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

ARGUMENT.

This Chapter consists of many promiscuous obser∣vations, concerning such things as will make men happy or miserable. It begins with an Admonition concerning Justice in our dea∣lings one with another: without which So∣ciety (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 con∣sisting 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 be∣tween 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 observa∣tions 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. (trans∣lated 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 under∣stand 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 per∣son 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 Bochar∣tus (de Animal. S. Part I. L. II. C. 57.) in his translation of those two words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 chil∣dren 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 in∣to wind. For those alterations and chan∣ges, for the most part succeed ill: and those disturbers of their own families often∣times meet with vexations and ingrati∣tudes from those very persons, whom (pas∣sing 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 obser∣ved by Cicero, That all reports, both good and bad fame, come from dome∣sticks. Which two evils (he thinks) So∣lomon expresses by inheriting the wind:"

for the frustrating of expectations and rai∣sing 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 be∣hind

it: for all make it an emblem of empti∣ness.

[d] The last verse is a wise consideration sug∣gested to good men, when they are under the oppressions of the wicked: that if the just be afflicted (as Melancthon glosses) who seri∣ously 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 cru∣elty of Tyrants may lay upon it: but second∣ly those Tyrants must one day answer for their cruelty by sharp punishments upon them∣selves; 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 Cere∣ris sine caede, &c.