onely justice but kindness , to pass a righteous Sentence , without fear or favour ; and upon all occasions to speak appositely and consonant to truth : and as such persons give others a singular pleasure , so they shall be beloved most dearly , and honoured by all .

27. Prepare thy work without , and make it fit for thy self in the field ; and afterwards build thine house .

27. Doe every thing in order : and first mind those things which are most necessary ; contenting thy self with a little hutt in the field , till thou hast gotten an estate , by a carefull improvement of thy pasturage and of thy tillage : and then it will be timely enough to build thee an house , and to bring a wife into it .

28. Be not a witness against thy neighbour without cause : and deceive not with thy lips .

28. Do not testifie any thing against thy neighbour rashly , much less when thou hast no ground at all for thy accusation ; nor seduce any body into a false opinion of him , by crafty insinuation ; much less suborn them secretly by promises of rewards , to say that which is not true of him ; when outwardly thou carriest thy self fair to him , and pretendest to be his Friend .

29. Say not , I will do so to him as he hath done to me : I will render to the man according to his work .

29. Suppose he hath been injurious in that kind to thee heretofore , and thou hast now an opportunity to be revenged ; let not that tempt thee to resolve with thy self to doe to him , as he hath done to thee : taking upon thee that , which God hath declared belongs to Himself alone ( XXXII . Deut. 35. ) to recompence unto him , according to his deservings .

30. I went by the field of the slothfull , and by the vineyard of the man void of understanding :

30. And , to that which I have just now said ( v. 27. ) concerning diligence , I will add this observation ; which I my self made , as I took a view of the state of my Subjects : among whom I found one so lazy and void of consideration ; that though he had good land in the field , and a fruitfull vineyard ;

31. And lo , it was all grown over with thorns , and nettles had covered the face thereof , and the stone-wall thereof was broken down .

31. Yet , such was his wretched sloth , instead of corn I was surprised with the sight of thorns and thistles , which had overrun his whole field ; nor was there any thing but nettles to be seen in his vineyard : or if there had been any fruit in either , it would have been lost for want of a fence ; which was faln down , and laid all open to the beasts of prey .

32. Then I saw , and considered it well : I looked upon it , and received instruction .

32. Which rufull spectacle so deeply affected my heart , and brought so many thoughts into my mind ; that I learnt , by beholding those miserable effects of idleness , to cure that vice in my self , and to correct it in others .

33. Yet a little sleep , a little slumber , a little folding of the hands to sleep :

33. And I cannot doe it better , than in those words before used ( VI. 10 , 11. ) If thou wilt not rouse up thy self , O sluggard , but , rolling thy self on thy bed , ridiculously desire thy pains may be spared , and that thou mayst still be suffered without any disturbance to enjoy a little more sleep , and to lay aside all care of thy business , when thou hast loytered too long already ;

34. So shall thy poverty come , as one that travelleth ; and thy want as an armed man .

34. Then poverty shall come swiftly ( though in silent and unobserved paces ) upon thee ; and , before thou art aware , leave thee as naked , as if thou wert stript by a high-way man : nay , the most extreme want and beggary shall unavoidably seise on thee , like an armed man , against whom thou canst make no resistance .

The End of the Second Part of the Book of PROVERBS .

THE THIRD PART Of the BOOK of PROVERBS .

CHAP. XXV .

ARGUMENT .

[a] Here begins the THIRD PART of the Book of Proverbs ; which are a Collection made by some belonging to Hezekiah : and acknowledged here ( in the entrance of the Book ) as well as the former , to be Solomon's . Who spake a great many Proverbs ( we reade 1 King . IV. 32. ) which no doubt were preserved by his Successours in a Book ; if he did not set them down there himself . Out of which Volume , some good men had selected such as they thought most usefull for the people : and besides those in the foregoing Chapters , which had been compiled , either in his own days , or soon after ; these also which follow , were thought good to be added in the days of Hezekiah . Who restoring the service of God in the Temple to its purity and splendour ( 2 Chron. XXIX . 3 , &c. XXX . 1 , &c. XXXI . 2 , 3 , &c. ) took care in all likelyhood for the better instruction of the people in piety , to revive the Schools of the Prophets also : and to press them ( as he had done the Priests ) to doe their duty faithfully ; in teaching the Laws of God , and informing the people in all things that might be profitable for them .

Out of which Schools some were chosen , it is probable , to attend the King himself ; who are called his men or servants : who out of their great zeal to promote usefull learning , culled out more Proverbs from among that great heap of three thousand ( which would have been too great a bulk to have been all published , and perhaps all of them not concerning manners , or good government ) and such especially as they saw would doe good to the Prince as well as to the people : of which nature are those that are put into this Collection ; many of which belong to the right administration of the publick affairs . I am not able to produce express authority for all this ; but I think it may be fairly conjectured from those words , 2 Chron. XXXI . ult. where we reade of the pains Hezekiah took , about the Law , and about the Commandments ; as well as about the service of the house of God .

But who the persons were , that he employed in transcribing these Proverbs out of the ancient Records , is more obscure . Some of the Hebrews say , Shebna the Scribe , and his Officers or Clerks that were under the principal Secretary . Others add Eliakim and Joah ( who are joyned together with him in 2 King . XVIII . 26 , 37. ) Others fancy them to have been Esaiah ( a person of great quality , near of kin to the King , and very familiar with him ) together with Hoseah and Micah ; who all lived in the days of Hezekiah , and might possibly undertake this excellent Work . In which they insert some things , which are to be found , in the foregoing parts of this Book , in words but little different , as v. 24. of this Chapter , and Ch. XXVI . 13 , 15 , 22. and other places ; of which I cannot stay here to give an account .

[b] They begin the Book with a Sentence , which the Lord Bacon applies to all the learning and wisedom of Solomon . " In which , saith he , Solomon challenges nothing to himself , but onely the honour of the inquisition , and invention of Truth : which it is the glory of God to conceal , and the glory of a King to find out . As if the Divine Majesty took delight to hide his works , to the end to have them found out ; and as if Kings could not attain a greater honour ( or pleasure or recreation either ) than to employ themselves in that business : considering the great command they have of wits , and means ; whereby the investigation of all things may be effected . " Thus he L. VI. of the Advanc . of Learn . Ch. 6.

Which is a very ingenious gloss ; if we refer both parts of the Sentence to one and the same matter : tacitely admonishing Hezekiah , and in him all succeeding Kings , not to spend their time in any thing so much ; as in searching after truth ; and indeavouring to understand not onely the secrets of Government , but of the Laws of God , and of all his Works : that they may not be imposed upon by false colours and deceitfull glosses ; which cunning wits are apt to put upon causes that are brought before them ; nay , upon the Book of God it self .

But if the words be well examined , they will be found to speak rather of different matters ; which God conceals , and into which Kings penetrate . By which some understand one thing , and some another : but taking the word Elohim to relate to God's Government of the World ; that which I have said in the Paraphrase , seems to me nearest to the business . And Jansenius his exposition is not forced ; who discourses to this purpose . It is part of God's glory that he need search into nothing ; because He perfectly knows all things : and yet need not declare that He takes notice of every thing ( because he can doe it when he pleases ) but rather seem to dissemble his knowledge ; in which he wonderfully declares his patience and long suffering towards us . But Kings on Earth must not herein imitate Him ; for it is their honour to search diligently and enquire into the state of their Kingdom ; and to correct presently what they find amiss ; lest it be out of their power , when it is strengthened by long custom and numerous offenders . But especially in difficult and intricate businesses , covered with darkness and obscurity , perplexed with many windings and turnings , and with crafty and subtil conveyances ; there to spy light , and by wisedom and diligence to rip up a foul matter , and searching the cause to the bottom to make a discovery of all , is a thing most worthy of a King , and tends highly to his honour . In short , as it makes for the glory of God , that he need enquire into nothing ; but , when he knows all things , yet conceals that knowledge : so , on the contrary side , it makes for the glory of Kings , that when they are forced to confess , that they are ignorant , as well as other men , of many things ; they make such diligent enquiry , that they discover and detect those things , which others have intangled , and would have buried in darkness .

To some such purpose , all Interpreters expound these words , save one : who refers both part of the Sentence to Kings ( understanding by Elohim , Gods , Judges and Princes ) in this sense ; wise Kings preserve the reverence which is due to their persons and place , by concealing carefully their own intentions and counsels ; and by finding out the designs of other men . Thus Maldonate ; which I mention , because it is a great truth , though not the sense of the words ; but rather the meaning of the following verse , v. 2.

[c] Which concerns Kings also , as some of those that come after likewise do ( which would incline one to think this Part of the Book of Proverbs , was particularly collected for the use of Hezekiah ) and hath received this gloss from the same great man I named before , the Lord Bacon : who gives this as one of the chief reasons , why the hearts of Kings are inscrutable , because , " they being at the very top of humane desires , have not , for the most part , any particular ends proposed to themselves ( none at least to which they vehemently and constantly aspire ) by the site and distance of which ends , we may be directed to take the measure and scale of the rest of their actions : whereas there is no private person , who is not altogether like a Traveller , that goes intently aiming at some certain terms of his journey , where he may stay and rest : from whence one may probably conjecture , what he will doe , or not doe . For if any thing conduce to the end at which he aims , it is likely he will doe it ; but if it cross his design , he will not . Therefore he passes this judicious observation , upon the whole : that Princes are best interpreted by their natures , and private persons by their ends . " Adv. of Learn . B. VIII . Ch. 2.

But from hence also he observes ( in his first Book ) that it is best not to be too inquisitive to penetrate into the hearts of Kings : since we are so ignorant of the things we see with our eyes every day : which the custom of the Levant aims at , that makes it an heinous offence to gaze and fix their eyes upon Princes : which is barbarous in the outward ceremony , but good in the moral : For it becomes not Subjects to pry too far into their Princes counsels . But it may as well check the ambition , as the curiosity of private persons ; because they can hardly be sure of that favour , which they may imagin their Prince hath for them : there being such depths in their inclinations and affections as they cannot sound .

But in the next verses Princes are admonished that there is no policy like true Vertue , to support their Thrones : and that in order to it they should not keep so much as one ill man about them : who oft-times corrupts the whole Court , and disturbs the whole Kingdom .

[d] And in the next verse he admonishes Subjects , not to be vainly ambitious ; nor bold and forward to thrust themselves into Offices , or into a rank that doth not belong to them : but to be modest , especially in the Prince's presence ; and ( according to our Saviour's rule ) to be invited to honour , rather than greedily seek it . And withall he secretly commends to Kings , the care of keeping up their state and dignity : not suffering every body to intrude into their presence , but giving a check to proud , bold and sawcy persons .

Then follow private instructions , not to be too forward to go to Law ; and when we do , to manage Suits fairly , without aspersing those with whom we contend ; and without breaking the Laws of Friendship : which require us , not to discover the secrets wherewith another hath intrusted us , ver. 9 , 10.

[e] In the eleventh verse I have followed Maimonides his interpretation of the word Maskijoth ; in his Preface to his More Nevochim . And it being doubtfull , whether by apples of gold , he mean , apples that look like gold , or apples made of gold ; I have expressed both .

[f] But I must not give a particular account of every verse ; and therefore I shall onely add , that I have taken the meaning of the 16. and 17. verses to be , that moderation is good in all things , especially in those that please us : As honey doth ; which was so plentifull in those Countries ( as it is in many other ) that it was ordinarily found in the woods , and holes of rocks , &c. as may be seen in Bochart . L. IV. C. 12. P. 11. De Sac. Animal .

[g] In the 20th verse I have followed Melancthon in what he observes out of Pliny concerning nitre ( whose nature is not now well known ) that it is exasperated by vinegar or lime . But in the latter end of the verse , I have kept to our Translation , which by leb ra understands an heart ill affected by grief or sorrow : which he takes literally for an evil or wicked heart . And makes this the meaning ( which some others have followed ) that pertinacious sinners , are made more furious by admonitions .

In all ancient Translations there follows after this verse , this Sentence . As a moth in a garment or a worm in wood ; so is heaviness in the heart of man . But S. Hierom , in the latter end of his Commentaries upon Esaiah , tells us that it was sub obelo in Origen's Works , where he noted all superfluous additions , with that mark .

[h] I must not omit neither , that the 23d verse , will admit of a quite contrary sense , to that in our Translation ; and is by some rendred thus ; As the north wind begetteth rain ( for so it doth in some Climates ) so a backbiting tongue raiseth up anger and indignation ( which appear in the countenance , both of him that believes the calumny , and of him that is calumniated ; when be knows how he is abused . )

[i] There is no great difficulty in v. 26. But Interpreters are divided about this , whether he speak of a just man's falling into sin ; or into some calamity . Melancthon understands the latter , and makes this the sense , that even wise mens minds are extremely troubled , when they see the wicked prevail against the vertuous : of which he gives a great many examples . But I have taken in both ; and have referred it also to all manner of sufferings , and not restrained it to publick injustice , as the Lord Bacon doth ; who hath this excellent observation upon the place ( Book VIII . Ch. 2. Parab. 25. ) This Parable teaches us , that States and Republicks must above all things beware of an unjust and infamous Sentence , in any cause of great importance ; especially where the innocent is not absolved , but he that is not guilty condemned . For injuries ravaging among private persons do indeed trouble and pollute the streams of Justice , yet onely as in the smaller rivulets : but such unjust judgments , as I mentioned , from which examples are derived , infect and distain the very fountain of Justice . For when the Courts of Justice side with Injustice , the state of things is turned , as into a publick Robbery ; & Homo homini fit lupus , and one Man preys upon another .

[k] With this verse , de Dieu connects the next v. 27. and gives the easiest account that I find any where , of the Hebrew Text : onely translating that particle , but ; which we translate so ; as it is often taken in the Scripture . And his sense is this ; " Though the just may be trampled under foot for a while by the wicked , yet their glory shall not perish : but remain so fresh and sweet , that it shall be a glorious thing to enquire into their glorious actions . " So he would have the verse translated thus , to eat much honey indeed is not good ; but to search out their glory ( viz. of just men ) is glory . And if we take the verse by it self , then the sense may be this , as the Belgick Interpreters translate it ( of whom , he , if I mistake not , was one ) to eat much honey is not good : but to search into excellent things is a great commendation ; and we cannot therein easily offend by excess : which is quite contrary to the Vulgar Latin , whose sense and meaning ( though not the words ) may be defended , even without repeating the word not , as we do in our Translation : in this manner . As honey , though pleasant to the taste , oppresses the stomach , if it be immoderately used : so upon a curious search into things sublime and glorious ( though they be most sweet and desirable to our understanding ) we shall find our selves overwhelmed with a greater glory than we can bear . And so the latter part of the verse , should word for word be thus translated : The search of their glory ( viz. of things as sweet as honey , but transcending our knowledge ) is glory : viz. too bright for our weak minds .

[l] The last verse , which in the Hebrew belongs to all men , whose passions are unruly , is by the Vulgar restrained to him , that cannot command his tongue : which is part of the sense . For as men may go out of a City without Walls when they will ; so every thing is blurted out by him , even the greatest secrets ; and by too much liberty he disobliges others and undoes himself .

1. THese are also proverbs of Solomon , which the men of Hezekiah king of Judah copied out .

1. BEsides the foregoing lessons sententiously delivered by Solomon ; these also were collected out of his Works , by some of the Servants of that good King Hezekiah : who setting himself with all his heart to reform the people of Judah ; among other things wherein God blessed his endeavours ( 2 Chr. XXXI . 21. ) caused these Proverbs to be transcribed , out of the ancient records , for their fuller instruction . See Arg. [a]

2. It is the glory of God to conceal a thing : but the honour of kings is to search out a matter .

2. The Almighty Creatour and Sovereign of the world declares his supereminent Majesty , Authority and Wisedom ( which cannot be ignorant of any thing ) and procures to himself the greatest veneration , by concealing the reasons of his decrees , and of his judgments : But earthly Princes , whose knowledge is very imperfect , doe themselves the greatest honour , when they decree and judge nothing but after the strictest search and examination ; and give the clearest reason for their proceedings . See Arg. [b]

3. The heaven for height , and the earth for depth , and the heart of kings is unsearchable .

3. It is as impossible for vulgar minds to penetrate into the secrets of State , and understand the counsels and designs of wise Princes ( and the various ways and means whereby they project to effect their ends ) as it is to know how far it is from hence to the highest heavens ; or how far to the centre of the earth , upon which we tread . See Arg. [c]

4. Take away the dross from the silver , and there shall come forth a vessel for the finer .

4. As when the Finer hath separated the dross from the silver , it will become so pliable , that he may cast or work it into what form he pleaseth :

5. Take away the wicked from before the king , and his throne shall be established in righteousness .

5. So let the King not onely remove the wicked ( who are the scum of the Nation ) from his counsels and company , but punish them severely ; and his people will be easily moulded to righteousness , piety and all manner of vertue : which will settle his Kingdom in peace , and make his Government durable .

6. Put not forth thy self in the presence of the king , and stand not in the place of great men .

6. And among other vertues , learn humility and modesty , if thou art a Subject ; though never so rich : and do not make thy self taken notice of , by too splendid an appearance at Court ; much less by intruding thy self into the place , where none but the great Officers or Nobles ought to come . See Arg. [d]

7. For better it is that it be said unto thee , Come up hither : then that thou shouldest be put lower in the presence of the prince whom thine eyes have seen .

7. For it will be much more for thine honour , and thy satisfaction too , if standing at a distance , thou art invited to come up higher ( whither of thy self thou durst not presume to go ) than to have a check given thee for thy forwardness , and to be disgracefully thrust out of the presence of the Prince ; unto whom thou hast adventured to approach too near .

8. Go not forth hastily to strive , lest thou know not what to do in the end thereof , when thy neighbour hath put thee to shame .

8. Take some time to consider well , both the goodness of thy cause , and its weightiness , and how to manage it ; before thou bring an action at Law against thy neighbour : lest in conclusion thou wish it had not been begun ; when he puts thee to open shame , by shewing thou hast impleaded him wrongfully , or for a trifle .

9. Debate thy cause with thy neighbour himself ; and discover not a secret to another .

9. Nay , let me advise thee , though thy cause be just and good ( yet the event being doubtfull ) to debate things privately , and if it be possible to make up the difference between your selves ; especially if it be about a secret business , which ought not easily to be divulged : or if it cannot be composed , yet let not hatred or anger provoke thee to discover other secrets , merely to disgrace thy adversary , when they appertain not to the cause .

10. Lest he that heareth it put thee to shame , and thine infamy turn not away .

10. Lest not onely every one that heareth , reproach thee for thy perfidiousness ; but he be inraged to retort such infamous things upon thee , as shall stick so close , that thou shalt never be able to wipe off the dirt , nor recover thy credit , as long as thou livest .

11. A word fitly spoken , is like apples of gold in pictures of silver .

11. A word of counsel , reproof or comfort handsomely delivered , in due time , and place , &c. is no less gratefull and valuable ; than golden balls , or beautifull apples , presented in a silver net-work basket . See Arg. [e]

12. As an ear-ring of gold , and an ornament of fine gold , so is a wise reprover upon an obedient ear .

12. A good man will not think himself reproached , but rather obliged by a prudent reproof : which meeting with an attentive , considering and patient mind , makes a man receive it so kindly ; that he esteems him who bestows it , as much as if he had hung a Jewel of gold in his ear , or put the richest ornament about his neck .

13. As the cold of snow in the time of harvest , so is a faithfull messenger to them that send him : for he refresheth the soul of his masters .

13. A trusty messenger ( or Embassadour ) that faithfully and dextrously , executes his commission , to the satisfaction of the persons that sent him ; is as welcome , when he returns , as the coldest drink or air is to the Reapers in the time of harvest : for he revives the spirit of his Masters , who were ready to faint , with fear of ill success in his business .

14. Whoso boasteth himself of a false gift , is like clouds and wind without rain .

14. He that raiseth high expectations by promising much , and then deceives them by performing little or nothing ; leaves him , that depended on these promises , as sad as the Country people are ; after the clouds have made a great shew , and the wind a great sound , but are followed by no showres of rain .

15. By long forbearing is a prince perswaded , and a soft tongue breaketh the bone .

15. It is not prudent violently to oppose a Prince in his resolutions ; who will more easily yield to reason , if one give way to his heat , and patiently expect the fittest time to represent things to him : but this must be done also with soft and tender language ; which is apt to bow the stiffest minds , and work upon the hardest hearts .

16. Hast thou found hony ? eat so much as is sufficient for thee , lest thou be filled therewith and vomit it .

16. All pleasures should be used like honey ; which , when it offers it self , eat as much as suffices thee for thy refreshment , not as much as thou desirest : for as moderately taken it strengthens the body , and prolongs life ; so too much of it disturbs the stomach , and turns the pleasure into pain and torment . See Arg. [f]

17. Withdraw thy foot from thy neighbours house : lest he be weary of thee , and so hate thee .

17. Which is wholsome advice , even in the enjoyment of a good Neighbour , or Friend ( the sweetest thing in the World ) do not upon every light occasion interrupt his weightier affairs : lest having too much of thy company , it grow not onely troublesome but loathsome to him ; and his love turn into hatred of thee .

18. A man that beareth false witness against his neighbour , is a maul , and a sword , and a sharp arrow .

18. There is nothing more pernicious than him , that makes no conscience of bearing false witness against his neighbour : whose tongue alone serves him instead of a maul to beat down a man's fame , or break in pieces his estate ; nay , instead of a sword , to take away his life ; and of a sharp arrow , to destroy him not onely when he is near , but much more when he is afar off , not able to answer for himself .

19. Confidence in an unfaithfull man in time of trouble is like a broken tooth , and a foot out of joynt .

19. As a broken tooth or leg out of joynt , not onely fails a man , when he comes to use them , but likewise puts him into pain ; so doth a faithless person serve them that depend upon him , when they have the greatest need of his help : and such also is the confidence that a faithless person himself places in riches , or craft , or great friends , &c. which some time or other will disappoint him to his great grief , when he expects the most from them .

20. As he that taketh away a garment in cold weather , and as vineger upon nitre : so is he that singeth songs to an heavy heart .

20. It is as improper to sing pleasant songs to a man full of grief , as to take away his garment from him in sharp weather , or to pour vinegar upon nitre : for as the one increaseth his sense of cold , and the other irritates the nitre : so such unseasonable mirth makes a sad man's heart , far more heavy and sorrowfull than it was before . See Arg. [g]

21. If thine enemy be hungry , give him bread to eat : and if he be thirsty , give him water to drink :

21. If he that hates thee be hungry or thirsty , or wants any other necessaries , take that opportunity to express thy kindness to him ; by succouring him in his need , and thereby preserving him from perishing .

22. For thou shalt heap coals of fire upon his head , and the LORD shall reward thee .

22. For if he have the least spark of goodness in him , it will work a change in his mind ; and make him throw off all his enmities : or if it have the contrary effect , he shall have so much the sorer punishment ; and thou shalt not lose thy reward , which the Lord himself will give thee .

23. The north-wind driveth away rain : so doth an angry countenance a backbiting tongue .

23. As the sharpness of the North wind scatters clouds , and drives away rain ; so a severe countenance , full of indignation against him that traduces his neighbour secretly , not onely gives a check , but puts a stop , to his slanderous tongue : which would not tell such lies , if they were not greedily received . See Arg. [h]

24. It is better to dwell in a corner of the house-top , than with a brawling woman and in a wide house .

24. It is more desirable ( as was said before XXI . 9. ) to dwell poorly , inconveniently , and alone in the open air , exposed to all the injuries of the weather ; nay , to be coopt up in a little corner on the house top ; than to have a spacious habitation and numerous family , governed by a contentious , brawling wife : whose perpetual scoldings within doors , upon all occasions , is far worse than the thunder , lightning and blustering winds , which may molest him without .

25. As cold waters to a thirsty soul : so is good news from a far country .

25. Good and certain news , especially from a far Country ( from whence it is hard to have any true intelligence ) is as gratefull to him , that longed to hear of his Friends there , as cool water is to a thirsty Traveller ; especially when he meets with it in remote and unhabited places , where he did not expect it .

26. A righteous man falling down before the wicked , is as a troubled fountain , and a corrupt spring .

26. A truly religious , just and charitable man , is such a blessing unto all about him , that they suffer no less when he is oppressed ( and thrown out of authority ) by the violence or craft of wicked men , or when he disgraces himself by any foul sin , or loses his courage and dare not oppose impiety ; than they do , when dirt and filth is cast into a publick Fountain ; or a spring is stopped up , or corrupted and made useless . See Arg. [i]

27. It is not good to eat much hony : so for men to search their own glory , is not glory .

27. Honey is very pleasant to the taste ; but to eat much of it ( as was said before v. 16. ) is so far from being wholsome , that it is hurtfull : and in like manner to hunt greedily after honour and glory , of which men are very desirous , proves at last not honourable , but reproachfull to them . See Arg. [k]

28. He that hath no rule over his own spirit , is like a city that is broken down , and without walls .

28. He that cannot govern his passions , especially his anger , but suffers them to break out upon all occasions , lies open to innumerable mischiefs ; like a City unwalled , or whose fortifications are decayed ; which is exposed to the rapine of every enemy . See Arg. [l]

CHAP. XXVI .

ARGUMENT .

[a] This Chapter begins with a tacit Admonition unto Kings ( for whose use principally this last Part of the Book of Proverbs was collected , as I noted in the beginning of the foregoing Chapter ) to be very carefull in disposing preferments onely to worthy persons . For bad men are made worse by them ; and they doe as much hurt to others , by the abuse of their power to the discouraging of vertue , and promoting vice , as snow or hail doth to the fruits of the earth , when they are ripe and ready to be gathered . So that we may make this Aphorism out of Solomon's words , that the blending of summer and winter , would not cause a greater disorder in the natural world , than the disposal of honour to bad men ( and consequently throwing contempt upon the good ) doth in the world moral : where wicked men when they are in power , if they can doe no more , will at least pronounce Anathema's against those that do not deserve it .

[b] So the Hebrews understand the next verse ; which I have extended further : and translated also those two words zippor and deror , a sparrow and a wild pigeon ( see LXXXIV . Psal. 3. ) For deror signifying here a particular bird ; in all likelihood zippor doth so too : and then all agree it signifies a sparrow , as the other ( Bochart . hath proved ) doth ( not a swallow but ) a ring-dove , or turtle , or some of that kind ; which are famous for swiftness and strength of flight . And the meaning of this verse is , that curses which fly out of mens mouths causelesly , shall no more alight where they would have them ; than a sparrow which wanders uncertainly , or a dove that flies away swiftly , will settle according to their direction : or thus , such curses fly as swiftly as those birds ( whose property it is to wander and fly up and down ) over the head of him against whom they are directed ; and never touch him .

Melancthon by curses in this place understands calumnies ; of which the world is too full : which shall not rest upon a good man long , before they be confuted . But he himself is forced to confess that sometimes they doe great mischief first ; and instances in Joseph , Palamedes , Aristides , Theamenes and Socrates ; who lost his life by this means . After which , he observes , the Tragedy of Palamedes being acted ( in which the Poet bewailed the death of the best of the Greeks , who sung like a sweet nightingale , but hurt no man ) the Citizens expelled the accusers of Socrates out of Athens . But this doth not so well agree with the Hebrew word ; which signifies such evil speaking , as amounts to a curse : which the Wise man saith shall not rest upon a man when it is causeless , but fly away like a bird that settles no where till it comes to its proper place : As the curse returns many times , and settles upon him that made it , when it lights not on him that was cursed : which sense , one reading of the Hebrew words expresses plainly enough : and therefore I have not omitted it .

[c] After which observations , there follows another to shew , that a leud fool should rather be sent to a house in correction , than have any preferment , v. 3. Nothing less will cure him , as it follows v. 4 , 5. where he admonishes us , how vain it is to hold any discourse with him ; any further than merely to shew that he is a fool ; and if it be possible to confute ( not what he says but ) the vain opinion he hath conceived of himself . Saint Cyprian hath given a good account of these two verses , in the beginning of his Letter to Demetrian : who having babled a long time against Christianity , like a mad man , with loud clamours onely and no sense , the good Father thought fit to answer him with neglect , and overcome rage with patience ; thinking it to no more purpose to go about to repress an irreligious man with Religion , or restrain a mad man with meekness , than to offer light to the blind , or speak to the deaf , or reason with a brute . But when Demetrian at last offered something that lookt like an Argument , S. Cyprian could not any longer keep silence ; lest his modesty should be thought distrust of his cause ; and whilst he disdained to refute false criminations , he should seem to acknowledge the crime .

Melancthon wholly refers both verses to reproaches and calumnies : which he shews it is fit , either utterly to neglect ; or to confute in a few words .

[d] Then the Wise man proceeds to shew , that such a fool is very unfit to be so much as sent on a message : which he will neither deliver right , nor return a good answer . The first seems to be expressed by cutting off the legs ; as much as to say , a business committed to such a person , will no more proceed , than a man can go without legs : the latter by drinking in injury ; as much as to say , instead of having satisfaction in what he desires , he must be content to swallow abundance of affronts and ill dealing .

[e] After this follow several other observations about Fools ; in some of which , there are words of no small difficulty : which I cannot here particularly explain , as some may desire , because it would take up too much room . But I have expressed the sense of them , as well as I could , in the Paraphrase . As for example , the word Dalju v. 7. signifying something of elevation or lifting up , I have explained dancing ; than which nothing is more unsutable to a lame man : as speeches full of reason in themselves , are most absurd , when witlesly applied by a fool .

[f] And the word Margoma , in the 8th verse , which is very variously translated by Interpreters , I have expressed in two senses of it : but look upon it as superfluous to trouble the Reader with what learned men ( such as Scaliger and Selden , &c. ) have written concerning the heaps of stones in the high-way , into which superstitious people were wont to cast one as they passed by , in honour of Mercury , &c. For I do not think this custom was as old as Solomon's time . Nor is it necessary to understand such a heap of stones , as covered the dead bodies of those who were stoned to death : but in general any heap of pebles ; or else a sling , as the Chaldee and the LXX . whom we follow , expound it .

[g] And v. 10. the first word rab , great , may be applied either to God , or to a Prince : and that either good or bad . All which I have taken notice of ; and expressed the different senses wherein the word cholalti is used . But there is one signification more of the word rab , which the Lutherans generally follow ( which I think fit to mention here , because I have not touched on it in the Paraphrase , and it makes no improper sense of the place ) who take it for a Master in any sort of Art or Learning ; and expound it thus : A master in his art forms all things excellently well : but he that hires a fool ( or a bungler , as we speak ) gives his money to have his work spoiled . Thus Melancthon ; who takes it to be an Admonition belonging to prudence in the choice of fit persons for every business ; not believing those that crack and brag what they are able to doe , &c. ex . gr. plurimi sunt impostores , qui volunt videri medici : plurimi indocti concionatores , qui adulantur vulgo aut potentioribus . And he heaps up many excellent sayings to this purpose , that men should meddle onely with that which they understand : concluding with this Admonition to the people , which they should always remember ; Ignorance makes men impudent . And thus Castalio took the word rab ; but to this sense , A wise man does his business himself ; and not by fools , who marr it all .

[h] Among other examples of the Wise man's observation v. 11. Melancthon mentions this ; which is not commonly noted . The Sodomites being divinely delivered by the help of Abraham , who overthrew the Army that had spoiled them , and recovered the spoil ; forgetting their former punishment and marvellous deliverance , ran furiously into more foul sins , wherein they utterly perished , by a most terrible vengeance .

[i] Then follow , after one observation concerning a conceited fellow , several observations about Sloth : some of which had been noted before in the foregoing parts of this Book , but are here put together by the men of Hezekiah in some order ; and with some additions . For here seem to be three degrees of sloth represented . The first , when a man is loth to stir out of doors , about his business in the field , v. 13. the second , when he is loth so much as to leave his bed , v. 14. and the third and highest , when he will scarce put his hand to his mouth , v. 15. by which hyperbolical expression he most admirably sets forth the incredible laziness of some men ; which increases upon them continually , if they will not shake it off . And yet so presumptuous ( he observes v. 16. ) they are withall , that they laugh at those , who take a great deal of pains to be wise : and fancy themselves much wiser , because , without any pains , they can find fault sometime in other mens Works . Nay , this very thing perhaps , they think a piece of folly , to study hard ; imagining it to be the greatest wisedom , to enjoy their ease and reap the benefit of other mens labours .

After which follows an Admonition against rash intermeddling in other mens affairs ; against backbiters , and dissemblers ; especially such as are malicious ; and cover the malignity of their minds , under fair shews of love , or perhaps of Friendship . In several of which verses the words are capable of more senses than one ; which I have endeavoured to knit together in the Paraphrase . An example of which I might give particularly , in v. 24. where the word jinnaker may be rendred either he pretends to be what he is not , or he is known to be what he is .

[k] And what Solomon says in the next verse concerning him that flattereth another , some extend to all wicked men ; none of which are to be trusted : but , as one of our own Writers advises , though a wicked man have done thee seven courtesies , and promise fair for the eighth ; yet do not trust him : for there are seven abominations in his heart . And though thou mayst think thou hast some hank upon him , do not depend upon it ; for he can unfetter himself from them all , as Samson from the green wit hs and cords , wherewith the Philistins bound him , unless God mightily restrain him .

[l] But I onely observe one thing more ; that the last verse is capable of this sense ; which I have in part touched : A Lyar is not capable to be a Friend ; for if he be reprehended , truth makes him hate the person that detects his falshood : if he be not reprehended , his fulsome flatteries will alienate from him , the mind of his Friend .

1. AS snow in summer , and as rain in harvest ; so honour is not seemly for a fool .

1. AS snow or rain are so unseasonable , that they doe a great deal of hurt in summer time , when the fruits of the earth are ready to be gathered : so is dignity and authority very ill placed in the hands of a fool or wicked man ; who knows not how to use it , but will doe mischief both to himself and others with it . See Arg. [a]

2. As the bird by wandring , as the swallow by flying , so the curse causeless shall not come .

2. Though men are too prone in their passion to wish evil to others , or by mistake to pronounce solemn curses against them ; yet there is no reason to fear such rash imprecations or unjust censures : for they shall doe no harm ( unless it be to him that makes them ) but pass by the innocent like a sparrow , that wanders no body knows whither ; or a wild dove , than which few birds flie away more swiftly . See Arg. [b]

3. A whip for the horse , a bridle for the ass , and a rod for the fools back .

3. A horse that will not stir without a whip , and an ass that will not go without a goad , or will go onely his own way , without a bridle to turn about his stiff neck ; are fit emblems of a senseless sot : who must be treated like a beast , and by smart punishments be excited unto his duty , to which he hath no list ; and check't from running into that evil , to which he is inclined .

4. Answer not a fool according to his folly , lest thou also be like unto him .

4. For words will not reclaim a wicked fool ; with whom if thou hast occasion to contend , observe these two Rules : Answer him not at all , because it is to no purpose ; at least , not in his own way , with bawling , railing and reproaches , which is to be as very a fool as himself . See Arg. [c]

5. Answer a fool according to his folly , lest he be wise in his own conceit .

5. But if he grow insolent by thy silence , fancying that he is unanswerable ; then say so much onely as may serve to take down his presumption , and make it appear that he is a fool : for nothing is more dangerous , than to let him go away with an high opinion of his own abilities .

6. He that sendeth a message by the hand of a fool , cutteth off the feet , and drinketh damage .

6. He that sends a witless man , or one that minds nothing but his pleasure , to treat about his business ; shall be sure not onely to miscarry in it , but to suffer exceeding great damage by his ill management . See Arg. [d]

7. The legs of the lame are not equal : so is a parable in the mouth of fools .

7. A wise saying as ill becomes a fool , as dancing doth a creeple : for as his lameness never so much appears , as when he would seem nimble ; so the others folly is never so ridiculous , as when he would seem wise . See Arg. [e]

8. As he that bindeth a stone in a sling : so is he that giveth honour to a fool .

8. As a stone put into a sling , stays not long there , so is that honour thrown away which is bestowed upon a fool : who not knowing how to use his authority ( unless it be to doe mischief , even to him that conferred it on him ) it is as ill placed in his hands , as a diamond when it is cast into a heap of common stones . See Arg. [f]

9. As a thorn goeth up into the hand of a drunkard , so is a parable in the mouth of fools .

9. It is as dangerous for a fool to meddle with a Proverb , as for a drunkard to handle a thorn ; wherewith he hurts himself : but the sharpest saying , no more touches a fool with any compunction , though spoken by his own mouth ; than the drunkard feels the thorn , when it runs into his hand , and gives him a grievous wound .

10. The great God that formed all things , both rewardeth the fool , and rewardeth transgressours .

10. The great God , who made all things , governs them also most wisely and equally ; dispensing , for instance , his punishments sutable to mens sins , whether out of ignorance , or of wilfull wickedness : whom a good Prince imitates ; but a bad proves an universal grievance , by employing either fools or prophane persons in his service ; who vex the rest of his subjects . See Arg. [g]

11. As a dog returneth to his vomit ; so a fool returneth to his folly .

11. As a dog when he hath vomited up the meat which made him sick , is no sooner well but he returns to it and eats it up again ; forgetting how ill it agreed with him : so an imprudent person commits the same errour over again , for which he formerly smarted ; and a lew'd sinner shamelesly and greedily repeats the crimes , of which he hath repented as grievous and hurtfull to him . See Arg. [h]

12. Seest thou a man wise in his own conceit ? there is more hope of a fool than of him .

12. Such a sottish person is hardly curable : and yet , if he be not altogether insensible of his folly , nor refuse admonition ; there is more hope of his amendment , than of his who takes himself to be so wise and vertuous , that he despises his betters , and thinks he is above instruction .

13. The slothfull man saith , There is a lion in the way , a lion is in the streets .

13. He that hath no mind to labour , never wants pretences for his idleness : for his fancy represents such terrible and insuperable difficulties to him , as seldom happen ; and frights him with a vain conceit of them , when he might soon satisfie himself , there are none at all . See Arg. [i] See XXII . 13.

14. As the door turneth upon his hinges , so doth the slothfull upon his bed .

14. As a door turns to and fro upon its hinges , but never stirs from thence ; so is a sluggard fixed to his bed : where he turns from one side to the other ( and is uneasie even in his sloth ) but still remains in his idle posture .

15. The slothfull hideth his hand in his bosom , it grieveth him to bring it again to his mouth .

15. All things seem so hard to such a lazy wretch , that it is not easie to perswade him to pull his hand from under his arm : but even this appears like a tiresome business , though it be onely to put his meat into his mouth . See XIX . 24.

16. The sluggard is wiser in his own conceit , than seven men that can render a reason .

16. Yet one of these idle companions , whose wit serves him onely to prate , and carp at mens honest labours ; takes himself to be much wiser than a great many able persons , who can give a satisfactory account of any thing that is proposed to them .

17. He that passeth by and meddleth with strife belonging not to him , is like one that taketh a dog by the ears .

17. As he that takes an angry dog by the ears , is in danger to be bitten ; whether he hold him , or let him go : so he that furiously ingages in other mens quarrels , whom he lights upon by chance , and in which he is not concerned , shall hardly escape the displeasure of one or both of them ; which soever part he takes , or if he take neither .

18. As a mad man who casteth firebrands , arrows , and death :

18. As he that throws flames , darts , or other deadly or destructive thing , and hides his malice by feigning himself mad ; is far more dangerous than he that is mad indeed :

19. So is the man that deceiveth his neighbour , and saith , Am not I in sport ?

19. So he is worse than an open enemy , who cunningly abuses his neighbour , and under a fair shew puts foul cheats upon him ; and then asks him , why he resents it so heinously ? for he was onely in jest ; and intended merely to try how he would take it .

20. Where no wood is , there the fire goeth out : so where there is no tale-bearer , the strife ceaseth .

20. Look upon him as an incendiary , that carries tales and whispers false stories ; and expell him from the family which he hath disturbed by backbiting : for as the fire will go out , if you take away the wood that feeds it ; so will quarrels and contentions cease , when he is thrust out of doors that blows up the flame .

21. As coals are to burning coals , and wood to fire ; so is a contentious man to kindle strife .

21. Avoid also an angry man , who is hard to please , and apt to find fault with every thing : for provoking language as quickly passes into quarrels , as dead coals do into burning , or wood into fire , when they are laid upon them .

22. The words of a tale-bearer are as wounds , and they go down into the innermost parts of the belly .

22. But there is never need of greater caution , than when a whisperer makes a shew of harmless intentions , and of love and kindness , when he traduces others ; nay seems perhaps to doe it very unwillingly , and with great grief of heart ; and not without excuses also , for the persons whom he backbites : for his words are stabs , which give them the most deadly wounds ; and sink deep into the minds of those that hear them . See XVIII . 8.

23. Burning lips , and a wicked heart , are like a potsherd covered with silver dross .

23. Ill and angry language sutes as well with ill will as silver dross with a piece of a broken pot : and he that studies to hide his hatred under most affectionate words , will as certainly be detected and vilified ; as a potsherd that makes a fair shew at a distance , when it is covered merely with the scum of silver .

24. He that hateth , dissembleth with his lips , and layeth up deceit within him .

24. And yet there is nothing more usual , than for him that hates thee , to counterfeit the greatest kindness to thee ; when he means thereby onely the more easily and securely to deceive and undoe thee : though let him study never so much to disguise his inward rancour , he commonly lets fall some word or other , whereby it may be discovered ; nay , it may be known sometime by his extraordinary expressions of Friendship , beyond all reason and measure .

25. When he speaketh fair , believe him not : for there are seven abominations in his heart .

25. And thou wilt the more certainly discover it , if thou observest this Rule , not to be too credulous ; no , not when he gives thee the kindest words , and beseeches thee to believe him : but to remember , that if hatred still remain in his heart , it will suggest to him the most detestable designs against thee , and that without number . See Arg. [k]

26. Whose hatred is covered by deceit , his wickedness shall be shewed before the whole congregation .

26. And it were well , if such a man would think , that it is hard for him to carry on his malicious designs so craftily , but , though a private person may not be able to find out his wickedness , yet , when he comes to be examined by the publick Council , some or other will discover it : and then that dissembled hatred , which he thought to have hid in secresie , will be openly exposed to the view of all the world .

27. Whoso diggeth a pit , shall fall therein : and he that rolleth a stone , it will return upon him .

27. For by the righteous judgment of God ( as hath been anciently observed VII . Psal. 15 IX . 15. ) the wicked are not onely disappointed in their designs , but involve themselves in that mischief , which they intended to doe to others : just like a man that falls into a pit , digged with his own hands ; or that is crushed in pieces by a stone , which returns upon him , as he rolls it up a steep place for the oppression of another .

28. A lying tongue hateth those that are afflicted by it , and a flattering mouth worketh ruine .

28. A forger of falshood is not content to undoe others by his calumnies , but his guilt makes him hate those men above all others ; unless it be him that confutes his falshood and proves him a liar : whom he cannot endure , because he disables him from doing any farther mischief unto others ; which is the design of all his glosing and flattering words , which prove at last the ruine of himself . See Arg. [l]

CHAP. XXVII .

ARGUMENT .

[a] This Chapter begins with a most usefull Admonition , of the inconstancy and uncertainty of all things here below : like to which there are a great many in other Authours , which several Writers have collected ( but I shall not trouble the Readers withall ) particularly Melancthon : who observes that the Wise man here teaches us modesty ; and prohibites these two great vices : confidence in our selves , or any thing we have ; and rash undertaking unnecessary things , out of a foolish hope they will succeed according to our desires . Wise and good men should onely meddle within the bounds of their calling ; and depend also on God for his blessing : but not attempt things without just cause , presuming they can carry them as they please . Thus Pericles , says he , made an unnecessary War , for a slight reason ; which many then judged ought to have been neglected : and Alcibiades in like manner passed over into Sicily : and Hannibal made War upon the Romans : and Pompey would needs try his fortune ( as they called it ) in War , when he might have kept peace , upon honest conditions . All these were destructive to their Countries , and the Proverb was verified in them 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vain men devise vain things , according as their desires lead them .

[b] And there is nothing more foolish than the vanity of praising themselves ; which follows in the next verse ( v. 2. ) and is noted by all Authours ; who have many sharp sayings about it , which I also pass over . But shall take notice ( because it is still more usefull ) what the same good man Melancthon observes upon the third verse ; that fools and unskilfull people are more apt to be angry than others : because they consider not the infirmity of mankind , and that there are many errours of others which ought to be born withall , and cured after a gentle manner : whence that true saying Imperito nunquam quicquam injustius est . But as Goodness is most eminent in God ; who himself bears with many evils in us , and commands us to forgive and it shall be forgiven us : so wise men bend their minds to goodness and lenity ; remembring the common infirmities of all men , their own as well as others . Nor can there be a more lively picture of the implacable spirit of a fool , than that which our Saviour himself hath drawn in the Gospel ; of a cruel Servant , who when he had been forgiven sixty tonne of Gold by his Master , would not forgive his fellow servant an hundred pence , Matth. XVIII . This Sentence of Solomon therefore , saith he , admonishes us to avoid the company of fools , qui neque cognoscere neque ignoscere norunt ; as well as to be so wise our selves , as to moderate our passions , and to be mindfull of humane weakness . For nihil magnum quod non est placidum , as Seneca speaks : like unto which he adds other sayings out of Homer and Pliny .

[c] In the next verse but one some think the Wise man speaks of such Friends as are too tender and delicate ; and for fear of offending others , have not the courage to tell them of their errours : whom the great Lord Bacon follows ; and thinks Solomon prefers an open Enemy before such a Friend : which I do not take to be the meaning ; but shall here set down his excellent observation upon these words ( Adv. of Learn . Book VIII . Ch. 2. Parab. 29. ) " The Parable , saith he , reprehends the soft nature of such Friends as will not use the privilege which Friendship gives them , in admonishing their Friends with freedom and confidence , as well of their errours , as of their dangers . For what shall I doe ? says such a tender-hearted Friend , or which way shall I turn my self ? I love him as dearly as any man can do another : and if any misfortune should befall him , I could willingly pawn my own person for his redemption . But I know his disposition ; if I deal freely with him , I shall offend him ; at least make him sad : and yet doe him no good . And I shall sooner estrange him from my Friendship , than reclaim him from those courses , upon which his mind is resolved : Such a Friend as this , Solomon here reprehends as weak and worthless , and says that a man may reap more profit from a manifest Enemy , than from such an effeminate Friend . For he may perhaps hear that by way of reproach from an Enemy , which , through too much indulgence , was but faintly whispered by a Friend . "

[d] And one great reason why men are loth to tell others of their faults , is because they are wont to take it heinously . If men were more willing to receive reproof , others would more faithfully give it : of which the Wise man therefore admonishes us , v. 6. where the word Nataroth is so difficult , that it admits various interpretations : some of which I have expressed in the Paraphrase . And made v. 7. a caution against the immoderate enjoyment of pleasures : which commend themselves to us , by their rarer use . As the next , v. 8. is a caution against unsettledness of mind , and discontent with our present condition ; which , not onely spoils all our pleasures , but , often carries men restlessly to their ruine : where Melancthon suggests this usefull Meditation , that there is no condition of life , no function , without its cares , troubles and dangers ; which makes men soon weary of it : according to the ancient saying , Optat ephippia bos piger , optat arare caballus . But the Wise man would have us understand , that nothing is more dangerous than this ; and therefore to take care lest , tired and broken with disgusts , we lightly desert that kind of life , to which we are rightly called . All the ancient wisedom hath observed , that such desultory humours never thrive : about which they have many Proverbs , with which I shall not fill these Papers .

[e] After this follow some advices about Friendship , and other things ; which have been noted before , in the foregoing parts of this Book . And then he seems , v. 14. to lay open the guise of Flatterers , who hope to curry favour with their Benefactours , by extolling their bounty with extravagant praises . So I have expounded that verse , not merely of those that praise others , but praise them for their kindness to themselves : as the word Barak properly imports . The intention of which is onely to get still more from them : which is commonly the end of all those , that praise others immoderately , for their rare qualities and perfections ; hoping thereby to make them extraordinary kind to them , above all other men . Thus the Lord Bacon hath observed about this matter : whose gloss upon these words is this ( in the forenamed place , Parable 33. ) " Moderate and seasonable praises , uttered upon occasion , conduce both to mens fame and fortune ; but immoderate , streperous and unseasonably poured out , profit nothing : nay , rather , according to the sense of this Parable , they doe much prejudice . For , first , they manifestly betray themselves , either to proceed from too much affection , or from studious affectation ; whereby they may rather ingratiate themselves with him whom they praise by false commendations ; than adorn his person by just and deserved attributes : secondly , sparing and modest praises commonly invite such as are present to add something of their own to the commendation : contrariwise , profuse and immodest praises invite the hearers to detract and take away something that belongs to them : thirdly ( which is the principal point ) too much magnifying a man stirs up envy towards him : seeing all immoderate praises look a reproach to others , who merit no less . "

But beside this , I cannot quite pass by the gloss which some have made upon these words : who by jaschkem babbóker ( which I have applied onely to their too much assiduity in praising others , as if one should say , from morning to night ) understand making too much haste to praise men ; when it is , as we speak , but early days with them : and they have made no progress in those vertues for which they are commended . And then the sense is , there is nothing more dangerous , than to cry up men too soon , for their parts or for their vertues ; before they be sufficiently tried , and have made a due improvement : for this , instead of doing them service , proves many times their ruine : making them , that is , entertain a vain opinion of their own worth , and grow idle , or negligent , &c. and so dwindle away to nothing .

[f] What he saith afterward of a railing wife , ver. 16. may be thus expressed , in short : There are three things that cannot be concealed ; because they betray themselves : the wind , a strong persume , and a scolding wife : with which some joyn the next verse , v. 17. as a remedy for the mischief of a brawling wife ; and thus render it : As iron is easily joyned with iron ; so is a man with his equal . And therefore the best way for a man to avoid the trouble of a bad wife , is not to chuse one for his consort , because she is rich , or because she is beautifull onely ; but because she is like him in humour , and inclination , and condition , &c. Thus the Tigurine Version . And de Dieu to the same purpose ; who makes this Proverb , no more than that of like to like ; which best agree together . But this is too narrow ; and therefore I have followed ours , and indeed all the ancient Translations : who take this to be of the same signification with another old saying , one man is no body : and therefore God hath formed us to have a communion with each other . The necessity of which is expressed in abundance of ancient Aphorisms ; which admonish us to confer with others , and to hearken to the counsel and judgment of the wise . And daily experience shews us how dangerous it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be a man 's own counsellour : and what is said of Artificers may be applied unto all ; every man is his own worst Master . To which purpose Melancthon alledges that of Euripides 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , conversation brought forth arts : when men , that is , not onely observed one anothers works ; but conferred their thoughts together ; and assisted one anothers inventions . " And he pertinently observes , that the Christian Doctrine , in the beginning of the Reformation , was corrupted by those , who would not hear others : but ☞ skulk't like bats that fly the light ; and devised new opinions out of their own heads , abhorrent from the approved form of Doctrine . Tales multi nunc sunt , &c. There are many such now adays , who glory that they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and admire their own dreams ; refusing to hearken to the sound judgment of other men . But let us , saith he be obedient to such precepts as this : which includes in it , first Modesty , in consideration of our own frailty ; and then Prudence , in advising with those , who may teach us that of which we are ignorant . Thus he observes out of Synesius , that Apelles was wont to make Lysippus the Statuary , Judge of all his Pictures : and Lysippus on the other side , made Apelles Judge of all his Statues ; before they would expose them to be seen by others . "

[g] The next verse but one , v. 19. is understood so variously by Interpreters , that it is a labour to number their expositions : some of which are directly contrary to the other . For according as they take the face to be represented in water ; either perfectly , or so lubricously and moveably , that it is hard to discern what sort of face it is : so they make it either easie , or impossible to understand the hearts of other men . Melancthon took it in the latter sense ; inculcating the old wholesome Lessons , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Quos credis fidos , effuge , tutus eris , &c. But now it is generally expounded the other way : and some expound it of mens own hearts , and some of the hearts of other men . I have in the Paraphrase expressed two of those interpretations , which I look't upon as most simple . And think fit here to mention that of Castalio , who applies it to a man's self in this manner : as a man may know what kind of face he hath , if he will look into the water : so he may know what kind of man he is , if he will examin his Conscience . And this of Maldonate who is alone ( as far as I can find ) in his exposition , which is this , as a man's face may be seen in the water ; so his heart , or his inward affections , may be seen in his Countenance : taking man in the conclusion of the Sentence , for the outward man , i. e. his countenance : and making the Hebrew run thus , as a man's face is answerable to that face which appears in the water : so his heart is answerable to his countenance . The Lord Bacon , as I have expressed it in the beginning of my Paraphrase on this verse , takes the end of this Parable to be , " to distinguish between the mind of wise men , and of those that are not wise : comparing the former to waters , or glasses which receive and represent the form and images of things ; whereas the other are like to earth or rude and unpolished stone , wherein nothing is reflected . And the mind of a wise man ( which is so capable that it observes and comprehends an infinite diversity of natures and customs ) is the more aptly compared to a glass or mirrour ; because in a glass he can see his own image , together with the images of other men : which his eyes cannot do alone without the help of a glass . "

And so this Parable , it seems to me , may not unfitly be expounded after this manner : A man may see himself while he looks upon other men ; as well as know other men , by considering his own inclinations .

[h] This Preface is already so long , that I must not mention the various interpretations of the twenty first verse . I have expressed that which is nearest to our Translation ; and seems to be the truest touchstone of this sort , whereby to try the goodness or badness of mens minds . Some of which are so incorrigible , he shews in the next verse , that the sorest afflictions will not amend them .

[i] And then in conclusion he presses every one to diligence about his own business : and especially commends the pastoral care , which men should have about their flocks and their herds : which are the best sort of possessions , he shews , in several regards . First because most durable , for they are always increasing of themselves , v. 24. secondly , because easily preserved without much labour , or fraudulent arts ; God himself providing liberally for them , v. 25. thirdly , because most profitable ; yielding all things necessary for food and rayment , v. 26 , 27.

[k] Where he mentions particularly in the last verse , the milk of the goats , and of no other creature : because they had abundance of them , and their milk was in daily use ; both for meat and for medicine . And for medicine the Ancients preferred it before all other , as most moderate , and temperate . So Galen and Paulus Aegineta ; the last of which writes thus : Woman's milk is the most temperate of all other ; next to that goats ; and next to that asses ; then sheep ; and lastly cows milk . From whence it was ( Bochartus conjectures ( who hath heaped up a great deal on this Subject , L. II. de Sacris Animal . Cap. ult. Part. I. ) that Jupiter , a King in Crete about Abraham's time ( and look't upon afterwards as the greatest God ) is said to have been nourished by a goat : that is , by the best of nourishments .

1. BOast not thy self of to morrow ; for thou knowest not what a day may bring forth .

1. BE not so confident of thy present power , riches or any thing else , as to grow presumptuous , and brag what thou wilt doe , or enjoy hereafter : for thou canst not be secure of this very day ( wherein thou makest such large promises to thy self of the future ) which may produce something , for any thing thou knowest , that shall spoil all thy designs , and frustrate all thy expectations , which thou hast for to morrow . See Arg. [a]

2. Let another man praise thee , and not thine own mouth ; a stranger and not thine own lips .

2. Be not so blinded with self-love , as to praise thy self ; which is both indecent and imprudent , for others will onely the more undervalue thee : but take care to doe praise-worthy things , which will force commendations even from strangers and foreigners , who cannot be thought too partial to thee ; for this will make thee truly honourable .

3. A stone is heavy , and the sand weighty : but a fools wrath is heavier than them both .

3. We feel there is heaviness in a stone , and that a bag of sand is a weighty load ; but neither of them is so intolerable as the effects of a fool's wrath , which cannot be shaken off so soon as they may be : for he cannot easily be appeased by us , nor can he moderate himself ; till his anger hath carried him to the most barbarous cruelty . See Arg. [b]

4. Wrath is cruel , and anger is outragious ; but who is able to stand before envy ?

4. And yet envy is still worse than this ; for though in a fury a man hath no pity , but is transported by his violent passion beyond all bounds ( like an inundation of waters ) yet his wrath appearing openly , it may be avoided , and in time it is composed and allayed ; nay , perhaps he repents of it : but envy ( or a desire of revenge ) is a lurking evil , which increases daily without remorse ; and is more exasperated by time , till it find some means or other to doe the mischief it desires .

5. Open rebuke is better than secret love .

5. He that takes an ingenuous liberty to tell others plainly of their faults , and rebuke them freely , when need requires , to their very face , is a better Friend , and more valuable ( though perhaps he please them less ) than he that hath more of the passion of love in his heart , but makes it not known by such good effects . See Arg. [c]

6. Faithfull are the wounds of a friend ; but the kisses of an enemy are deceitfull .

6. Just reproofs , though never so smart and severe from one that loves us , ought to be thankfully accepted , because they proceed from his care of us , and fidelity to us : but the most tender expressions of kindness from an enemy , ought to be suspected , to be false and treacherous ; especially , when he heaps them upon us in great abundance , and with such earnestness and seeming passion , that we had need to pray him to forbear , and pray God to preserve us from being too credulous . See Arg. [d]

7. The full soul loatheth an hony-comb ; but to the hungry soul every bitter thing is sweet .

7. As hunger makes men relish the most distastefull food , when full stomachs loath the most delightfull : so poverty hath this advantage of plenty , that it disposes men to be thankfull for the smallest blessings , though mixt with care and trouble ; when the richer sort , if they be not very carefull , are apt to be unsatisfied with , nay to nauseate their most delicious enjoyments , upon which they have a long time surfeited .

8. As a bird that wandreth from her nest : so is a man that wandreth from his place .

8. Men seldom change for the better ; but as a bird that forsakes its nest exposes it self to danger , and cannot easily settle again : so he whose levity , or discontent , makes him rashly leave his country , or trade , or office , wherein he was well placed , too often undoes himself , but rarely mends his condition . See Arg. [d]

9. Ointment and perfume rejoyce the heart : so doth the sweetness of a mans friend by hearty counsel .

9. As Balsom and fragrant perfumes marvellously refresh and comfort the natural spirits , when they droop and are tired : so doth the very presence of a true-hearted Friend , and much more his faithfull counsel , rejoyce a man's soul ; especially when he is at such a loss , that he knows not how to advise himself .

10. Thine own friend and thy fathers friend forsake not ; neither go into thy brothers house in the day of thy calamity : for better is a neighbour that is near , than a brother far off .

10. Forsake not therefore a Friend , whom thou , or thy Father before thee hath tried and found sincere ; but betake thy self to him when thou art in distress , rather than to thy natural Brother or Kinsman , if he be not also thy Friend : and above all other , chuse a Friend near thee , if it be possible ; for as a man that is closely joyned unto us in near affection , is better than one of our nearest kindred , whose heart is not knit to us ; so a good neighbour near at hand , is better than either Friend or Brother who is so far off , that we may perish before he come to our assistance .

11. My son , be wise , and make my heart glad , that I may answer him that reproacheh me .

11. My dear child , if thou hast any love for him , that was the instrument of giving thee a being , let such precepts as these make thee wise and good : which will both give me the highest joy , and furnish me with an answer unto such , as are apt to object the child's miscarriages , to want of care in his parents .

12. A prudent man foreseeth the evil , and hideth himself : but the simple pass on , and are punished .

12. He whose long experience and observation of things , hath made him cautious and circumspect , foreseeing a calamity before it comes , withdraws himself in good time from the danger , into a place of safety : but inconsiderate and credulous persons are so easily abused by crafty men , that they not onely quite overlook the mischief which even they intend against them , and go on securely in their accustomed track till it overtake them ; but make haste to fall into it , notwithstanding any caution that is given them .

13. Take his garment that is surety for a stranger , and take a pledge of him for a strange woman .

13. It is a great weakness to trust him who is so rash , as to be bound for one whose ability and honesty is utterly unknown to him ; especially for a woman whose way of life makes her credit justly suspected : therefore have nothing to doe with such an inconsiderate person ; without the utmost security that he can give thee for the payment of what he ows thee .

14. He that blesseth his friend with a loud voice , rising early in the morning , it shall be counted a curse to him .

14. He that spends all his time in nothing else but proclaiming his praises extravagantly , who hath bestowed great benefits upon him , disparages rather than commends his Benefactour ; in doing so much for a base flatterer : who magnifying rather his own deserts than the others bounty , incurrs hereafter his just displeasure . See Arg. [e]

15. A continual dropping in a very rainy day , and a contentious woman are alike .

15. He is in an ill case , the roof of whose house is so ruinous , that in a very rainy day , when he shall be wet if he go abroad , he cannot be drie at home : and he is no better , that hath a scolding wife , who torments him her self if he stay at home ; and makes him tormented with the jeers of others , if he go abroad .

16. Whosoever hideth her , hideth the wind , and the ointment of his right hand , which bewrayeth it self .

16. For it is altogether as impossible for him , to keep the wind from blowing , and from being heard when it blows ; or to inclose a fragrant perfume in his hand , so that it shall not be smelt ; as to make her hold her tongue , or to conceal her bawling humour , which she her self proclaims . See Arg. [f]

17. Iron sharpneth iron , so a man sharpneth the countenance of his friend .

17. As nothing is more natural , so nothing more powerfull than society : for as iron is sharpned and brightned by iron , so one wit whets another , one friend incourages and cheers another ; nay , all sorts of passions are stirred up , and men are made either good or bad , by natural conversation . See Arg. [f]

18. Whoso keepeth the fig-tree , shall eat the fruit thereof : so he that waiteth on his master shall be honoured .

18. As he that diligently looks after the fig tree ( especially whilst it is young and tender ) and preserves it from suffering by drought , by vermin , or by wild beasts , &c. shall at last eat of its pleasant fruit : so he that faithfully defends his master's person or reputation , and takes care his estate be not wasted , shall in due time be largely rewarded by him for his integrity .

19. As in water face answereth to face : so the heart of man to man .

19. The inclinations and designs of other men appear as plainly to the mind of those that are wise , as their faces appear to themselves in the water : where , as every man will find such a countenance represented to him ( whether sowre or smiling ) as he brings when he looks into it ; so he ought to expect no other affections from others , but such as he expresses towards them . See Arg. [g]

20. Hell and destruction are never full ; so the eyes of man are never satisfied .

20. The appetite of man is as unsatiable as his eyes , which still desire some new sight : and are as far from being filled with all that they have seen , as the infernal places with all the souls they have received ; or the grave with all the bodies it hath devoured .

21. As the fining pot for silver , and the furnace for gold ; so is a man to his praise .

21. As gold and silver is tried by putting it into the fire ; which discovers whether it be pure or adulterate : so a man is discovered what he is , by trying how he can bear praises , commendations and great applauses ; which will presently shew either the vertue or the vanity of his mind . See Arg. [h]

22. Though thou shouldst bray a fool in a mortar , among wheat with a pestel , yet will not his foolishness depart from him .

22. The folly and wickedness of some men is so incurable , that though , unto reproofs , and chidings , and threatnings , you should add stripes and blows ; nay , beat and knock them , like wheat in a mortar ; bruising their bodies , till ( as we speak ) they are black and blew , they would not grow a whit the wiser , or the better for it .

23. Be thou diligent to know the state of thy flocks , and look well to thy herds .

23. Whether thou art a private person or a Prince , let me advise thee to look after thy business thy self ; and not to trust merely to thy servants and ministers : but go sometimes and take an exact survey of the state of thy affairs ; and more particularly make it part of thy care to visit thy flocks and thy herds , and know in what case they are . See Arg. [i]

24. For riches are not for ever : and doth the crown endure to every generation ?

24. For as no riches are so durable as these , which increase and multiply continually ; so the greatest estate , even in these , unless it be well managed , will in time be brought to nothing : nay , the crown it self will not continue to many generations , without due care to preserve its revenue ; of which these ought to be thought the best and most lasting portion .

25. The hay appeareth , and the tender grass sheweth it self , and herbs of the mountains are gathered .

25. For the maintenance of which the earth brings forth plentifully , without any more pains of thine , than onely in the spring time to drive the flocks and herds into pastures ; and to look after them , when the earth brings forth grass and young herbs for their food ; and to gather hay in due season , which even the mountains afford , for their fodder and winter provision .

26. The lambs are for thy clothing , and the goats are the price of thy field .

26. And if thou takest care to preserve them , they will preserve thee : for the sheep and the lambs will afford thee wool to make thee clothes ; and with the price of thy goats thou mayst purchase a field , for the sowing of corn to make thee bread .

27. And thou shalt have goats milk enough for thy food , for the food of thy household , and for maintenance for thy maidens .

27. And both of them , especially the goats , shall yield thee milk enough for thy own food , and for the sustenance of all thy family ; both men servants and maidens : who may hence be provided with all things necessary for their livelihood . See Arg. [k]

CHAP. XXVIII .

ARGUMENT .

This Chapter consists , as the foregoing did , of several mixt observations : some belonging to the concerns of private persons ; others to the publick .

[a] It begins with the difference between a good and a bad Conscience ; which discovers it self , when there is any danger , of which men are apprehensive . And in the next verse , he observes the difference between a Nation , when it is bad and when it is good : when its manners are depraved , they fall into confusion : and when they grow better ( for most Interpreters take the word Adam in the latter part of the verse collectively , for the body of the people ) then they keep their Government , and live happily . Especially when they have a wise and prudent Prince ; who is here also to be understood , in opposition to Many Princes , either together or successively : by whom a Nation is miserably harassed , when its wickedness brings upon it such a punishment . So Melancthon understands v. 2. " The complaints , saith he , are very usual concerning the negligence of Princes , their exactions , oppressions , want of care to administer justice , &c. and the people still accuse them and their Court : but God accuses both Princes and people ; and for the sins of the people , he gives them ill Governours ; as Solomon here teaches , that for the transgression of a country , i. e. both of Prince and people , many are the Princes thereof : that is , none reign long ; or many reign together , opposing , and thrusting out , one another . Now for the cure of this he gives a singular Admonition , necessary both for Prince and people , which is this : that a prudent and wise man makes Empire durable . That is , a wise Prince will sometime depart from his own right to quiet things ; and suffer some inconveniences to prevent greater : as Fabius and Cicero did . And on the other side , people are to be advised , lest they draw greater mischiefs upon themselves by seditious counsells than those which they study to remedy . "

[b] And there is none greater he seems to tell us in the next verse ( v. 3. ) than when power comes into the hands of a beggarly fellow : who is void of all humanity , and forgets even what he himself was , and all the miseries of poverty ; which he perpetuates upon them who are poor already . So Maldonate ( and he alone I think ) expounds that phrase veen lechem , and there is no food , to signifie , before the corn be grown out of the earth : and by the sweeping rain understands not such rain as beats out the corn when it is in the ear ; but which washes away the seed before it spring up . Even so , he that spoils the poor , takes away from them , after a manner , what they have not ; and extirpates the very seed of future riches , which he deprives them of all means of gathering . Vpon which subject the Lord Bacon hath discoursed very ingeniously in his VIIIth Book of the Advancement of Learning , Ch. II. Parab. 24. " This Parable , saith he , was by the ancients expressed and shadowed forth under the fable of two horseleeches ; one full , and the other hungry . For oppression coming from the poor and necessitous person , is far more grievous than that of the rich and the full ; because it seeks out all tricks for exactions , and leaves no corner unsearch't where money may be found . This kind of oppression was wont also to be resembled to sponges ; which being dry suck in strongly ; but not so , being moist . And the Parable comprehends in it a profitable instruction , both to Princes and to people . To Princes , that they commit not the government of Provinces or Offices of charge to indigent and indebted persons : And to the people , that they suffer not their Kings to struggle with too much want . "

But none have glossed better upon this place , than an excellent Prelate of ours , Bishop Sanderson in his Sermon upon XXIV . Prov. 10 , 11. where he discourses to this effect . " That it is in matter of power , as it is in matter of learning . They that have but a smattering of scholarship , it is observ'd , are the forwardest to make ostentation of the few scraps they have , for fear there should be no notice taken of their learning , if they should not shew it when they can ; and yet then they doe it so untowardly , that when they think most of all to shew their scholarship , they most of all , by some gross mistake or other , betray their ignorance . Even just so it is in the case of power , when men of base spirits and condition have gotten a little of it into their hands ; who conceive their neighbours will not be sensible what goodly men they are , if they do not by some act or other , shew forth their power to the world : But having minds too narrow to comprehend any brave and generous way to doe it ; they cannot frame to doe it by any other means , than by trampling upon those that are below them ; which they doe beyond all reason , and without any mercy . "

Which he illustrates very handsomely upon 1 Sam. XII . 3. " If a mean man , says he , in any of our Towns or Hamlets , be a little gotten up to overtop most of his neighbours in wealth ; or be put into some small authority , to deal under some great man for the disposing his farms or grounds ; or have something to sell to his necessitous neighbour , who must buy upon that day ; or have a little money lying by him to furnish another ; who , to supply his present needs , must sell off somewhat of that little he hath , though at an under rate ; or the like ; it is scarce credible ( did not every days experience make proof of it ) how such a man will skrew up the poor wretch that falls into his hand , &c. conclude hence , all ye that are of generous births and spirits , how unworthy that practice would be in you ; wherein men of the lowest minds and conditions can , in their proportion , not onely equal , but even exceed you : which should make you not onely to hate oppression , because it is wicked ; but even to scorn it , because it is base . "

[c] After this , follow several bad characters of other men : and among the rest of him that oppresses his brother by usury and increase , v. 8. where these two words , Neschech , and Tarbith , do not seem to signifie , greater extortion , and more moderate gain . For all usury is Neschech , as it respects the debtor of whom it is taken ; and Tarbith , in respect of the creditour who is the gainer by it ; whether it be great or less , that the one gives and the other receives . If there be any other difference between these two ; it either lies in this , that there were several sorts of usury whereby men increased their estates ; or the one signifies the advantage men made of their money , and the other the advantage they made of their goods . About which I do not think fit to trouble the Reader any further : nor to examin whether their opinion be true , who say ; the King was to take away their unjust gain , and give it to better men . I have left that undetermined , whether God or man should punish the Vsurer , but have expressed all that the Law forbids in this case : which was to take interest ( as we speak ) of their Brethren , especially of their poor Brethren ; which some think are onely meant : but I have contented my self to say , are principally meant .

[d] And in the next verse but two ( v. 11. ) he observes that such men as grow rich , though it be by fraud or oppression , are apt to have a mighty conceit of their own wisedom : which understanding men , though never so poor , see thorow , and discern to be , at best , but craft : and many times to be no more than that , which we call purse-pride , when they have no more wit , but just to save and hoard up money . Vpon which place some observe , that Solomon secretly intimates riches to be an impediment to wisedom ; and poverty a great advantage : because the one is apt to blow men up into a vain opinion of themselves ; and the other to make them humble and modest : the former of which is the greatest Enemy , and the latter the best Friend to Wisedom . Certain it is , that money having so large a command , as to be able to purchase not onely dignity , but great veneration from the multitude ; they that have it , are apt to look no further neither for wisedom nor vertue : which made a confident of Caesar's ( as the Lord Bacon observes ) give him this counsel , that if he would restore the decayed state of the Roman Commonwealth , he must by all means take away the estimation of wealth : for these , saith he , and all other evils , together with the reputation of money , shall cease ; if neither publick offices , nor any other dignities , which commonly are coveted , be exposed to sale . And the truth is , saith that Lord ( Adv. of Learn . Book I. ) as it was rightly said that blushing is the colour of vertue , though sometime it come from vice ; so we may truly affirm that poverty is the fortune of vertue , though sometime it may proceed from misgovernment and improvidence . And he adds further , that the magnificence of Princes and great men , had long since turned into barbarism and rudeness ; if the poverty of Learning had not kept up civility , and decency of life .

[e] For bad Princes , Solomon shews , v. 12. bring great contempt and misery upon a Nation ; as all bad men ( v. 13 , 14. ) bring mischief upon themselves . But no Princes are more grievous to their Subjects , than such as are needy , and yet have no goodness . So I understand , with the LXX . verse 15. where that word we render ranging , is well translated by the Vulgar an hungry bear , as Bochartus hath shewn .

[f] Who also seems to me , to have expressed the sense of the next verse most fully ; when he observes , that according to the manner of the Hebrew Language , there is something wanting in one part of the verse ; which is to be supplied out of the other . As when the Psalmist saith in LXXXIV . Psal. 11. one day in thy courts , is better than a thousand ; he means elsewhere , out of his courts . And XCI . Psal. 7. a thousand shall fall on thy side ( viz. the left hand ) and ten thousand on thy right hand . In like manner we are to understand this verse , as if he had said , A Prince that wants understanding and is a great oppressour , shall shorten his days : but he that hates covetousness shall prolong them . See Par. I. de Animal . S. L. III. C. 25.

[g] In the two next verses I have endeavoured to connect several Senses together ; as he that examins them will perceive . And in the 21 st v. have taken some notice of the Lord Bacon's observation ; that men may be bribed by something else besides money , to pervert justice : and more commonly by other respects than by that . His words are these ( B. VIII . Advanc . of Learn . Ch. II. Parab. 23. ) Easiness of humour in a Judge , is more pernicious than the corruption of Bribes . For all persons do not give bribes ; but there is hardly any cause , wherein somewhat may not be found , that may incline the mind of the Judge , if respect of persons lead him . For one man shall be respected as his Country-man , another as an ill-tongu'd man , another as a rich man , another as a favourite , another as commended by a Friend ; to conclude , all is full of iniquity where respect of persons bears sway : and for a very slight matter , as it were for a bit of bread , judgment is perverted .

[h] The rest of the Chapter contains plain observations , concerning several sorts of good and bad men : and concludes with the repetition of a remark , he had made before v. 12. about the state of publick affairs ; which are then in an ill condition , when bad men get into authority . For vertuous men begin then to be so ill treated , that they fly or hide themselves ; to avoid the abuses which they see will be put upon them . This the LXX . suggest , when they translate the first clause of the verse , thus ; in places where the impious bear sway , the righteous sigh and groan ; i. e. some are imprisoned , and sent into obscurity , by the unjust prosecution of the wicked ; and others obscure themselves , and groan in secret under those oppressions : till there be a turn of affairs ( which Solomon here intimates they may expect in due time ) by the fall of those wicked persons , and the preferment of better : which invites vertuous men to appear again ; and , by the countenance they then receive , to propagate piety among the people : who are so ready to conform themselves to the example of their Governours , that there is no blessing we should pray for so earnestly as this ; especially when the days are evil . Then that saying of the Son of Syrach should be perpetually in every good mans mind , to support and comfort him ; when he is constrained perhaps to lie hid and conceal himself , to avoid trouble and danger , the power of the earth is in the hand of the Lord , and in due time he will set over it one that is profitable , X. Ecclus. 4. reade the foregoing verses .

1. THE wicked flee when no man pursueth : but the righteous are bold as a lion .

1. AN evil conscience makes men timorous and cowardly , like a faint-hearted Souldier who runs away at the appearance of an enemy , and never so much as looks back to see whether he pursue him : but men of integrity are not easily affrighted ; but proceed like a young Lion , with an undaunted resolution , even in hazardous undertakings .

2. For the transgression of a land many are the princes thereof : but by a man of understanding and knowledge the state thereof shall be prolonged .

2. There are many mischiefs that people draw upon themselves by their wickedness , and this especially ; that falling into factions , every one thinks himself fit to govern ; and , throwing down one ruler after another , they can come to no settlement , till they grow better and more considerate : and then , some truly prudent and pious person arises ; who takes the right course to heal these breaches , and prolong the Government in peace and tranquillity . See Arg. [a]

3. A poor man that oppresseth the poor , is like a sweeping rain which leaveth no food .

3. But there is none more wicked and intolerable , than a needy fellow , that is got into power ; but hath lost all sense of the miseries of the poor : whom he squeezes and spoils , like a violent rain , which instead of refreshing the corn , as gentle showres doe , beats it down and lays it so flat ; that it can never recover ; but a famine comes upon the land . See Arg. [b]

4. They that forsake the law , praise the wicked : but such as keep the law , contend with them .

4. From such a man there is none so wicked but he shall receive incouragement ; For they that make not the Law of God their rule , but their own lusts , will employ and promote the vilest person , and find something or other to commend him for : but they that resolutely observe God's Law , are so far from approving such a wicked wretch , that they oppose him ; and declare , as we say , open war against him .

5. Evil men understand not judgment : but they that seek the LORD , understand all things .

5. For the minds of men , that give up themselves to wickedness , are so depraved , that some time they do not so much as understand , and at no time regard the difference between right and wrong ; much less the difference that God doth and will make between them : but men piously affected understand , and consider , all things of this nature so exactly , that they are carefull not to offend , in the least , against their neighbour .

6. Better is the poor that walketh in his uprightness , than he that is perverse in his ways , though he be rich .

6. An honest upright man , that acts sincerely in all that he doth , though he be never so poor , is far happier and more usefull and commendable , than a crafty person , that knows how to wind and turn himself every way ; though by his fraud and tricks , he grow never so rich and great , v. XIX . 1.

7. Whoso keepeth the law , is a wise son : but he that is a companion of riotous men , shameth his father .

7. He that studies the Law of God , and observes the rules of sobriety and temperance and other vertues which it prescribes , is likely to prove a wise Son ; in whom his Parents may find comfort : but he that had rather go into merry company , than into the School of the Wise , and there spend his time and his money in sensual pleasures , is a shame , as well as a vexation to them .

8. He that by usury and unjust gain increaseth his substance , he shall gather it for him that will pity the poor :

8. He that increases his estate by usury , for the money or goods which he lends to his poor Brother ( contrary to the Laws provided in that case XXII . Exod. 24. XXIII . Deut. 19 , 20. ) shall not be able to make his family so great as he intended : but those riches shall be translated into some other hands ; which will exercise that charity , which he neglected . See Arg. [c]

9. He that turneth away his ear from hearing the law , even his prayer shall be abomination .

9. He that refuseth to hearken unto God and to obey his Laws , deceives himself , if he thinks by his prayers to please Him , and make an amends for his crimes : for God will be so far from hearkning unto him , that he will abominate such prayers , as tend to nothing , but to make God a partner with him in his sins .

10. Whoso causeth the righteous to go astray in an evil way , he shall fall himself into his own pit : but the upright shall have good things in possession .

10. He that studies by false suggestions , and deceitfull representations , to seduce upright men into dangerous practices , shall fall himself irrecoverably into that very mischief , which he designed for them : while they preserving their integrity , shall remain not onely safe , but in a flourishing condition .

11. The rich man is wise in his own conceit : but the poor that hath understanding searcheth him out .

11. A man , whose labours and cares have such success , that he grows very rich and is courted and complemented by every body ; is apt to fancy himself much wiser than other men : but when a man of mean condition , who applies himself more to understand the value of things than to get riches , comes to discourse with him ; he easily discovers , and makes it appear , that he is but a fool . See Arg. [d]

12. When righteous men do rejoyce , there is great glory : but when the wicked rise , a man is hidden .

12. When the righteous are advanced to places of trust and authority , there is excessive joy among all vertuous men ; and the whole Kingdom feels the happy effects of it , in beautifull order , peace , security and plenty at home ; and in the honour and reputation it hath abroad : but when the wicked get up into power , it makes a rufull change ; being wholly employed in finding reasons to ruin others ; whose safety then lies in concealing themselves and their estates . See v. 28.

13. He that covereth his sins , shall not prosper : but whoso confesseth and forsaketh them shall have mercy .

13. He that studies to hide or extenuate , rather than to leave his sins , shall be so far from escaping by his impudent denial , that he shall make himself obnoxious to severer punishments : but he that ingenuously acknowledges he hath done amiss : and not onely promises to doe so no more , but gives some proof of his amendment , shall obtain pardon both from God and man .

14. Happy is the man that feareth alway : but he that hardeneth his heart , shall fall into mischief .

14. From which happiness if he would not relapse , let him constantly preserve a pious fear and dread of God and of his displeasure in his mind ; and be cautious and circumspect in all his actions : for if he be presumptuously confident and careless , and because God is so gracious regard neither his commands nor his threatnings ; he will fall back into deeper guilt , and misery .

15. As a roring lion , and a ranging bear ; so is a wicked ruler over the poor people .

15. A lion and a bear , are not more dreadfull to the weaker beasts , especially when hunger presses them to seek a prey , than a needy Prince , who fears not God and loves not man , is to the poorer sort : who have not wherewithall to fill his unsatiable desires ; and yet are the surest to be invaded , because the least able to resist his power . See Arg. [e]

16. The prince that wanteth understanding , is also a great oppressour : but he that hateth covetousness shall prolong his days .

16. But it is very great ignorance not onely of Religion , but of all things else , that makes a Prince grievously oppress and pillage his people ; which makes his reign short , as well as unhappy : when he that , hating such exactions , is kind to his Subjects , prolongs his days in much tranquillity . See Arg. [f]

17. A man that doeth violence to the bloud of any person , shall flee to the pit , let no man stay him .

17. He that murthers a man , and , pressed with the weight of his guilt or pursued by the avenger of bloud , flies to save himself , shall never think himself safe ; but lead a restless life to his very grave : for all men looking upon him as a common enemy shall refuse to succour him ; no , though they see him falling headlong into a pit , which he is not aware of , they shall not stop him , but let him perish .

18. Whoso walketh uprightly , shall be saved : but he that is perverse in his ways , shall fall at once .

18. There is no such way to be safe , as to be honest and sincere in all a man's words and actions ; for he that indeavours to preserve himself by fraud and deceit , though he can wind , and turn , and hath several shifts he thinks to save himself , yet in one or other of them he shall perish : for the time will come , when he will blindly chuse the wrong course ; and commonly when he begins to fall , he sinks utterly and cannot possibly recover himself .

19. He that tilleth his land , shall have plenty of bread : but he that followeth after vain persons , shall have poverty enough .

19. He that is a good husband in the management of his estate , shall have the satisfaction of providing sufficiently , if not plentifully for himself and his family : but he that is careless , and follows the courses of loose and wicked companions , can reap no other fruit of his negligence , but the most miserable want and beggary .

20. A faithfull man shall abound with blessings : but he that maketh haste to be rich , shall not be innocent .

20. He that is true to his word , and just in all his dealings , shall have abundance of blessings from God , and be well spoken of by men : but he whose eager desires make him heap up wealth , by right or by wrong , brings such guilt upon himself , as makes him execrable unto both .

21. To have respect of persons , is not good : for , for a piece of bread that man will transgress .

21. It is a wicked thing in a Judge to incline to consider the quality of the person , and not the merits of the cause that is brought before him : For though perhaps at the first he could not be corrupted under a great sum of money , yet , having accustomed himself to it , he will at last sell his Sentence at the lowest rates ; nay , be moved by the smallest considerations to forsake the rules , which ought to guide him . See Arg. [g]

22. He that hasteth to be rich , hath an evil eye , and considereth not that poverty shall come upon him .

22. An envious covetous wretch , that cannot look upon what another hath without grudging , is push't on , by his impatient desires , to get riches , without making any distinction between good and evil : never considering . in that disturbance of mind wherein he lives , that all may be gone in a moment ; and he then stand in need of the mercy of those , whom he would not pity .

23. He that rebuketh a man , afterwards shall find more favour than he that flattereth with the tongue .

23. He that rebukes a man for his evil courses may displease him , nay , anger him at the first : but when he considers that he could have no other end in it but his good , he will have a greater kindness for such a man , than for one that humours him in every thing ; and with flattering words sooths him up in those faults , which he ought to take the freedom to reprehend .

24. Whoso robbeth his father or his mother , and saith , It is no transgression ; the same is the companion of a destroyer .

24. He that lays hands upon all that he can rap and rend from his father or mother , and thinks it is no sin , or no great one ( pretending they keep him too short , and have no need of it themselves , or do not use it , &c. ) not onely keeps the company of spend-thrifts ; but is wicked enough to be a high way man , and murther others to feed his own luxury .

25. He that is of a proud heart , stirreth up strife : but he that putteth his trust in the LORD , shall be made fat .

25. A man of a proud and insolent spirit , of ambitious and vast desires , is never quiet ; but as he lives in perpetual quarrels , so hath no satisfaction in what he injoys ; nay , many times wastes it all in suits and contentions : but he who , confiding in the good Providence of the Almighty , hath an humble and contented mind , lives peaceably with others , and comfortably within himself ; nay thrives many times and abounds with plenty of all good things .

26. He that trusteth in his own heart , is a fool : but whoso walketh wisely , he shall be delivered .

26. He that relies wholly upon his own judgment , is like to miscarry ; because he follows the conduct of a fool : but he that , distrusting himself , takes good advice and follows it , escapes many mischiefs , into which the other rashly runs ; and is delivered out of many dangers , in which the other perishes .

27. He that giveth unto the poor , shall not lack : but he that hideth his eyes , shall have many a curse .

27. He that relieves those that are in want , shall be so far from wanting himself , that he shall thereby procure God's blessing to increase his estate : but he that regards not the miseries of others , nor is willing so much as to know them , for fear of having his compassion moved towards them , shall draw upon himself the curse of God as well as men ; and fall into many and grievous misfortunes .

28. When the wicked rise , men hide themselves : but when they perish , the righteous increase .

28. When wicked men are advanced unto power and authority , they favouring such onely as are like to themselves it makes good men scarce ; who are forced to withdraw , and hide themselves from their tyranny : but when they perish ( as they shall at last ) and good men come in their place , then the righteous openly shew themselves ; and the number of them increases , by their example , and by the incouragement they enjoy under righteous Governours . See Arg. [h]

CHAP. XXIX .

ARGUMENT .

[a] This Chapter concludes the Collection of Proverbs , made by the men of Hezekiah ; and contains more advices proper to a Prince ( as he was ) than any of the rest : but ushers them in , with a General admonition , how dangerous it is not to profit by reproofs or corrections ( such as He and his people had by the hand of Senacherib ) which when they work upon mens spirits there is some hope of them : but when they become refractory , inflexible and obstinately reject them , they are near to a final destruction . This wicked temper of mind , he expresses by hardning the neck : which is a Metaphor , as Bochartus truly observes ( L. III. de Sacr. Animal . C. 41. P. 1. ) taken from Oxen ; who being put forward draw back and withdraw their necks and shoulders from the yoke : and sometimes are so headstrong and stiffnecked , that they cannot be brought to submit to it : unto which the Scripture often alludes , both in the Old Testament and the New : for instance , XXXII . Exod. 9. VII . Act. 51. And hither belong those expressions XLVIII . Isa. 4. where he saith his people had an iron sinew , &c. and that in V. Jer. 5. where he saith they had broken the yoke and burst the bonds .

[b] Then follows a tacit Admonition unto Princes , to be good , by describing the happiness which a Nation then enjoys : which they had noted twice before in the foregoing Chapter , v. 12. and 28. but thought it so considerable and so needfull , that they insert it here again ; and the latter part of it once more , v. 16. Being a famous observation of his father David , XII . Psal. 9. where he takes notice , how the wicked flourish , and go about confidently into every place , nay , take the liberty to doe as they list , when men of no account are exalted to power : who take no care to oppose growing wickedness , and to keep every man within the bounds of his duty .

[c] And after an Admonition ( v. 3. ) that the study of Wisedom is the onely preservative against the lust of uncleanness ; which , in the preface to this Book it is observed , destroys abundance of young mea , and their estates also ( for lust is very blind , and very prodigal ) the next observation ( v. 4. ) is concerning Kings again : where ish Terumoth , which we translate a man that receiveth gifts , is in the Hebrew phrase a man of oblations . For so the word Terumoth always signifies , throughout the whole Bible , the heave offerings , which were offered to God : which would make one think that ish Terumoth ( a man of heave offerings ) signifies here , a Prince that is sacrilegious ; and robs the Church of its proper goods : or , if we will not take it in that strict sense , it denotes one that will suffer himself to be pacified by gifts , and bribed to wink at the most enormous crimes , which he ought to have severely punished : or , that is so unjust , as to find fault , perhaps with the most innocent persons , on purpose that they may appease him , by offering him a part of their estate to save all the rest : one or other of these is the most literal exposition of the words . But I have contented my self with the LXX . ( who render it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) to use onely general expressions in the Paraphrase which include all these ; and whatsoever else that is contrary to the duty of his office . Rabbi Solomon doth not differ much from the sense of the LXX . when he translates it , a proud man , who heaves and lifts up himself in his own thoughts , imagining he is above all laws , and not bound to observe them .

[d] In the next verse ( v. 5. ) I have not wholly neglected the sense of the LXX . who refer the last clause to the flatterer himself : who cannot escape the hatred of those , whom he hath ruin'd by his pernicious praises , or base compliances , with all their humours , &c. which is more fully expressed in the following Sentence , v. 6. where I have interpreted one part of the verse by the other .

[e] And then seems to follow again , a double admonition to Princes , or those that govern under them . First , not through laziness or contempt to refuse to examin a poor man's complaint , and doe him right , v. 7. secondly , not through prophaneness , pride , or carelesness to scorn admonitions ; especially any warning that is given of danger , &c. v. 8. For when he says the righteous considers the cause of the poor , he seems to mean a righteous Prince , or Judge ( and so I have explained it in the Paraphrase ) for who else is to consider of the din ( as it is in the Hebrew ) the cause of the poor which is to be judged ? None , but they , and the Advocates who are to plead it : all which persons are obliged in conscience , to search into the truth of things ; not to be sparing of their pains ( though matters be intricate , though the labour be like to be long , though they shall get nothing by it ) to find out the bottom of a business : which he that refuses to doe , nay , perhaps rejects the complaint of the poor , or beats them off with bugg words ; or , out of the hardness of his heart , or the love of ease , or fear of great men , or any other respect will not give them audience , or not consider and redress their grievance ; Solomon pronounces him a wicked , an impious person ; and accordingly God will proceed against him .

[f] Such men indeed may scorn these threatnings , nay , laugh at them : but thereby they will endanger the bringing all things into confusion ; as Solomon observes in the succeeding words , v. 8. where men of scorn ( as it is in the Hebrew ) signifie such as mock at Religion , and at all things that are serious : whom the LXX . call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , lawless , pestilent men ; that regard neither God nor man , but onely their own wicked humour : which brings the Kingdom or place where they live into the greatest danger . Which we express by the word insnare ; and other Translations by words of the like import : which I have expressed in the Paraphrase , but shall not mention here , because I would leave room to insert the most admirable discourse of the Lord Bacon upon this verse . " It may seem strange , saith he , ( B. VIII . Advanc . of Learn . Chap. II. Par. 12. ) that in the description of men , made and framed , as it were , by nature to the ruin and destruction of a State , Solomon hath chosen the character not of a proud and insolent man , not of a tyrannical and cruel , not of a rash and violent , not of an impious and lewd , not of an unjust and oppressive , not of a seditious and turbulent , not of an incontinent and voluptuous , no nor of a foolish and unable person : but of a SCORNER . But this is a judgment most worthy the wisedom of that great King , who best knew the causes of the conservation or subversion of a State . For there is not commonly the like plague unto Kingdoms and Common-wealths , as when Counsellours , or Senatours , and such as sit at the helm of government , are by nature scorners . For first , such persons , that they may win the reputation of undaunted Statesmen , do ever extenuate the greatness of dangers : and insult over those who give them their just weight , as timorous and faint hearted people . Secondly , they scoff at all mature delays , and meditated debatings of matters , by consultation and deliberation , as a thing too much tasting of an oratory vein , and full of tediousness ; but nothing conducing to the summe and issue of business . As for Fame ( thirdly ) at which a Princes Counsels should especially level , they contemn it as the spittle of the vulgar , and a thing that will quickly be blown over . The power and authority of Laws ( fourthly ) they regard not at all ; but look upon them as Cob-webs , that ought not to stop matters of consequence . Fifthly , counsels , and precautions , foreseeing of events afar off , they reject as mere dreams and melancholy apprehensions . Sixthly , men truly prudent , and well seen in affairs , of great resolution and counsel , they defame with gibes and jests . In a word , they do at once overturn all the foundations of civil Government : which is the more to be attended , because they secretly undermine it , and do not assault it by open force . And it is a practice which is not yet so suspected among men , as it deserves . "

[g] The latter end of the next verse ( v. 9. ) some refer to the fool , others to the wise man . They that refer it to the fool understand it two ways , much to the same purpose . Some thus , the fool will alway be angry or deride , so that the wise man cannot put in a word . Others thus , the wise man shall be either irritated , or derided by the fool perpetually . As much as to say , he shall get nothing , if he contend with a fool , but either to be derided or provoked to anger by him . This I have taken some notice of , in my Paraphrase : but the other , being the most common opinion , that he speaks of the way of a wise man's dealing with a fool , I have principally regarded . And the Lord Bacon hath made this very pertinent reflexion upon it ( in the forenamed Book and place Parab. 3. ) which it will be profitable to set down here . " It is accounted a wise rule , not to contend with our betters : but it is a no less usefull admonition , which Solomon here gives us , not to contend with a worthless person ; whom we cannot meddle withall , but upon disadvantageous terms . For to overcome , is no victory ; but to be conquered a foul disgrace . And it is all one , in the management of this contention , whether we deal sometime in a jesting way with him , and sometime in a way of disdain and scorn . For which way soever we turn , we shall come off with the loss of our credit , and not be able handsomely to disengage our selves . But the worst of all is , when the person with whom we contend hath something of the fool in him ( as Solomon speaks ) That is , if he be both witless and wilfull : have some heart , but no brain . "

[h] The tenth verse I have expounded of a Magistrate , that hath the courage to make inquisition after , and prosecute notorious offenders : and , in the latter part of it , have put two senses together . As I have done also in the next ( v. 11. ) where the word Ruach , Spirit , being differently interpreted , hath produced several expositions . For some take it to signifie anger ; others to signifie words , or the sense of the mind . They that take it for anger , expound it thus , A fool shews all his anger immediately , but a wise man keeps it in , till he hath a fitting opportunity , to express it most to purpose . If we understand it of words , the sense is ; a fool blurts out every thing that comes in his head , but a wise man speaks onely as much as is necessary . If it signifie the sense of the mind , then this is the meaning , a fool utters all that he knows ; but a wise man conceals many things . But the great person before named ( in the same Chapter Parab. 15. ) thinks none of these hit the mark . " For this Parable , saith he ; corrects principally , not the futility of vain men , who utter easily as well what ought to be kept secret , as what may be spoken ; nor the bold liberty of such as without discretion and judgment , fly upon all men and upon all matters ; nor talkativeness , which troubles others even to a surfeit ; but another vice more close and retired , viz. that government of discourse , which of all other is not prudent and politick . And that is , when a man so orders his discourse , in private conferences ; as whatsoever is in his mind , which he conceives any way pertinent to his purpose , out it comes at once , and , as it were in one breath , and in a continued speech . This is that which doth much prejudice business . For first a speech broken off by inter locutions , and instilled by parts , penetrates deeper than that which is continued : because that in a continued discourse the weight of things is not precisely and distinctly taken ; nor by some convenient pauses suffered to fix : but one reason drives out another , before it be throughly settled in the mind of the hearer . Secondly , there is no man master of such powerfull and happy eloquence , as to be able , at the very first dash , as we speak , to strike him dumb and altogether speechless , with whom he discourses : but he will have something to answer , and perhaps to object on the other side . And then it falls out that those things , which should have been reserved for replication and refutation , being disclosed already and tasted beforehand by this unadvised anticipation , quite lose their strength and their grace . Thirdly , if a man do not pour out all he hath to say at once , but deliver himself by parcels ; now one thing , and anon casting in another ; he shall perceive by the looks and the answer of him , with whom he discourses , how every particular passage affects him , and what acceptance they find with him : so as what is yet remaining to be spoken , he may with the greater caution , either suppress , or select what is to his purpose . " Thus that great person : who herein hath followed the LXX . who express the sense , rather than translate the words , in this manner ; a man void of understanding brings out his whole mind : but a wise man dispenses it part by part .

[i] The like observation he makes upon the next verse ( v. 12. ) where by lyes , or words of falshood ( as the Hebrew hath it ) the LXX . truly understand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an unjust report , that hurts our neighbour by calumnies , or false accusations ( as the word commonly signifies in Scripture , particularly Psal. LII . ) unto which if a Ruler lend his ear , he will never want lewd Informers or rather Slanderers in his Court to work upon that inclination . Melancthon hath observed upon this verse , that the love of lyes ( as he translates it ) comprehends a great many vices ; according as there are divers sorts of lies : which are all repugnant to that eminent Vertue of Truth ; in which a Prince ought to excell , viz. vanity , or perfidiousness , breach of promises , calumnies , suspicions , sophistry ; which defends bad causes by colourable pretences to please great men ; and perswades the Prince by plausible arguments , that he is tied to no rules : unto any of which if a Prince be inclined ; his Ministers will not fail to make him break his word perpetually ; to abuse him with false stories ; to infuse into his mind unjust suspicions ; and to find colours for any thing , though never so wicked : of all which he gives examples .

But none hath opened this Parable comparably to the Lord Bacon , in the place before mentioned ( Parab. 13. ) " where he takes it for an easie credulous temper , in a Prince , to believe Detractours and Sycophants without examination . From whence proceeds such a pestilential breath , as infects and corrupts all his Servants . For some of them feel out the fears and jealousies of the Prince , and increase them by fictitious tales . Others awake and stir up the furies of envy ; especially against those that are best deserving in the State . Others seek to wash away their own guilt , and the stain of a foul conscience , by defaming better men . Others promote the suits of their friends , and their preferments , by traducing and debasing the merit of their competitours . Others compose fabulous representations of their enemies , as if they were upon a stage ; and innumerable such like . And these are the arts of such of the Prince's Servants , as are of a more wicked disposition . As for those , who are by nature better inclined , and by education more civilized , when they perceive their innocence to be no safe sanctuary ( their Prince not knowing how to distinguish between truth and falshood ) they put off the probity of their manners , and accommodate themselves also to the air of the Court , and are carried about therewith , in a servile manner . For ( as Tacitus saith of Claudius ) there is no safety with that Prince , into whose mind all things are conveyed , as it were , by infusion and direction from others . And Comines saith very well , It is better to be servant to a Prince whose suspicions have no end , than to one whose credulity hath no measure . "

After this , there follows in the next verse but one , another Admonition to Princes , v. 14. And then a double Admonition to private Parents , to take care of the good education of their Children ; as the best way to make a Kingdom happy , and to prevent the increase of wickedness . About which he interposes an Observation between these two : in the explanation of all which verses , I have had some respect to the LXX . without any injury to our Translation .

[k] And so I have done in the next v. 18. where by vision or rather prophecy they understand 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an expounder of the Laws of God to the people ; which was the office of the Prophets : who had a great stroke also in the Government ( as Melancthon observes ) and by their counsels , when they were followed , made the Kingdom flourishing . As Elisha for about 70 years governed the counsels of their Kings in the greatest calamities ; particularly in the siege of Samaria : After whose death the Kingdom indured not much above an 100. years , agitated by perpetual seditions . Thus Esaiah , by his counsels , moderated the calamities of Judah for several years : after which followed the ruin of the Nation ; in which notwithstanding , by the counsels of Jeremiah a good part of the people were saved . From such examples , saith he , we may gather , that when prophecy ceased , the people were scattered ( so he translates the word Para ) because for want of wholesome Counsellours there follows in Empires strifes of ambition , and seditions , which all tend to utter ruin : yet the second part of this sentence , saith he , admonishes us , that a remnant should be safe in their dispersions , viz. such as kept the Divine Doctrine . For want of which God takes away mens instructers , when they are not obedient to wholsome precepts . So the LXX . translate this verse ( minding the sense rather than the words ) there is no expounder of the Law , to a wicked lawless Nation , &c. God strips them even of their teachers ; as some translate the word Para , perish : which hath various significations , most of which I have expressed in the Paraphrase ; because they all agree well enough to this place .

[l] There is an exposition of the next words , v. 19. which would be very natural , if the Wise man spoke onely of the commands of Masters to their Servants ; which they pretend sometime not to hear , that they may not doe as they are bidden . But he speaks of their not amending the faults , of which they have been already told : which is not the quality of all servants ; and therefore I have said a slave . Or else we must interpret it , as the LXX . do of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a stubborn , obstinate servant ; whose heart is hardned against all words that can be spoken to him , good or bad .

[m] But I must make no more glosses , for fear of prolonging this Preface too much beyond its just bounds . And therefore I shall conclude it , with the Lord Bacon's observation upon v. 21. ( where the LXX . have expressed but a little part of the sense ) " that both Princes and private Masters , should keep a mean in the dispensation of their grace and favour towards servants : which mean is threefold . First , that Servants be promoted by steps ( or degrees ) not by leaps . Secondly , that they be now and then accustomed to repulses . Thirdly ( which Machiavel well advises ) that they have ever in their sight before them , something whereunto they may further aspire . For unless these courses be taken , in raising of Servants , Princes shall instead of thankfull acknowledgments , and dutifull observance , be repaid with nothing but disdain and contumacy . For from sudden promotion , arises insolence ; from constant attainment of their desire , proceeds impatience of being denied ; and there being nothing remaining that they can further wish , alacrity and industry will cease . "

1. HE that being often reproved , hardeneth his neck , shall suddenly be destroyed , and that without remedy .

1. HE that having received frequent reproofs from good men , and perhaps corrections from God , will not yield in the least , but absolutely refuseth to be guided by them , and submit unto them ; is in danger to fall , and that on a sudden , into utter and irrepairable ruin . See Arg. [a]

2. When the righteous are in authority , the people rejoyce : but when the wicked beareth rule , the people mourn .

2. When just and mercifull Governours make vertuous men grow numerous ( XXVIII . 28. ) a Kingdom is happy : but when an ungodly man rules , the wicked get into places of trust ; and make the people miserably groan under their oppressions . See Arg. [b]

3. Whoso loveth wisedom , rejoyceth his father : but he that keepeth company with harlots , spendeth his substance .

3. A young man , whose love of wisedom and vertue , preserves his body as pure as his mind , and his estate as intire as both , gives the greatest joy to his Father : As on the contrary , nothing can be a greater grief to him , than to see his Son so sottish , as to maintain a company of harlots ; whose covetousness , being as unsatiable as their lust , devoureth all that he hath . See Arg. [c]

4. The king by judgment stablisheth the land : but he that receiveth gifts , overthroweth it .

4. A King that administers Justice exactly to all his Subjects , restores his Kingdom to a good estate , though it hath been before in great disorder : But he who , having no respect to equity and right , takes the most illegal courses to inrich himself , subverts it utterly ; though it be never so well settled . See Arg. [c]

5. A man that flattereth his neighbour , spreadeth a net for his feet .

5. He that sooths up his neighbour , by commending all that he doth , though never so directly against his interest , is so far from being his friend , as he imagins , that he is a traitour to him ; and leads him unawares into such dangers , that when he finds himself perplexed in them , he will treat that flatterer as his greatest enemy . See Arg. [d]

6. In the transgression of an evil man there is a snare : but the righteous doth sing and rejoyce .

6. A naughty man hath an heavy heart at last , when he finds himself undone by those very arts , whereby he thought to have ruin'd others : but pious men are always cheerfull , nay , full of joy ; both to think that they are in safe and secure ways , and to see the evil doer caught in his own wickedness .

7. The righteous considereth the cause of the poor : but the wicked regardeth not to know it .

7. A righteous man , when he is in authority , not onely readily receives , and patiently weighs , the complaints of the poorest person ; but is at the pains to study his cause , that he may fully understand it and doe him right , though he thereby incurr hatred to himself from the adverse party : but a wicked man will not attend unto it , or not use due care to be well instructed in it . See Arg. [e]

8. Scornfull men bring a city into a snare : but wise men turn away wrath .

8. There are no greater fools than Scorners , who by laughing at all things serious , whether sacred or civil , put a Kingdom into combustion , when it is disposed to be quiet ; nay , turn things topsy-turvy , and indanger its utter ruin , unless good and cautious men prevent it : who by their piety , turn away the divine vengeance ; and by their prudence and other vertues , divert the fury of men , which those scorners have raised . See Arg. [f]

9. If a wise man contendeth with a foolish man , whether he rage or laugh , there is no rest .

9. Let a man be never so wise , it is to no purpose for him to dispute or to enter into any contest with an obstinate fool : for which way soever he deal with him , whether roughly or gently , whether angrily , or pleasantly , there will be no end of the controversie ; but the fool will still have the last word ; nay , it is well if he do not either restlessly rage , or laugh one to scorn . See Arg. [g]

10. The bloud-thirsty hate the upright : but the just seek his soul .

10. Men enormously wicked , who stick not to kill those that oppose their desires , above all others hate and would destroy an upright Magistrate ; whose integrity makes him courageously indeavour to bring them to condign punishment : but such a person , all vertuous men love the more heartily , and labour to defend and preserve from their violence ; or to revenge his death , if he should perish by them . See Arg. [h]

11. A fool uttereth all his mind : but a wise man keepeth it in till afterwards .

11. A fool is so inconsiderately transported by his passion , or conceit of himself , that when he comes to treat of any business , he can put no stop to his discourse ; but runs on , till he hath poured out all that he thinks upon that Subject : but a wise man represses the heat and forwardness of his spirit , that he may pause and take time , to declare his mind , not altogether , but by parcels . See Arg. [h]

12. If a ruler hearken to lies , all his servants are wicked .

12. A Prince who hearkens to the false suggestions of those , that tell him he may doe what he pleases , or who easily believes , without any examination , all the stories and accusations that are brought him against others ; fills his whole Court with so many wicked men , that it is hard to find an honest Minister , or Officer among them . See Arg. [i]

13. The poor and the deceitfull man meet together : the LORD lightneth both their eyes .

13. The world is made up of several sorts of men ; of poor , for instance , who are fain to borrow , and of rich who lend them money , and perhaps oppress them : but these would all agree well enough , when they meet together , if they would but consider , that there is one LORD who makes the Sun to shine equally on all ; and who intends all should live happily , though in an unequal condition . See XXII . 2.

14. The king that faithfully judgeth the poor , his throne shall be established for ever .

14. A King that administers justice equally to all his Subjects , and cannot be moved by the power or interest of the greatest persons to deny it to the meanest ; but faithfully and sincerely sets himself to help the poor to their right , or to defend them from violence and wrong ; takes the surest course to settle himself in the affections of his people , and continue his Kingdom for many generations .

15. The rod and reproof give wisedom : but a child left to himself , bringeth his mother to shame .

15. The way to make a Child wise and vertuous , is not onely to instruct him in his duty , but to check him when he is in fault ; and that not merely by reproof , but by the sharp discipline of the rod , when the other will doe no good : for if he be left to follow his own will , or rather to wander after his own inclinations , without such restraints , he will prove , in all likelihood , a disgrace to his mother , by whose indulgence he was spoiled ; nay , fly perhaps in her face , and openly reproach her . X. 1.

16. When the wicked are multiplied , transgression increaseth : but the righteous shall see their fall .

16. When the wicked grow numerous , by growing great ( v. 2. ) men take the greater license to transgress ; and wickedness increases by having authority on its side : but let not the righteous hereby be discouraged ; for the wickeder men are , the shorter is their reign ; and they that preserve their vertue shall have the pleasure to behold their downfall .

17. Correct thy son , and he shall give thee rest : yea , he shall give delight unto thy soul .

17. It may seem most for thy ease to let thy Child alone , without giving him correction or reproof ; but let me advise thee to put thy self to this trouble , to save thy self a greater ( viz. many anxious and restless thoughts , which his ill doing will raise in thee ) or rather to give thy self the highest delight , when by thy care of his education , he proves a great ornament unto thee .

18. Where there is no vision , the people perish : but he that keepeth the law , happy is he .

18. Where there are none to instruct the people , and expound the will of God unto them , they first grow idle and careless , and then run into all licentiousness ; till , growing refractory and ungovernable , they be abandoned by God to destruction : but when they are not onely well taught , but also strictly observe the Laws of God , they remain in a prosperous and happy condition . See Arg. [k]

19. A servant will not be corrected by words : for though he understand , he will not answer .

19. A Slave , and he that is of a servile nature , is not to be amended by reason and perswasions ; no , nor by reproofs , or threats : for , though he hear , and understand too , what you say yet , he will not obey , till he be forced unto it by blows . See Arg. [l]

20. Seest thou a man that is hasty in his words ? there is more hope of a fool , than of him .

20. Observe it when you will , you shall commonly find that he who is forward to speak to a business , before his betters , or before he understand it , or hath considered it , is so conceited of himself , that a man wholly ignorant , may sooner be rightly informed , than he who is so well perswaded of his own sufficiency .

21. He that delicately bringeth up his servant from a child , shall have him become his son at the length .

21. It is so hard for a man of base condition , to bear a sudden preferment handsomely , that it is dangerous to express too much kindness to a Servant at the very first ; by feeding him delicately , clothing him finely , or indulging him too much ease , liberty and familiarity : for this is the way to make him sawcy , if not contumacious ; nay , to domineer and take upon him , as if he were a Son , and perhaps indeavour to disinherit the Heir of the Family . See Arg. [m]

22. An angry man stirreth up strife , and a furious man aboundeth in transgression .

22. A man prone to anger is very troublesome , and unpeaceable ; being apt to quarrel about trifles : and , as he offends very often so , if he let it proceed to rage and fury , he falls into abundance of sins ; both in word and deed , against God , and against his neighbour .

23. A mans pride shall bring him low : but honour shall uphold the humble in spirit .

23. Proud and contumelious behaviour , instead of procuring men respect , throws them into the contempt and hatred of all ; and at last into destruction : but he whose meek and lowly mind makes him kind and obliging , shall be highly esteemed ; and the esteem he hath shall be his support , when others fall to ruin .

24. Whoso is partner with a thief , hateth his own soul : he heareth cursing , and bewrayeth it not .

24. He that partakes with a thief , by harbouring him when he is pursued , or by receiving stoln goods , &c. hath the same guilt upon him with the thief himself ; and as he hath put his own life in danger to save the thiefs , so this will engage him to run his soul into greater danger , to save his life : for being adjured to discover what he knows , he will go near to forswear himself ; for fear of being hanged .

25. The fear of man bringeth a snare : but whoso putteth his trust in the LORD , shall be safe .

25. As all inordinate fear bereaves a man of counsel and power to help himself ; so he that stands in too great fear of what men can doe unto him , will be insnared in many sins , and perils also , to avoid their displeasure : but he that confides in the Lord , hath his wits always about him , and , being raised above such low considerations , preserves his integrity ; and that , by God's good providence over him , will preserve him in safety .

26. Many seek the rulers favour , but every mans judgment cometh from the LORD .

26. There are multitudes of men , who are ambitious to be known to their Prince , and obtain his favour for honour and preferment ; but few remember that there is a greater Lord than he , the Sovereign of all the world , whose grace and favour should be principally sought : for He determins and orders what every man's portion shall be ; and will both judge of mens deserts better than any earthly King can do ; and deal with them according as they behave themselves , in that condition wherein they are .

27. An unjust man is an abomination to the just : and he that is upright in the way , is abomination to the wicked .

27. There is such a perfect antipathy between vertue and vice , that all truly good men extremely abominate him that doth mischief in the world , though he be never so great and powerfull : as , on the contrary , the evil doer hath every man that behaves himself uprightly , though never so usefull , in utter abhorrence and detestation .

The END of the THIRD PART .

CHAP. XXX .

ARGUMENT .

[a] This Chapter contains a new Collection of pithy Sayings ; which some fancy to be Solomon's : and therefore translate the two first words , thus ; the words of the Collector , or gatherer . But why Solomon should call himself by this name , and also , instead of the Son of David , style himself the Son of Jake , seems to me unaccountable . And therefore it is most reasonable to follow our Translation ( unto which the wisest of those that adhere to the Vulgar , are forced to consent , as most literal ) and to look upon this Chapter as a Fragment of some wise Sentences , delivered by one whose name was Agur , and his Fathers name Jake : unless we will conceive that this Son of Jake ( whosoever he was ) had gotten the name of Collector ; because , though he was a very wise man yet , he composed nothing himself : but onely gathered , out of other wise mens works , such instructions , as he thought most profitable , and comprised , in a few words , a great deal of sense .

[b] Which conjecture if it be admitted , nothing can better explain his disclaiming the title of a Wise man ( v. 2. ) which he would not assume to himself , because he was onely a Collector from other Authours , and did not pretend to have discovered or invented any thing himself .

But take it how we will , some of his Observations are here annexed to the Proverbs of Solomon ; after the manner of other Writings of this nature . In which ( as Melancthon notes ) the greater part of a Book belonging to one Authour , some notable speeches of others have been inserted : as some of the Sibyllin Verses , they say , were into the Poem of Phocyllides .

[c] And these words of Agur are called Massa , which we translate Prophecy , either to denote the weightiness of the Sentences ; or that they were culled and selected out of some work of his , then remaining in their records , as fit ( in the judgment of the men of Hezekiah , who perhaps extracted them ) to accompany the Proverbs of Solomon . And they seem to me to be Answers to several Questions , propounded to him by his Scholars , Ithiel ( who was the principal ) and Ucal : who came to him , as if he had been an Oracle , to be resolved in some hard doubts : asking him in the first place , just as they did Apollo of old ( as Aben Ezra conjectures ) Who was the wisest man ? To which he replies , v. 2. He that is sensible of his own ignorance : much like the saying of Socrates , this onely I know , that I know nothing : and of Pythagoras , who also refused the name of Wise ; which made much for the reputation of his wisedom .

[d] Vpon this subject Agur inlarges , ver. 3 , 4. wishing his Scholars , especially Ithiel ( who I suppose askt the question in the name of the rest ) to be sensible how imperfect all humane knowledge is ; by considering how little or nothing we know of the works of God , which none can understand ( though they be perpetually before our eyes ) but he alone that made them . And therefore advises him to make it his principal study , to understand what belonged to his own duty ( which is the best part of knowledge ) v. 5. and herein also to be content with what God hath revealed ; and not pretend to be wiser than He hath made us , v. 6.

[e] After which , he gives Answers , as I take it , unto other questions , which Ithiel propounded to him . And first about Prayer . For Agur having repressed their busie humour of inquiry into all manner of things , had raised , we may suppose , some devotion in his Scholars hearts ; which made them desire to be directed in it . And he gives them most wise advice , v. 7 , 8. to be very cautious what they prayed for ; just as in Plato ( Alcibiad. 2. ) we find Socrates giving Alcibiades instructions about this , as a principal part of vertue ; in the practice of which , he tells him , there had need to be the greatest care , lest we imprudently ask those things that are not good for us . But he could not give Alcibiades such directions about this matter , as Agur here gives Ithiel and the rest of his Scholars . Whom he informs , that the true knowledge of God is the chiefest good ; and therefore to be desired in the first place , above all other goods : and then ( according to our Saviours rule , in after-times ) having first sought the things that belong to Religion , he directs them to beg of God moderate desires of all earthly things ; believing that we are safer in a mediocrity , or middle estate , than either in fulness or in want . To which purpose Melancthon and others have gathered together many sayings out of other Writers . But none have given such reasons for this choice of a middle state , as this wise man , v. 9.

[f] After which , he seems to answer a question , which Ithiel propounded about moral vertue : which having been largely treated of by Solomon , he onely gives him one caution against hard heartedness to Slaves , and Servants ; v. 10. of which the Hebrew Nation were generally very guilty : and thereby unmeet for that favour which they begg'd of God in their Prayers ; which ought to have disposed them to be favourable unto others .

[g] And then he gives the character of four sorts of men , who are execrable unto God ; and therefore ought to be avoided by all those that would be good , v. 11 , 12 , 13 , 14. which I must pass by , without any further account of them , but what I have given in the Paraphrase : because the fifteenth verse hath much difficulty in it , and therefore requires some time to be spent in opening it . Bochartus thinks to solve some of the difficulty by giving a new signification of the word Aluka . But all Interpreters , in a manner , taking it for that thick worm in watrish places , which we call an horse-leech , I do not think fit to forsake our Translation : nor to refer the beginning of the verse to that immediately foregoing ( as some do , in this manner ; detractors can no more leave off evil speaking , than the horse-leech leave off sucking , &c. ) but rather to those words immediately following in this same verse ; which , notwithstanding , I take to have some connexion with all the four foregoing , as I have expressed it in the Paraphrase . For it seems to me to be an Answer to some such Question as this ( which the Desciples had propounded to their Master Agur , after the manner of oenigmatical discourses , or riddles ) what is most unsatiable ? which he chuses to give an account of in this place ; the better to represent the nature of those wicked men he had spoken of before : especially of the two last ; the proud ; and the tyrannical or extortioner ; whose desires are a gulf , that can never be filled .

And at the first he seems to have thought but of two things , viz. the grave , and the barren womb ; which might be called the daughters of the horse-leech , because they are so perfectly of the like nature , in regard of their unsatiableness . But he presently adds another ; nay , a fourth came into his mind , as no less greedy : viz. the thirsty earth ( which in those hot Countries sucks up all the rain as fast as it falls , though never so much ) and the fire , which devours all the fewel that is laid upon it . And this he expresses after the manner of the Hebrews : who intending to mention four things or more , separate them at first , and begin with a lesser number ; and proceed then to all that they designed . There are many examples of it in I. Amos 3 , 5 , 9 , &c. and here in this Book of Proverbs , VI. 16. and below in this Chapter , v. 18 , 21 , &c. Indeed there is no example like this , where the sentence begins with two , and then says three , and then four : but that might be usual of which we have no exact example ; and therefore I do not look upon this as a sufficient objection , against this way of explaining this verse . Which the LXX . hath taken , in the Roman Edition ; which runs thus , the horse-leech hath three beloved daughters , and these three are never satisfied : and there is a fourth that saith not , it sufficeth .

There are those who compare certain vices , with these four unsatiable things , and not ineptly : the desire of revenge , to the grave ; libidinous desires , to the barren womb ; covetousness ( or rather drunkenness ) to the thirsty earth ; and ambition to the devouring fire . And it is easie to shew , how fitly all these are resembled to the horse leech : it being the vulgar saying , that harlots ( for instance ) are the horse-leeches of young men , sucking all their money from them , and exhausting their bodies too . And the Servant in Plautus , when he was about to rob the Chests of the two old men says , jam ego me vortam in hirudinem , &c. now I will turn my self into a horse-leech , and suck out their very bloud .

But I forbear such things , because there are others , more necessary to be added for the understanding the rest of the Chapter .

[h] And that which next follows , v. 17. is a reflexion upon the first generation of wicked men ( mentioned , v. 11. ) who sinned against the first Commandment of the second Table ( as we speak ) and for their rebellion against their Parents were adjudged to death by the Law of Moses , XXI . Exod. 15 , 17. XX. Lev. 9. XXI . Deut. 18. And to make them more detestable , their carkases perhaps were thrown into some lothsome places , called the valley of carkases , or dead bodies ( XXXI . Jer. 40. ) and the valley of crows ( as Bochartus conjectures ) or ravens ; whom the Wise man here speaks of . And besides this , they who abused their Parents , being of a villanous nature , were likely to turn Rogues ; and to commit Robberies , Murthers , Treasons , or such like horrid crimes : which would bring them to the gallows ( as we speak ) or some such infamous death . The Jews indeed might not suffer the body of one that was hang'd , after he had been put to death , to remain upon the gibbet , beyond the evening of that day , wherein he was executed . But they were not forbidden to let him lie unburied , in some polluted place , when he was taken down : And in some cases , we find , they did let dead bodies hang a long time , as we reade 2 Sam. XXI . And therefore Paulus Fagius ( upon XX. Exod. 12. ) expounds these words of Agur after this manner ; disobedient children shall come to an ignominious death , and end their days by an halter , or other punishment ; and so become crows meat . But there is no necessity of this explication . For we may conceive such a wicked person , to be drowned by the just judgment of God upon him ; and his body to lie floating on the water ; or to be cast on shore , where the ravens ( who frequent the waters ) come and pick out his eyes ; at which they are observed to fly , sooner than any other part . He might perish also in other Countries , where the infamous punishment of the gibbet was in use ; or be slain in battel ; and left there to be a prey to beasts and birds . Among which the Raven is the rather mentioned , some think , because the young ones are so impious ( as Vossius speaks , L. III. de Idol . Cap. 85. ) as to fall upon the old ones and kill them , when they are hungry ( which is affirmed by Aelian and others ) and therefore more fitly employed to pick out the eyes of undutifull Children . But I look upon this as having more of fancy , than solidity in it : for others , for the quite contrary reason , make the Eagles here named , because they are a bird full of piety ; as hath been observed out of Aben Ezra , by our learned Dr. Castell . whose discourse in his Speech ( in Schol. Theol. p. 31. ) I shall here set down for the explication of one word in this verse ; wherein he differs from all others : which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This word the Hebrews interpret doctrina , and understand the verse thus , the eye that despiseth the doctrine or the lesson of his mother , &c. But there is no known root in their language from whence to derive this signification of it : and therefore that Doctour , out of the neighbouring languages , translates it rather senium , old age : which is most agreeable to the sense of the place . For that which is despised by the eye is some corporal defect ( as crookedness , wrinkles , shaking of the head , &c. and such like things which attend old age ) not any thing belonging to the mind . And besides , saith he , it better agrees with what follows of the Eagles young ones picking out such an eye : for they are observed to bear a regard to their ancients , and to have a kind of piety in them .

[i] In the next words , ( v. 18 , 29 , 20. ) he resolves another riddle , they put to him ; which was this : what things are most obscure and unaccountable , though ordinary and common ? of which I have given the best explication I could in the Paraphrase ; but cannot further explain here , without making this Preface ( which must necessarily be longer than ordinary , unless I should give no account of several things in the following verses which require explication ) a great deal too much exceed the proportion which belongs to it .

[k] Next to these four inscrutable things , he subjoyns four more , which are very grievous , or rather intolerable , because of their great indignity , v. 21 , 22 , 23. the two first belong to men , and the disturbance of the Common-wealth ; the two last to women , and the disturbance of private Families . And there are reasons peculiar to each : ex . gr. a Slave is intolerable when he gets the Sceptre into his hand ( as they have done sometimes ) partly because such persons , being ill bred , generally have base principles ; and are accustomed to vile things ; and grow insolent by their good fortune : partly , because they are full of fears and suspicions , especially that they are despised and contemned ; and therefore believing they are not loved , they will be feared , and care not what cruelties they exercise to keep men under . Part of which the Jews object to themselves in Schebet Judah ; where they bring in a Philosopher laying this to their charge , that they affecting dominion in the City of Toledo , proceeded to such boldness and sauciness , that they would openly strike Christians : which fulfilled , saith he , that of Solomon XXX . 22.

[l] The like might be said of the other three ; but I shall onely observe concerning the last , that there being another way of explaining it , besides that which is most obvious , I have not omitted it : because the LXX . go that way , who thus render it , When a servant maid casts her mistress out of doors . And there is a third way , which I have not mentioned , because it is not so agreeable to the words ; when the mistress is not expelled , but the maid also is taken to wife and preferred in the husbands love ; as N. de Lyra takes it : examples of which we have in history , that have proved very fatal to families . But this Preface , as I said , would be too long if I should name them ; therefore I pass to the next .

[m] Which seems to be an Answer to this Question , Quid est magnum in minimo ? What is great in little ? or rather in the least ? v. 24 , 25 , 26 , &c. where he teaches us several things : first not to admire merely bodily bulk , strength , or beauty ; but rather wisedom , diligence and sagacity to understand and pursue our own interest : secondly , to admire the wisedom and power of God in the smallest things : and thirdly ( as Melancthon adds ) to reflect upon our own degenerate state , who neglect our own greatest good ; nay , mind not self-preservation , but rather destroy our selves by vice and wickedness : and lastly , not to refuse admonition from the brutes . Among which , saith he , the Ants teach us industry and forecast ; the Rabbits , not to attempt any thing above our strength ; the Locusts , to preserve society by industry , and not to break it by sedition and disturbance of the publick order ; and the Spider , to endeavour to excell in some art or other . All of them teach us not to rely merely on strength , but to use counsel and prudence .

The first and second of which reflexions I find in S. Chrysostom , who discourses admirably ( Hom. XII . ad pop. Antioch . p. 139. ) of the wonderfulness of the divine artifice , which in so small a body as that of the Ant , hath contrived such a perpetual desire of labour . To which if we attend , we cannot but receive this Instruction , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not to affect softness and delicacy , nor fly from sweat and labours . And when the Wise man sends us , saith he , to learn of these little Creatures , he does just as we are wont to doe in Families ; when the greater and the better sort have offended in any thing , we endeavour to shame them , by pointing to the little Children , saying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 behold , one that is a great deal less than thou , how towardly , how attentive and ready he is , to doe as he is bidden .

[n] But that word which we translate Conies , v. 26. ( which are not so small a Creature , as Solomon here speaks of , nor make their holes in Rocks ) Bochartus hath evidently proved signifies a Mouse in those Countries ( whose hinder legs are longer than the forelegs ) called by the Arabians in their language Aljarbuo ; whose craft I have briefly expressed in the Paraphrase .

[o] In what is said of the Locusts also , v. 27. I have followed him : who observes that to go forth , is a Scripture phrase for making war . In which the General was wont to divide the prey among the Souldiers , after a Victory : but the Locusts , having no settled constant Commander , divide among themselves . Yet I have not neglected our Translation .

[p] Which in the 28th verse hath forsaken the ancient Interpreters , who take Semamith , not for a Spider but , for a small sort of Lizzard ; from its spots called stellio ; which is accounted by all Authours a very crafty Creature : and to which the characters here given by Solomon do most properly belong . As the same Bochartus hath shewn at large L. IV. C. 7. de Sacr. Anim. Part 1. But if any have a list to understand hereby , some sort of Spider , they may reade Coelius Secundus his little Book called Araneus : In which he represents the wonderfull wisedom of God , in the structure of this small Creature ; together with its admirable agility , and cunning ; both in weaving its webs and nets ; and in hunting for its prey particularly for young Lizzards ) and in preserving it self ; and its foresense of dangers , and of opportunities to catch its prey : For instance , against rainy weather ; when other little Creatures grow dull in their motion and in their sight . In short , he observes , that as there is nothing , in appearance so mean , so abject , so small , in which the Creatour of all is not to be adored , and whose usefulness is not very great ; so there are five things which are admirable in that sort of Spider , which he describes : the inexhausted matter which it spins out of so small a body ; the wisedom of its contrivances ; strength in fighting ; knowledge of the future ; and usefulness for medicine .

[ pp ] And from all these four , some have noted , that an abridgment may be made of all that is necessary for the conservation of a Kingdom in good estate : where first , care must be taken for provision of food , which we learn from the Pismire ; then for secure and commodious dwelling , which we learn from the second sort of Creature ; and then that there be concord and agreement among domesticks and citizens , which we learn from the third ; and lastly that labour , industry and ingenuous arts be incouraged and advanced , which we learn from the fourth .

[q] After the consideration of these four little Creatures , of small strength and contemptible aspect , he places four other which are great , stately and undaunted , v. 29 , 30 , &c. In which there are two considerable difficulties ; one about that word in v. 31. which we translate a Greyhound ( the vulgar a Cock ; though Maldonate ingeniously conjectures the true reading in S. Hierom was Gallicus canis , which afterward came to be corrupted into Gallus ) but I take rather for a Horse ( as our margin hath it ) being a far braver , and more stately Creature than either of those ; especially when he pranses , and is managed by a good rider .

The other is about the last words of the same verse : which are the character he gives of a King ( who perhaps is immediately placed after the He-goat ; because that Creature in Scripture is an Emblem of Majesty VIII . Dan. 5. 21. XIV . Isa. 9. L. Jer. 8 , &c. ) Alkúm immó which Bochartus translates , against whom none of his Subjects ought to rise . For though many do ; yet it is so contrary to their duty , and so dangerous , that he therefore calls him Alkum , against whom none arises . So Pallas was called by the Phoenicians , Ela Alkuma , the Goddess against whom none made insurrection . And the City in Boeotia that was sacred to her ( she being reputed to be born there ) was called Alalcomenas : for though it was small and built in a plain , yet it always remained untouched and inviolated , because out of reverence to the Goddess , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( as Strabo speaks ) all men abstained from all force and violence to it . Thus he discourses in his Epist. quae Resp. ad tres Quest. p. 43. And I find he had said it before in his Phaleg , Second Part , L. 1. Cap. 16. where he translates melec Alcum , Rex invictus , an invincible King .

But there is another conjecture , of a very learned man of our own Mr. Pocock ( Not. ad Gregor. Abul . Pharai . p. 203. ) which is so patt , that I could not omit it in my Paraphrase . For , according to the Arabick use of the word Alkum ( out of which language both Rabbins and Christians take the liberty to expound the Hebrew words of the Bible , when they are singular ) the sense is still more pregnant ; and sounds thus : A King with whom his people is ; or whom his people follow . For as when there is such a happy agreement between King and people , there is nothing more comely ; so then he appears with the greatest and most awfull Majesty , and strikes terrour into all his enemies .

[r] The two last verses , if we take them severed from the foregoing ; are an advice how to be happy : which the whole Chapter shews in effect , is , to endeavour to be innocent . But because no man can be so wise , as never to doe a foolish thing ; he seems , in conclusion , to tell what is next to that , viz. when we have miscarried any way , not to justifie it ; but to appease those whom we have offended , by silence ; taking shame to our selves , and not defending what we have done amiss , much less making complaints of others , &c. For ( as I have expressed it in the Paraphrase , v. last ) by insisting upon our innocence , or charging others , or exaggerating faults , very great mischiefs may insue .

But these two verses may be connected with that which precedes ; ( though I have not been bold to doe it , because Interpreters go the other way ) and v. 32. may be an advice to Subjects if they have offended their Prince any way , and been so foolish as to oppose him , not to persist in their errour ; much less defend it , and clamour upon the Government , &c. but sit down in silence , bewailing the guilt , and imploring a pardon . And then v. 33. may be look't upon as Advice to Princes , not to oppress their Subjects ; and thereby provoke them to rebell against them .

The Vulgar Latin seems to refer both to Princes : for thus runs the sense of v. 32. according to that Translation ( which I cannot indeed reconcile concile well with the Hebrew ) It sometimes happens , that he who is advanced on high ( to a throne suppose ) appears to be a fool : who if he had understood ( viz. his danger , or his folly , or what had been best for him ) would have put his hand upon his mouth : that is , never have desired that dignity , which perhaps he earnestly sought . And , though I know not how to justifie this Translation , it agrees well with what follows ( which may well be applied unto Princes ) that it is great folly to strain things too far . Either the Laws , which if extended to the utmost rigour , will , by such hard construction , become the bane of humane society ; or their taxes and exactions beyond what the people can bear . For by squeezing them too much , most dangerous seditions and rebellions have hapned under excellent Princes .

And thus Melancthon understands the beginning of this verse ( v. 33. ) that Empires and Governments ought to be moderate ; according to two excellent sayings of Plato and Solon ; which he alledges : and then concludes that , anger also ought to be repressed ( according to the admonition in the last words ) lest publick discords arise , which draw after them vast ruins : and oft-times arise from light causes ; which ought to have been mollified and cured by some moderation , and not exasperated into a flame .

1. THe words of Agur the son of Jakeh , even the prophecy : the man spake unto Ithiel , even unto Ithiel and Vcal .

1. HEre now follow some memorable Sayings , of Agur , who was the Son of Jacche ; out of whose Works these weighty Sentences were collected , which he uttered , like a prophetical Teacher , to Ithiel , one of his most eminent Scholars , and to Vchal , another of them ; but especially to the former . See Arg. [a] [c]

2. Surely I am more brutish than any man , and have not the understanding of a man .

2. Who admiring his Wifedom , and desiring to be resolved in many difficulties , Agur modestly and humbly said ; do not call me wife : for I am so far from that acuteness , which is natural to him who excells in wisedom , that I am stupid , in comparison with such a person ; nay , I cannot arrogate to my self the understanding of a common man . See Arg. [b] [c]

3. I neither learned wisedom , nor have the knowledge of the holy .

3. And as for improvements , which are made by the help of knowing persons , I have not had the advantages of many other men : for I was never brought up in the Schools of the Prophets , where I might have learnt some wisedom ; much less have I received the knowledge of such sacred mysteries , as thou inquirest after ; the most I can pretend unto , is onely to know what belongs to a pious life . See Arg. [d]

4. Who hath ascended up into heaven , or descended ? who hath gathered the wind in his fists ? who hath bound the waters in a garment ? who hath established all the ends of the earth ? what is his name , and what is his sons name , if thou canst tell ?

4. But had I a greater reach , or been better bred , it would have been impossible for me , to give an account of the works of God ; much less of God himself . For where is he among all the Wise men , that ever went up into Heaven and came down again , to tell us the order , and the motion of the Stars ; and all the rest that is done there ? Nay , who is it , that can so much as give us the least account of the Wind , but God alone ? who hath it perfectly in his power , to make it cease , and blow again , as He pleaseth . And , to come lower yet , who but He hath tyed up the Waves of the Sea , that they should not exceed their bounds ? or who hath fixed the Earth ( on which thou dwellest , and therefore art better acquainted withall ) within such limits , as it never breaks ? By what name is he called , that can explain these things ? or , if thou knowest , tell me the name of his Son , or of his Family ; that , if he be dead , we may enquire of them .

5. Every word of God is pure : he is a shield unto them that put their trust in him .

5. The most that any man can doe for thy satisfaction , is this ; to send thee to the Book of God , and bid thee be content with what He hath there revealed of Himself , and of his Will ; which in every part of it is so sincere , and free from all mixture of deceit , that thou mayst safely rely upon it ; and take his word , that He will protect and defend all those , who , in obedience to his commands , trust Him for what He hath promised .

6. Add thou not unto his words , lest he reprove thee , and thou be found a liar .

6. Let this suffice thee ; and do not pretend to greater acquaintance with his will , than really thou hast ; by adding any thing of thy own to God's word , and vouching it for his : which may bring thee into great danger of the severest punishments from Him ; for being guilty of the worst of forgeries , in counterfeiting divine inspiration .

7. Two things have I required of thee , deny me them not before I die .

7. And in Answer to the Question about Prayer ( what things thou shouldst ask of God ) I have not much to say neither ; for I would not have thee multiply words , but say , as I am wont to do : I humbly begg onely two things of Thee , O God ; which I most earnestly beseech Thee I may not want , as long as I stay in this world .

8. Remove far from me vanity and lies ; give me neither poverty nor riches , feed me with food convenient for me :

8. The first is for my mind ; that I may be perfectly secured from being deceived my self by false opinions , especially concerning Thee and Religion ; and from being any ways guilty of deceiving other men : and then , for the supply of my bodily necessities , I desire Thou wouldst neither give me scarcity , nor superfluity ; but , if I may chuse , a middle between both : making me such a competent allowance as may be sufficient to maintain me decently , in that state and condition of life , wherein Thou hast placed me . See Arg. [e]

9. Lest I be full , and deny thee , and say , Who is the LORD ? or lest I be poor , and steal , and take the name of my God in vain .

9. For I am sensible how great danger there is , either in having abundance of wealth , which may tempt me to be so prophane and irreligious , as not onely to forget the donour of all good things , but atheistically to contemn thy worship and service ; nay , insolently profess , that I know no such being as the LORD , nor have any thing to doe with Him : or in a beggarly condition , which may press me , first to be injurious unto others for my own relief ; and then to run into the fearfull crime of perjury , to purge my self from the charge of theft . XXII . Exod. 8 , 11.

10. Accuse not a servant unto his master , lest he curse thee , and thou be found guilty .

10. As for rules of behaviour towards others , they are generally well known ; and therefore I onely admonish thee to avoid one thing ( to which our Nation is too prone ) that is , not to abuse any poor Slave , whose condition is wretched enough ; and therefore , for instance , rather excuse than aggravate his fault to his Master , who perhaps is too rigorous : and be sure never to load him with unjust accusations , lest , being wronged by thee and not knowing how to right himself , he appeal to the Lord and pray Him to punish thee ; and thou , being found guilty , feel the heavy effects of his vengeance . See Arg. [f]

11. There is a generation that curseth their father , and doth not bless their mother .

11. And now , to answer your inquiry , what company you should keep ? There are four sorts of men , I would have you set a mark upon , and cautiously shun . First , they that are fouly ungratefull to them , from whom they have received many benefits : for such a sort of men there is , who have no sense of obligations , no , not to their Parents , to whom they have the greatest ; but rail upon their Father , nay , wish him dead ; and cannot speak a good word of their Mother .

12. There is a generation that are pure in their own eyes , and yet is not washed from their filthiness .

12. Next to these , are a sort of hypocrites ; who have a great opinion of their own purity , and would be thought by others very vertuous : but hide the greatest filthiness , both in their minds and lives ( which either they do not see , or will not take care to purge away ) under this outward garb of holiness .

13. There is a generation , O how lofty are their eyes ! and their eye-lids are lifted up .

13. There is a third sort , whose pride and arrogance is so lofty , that it appears in their very countenance ; and makes them superciliously overlook all other men , as if they were not worthy of the least respect from them .

14. There is a generation whose teeth are as swords , and their jaw-teeth as knives , to devour the poor from off the earth , and the needy from among men .

14. But the fourth and last sort is most mischievous , whose ravenous cruelty hath no example ; unless you conceive a Lion or Wolf , that hath teeth , both small and great , as sharp as swords or knives , coming with open mouth to devour every Creature , that is weaker than themselves : such is the savage oppression of tyrants , extortioners , calumniatours , &c. who have no mercy upon the poor and needy ; but make their condition ( which moves compassion in other men ) so insufferable , that they are weary of living any longer in the world .

15. The horse-leach hath two daughters , crying , Give , give . There are three things that are never satisfied , yea , four things say not , It is enough :

15. And here I will satisfie one of your other Questions , What Creature is most unsatiable ? I answer , the Horse-leech ; which sucks the bloud of other Creatures , till it burst : as those wicked men do the livelihood of the poor , till they ruin themselves . And in this perpetual craving more and more , without any end , there are two things so like the Horse-leech , that they may be called her Daughters : nay , there are three that are never satisfied ; or rather four whose desires cannot be filled . See Arg. [g]

16. The grave , and the barren womb , the earth that is not filled with water , and the fire that saith not , It is enough .

16. They are these : Death , or the Grave ; which , having consumed so many past Generations , will as greedily swallow up and consume all that are yet to come : the barren Womb ; which is wont to be desirous of Children beyond measure : the Earth , which drinks up all the rain that falls upon it , and still thirsts for more : and the Fire , which devours all the fuel that is thrown into it , and never ceases to burn , as long as there is any thing to feed it .

17. The eye that mocketh at his father , and despiseth to obey his mother , the ravens of the valley shall pick it out , and the young eagles shall eat it .

17. I will not end this , till I have pronounced the doom of the first sort of wicked men , now mentioned ( v. 11. ) who are so ungrate full to their Parents , as not onely to disobey their commands , but to scorn , nay and , deride their persons ; and mock at the infirmities of their old age : whose villanies shall bring them to an infamous end , and expose their dead bodies for a prey to the Ravens ( which frequent the Brooks , that run in the Vallies ) and to the young Eagles ; who shall pick out those eyes , in which their scorn and derision of their Parents , was wont to appear . See Arg. [h]

18. There be three things which are two wonderfull for me , yea , four which I know not :

18. To your next Question , my Answer is ; that there are three things , whose motions are beyond my reach : nay , a fourth , which is the most unaccountable of all the rest . See Arg. [i]

19. The way of an eagle in the air , the way of a serpent upon a rock , the way of a ship in the midst of the sea , and the way of a man with a maid .

19. First , the wonderfull swiftness of an Eagles flight into the air , quite out of our sight ( XXIII . 5. ) secondly , the manner of a Serpent's speedy creeping , without any feet , to the top of a slippery rock : thirdly , the way that a Ship makes in the Sea , though it seem sometime to sink to the bottom of the water , and again to mount up into the air : But , above all , the slipperiness of youth ( which is more inconstant than the air , &c. ) and especially the impatience , and restless tossings of a young man's mind , his cunning and slights , when he goes a woing ; and the wonderfull arts he hath to slide into the heart of a maid , and win her love .

20. Such is the way of an adulterous woman ; she eateth , and wipeth her mouth , and saith , I have done no wickedness .

20. And yet , the subtilty of an adulterous woman , is equal to this ; both in crafty contrivances of secret ways to enjoy her filthy pleasures ; and in casting a mist before her Husbands eyes to conceal them , when she is in danger to be discovered . For having defiled his Bed , she not onely looks modestly and demurely , but professes the greatest innocency ; and behaves her self , as if she were the honestest Woman , and the kindest Wife too in the world : like one that , having eaten some forbidden meat , wipes her mouth , and says she hath not so much as tasted it ; but abhors to let it come within her lips .

21. For three things the earth is disquieted , and for four which it cannot bear :

21. And , to satisfie your other Question , What things are most intolerable ? my answer is ; that three things make such a disturbance , that men groan under the load of them : nay , there are four , which are an unsupportable grievance unto those that are oppressed by them . See Arg. [k]

22. For a servant when he reigneth , and a fool when he is filled with meat ,

22. First , the insolent cruelty of a vile Slave , when he is advanced to a Throne : secondly , the petulant rudeness of a fortunate fool ; especially when he grows debauched , and is in one of his drunken fits :

23. For an odious woman when she is married , and an handmaid that is heir to her mistress .

23. And thirdly , a woman , whose moroseness , pride and passion ( and such like ill qualities ) make her hated by every body ; when she gets an Husband : and lastly , a poor maid servant , when she is puffed up by an estate , left her by her mistress ; or , which is worse , that having supplanted her mistress , and thrust her , first out of her husbands affections ; and then out of doors , succeeds in her place , and becomes his wife . See Arg. [l]

24. There be four things which are little upon the earth , but they are exceeding wise :

24. To those four intolerable things , of which all complain , I will add four more , that are very contemptible , but much admired : for though they have no bodily bulk , their wisedom is exceeding great , and very elaborate . See Arg. [m] [ pp ]

25. The ants are a people not strong ; yet they prepare their meat in the summer ;

25. First , the Ants ; which are a creature so infirm , that one crush of our foot kills multitudes of them , and yet so provident , as well as industrious , that they prepare granaries under ground , with wonderfull art , to receive their food : which they gather and lay up in harvest time ; and secure it too , that it may serve for all the year . See VI. 8.

26. The conies are but a feeble 〈…〉 make they 〈◊〉 ●…ouses in the 〈◊〉 ;

26. Secondly , the mountain Mice , are a feeble sort of creature also , but they have a Leader to give them notice of any danger ; and are so cunning that they provide for their safety in high rocks : into which they have several entrances and out-lets ; that if they be assaulted in one port , they may escape at another . See Arg. [n]

27. The locusts have no king , yet go they forth all of them by bands ;

27. Next the Locusts , which herein indeed differ from the former , that they have no King to govern them ; yet go forth , like Souldiers to battel , in good order : and when they fall upon the spoil , divide it among themselves , without any quarrel or contention . See Arg. [o]

28. The spider taketh hold with her hands , and is in kings palaces .

28. Lastly , ( The Spider , which weaves a curious web , or rather ) The little spotted Lizzard , which takes fast hold even on the flat ceiling of houses ; and there goes ( with its body hanging down into the air ) in pursuit of its prey : which as it nimbly catches ; so it intrudes it self to hunt for it , even in Kings Palaces . See Arg. [p]

29. There be three things which go well , yea , four are comely in going :

29. And here after the consideration of these four contemptible things , it will be fit to answer your last Question , What things are most stately ? and there are three , or rather four things , whose motion is majestick , and go after a goodly manner .

30. A lion which is strongest among beasts , and turneth not away for any ,

30. First the Lion , when he is come to his full growth ; who is the most heroical and undaunted of all creatures ; never turning his back for fear of the greatest multitude of hunters , or Dogs that set upon him .

31. A greyhound , an he-goat also , and a king , against whom there is no rising up .

31. Next to him , a strong and generous Horse ; especially , when he is girt and equipped ( as we speak ) for the battel : And then the He-goat with his long beard ; when he walks in pompous state before the flock . And lastly , a prosperous King , of invincible courage ; especially when he reigns in the hearts of his people , and marches at the head of an unanimous , victorious Army ; whom none dare rise up to oppose . See Arg. [q]

32. If thou hast done foolishly in lifting up thy self , or if thou hast thought evil , lay thine hand upon thy mouth .

32. If thy pride or thy passion hath ingaged thee , in some foolish action , whereby thou hast disgraced thy self ; or made thee contrive and indeavour any thing that is unwarrantable ; do not add one fault to another , by excusing it , or blaming any body but they self for it ; much less by quarrelling at those that admonish thee of it , and reprehend thee for it : but stop at the first motion to this , and silently acknowledge thy errour . See Arg. [r]

33. Surely the churning of milk bringeth forth butter , and the wringing of the nose bringeth forth bloud : so the forcing of wrath bringeth forth strife .

33. For from little things there is an easie progress unto greater . And just as you see Milk is first pressed out of the Cows udder , and then being shaken in the churn is forced into butter ; and as the Nose being wrung , though at the first it onely purge it self yet if it be harder pressed , there comes out bloud : even so , words passing to and fro , raise an heat , and that , if continued , stirs up anger ; and that , making men vehemently insist upon their opinion , or their desire , turns into scolding ; and that , in the issue , grows up to quarrels , and irreconcileable enmities .

CHAP. XXXI .

ARGUMENT .

[a] It is generally taken for granted , both by Hebrew and Christian Writers , that King Lemuel , whose Mother gave him the Precepts contained in this Chapter , was Solomon : whom Bathsheba took care early to instruct in his duty ; being , as some of no small name fancy , divinely inspired with the gift of Prophecy . But , as all this depends merely upon conjecture , and that without the least ground , so there is no good reason assigned why Solomon should here be called Lemuel ; and not by the name he hath both in the beginning of the Preface to this Book , I. Prov. 1. and in the entrance of the First Part Chap. X. I. and of the last Collection also ( XXV . I. ) made by the men of Hezekiah : whom Grotius fancies to be the King here mentioned , under the name of Lemuel ; onely for this reason , that this Chapter follows the Collection of Proverbs made by his Servants : which hath no force at all in it ; for the words of Agur follow more immediately ; which he cannot ascribe to Hezekiah .

And therefore it is more reasonable to conceive this Lemuel to have been a Prince , in some other Country ; who had gathered some weighty Sentences taught him by his Mother ( whose name is unknown ) which it was thought fit to adjoyn to the foregoing : because they are very wise , and of great moment ; as if they proceeded from a prophetical spirit . And it is onely the vanity of the Jewish Nation , who would inclose all wisedom within the bounds of their own Country , which hath made them ascribe that which follows in this Chapter to Solomon and Bathsheba . For which , as I said , there is no colour : but it appears by the History of the Queen of Sheba , and the Embassies which came from the Kings thereabouts , who sent to hear the wisedom of Solomon ( 1 King . IV. ult. ) that there were even in those times , great persons very inquisitive after knowledge , as there had been , in the times foregoing , in those Eastern Countries , and in Egypt ; which was famous for wise men , 1 King . IV. 30. where we reade of the wisedom of the Children of the East ( i. e. Arabia where Job a considerable Prince , and the rest of his Friends , lived in former ages ) and the wisedom of Egypt . Of which Country some have thought those famous men to have been , who are mentioned in the next words , v. 31. where this demonstration is given that Solomon's wisedom excelled all the wisedom of those Countries , for he was wiser than Ethan the Ezrahite , and Heman , and Chalcol , and Darda , &c. upon which words , Gasper Sanchez notes , that the Seder Olam says , these were Egyptian wise men . But it is not good to take things upon trust ; for I find upon examination of the place ( which is Chap. XX. of the greater Book of that name ) that it saith no such thing , but onely this , that the Sons of Zara , Zimri , Ethan , Heman , Chalcol and Dara ( mentioned 1 Chron. II. 6. ) were Prophets ; who prophecied in Egypt . But however this be , that very Book acknowledges in the next Chapter ; that there were Prophets in other Countries , before the Law of Moses was given : though after the delivery of it , the holy Spirit , they fancy , forsook all the world but them ; immediately upon the speaking of those words , XXXIII . Exod. 16. XXXIV . 6. For which assertion , as there is not the least shadow of reason , so supposing it were true , it must notwithstanding be confessed that there remained still among other Nations , many excellent and wise persons both men and women : who had such communication also with the Jews , that many of them were proselyted to their Religion : which might have countenanced their Authours if they had said ( and it seems to me a better fancy than any they have ) that Lemuel's Mother was a Jewish Lady married to some Prince of another Country ; by whom she had this Son ; and took care of his Institution in the Divine wisedom of her people .

And by the use of the word bar three times , for a Son , in the beginning of this Instruction ( which is no where used in this Book before , nor in the whole Bible more than once , II. Psal. 12. ) one would guess this Lemuel to have been some great person in Chaldaea . For in the next verse also ( v. 4. ) we meet with the word Melachin ( Kings ) according to the termination in the Language of that Country .

[b] But this is all uncertain , and therefore I proceed no further in it : but onely note , that whosoever was the Mother of Lemuel , she was mightily solicitous to have him doe well : as appears by verse the second . Which some think to be a passionate expression , when she saw him begin to incline to evil courses ; as if she had said : What dost thou mean , my Son , &c. But it is more likely , that it proceeded from a tender concern for his well-doing , as soon as ever he grew up ; whilst he was yet innocent and untainted . And that he might so continue , she gives him three or rather four of the most proper Advices , that could be thought of for a Prince .

[c] First , to subdue that lust , which she knew to be very violent in youth ; especially in young Kings ; who have more provocations , and are apt to take more license than other men : but bring thereby such mischiefs upon themselves , and their Kingdoms , as are not to be repaired ; but often end in their destruction , v. 3.

[d] In order to this , she admonishes him , in the second place , to avoid drunkenness ; and to preserve himself perfectly sober : whereby he would be fit also for counsel ; and be able likewise to give a right judgment , when Causes were brought before him , v. 4. which some extend so far , as to think she would not have him drink any wine at all , or other strong liquors . ( of which there were several made , of honey , or dates , and divers other things ; which go under the common name of Schechar ) But it is more reasonable to look upon it , as a caution , against excess : which is dangerous in all men , but especially in those that are to govern others , as well as themselves . For then they blurt out the greatest secrets , as the Vulgar translate the latter part of the verse ; or grow furious and outragious , as the LXX . translate the same passage : but both of them without any ground that I can see in the Hebrew Text.

[e] In which follows , v. 5. the true reason of this prohibition ; and then an account ( v. 6. ) of their condition , to whom a larger quantity than ordinary , of wine or strong drink , is fit to be allowed . Not to Kings , who have innumerable ways to relieve their cares , and to divert themselves when any thing troubles them : but to poor miserable people , that are ready to faint under their heavy burthens and oppressions . For whom this is a present relief ; and the onely one sometime they are capable of ; when they are in a very melancholy condition . And they that are of such a temper , or are otherways made exceeding sad , can better bear a great deal of wine , without any disorder , than the sanguine ; and they who are gay and merry . There are those , that by men ready to perish , have understood such as were condemned to dye , and going to execution . Vnto whom it was the custom to give a draught of wine , to support their spirits ; and , in the degenerate ages of the Jewish Commonwealth , they put something into it to intoxicate the poor wretches , so that they might be insensible of pain . And some imagin this custom took its original from this place in the Proverbs ; though it be not the true sense of the words . For the latter part of this verse , ( and that which follows v. 7. ) gives the best explication of the first : and they shew he speaks of those that were miserably poor . And so the best Hebrew Expositours interpret those words , XXVI . Deut. 4. my Father was a Syrian , ready to perish : that is , extreme poor ; and in want of all things .

[f] And thus having enlarged this second Advice a little , she passes to the third : which is ( v. 8. ) to take such care that Justice be exactly administred ( without which no Kingdom can subsist ) as himself to undertake the defence of those , who were in danger to lose a good cause ; for want of an Advocate to plead it for them , or to open the true state of it , &c. Especially she commends to him , the patronage of Strangers , Orphans , and poor indigent people . The first of which in the Hebrew , are called children of change ; or that are passed by : That is , persons who have changed their country ; or that are in danger to suffer grievous alterations in their condition , if right be not done them ; or who are deserted by all , and have none to stand by them . Several other ways there are to explain the phrase ; but to the same purpose .

[g] But the great care of Parents , being to see their Son well married , she concludes with the description of such a wife , as she would have him seek : which takes up the rest of the Chapter , from v. 10. to the end . And it is in the form of a Poem ( as S. Hierom takes it ) consisting of a sort of Iambick verses : each of which begins with a new Letter of the Alphabet in order ; the tenth with Aleph , the eleventh with Beth , and so to the bottom . Which was an elegant sort of composure among the Ancients , and a great help to memory also ; as we see in several Psalms , and other parts of Scripture .

Now whether she composed these verses her self , or got her sense expressed by some eminent Poet , cannot be known ; nor is it material . But I do not think fit to follow the conjecture of Huetius ( in his late Demonstr. Evang. ) who imagins the words of Lemuel's Mother to end with the ninth verse : and here to begin a distinct composition of some other person ; suppose Solomon . For though this following Poem , be disjoyned from the foregoing words , in the LXX ; and differs herein from the rest that in the beginning of every verse , the order of the Hebrew Alphabet is observed ; yet there being no words in the head of it ( as there is Chap. XXX . and the beginning of this Chapter ) to denote it to belong to another Authour , I take it to be of the same piece with the first nine verses . That is , to be a Copy of Verses , delivered to Lemuel by his Mother , in commendation of an excellent woman : which perhaps she did not make her self ( though there be no proof of that , and both Deborah and Hannah we find were Poets ) but , notwithstanding , being recommended to him by her ; would , she thought , have the same authority with him , as if she had been the Authour . And it is very observable , that the general character of such a woman as she would have him marry , is escheth chajil , a vertuous woman , we translate it . Which word chajil , signifies both strength ( or rather valour and courage ) and riches and vertue . And , in the description of fitting persons for the Magistracy , Jethro in general saith they should be anschee chajil ( XVIII . Exod. 21. ) which we translate able men : and then follows more particularly wherein their ability should consist , such as fear God , men of truth , hating covetousness . I take therefore escheth chajil to include in it a great fear of God ( mentioned afterward v. 30. ) which is so powerfull as to endue one with the courage to doe well , when piety is contemned ; nay , laught at and abused : and have not therefore omitted this , among other words , to express the force of this phrase .

[h] And then follow , after this , abundance of other good qualities , which are included in this : such as chastity ; and such a care of her husbands estate , that be might have a perfect confidence in her management ; love to him without moroseness ; diligence in all houshold affairs ; frugality ; gentleness in the government of her family ; a prudent care in the education of her children ; and in setting all the family to some employment or other ; and increasing also her husbands estate , and yet giving liberally to the poor ; affability , and courtesie to all , &c. which excellent indowments if her Son found in a wife , she knew it would be a certain means to preserve him , from following other women ( v. 3. ) when he took perfect delight in her company : and from drunkenness also ( v. 4. ) which few fall into , who intirely love their wives , and study to please them in all things : for they generally abhor this loathsome vice . In order to this she would have him marry such an one , as he could perfectly confide in ; and never in the least suspect of any levity , or unfaithfulness , or carelesness , when he was abroad , v. 11. and would never be cross to him ; but always loving , and kind , and pleasing , when he was at home , v. 12.

[i] An excellent houswife also ; prone to take any pains her self , that she might give a good example to others : particularly , in the Linen , and Woollen Manufacture ; in which the greatest women , it appears by ancient Authours , constantly employed themselves heretofore , with such diligence , as is highly praised in their Books v. 13. where to express her propension to this work , he ascribes a willingness and forwardness to her hands ; just as XXI . Prov. 25. he makes the hands of the sluggard , to be averse to labour .

[k] Which turns to a great account , she shews , both in foreign commodities , v. 14. and in the purchase of land , v. 16. which the good houswife her self views , and walks about with great expedition ( v. 17. ) tucking up her garments ( as we speak ) that she may be fit for motion every where : and not minding fine clothes more than her business , nor for fear of spoiling them , neglecting that ; but preferring strength in her arms acquired by labour , before the ornaments wherewith they are wont to be adorned .

[l] The profit of which she finds is so great , that it makes her love labour better than sleep ; and when there is haste of work , to continue it all night : so v. 18. may be expounded .

After which follows v. 19. another instance of her humble greatness . Then her charity to the poor , v. 20. her care of her own family , v. 21. where the last word having different senses , I have expressed them all in the Paraphrase .

[m] And then is wisely mentioned , v. 22. her magnificence in the hanging of her house , and of her bed , and in her own apparel : which was the more allowable , when the poor were not neglected ; and the decking her self and house , did not make her forget their necessities . The particular words there I have not room to explain . Nor those which follow , v. 24. ( after she had mentioned the honour her husband would get by such a wife , v. 23. ) for I think it is needfull rather to give a brief account of v. 25.

[n] Which seems not unfitly translated by Castalio to this sense , that she being thus amply provided , and fortified , as it were , against all accidents ; need not fear any want in future times . But considering what follows , v. 26 , 27. I have chosen onely to touch on that sense ; and to take strength and honour for the excellent qualities belonging to her : which I have called her principal ornaments ; because the Hebrews are wont to express that which adorns any person , and is most proper to them , by the name of clothing : as CXXXII . Psal. 9. thy Priests shall be clothed with righteousness .

[o] The rest I must wholly omit , and onely observe that the fear of the LORD in the conclusion ( v. 30. ) is the foundation of all these vertues ( which will either not be found , where there is no devout sense of God ; or not be constant and equal , but vary as several passions govern and rule their spirits ) especially when it is in such a high degree , that a woman values her self for the fear of the Lord , more than any thing else . So the LXX . translate it ; A prudent woman is commended ; but she praises the fear of the Lord : which may have this sense also , that her vertues commend Religion unto others . Religion it self is honoured by her excellent vertues : which are so exemplary , that they make others in love with them , as well as with her .

I conclude all with the Observation of Melancthon , that this Description , which he calls Speculum honestae Matronae , is altogether simple and plain , without any such allegories as Simonides used , who said , he was happy that married a wife like a Bee : and that all this , in a manner , is comprehended by the Apostle in those words to Timothy 1. II. ult. she shall be saved in Child-bearing , if they continue in faith , and charity , and holiness ; with sobriety . Faith , saith he , is the acknowledgment of the true God , and confidence in his Son Jesus Christ ( that is , belief of the whole Gospel ) out of which springs the love of God , and from thence the love of her Husband and Children : and then holiness or sanctification , which is that vertue we call chastity : and lastly temperance , as he translates it , moderation in meat and drink ; or rather , all manner of sober behaviour , and prudence , in the Government of the family , and in the moderation of all sorts of expences , &c. which things the Apostle particularly mentions ; because in the enumeration of Vertues , it is the manner of the holy Writers , to name those onely , which are most proper and sutable to every ones state and vocation .

1. THE words of king Lemuel , the prophecy that his mother taught him .

1. UNto those Sayings of Agur , let these of King Lemuel be added and considered : which are weighty Sentences also ( XXX . 1. ) which his Mother taught him , with such authority , as if she had been a Prophetess . See Arg. [a]

2. What , my son ? and what , the son of my womb ? and what , the son of my vows ?

2. And with no less tenderness and affection also , saying ; Hearken , my Dear Son , for whose well-doing , O how much am I concerned ? I want words to express the care I have about it : I am at a loss how to instruct thee according to my wishes : what shall I desire thee to doe for my sake , who indured so much for thee ; when I carried thee in my womb , and brought thee forth from thence ? what shall I pray thee to doe ? for whom I have made so many prayers to God ; and vows too , if I might but see thee come safe into the world , and grow to be a man , and sit upon a Throne . See Arg. [b]

3. Give not thy strength unto women , nor thy ways to that which destroyeth kings .

3. In the first place , let me prevail with thee , as thou lovest me , and as thou lovest thy self , to be chaste in thy desires of bodily pleasures , and not to give up thy self to follow thy lust after women ; which will destroy the strength of thy body , weaken thy mind , and exhaust thy treasures : that is , engage thee in such courses , as are the bane of Kings ; and , by making them neglect their Government , have brought many of them and their Kingdoms to utter ruin . See Arg. [c]

4. It is not for kings , O Lemuel , it is not for kings to drink wine , nor for princes strong drink .

4. And next to this , O Lemuel , Kings of all other men , Kings , I say , should be sparing , very sparing in the use of wine , and of all other intoxicating drink : and so should their Counsellours , and Commanders of Armies , and Judges , and all other Ministers and Officers . See Arg. [d]

5. Lest they drink and forget the law , and pervert the judgment of any of the afflicted .

5. For they may injure more than themselves , when they are in drink . If a Cause , for instance , be brought before a Prince or a Judge , and his thoughts are confused by the fumes of wine ; he may quite forget the standing Rules whereby he ought to determine it : and things appearing to him quite otherwise wise than they are , he may not onely judge amiss , but unjustly condemn those that ought to have been acquitted ; and undoe poor and afflicted people , by giving away their right , when the comfort of their whole life depends upon his justice .

6. Give strong drink unto him that is ready to perish , and wine to those that be of heavy hearts .

6. If the liberal use of wine and strong drink , is to be indulg'd to any body , it is to those miserable wretches , and the meaner sort of persons : whom it may be charity to comfort therewith , when they are in danger to perish , for want of the necessary supports of life ; or are oppressed with grief and sorrow in any other deplorable condition . See Arg. [e]

7. Let him drink and forget his poverty , and remember his misery no more .

7. Then bring forth plenty of wine , and set it before such a disconfolate person : let him drink freely till he hath cheered his heart , and raised his drooping spirits , and be able to think of something else , beside his poverty and misery ; nay , till he be so merry , as quite to forget the cares and wearisome labours , that it brings upon him .

8. Open thy mouth for the dumb in the cause of all such as are appointed to destruction .

8. And that 's the third thing I beg of thee , to administer justice exactly to all thy Subjects , and not merely commit the care of it unto others : but sit thy self upon the bench ; and if thou seest a man in danger to lose his right , because he is not able to make it out , and through fear , or ignorance , or want of elocution , cannot speak for himself , keep not silence , but undertake his defence ; especially if it be the cause of strangers , who understand not the Laws , and perhaps are in danger to suffer some great damage , in their bodies , credits or estates . See Arg. [f]

9. Open thy mouth , judge righteously , and plead the cause of the poor and needy .

9. And when thou hast cleared the righteousness of their cause , fear not to pronounce the sentence boldly , according as the Laws require : Let no man perswade thee to admit of delays , but bring the business to a speedy issue ; that he who is poor , nay , a mere beggar , may neither be oppressed by doing him injustice , or by deferring to doe him right .

10. ¶ Who can find a vertuous woman ? for her price is far above rubies .

10. ¶ And now , next to this , I shall commend a good Wise unto thee : In the choice of whom , a singular care ought to be employed . But alas ! such a woman as I would have is scarce , and hard to be found . One that is not onely industrious , but pious , and can command her self , as well as govern her family : being inricht with all those vertuous qualities , which make her far more valuable , than all the pearls or precious stones , that women love to be adorned withall . See Arg. [g]

11. The heart of her husband doth safely trust in her , so that he shall have no need of spoil .

11. I can onely give the character of her ( which may serve to direct others as well as thee , in their search after such a person ) in whose chastity , as well as prudence , frugality , and fidelity in ordering all affairs at home , her Husband hath such a confidence , that he may go abroad , and attend the publick affairs ; without the least care or solicitude what will become of his domestick concerns ; and not be tempted to inrich himself , or supply his own necessities , with the spoil of other men . See Arg. [h]

12. She will do him good and not evil all the days of her life .

12. She will not onely indeavour to answer his love , with an equal affection , but to provoke and excite it , by pleasing him in every thing ; and avoiding whatsoever is ungratefull to him : nay , by deserving well of him , and studying to promote the interest of him and of his family , and to maintain his honour and reputation ; and that not onely by fits and in a good humour , but all the days of her life ; even after he is dead , if she survive him . See Arg. [h]

13. She seeketh wooll , and flax , and worketh willingly with her hands .

13. Idleness is so hatefull to her , that she need not be desired to employ her self in some piece of good houswifery : but of her own accord sets up a Linen and Woollen Manufacture ; to which she applies her own hands so willingly , as well as dextrously , that it appears she delights in the work . See Arg. [i]

14. She is like the merchants ships , she bringeth her food from afar .

14. And therewith she maintains her family without expence , by carrying on as gainfull a traffick for foreign commodities ( which she gets in exchange for these ) as if her husband set out a Fleet of Merchant Ships ; to fetch them from far distant Countries .

15. She riseth also while it is yet night , and giveth meat to her household , and a portion to her maidens .

15. Nor doth she indulge her self in over much sleep , but is an early riser before the break of day ; to make provision for those that are to go abroad to work in the fields ; and to set her maidens their several tasks at home .

16. She considereth a field , and buyeth it : with the fruit of her hands she planteth a vineyard .

16. So far she is from wasting her husbands estate , that by her prudent management she continually increases it : first purchasing a field for corn , when she meets with one , that she judges worth her money ; and then , out of the mere product of her own labours , adding a vineyard to it , which she causes to be well planted .

17. She girdeth her loyns with strength , and strengtheneth her arms .

17. And as her diligence is unwearied , so she is neither slow in he rdispatches , nor refuses any pains : but nimbly bestirs her self , and goes roundly ( as we say ) a-about her business : nay , exercises her arms to the strongest labours , both within doors and without . See Arg. [k]

18. She perceiveth that her merchandise is good : her candle goeth not out by night .

18. For , finding by sweet experience not onely how wholesome labour is , but what great profit her traffick yields , she doth not conclude her work with the day ; but continues it as much in the night as can be spared from necessary sleep . See Argument [l]

19. She layeth her hands to the spindle , and her hands hold the distaff .

19. And she doth not think it beneath her quality to put her hands to the spindle : but twists the thred or the yarn with her own fingers ; and winds them with her own hands .

20. She stretcheth out her hand to the poor ; yea , she reacheth forth her hands to the needy .

20. Which she stretches out with no less forwardness to relieve the poor : being not onely for getting all she can , but for giving liberally , out of her gains , to needy people ; whom she supplies cheerfully as well as bountifully ; and extends her charity not onely to those who are near , but to those who are remoter from her .

21. She is not afraid of the snow for her houshold : for all her household are clothed with scarlet .

21. Yet such is her prudence withall , that her own Family and domestick Servants are in no danger to suffer hereby , in the hardest winter : for she provides them with change of raiment , for the several seasons , and with double garments when the weather is cold ; nay , not onely clothes them , but adorns them so , that they may appear in a splendid manner , when they are to wait upon her . See Arg. [l]

22. She maketh her self coverings of tapestry , her clothing is silk and purple .

22. The furniture of her House also is very noble , and her own apparel sutable to it : in which her greatness is , not the less but , the more conspicuous ; because they are of her own making . See Arg. [m]

23. Her husband is known in the gates , when he sitteth among the elders of the land .

23. And so are her husbands robes ; which make him noted , when he comes into the Courts of Judicature , and sits among the Senatours of the Country : who call him a happy man in such a wife , as doth him honour , and eases him of all his cares , but onely those of the publick business ; which her wisedom , diligence and prudent management , gives him leasure wholly to attend .

24. She maketh fine linen , and selleth it , and delivereth girdles unto the merchant .

24. For such is her industry , that she exercises more arts than one or two , to inrich her family ; making , for instance , very fine linen , with embroidered belts , and girdles curiously wrought ; which she sells to the Phoenician Merchant .

25. Strength and honour are her clothing , and she shall rejoyce in time to come .

25. But her principal ornaments are , the firmness , constancy and vigour of her mind ; her modest , comely and decent behaviour ; her generous and honourable way of dealing with every one : which ( accompanied with the forenamed diligence , &c. ) make her so happy , that they free her from all fear of what may be hereafter ; and prepare her to meet old age , and death it self , with joyfull satisfaction . See Arg. [n]

26. She openeth her mouth with wisedom , and in her tongue is the law of kindness .

26. Unto which add , this singular grace ; that as she is neither silent nor talkative , so she loves not to talk of frivolous , but of serious things ; of which , when occasion serves , she discourses pertinently and judiciously , not expressing her passion but her wisedom : which shews it self , not onely in the constant softness and sweetness of her unprovoking language ; but in the instructions and exhortations she gives unto doing good , exercising mercy , living peaceably and lovingly together ; which is the Lesson she inculcates every where .

27. She looketh well to the ways of her houshold , and eateth not the bread of idleness .

27. But especially in her own family , where she narrowly observes the motions and manners of every one ; whom she neither suffers to gad abroad at their pleasure , nor to labour at home without good instructions : but teaches them how to live as they ought ; and by this , if she did nothing else , deserves the bread she eates .

28. Her children arise up , and call her blessed ; her husband also , and he praiseth her :

28. Happy are the Sons of such a mother , whose care , both of their good Education , and to make provision for them , excites them , when they are grown up , to extoll her vertues : happy is the husband of such a wife , whom he can never sufficiently commend ; but having recited all her praises , saith ,

29. Many daughters have done vertuously , but thou excellest them all .

29. Daughters may doe much by their houswifry , but nothing like to the care of a vertuous wife ; and of all the wives that have done worthily , and mightily advanced the state of their family , there were never any comparable unto thee ; whose merits far transcend them all .

30. Favour is deceitfull , and beauty is vain : but a woman that feareth the LORD , she shall be praised .

30. A hansome shape and gracefull behaviour is very taking ; and so is a good complexion and lovely features : but , alas ! as the greatest beauty soon fades and vanishes , so many ill qualities may lie concealed under goodly looks ( which will utterly spoil all the happiness that a man promised himself , in such a choice ) and therefore a truly religious woman , who dare not any way offend the Lord , is that amiable person , and she alone , who will please a man always , and deserve perpetual praises .

31. Give her of the fruit of her hands , and let her own works praise her in the gates .

31. Let every one extoll her vertue , for I cannot do it enough ; let her not want the just commendations of her pious labours : but while some are magnified for the nobleness of the stock from whence they spring , others for their fortune , others for their beauty , others for other things ; let the good deeds which she her self hath done be publickly praised in the greatest Assemblies ; where if all men should be silent , her own works will declare her excellent worth .

THE END .