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

CHAP. X. The Proverbs of Solomon.

ARGUMENT.

Here now properly begins the Book of the Pro∣verbs (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 re∣wards

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 per∣sons; others for the ordering of houshold af∣fairs; and others for the government of kingdoms. In short, some are divine Pre∣cepts; others civil Advertisements for the management of our selves in several passa∣ges 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 ma∣ny of these Sentences: And it will be hard to abridge, as I have done hitherto, the Contents of each Chapter. Yet, I shall at∣tempt something in it: And though I can∣not say there is an order observed in them all (they being onely a Collection of wise Ob∣servations 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 designed∣ly

set in the front of the rest. Because no∣thing 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, accor∣ding as their Children prove good or bad, are here so accurately distinguished by Solo∣mon;

"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 Mo∣ther (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 ta∣ken 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 per∣chance is conscious to her self that by too

much indulgence she hath tainted and cor∣rupted 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 cau∣ses.

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. Con∣cerning which I shall note this further, that whether these Instructions were written with a peculiar respect to the education of Solo∣mon'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 be∣ing seasoned with Religion and the Doc∣trine 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 get∣ting 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 na∣med (the Lord Bacon) hath this Note in the same VIIIth Book, Parab. 8. That the Name of good men after Envy is extin∣guisht (which cropt the blossome of their Fame, while they were alive) presently shoots up and flourisheth; and their Prai∣ses 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 vani∣shing 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 en∣comiums or praises: which is the true ex∣plication 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 obser∣vations, concerning the difference between wise men and fools, idle persons and dili∣gent, ill-natured people and those who are candid and kind (v. 12.) and especially be∣tween 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 de∣pend, 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 hap∣piness, 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] Ʋnto which add that observation also, v. 24. which may be further improved than is ex∣pressed 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 Chap∣ter to the 10th verse of the XVIIIth are in a manner all concerning the danger of seve∣ral sorts of vice and wickedness: and after∣ward they are all concerning other subjects. Which, how true it is, I shall there consider.

1. THE pro∣verbs of Solomon. A wise son maketh a glad father; but a foo∣lish son is the hea∣viness of his mo∣ther.

1. LET the Father's care in educating his Chil∣dren (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 in∣dulgence 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 righ∣teousness delive∣reth 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 deli∣verance from the greatest dangers.

3. The LORD will not suffer the soul of the righte∣ous 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 e∣nough: But He will drive the wicked out of their ill-gotten possessions, whereby they think to secure them∣selves 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 in∣deed they cannot be vertu∣ous: 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 ga∣thereth 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 op∣portunity 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 bene∣fit 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 vio∣lence covereth the mouth of the wic∣ked.

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 wic∣kedly defraud and oppress their neighbours.

7. The memory of the just is bles∣sed: 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 menti∣on shall be made of him; and he shall be commemora∣ted 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 up∣on all occasions, and will not let him learn of others) ruins himself, even by his own imprudent prating.

9. He that wal∣keth uprightly, walketh surely: but he that per∣verteth his ways, shall be known.

9. He that deals sincerely in all his actions is both safe and secure: but he that re∣lies upon fraud and tricks of deceiving shall find his cun∣ning 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 sor∣row: but a pra∣ting 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 circum∣vent him, is a common grie∣vance; 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 there∣by, sooner hurts himself than others.

11. The mouth of a righteous man is a well of life: but violence cove∣reth 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 pro∣duce 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 distur∣bance, and makes men quar∣rel 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 un∣derstanding.

13. He that would be wise must seek the acquain∣tance of some intelligent per∣son: 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 po∣verty.

15. Riches are a power∣full 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 mo∣tive 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 reve∣nues, which perhaps are left to a wicked man by his an∣cestours 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 instructi∣on: but he that re∣fuseth reproof, er∣reth.

17. He that carefully ob∣serves, and puts men in mind of these wholsome admoni∣tions, 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 hi∣deth hatred with lying lips, and he that uttereth slan∣der, is a fool.

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

19. In the mul∣titude 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 spea∣king is rarely innocent: therefore he that is sparing of his words, and considers well both when, and where, and what he speaks, is a tru∣ly prudent person.

20. The tongue of the just is as choice silver: the heart of the wic∣ked 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 mis∣chievous.

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

21. Many are preserved from perishing by the dis∣courses of a good man: But a fool, for want of conside∣ration, 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 sor∣row with it.

22. It is not merely mens industry and provident care, to which they owe their ri∣ches; 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 under∣standing 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 consi∣ders that this is no laughing matter; and takes that plea∣sure in doing well, which fools take in mischievous wickedness.

24. The fear of the wicked, it shall come upon him: but the de∣sire of the righte∣ous shall be gran∣ted.

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 e∣verlasting founda∣tion.

25. Though the wicked, like a whirlwind, may blu∣ster 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 di∣sturbance; 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 neg∣ligent 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 pro∣long life is religiously to ob∣serve 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 lamen∣table case is a wicked man in, when he finds himself unexpectedly undone? for this is another difference be∣tween 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 up∣right: but de∣struction shall be to the workers of iniquity.

29. Whence it follows al∣so that a faithfull observance of the rules of Vertue, which the Lord hath prescribed us, inspires the upright man with great courage and un∣daunted resolution, when a∣ny evil threatens him: but the workers of iniquity, be∣ing weak and feeble spirited, are terribly shaken, nay bro∣ken, with the fear of that destruction which is coming on them.

30. The righ∣teous shall never be removed: but the wicked shall not in∣habit the earth.

30. There is no way like Piety, Justice, and Mercy, to establish a family in per∣petual

prosperity: But the wicked (how successfull so∣ever they may be for a time) shall not be able to settle themselves and their posteri∣ty, in the good land, which God hath given us.

31. The mouth of the just brin∣geth forth wise∣dom: but the fro∣ward tongue shall be cut out.

31. The very discourse of a righteous man is so profi∣table to instruct others in Wisedom, and Goodness, that it shall be a means to perpe∣tuate him, like a fruitfull tree, in a flourishing condi∣tion: but he that uses his tongue perversly, to abuse, cosen, or raise dissensions a∣mong 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 spea∣keth 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 o∣dious to both; because they are skilled altogether in lying and flattery, fraud and calum∣ny, and such like subtill, but detestable, arts of doing mis∣chief.