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

CHAP. XII.

ARGUMENT.

This Chapter begins with an Admonition, often inculcated in this Book, concerning the affec∣tion 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 wicked∣ness, 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 un∣expectedly overturned, and subverted out of their places, wherein they behaved them∣selves with such injustice and cruelty.

There are divers Instructions also here repeated about several vertues and vices; especially, those of the tongue. Among which Me∣lancthon 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 Con∣tracts. 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 indigna∣tion (for Idols are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, abo∣minations, 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 fami∣lies: such as those which David often com∣plains 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 for∣mer [b] part of the verse,

"that there is implanted in man's nature a noble and ex∣cellent affection of pity and compassion, cal∣led here Mercy: which extends it self even unto brute creatures, that are by di∣vine 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 dege∣nerate minds, imagin these things apper∣tain not to them: but the mind that looks

upon it self as a nobler portion of the Ʋni∣verse, 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 pre∣cepts 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 excellent∣ly 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 Ba∣laam when he chid him for striking his Ass three times. For thus they bring in the An∣gel speaking to him, in the great Commenta∣ry upon Numbers, If I am required to de∣mand 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 peo∣ple 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 one∣ly: but this kind of mercy, by the grant of impunity, arms the whole band of impious men against the innocent."

So by the Mer∣cies of the wicked, he understands, mercy shewn to the wicked: Which is an unusual form of speech, and disagreeing to the oppo∣sition which the wise man, in this prover∣bial 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 fol∣lowed Drusius, yet he hath very little com∣pany besides. And the sense rather lies as I have expressed it in the Paraphrase: in which if I have added more than Interpre∣ters do, I am confident it will appear to him, that considers, not to be without reason. For these words, the tender mercies of the wic∣ked are cruel, seem to me to have the same sense with that proverbial speech among the Greeks, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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 wic∣ked man lays snares, or [c] that he is him∣self insnared by his prevarications. In the same manner I have comprehended more sen∣ses than one, in several other verses; which if I should particularly mention, it would in∣large 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 them∣selves: which is to follow the direction of a fool. For it is a certain note of folly to re∣ly wholly upon a man's own judgment, as it is of prudence to hearken to the advice of others.

1. WHoso lo∣veth in∣struction, 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 pa∣tiently bears with those that tell him of his faults, but loves and is thankfull for re∣proof: 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 wic∣ked 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 mischie∣vous designs, under a speci∣ous shew of Religion and the publick good, shall be jud∣ged 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 him∣self and his family, who lays the foundation of his great∣ness 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 flou∣rishing estate.

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

4. A wife that strenuously imploys her self in her dome∣stick affairs, and can prudent∣ly command her own pas∣sions and desires, is a singu∣lar ornament and honour to

her husband; who may well glory in his happiness: but she whose laziness, or lasci∣viousness, or other infamous quality, makes him down his head for shame, is an incurable grief, and vexation, consu∣ming 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 up∣right shall deliver them.

6. Nay (such is the height of their wickedness) they con∣sult one with another, and lay plots to take away secret∣ly 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 set∣tles 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 ex∣tinct.

8. A man shall be commended ac∣cording to his wise∣dom: but he that is of a perverse heart shall be de∣spised.

8. True prudence, direc∣ting 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 croo∣ked 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 bet∣ter 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 righte∣ous man regar∣deth 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 se∣curely 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 understan∣ding.

11. He that takes pains in an honest employment, sup∣pose in tilling his land, shall find it requite him with suf∣ficient, if not plentifull, pro∣vision for himself and his fa∣mily: but he that is idle, falling into the company of loose and wicked persons, will find at last (by the de∣sperate 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 righte∣ous yieldeth fruit.

12. The wicked desires two things, first to doe as much mischief as he can by his wiles and arts of decei∣ving; 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 dan∣ger; nay, by his prudent dis∣course avoids very great dif∣ficulties, wherein otherways he might have been intan∣gled. 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 (e∣specially 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 a∣lone;

but, suspecting himself, makes use of the sound ad∣vice of other men.

16. A fools wrath is presently known: but a pru∣dent man covereth shame.

16. A fool (like a beast) is no sooner provoked but he grows angry; and, which is worse, it appears immedi∣ately in his countenance, words and actions: whereas a prudent man is not un∣seemlily transported by his passion; but stifles his resent∣ments, even of the most re∣proachfull injuries that are done him.

17. He that speaketh truth, sheweth forth righ∣teousness; but a false witness, de∣ceit.

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, de∣clares himself both a deceit∣full 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 bet∣ter, whose business it is by secret calumnies to wound the reputation of their neigh∣bours,

or to make discords and divisions among them: which a good man uses all his skill to cure; perswa∣ding them to love, unity and peace.

19. The lip of truth shall be esta∣blished for ever: but a lying tongue is but for a mo∣ment.

19. He that speaks the truth (being always confor∣mable to himself) hath this advantage, that he can never be disproved, nor consequent∣ly 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 re∣putation 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 a∣ny satisfaction from dissenti∣ons and disturbances; which they cannot contrive with∣out 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, whatso∣ever the issue be, of such good designs.

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

21. For the divine Provi∣dence 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 over∣whelm them.

22. Lying lips are abomination to the LORD: but they that deal tru∣ly 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 Maje∣sty: and on the contrary they that faithfully perform their promises, and in all things deal truly with their neighbours, are no less ac∣ceptable to Him. See Arg. [a]

23. A prudent man con∣cealeth knowledge: but the heart of fools proclaimeth foo∣lishness.

23. A prudent man con∣ceals his knowledge, and will not make a shew of be∣ing so wise as really he is: but a fool publishes his igno∣rance, 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 domini∣on and power: but he whose

sloth makes him live by shir∣king and deceit, shall bring that toil upon himself which he would avoid; when his poverty and villany have re∣duced 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 so∣licitude 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 righ∣teous is more ex∣cellent 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 sloth∣full 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 ho∣nest 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 mise∣rable; as all manner of wic∣kedness doth.