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

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 Chap∣ter. The sense is plain enough; and it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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 (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as he paraphraseth it, poor in discourse, and reasoning and knowledge) and relies up∣on 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 delibe∣ration. 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 un∣dertakings. 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 delibe∣ration: 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 pre∣cipitate him into ruin. For which miscar∣riage, 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 foo∣lishly 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 to∣gether 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 Senten∣ces; 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 Chap∣ter, 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 axi∣oms, sometimes varied the phrase, though not the sense: and the Collectours of his say∣ings, 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 burt∣full

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, a∣bounding 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 ve∣ry 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. There∣fore 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 sugge∣sted 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 dome∣stick observations v. 13, 14, 15, 18, 19. Ʋp∣on 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 Lan∣guage) 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 posses∣sed 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 af∣flict 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 full, he that hath no fear of God. For so their Translation runs; the fear of the Lord is to a man's life, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. but he that is without fear (viz. of God) shall abide in places, where there is no knowledge to go∣vern him, i. e. run blindly into all manner of mischief.

[h] The next verse is a most elegant, but hy∣perbolical, description of a man that hath gi∣ven 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 bo∣some, or arm-holes. But we must either so understand it, or else take the first word ta∣man, 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, put∣ting, 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 a∣mending the world. Some are so bad, they must be handled with great sharpness: espe∣cially such profane men, as with an Epicure∣an 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 obe∣dient 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 impu∣dent Varlet, as sticks not boldly to testifie to the grossest lies.

1. BEtter is the poor that walketh in his in∣tegrity, 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 com∣mended, than him that ga∣thers 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 with∣out knowledge, it is not good; and he that hasteth with his feet, sin∣neth.

2. Ignorance and inconsi∣deration, are equally mis∣chievous; 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 rea∣sonably propounds to him∣self) and will not take time to deliberate, he must needs commit many errours. See Arg. [b]

3. The foolish∣ness of man per∣verteth his way: and his heart fret∣teth against the LORD.

3. Yet he is unwilling to take the blame upon himself, but commits this grand er∣rour 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 ma∣keth many friends; but the poor is se∣parated from his neighbour.

4. Together with Riches, a man gets many (and per∣haps 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 wit∣ness shall not be unpunished, and he that speaketh lies, shall not e∣scape.

5. A false Witness, who fears not in open Court to accuse the innocent, shall meet at last with a just pu∣nishment: nor shall he escape, who privately calumniates, and vents his malice in lies to the prejudice of his neigh∣bour. 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 pre∣tends to love him; whose li∣berality

is so well known every where, that it hath procured him the name of a bountifull giver.

7. All the bre∣thren 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 for∣mer protestations or promi∣ses of kindness, but finds they signified nothing; and if he earnestly implore their pity it is to no purpose.

8. He that get∣teth wisedom, lo∣veth his own soul: he that keepeth un∣derstanding, shall find good.

8. He that is so conside∣rate, as to value Wisedom above Riches, and according∣ly 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 wit∣ness shall not be unpunished, and he that speaketh lies, shall perish.

9. He that testifies to a lie, to the perverting of ju∣stice, if the Judge do not

find him out, shall be puni∣shed 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 be∣come a man void of under∣standing; who is never more ridiculous than when he can doe what he list: and yet Empire less becomes a vile Slave; who is most intolera∣bly insolent, when he can wantonly domineer over the greatest persons. See Arg. [e]

11. The discre∣tion of a man de∣ferreth 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 an∣ger; and the greater his spi∣rit is, the greater his glory and praise, not to revenge a wrong, when he hath op∣portunity.

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, espe∣cially in the heat of his youth, to bridle his wrath; the sig∣nification

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 kind∣ness 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 conti∣nual 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 ut∣ter 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 rui∣nous house, through the roof of which the rain drops per∣petually.

14. House and riches are the in∣heritance of fa∣thers; and a pru∣dent wife is from the LORD.

14. The singular Provi∣dence of God therefore is to be acknowledged, in a ver∣tuous

Wife; which is not so easie to get as an estate. For an house, with all its furni∣ture, and land belonging to it may descend upon us, with∣out our thought, from our progenitours: but great care and prudence is required in the choice of a Wife, that knows how to manage a Fa∣mily aright; who is not found neither, without the peculiar direction and bles∣sing 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 in∣sensibly sinks the mind into a dull stupidity and uncon∣cernedness about the most necessary things; and there∣by reduces them unto ex∣treme 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 com∣mandment, kee∣peth his own soul; but he that despi∣seth his ways, shall die.

16. He that carefully ob∣serves 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 com∣passion on the poor and re∣lieves 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 com∣pensation; or rather return the benefit he hath done to others, with large interest and increase of blessings, up∣on 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 amend∣ment: but neither proceed to such cruel usage of him, as to make him weary of life, and not to care what be∣comes of him; nor yet be moved merely by his roaring to abate of thy necessary se∣verity 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 con∣sequently 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 cau∣tious, 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, whe∣ther he shall punish him or no, will return again.

20. Hear coun∣sel, and receive instruction, that thou mayest be wise in thy latter end.

20. Lissen unto good ad∣vice, and be not impatient of reproof; no nor of correcti∣on 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; ne∣vertheless the counsel of the LORD, that shall stand.

21. There are many de∣signs 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 promi∣ses of love and kindness.

23. The fear of the LORD tendeth to life, and he that hath it shall abide sa∣tisfied: he shall not be visited with evil.

23. Nothing makes a man lead so happy a life as a reli∣gious care to please the Lord in all things; which is atten∣ded with abundance of bles∣sings, but especially with in∣ward satisfaction of mind: which makes a man sleep quietly and securely; with∣out 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 dif∣ficult 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 under∣standing, and he will understand knowledge.

25. Punish a derider of Re∣ligion severely; and though it doe him no good, yet those incautious persons whom he hath deluded, will be awa∣kened by it to greater cir∣cumspection: but it is suffi∣cient onely to chide a well∣disposed person for his faults; of which he himself will re∣ceive 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 brin∣geth reproach.

26. A Son that leads a de∣bauched life, too often wastes all his Father's estate; and either turns his Mother out of doors, or makes her wea∣ry 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 instruc∣tion of good men, is the first step towards a departure from all Religion.

28. An ungod∣ly witness scorneth judgment: and the mouth of the wic∣ked devoureth ini∣quity.

28. A wicked witness, who hath perfectly dischar∣ged 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 im∣pious; who will not so much as boggle at it, but swallow it down as glibly, as drun∣kards 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 Re∣ligion: nor shall other wic∣ked 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.