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

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 Ser∣vant) 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 ex∣press a part of it, and carry in them a very important truth.

"In all troubled and dis∣agreeing Families, saith he, there is com∣monly some Servant or gentle Friend, who being powerfull with both sides, may mode∣rate 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 Ser∣vant, if he aim onely at his own ends, che∣rishes 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 admini∣stration of the inheritance."

[b] And after some other documents there fol∣lows 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 excu∣ses. 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 mo∣deration of right. But Solomon, a wiser man than he, is of a contrary opinion: ap∣proving 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 ac∣cord about the terms of their falling out) and lastly, in the issue it brings the mat∣ter to apologies: whereas both the one and the other party would seem rather to have remitted the offence, than to have admit∣ted 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 say∣ing 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 trans∣late chief Friends) He that orderly admo∣nishes him that erreth, cures him and makes no publick disturbance; saves the man, and preserves publick concord: but this order be∣ing 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, Corne∣lius Agrippa, Carolostadius, &c. had the like scolding natures. These seek not truth; but contradict things rightly spoken, or wan∣tonly

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 ma∣nifest 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 ob∣serves 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 rea∣son of this last is there given by Kimchi; which well enough agrees with the compari∣son, which the Wise man here makes: for a Bear cannot be more in love with her Whelps, than a fool is with his absurd opi∣nions and resolutions: and as a Bear falls upon the next person she meets withall, ta∣king 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] Ʋnto 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 lite∣rally; 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 bet∣ter, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 caph •…•…militudinis; that he will not think it unreasonable to sup∣ply it, (as our Translatours have done) in this place of the Proverbs.

In the twenty fourth verse I have put two sen∣ses, in which the words may be taken, into one. And that none may wonder at the re∣petition 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, vari∣ed 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 exaspera∣tion; 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 there∣with, than a house full of sacrifices with strife.

1. THere is more satis∣faction in a bit of dry bread (without butter or oyl, &c.) in the open field, and love and concord there∣with; than in a house full of the best chear in the world, attended with brawling, con∣tention and strife.

2. A wise ser∣vant shall have rule over a son that causeth shame: and shall have part of the inheritance among the bre∣thren.

2. Probity and prudence, are so much better than mere riches and noble birth; that a wise and faithfull Servant sometimes arrives at the ho∣nour, of being appointed the Governour of a Son, whose folly and wickedness make him a discredit to his Fami∣ly: 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 di∣stributed 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 incli∣nations of mens Souls, but the Lord: who (as those metals are tried by fire) ma∣ny times proves and disco∣vers 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 him∣self: for he who gives his mind to lying and falshood, lissens to him that speaks the most pestilent things.

5. Whoso moc∣keth the poor, re∣proacheth his ma∣ker: and he that is glad at calami∣ties, 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 friend∣less persons: nor is he much better, who rejoyceth at the calamity of others; which will bring unavoidable pu∣nishments upon himself.

6. Childrens children are the crown of old men; and the glory of children are their fathers.

6. The honour and com∣fort of Parents lies in a nu∣merous progeny; which doth not degenerate from their ancestours Vertue: And that which makes Chil∣dren illustrious, is their be∣ing descended from worthy Parents; whose wisedom and vertue reflects an honour up∣on 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 ex∣cellent 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 Sub∣jects cannot rely upon his word.

8. A gift is as a precious stone in the eyes of him that hath it: whi∣ther soever it tur∣neth, it prospereth.

8. A gift is so tempting that it can no more be re∣fused, than a lovely Jewel by him to whom it is pre∣sented: and such is its pow∣er, it commonly prevails o∣ver all men, dispatches all business, carries all causes; and, in a word, effects what∣soever a man desires.

9. He that co∣vereth a trans∣gression, seeketh love; but he that repeateth a mat∣ter, separateth ve∣ry friends.

9. He that passes by and buries in oblivion, a trans∣gression that hath been com∣mitted against him, takes the best course to preserve friendship, and to make him∣self 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 pene∣trates deeper into the mind of an ingenuous man, and works a greater alteration there; than an hundred stripes will do for the amend∣ment

of an obstinate sool:

11. An evil man seeketh onely rebellion: there∣fore a cruel mes∣senger 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 reve∣rence to God, or to his Go∣vernours, is wholly bent up∣on mischief and cannot be reclaimed; it remains there∣fore onely, that a severe exe∣cution 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 de∣sires: for it is possible to de∣fend 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 re∣wardeth 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 per∣son, but descend upon his posterity to all generations.

14. The begin∣ning of strife is as when one letteth out water: there∣fore leave off con∣tention 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 o∣verflows the neighbouring grounds, but cannot easily be reduced into its bounds again. It is best therefore to make peace immediately, be∣fore both parties be involved in such troubles, as, like a deluge of water, lay all deso∣late.

15. He that justifieth the wic∣ked, and he that condemneth the just, even they both are abomina∣tion 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 foun∣tain of justice; and as he would have it exactly admi∣nistred, so hates those who indeavour to confound the nature of good and evil a∣mong 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 un∣derstanding 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 sin∣cere, loves not merely for a fit, nor alters with the change of one's condition: but con∣tinues 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 espe∣cially 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 ac∣customs himself to brawling and contention: which as necessarily draws along with it abundance of sins, as lif∣ting up a man's self above his estate, in raising sumptu∣ous 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 in∣to mischief.

20. A man of wicked de∣signs, which he resolves to accomplish by any sort of means, shall find himself de∣ceived in his expectation: and he who employs his tongue to deceit and fraud, pretending fair to men be∣fore their face, but slande∣ring them behind their back, shall, by that very means, bring mischief upon himself.

21. He that be∣getteth a fool, do∣eth it to his sor∣row: and the fa∣ther 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 Fa∣ther,

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 phy∣sick; so nothing destroys it more than sadness and grief, which consumes the vital juyces, and dryes up the bo∣dy 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 wil∣lingly be known to be so wicked as to be bribed to doe injustice: but there are too many that will suffer them∣selves to be secretly corrup∣ted by presents; to give counsel or judgment con∣trary to the course of Law and Equity.

24. Wisedom is before him that hath understan∣ding; but the eyes of a fool are in the ends of the earth.

24. As a wise man's un∣derstanding 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 irk∣some to her. See Arg. [h]

26. Also to pu∣nish the just is not good; nor to strike princes for equity.

26. There may be speci∣ous 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 e∣qual justice upon all offenders.

27. He that hath knowledge, spareth his words: and a man of un∣derstanding 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 com∣posure of spirit, that it repres∣ses 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 under∣stands 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.