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

CHAP. I.

ARGUMENT.

The Title of this Book is joyned to it, as a part of the work, and contained in the six first verses. Where the Authour uses se∣veral words to express the matter he in∣tends to treat of, viz. Wisedom, Instruc∣tion, Understanding, Knowledge, &c. the difference of which I have expressed as well as I could in the Paraphrase, and shall not here criticise upon them. But observe rather that the learning they teach is the most necessary of all other; and therefore so contrived, as he tells us, that the most Ignorant as well as the most Wise may re∣ceive great benefit by it.

In order to which, the first principle of it must be carefully observed; which is this: [a] that a due sense of God is a most ne∣cessary qualification to profit by these In∣structions; which will signify nothing to Epicures, and such like profane persons. This is the very first word of the Book v. 7. teaching us, that our first care must be to possess our minds with a lively sense, that there is a God; and that the highest Wise∣dom in the World is to study to please Him, and to know what will please Him; and to be fearfull to offend Him, by any neglect of Him, or by doing any thing con∣trary to his Will. Which fear of offen∣ding God is commonly founded in a dread of his punishments; which perhaps gives the first rise to this fear: however Nazi∣anzen well observes (Orat. XXXIX. p. 628.) that we must not, if we would be wise, first begin in Contemplation, and so end in Fear; (for an unbridled Contem∣plation is very dangerous) but being tho∣roughly seasoned and purged, and as one may say attenuated, and humbled by Fear, so to be carried aloft in Contemplation.

This is the first step to Wisedom, and the se∣cond is; [b] next to God, to bear a great reverence to Parents, both natural and spiritual: to God's Ministers, that is, and to all Teachers and Instructors; to whom if Children be not bred to give a

great regard, they seldom prove vertuous. v. 8. Where it is very observable how much Humane Laws differ from Divine: the former generally onely providing that due regard be given by Children to their Fa∣thers, but taking no notice of Mothers; as may be seen in the Persian Laws mentioned by Aristotle, the Roman described in the Digests and Constitutions, and several pas∣sages of the Greek Philosophers, which we find in Epictetus and Simplicius, who (as Grotius notes upon the Fifth Command∣ment) consult onely the honour of the Fa∣ther: but God in his Law takes care to preserve a just reverence both to Father and Mother equally; as the persons whose mi∣nistry He uses to bring us into the World. And accordingly not only Solomon in this place and many other, but the Son of Sirach also (who was bred under that Divine In∣stitution) presses the duty oweing to both very largely; in the first sixteen verses of the III. of Ecclesiasticus.

Now one of the first things Parents should take care of, is to teach their Children [c] to avoid evil Company (as it follows here v. 10.) and then to represent Vice in its true colours, as Solomon here doth one sort of wickedness, v. 11, 12, &c. the root of which he shews is love of money: which therefore should be lookt upon as most odi∣ous; and indeed the root of all evil, v. 18, 19.

Their stupid blindness also is to be represen∣ted, who will take no warning: but though destruction be plainly before their eyes in the way wherein they are; yet will go on to complete their ruin, v. 17.

And they are to be admonished also to hearken to the voice of Wisedom presently, where∣soever they meet with it: which is every where, v. 20, &c. Which is pressed here (v. 24, &c.) from this consideration, that there will be a time when they shall stand in need of God's help; but not find it, if they have slighted his importunities to obe∣dience. For He is not onely good but just also: and not so easy, as to be moved merely by Prayers and Intreaties (and that when we are in distress) which have more of self-love in them, than love to Him. Whose wise Providence requites men in their kind; and destroys them by that which they most desire.

"In short, in this Chapter he introduces Wisedom speaking to his Son, or to her Children in general; inviting them to love her, and by no means to tread in the way of Sinners: but to keep close to her directions; threatning destruction to those who contemned this Counsel."

There seem to be three Proverbial Sayings in it. One v. 17. which may be four or five ways interpreted: two of which I have comprised in the Paraphrase, being the

most common and natural. Another v. 31. like to that in Terence, Tute hoc intri∣visti, omne hoc vorandum est tibi. And the other in the next v. 32. Where those words, the prosperity of Fools shall destroy them, teach us that it is a great part of Wisedom, to be able to bear a great for∣tune, as we call it. Of which among the Jews Jason was an example in after times, who was undone by his Successes, 2 Maccab. v. 6, 7, &c.

1. THE pro∣verbs of Solomon, the son of David, king of Israel;

1. THIS Book con∣tains some nota∣ble and very usefull Say∣ings of that wise Prince, King Solomon, the Son of that devout Prince, King David: by whose special appointment he succeeded him in the government of God's peculiar People Is∣rael; for which (accor∣ding to David's Prayer LXXII. Psalm, and his own 1 Kings III. 9.) God indued him with an extra∣ordinary degree of under∣standing.

2. To know wise∣dom and instruc∣tion, to perceive the words of un∣derstanding;

2. The scope of them, is to make a Man know what it is to be truly wise;

and instruct him how to a∣void those errors which Men are apt to fall into, or to correct them if he hath been misled and run into them; and to make him understand when good ad∣vice is given him, nay, to be able to give it unto o∣thers.

3. To receive the instruction of wisedom, justice, and judgment, and equity;

3. For they will furnish him with the most excel∣lent notions, and make him capable to understand things of highest concern∣ment: both how to be just and good in all private transactions; and in pub∣lick trusts and offices to judge and act according to right and equity; and eve∣ry other way, to be upright and exactly vertuous.

4. To give sub∣tilty to the simple, to the young man knowledg and dis∣cretion.

4. The most unskilfull and incautious persons, may here learn to be circumspect and wary; and they who are childish and inconside∣rate get so much know∣ledge, as to behave them∣selves with prudence and discretion.

5. A wise man will hear, and will increase learning: and a man of un∣derstanding shall attain unto wise counsels:

5. As for him that is wise already, he will not lose his labour in reading this Book; which will make him still wiser. And indeed it is principally de∣signed for the improve∣ment of him that is so wise, as to be willing to learn more: who shall both gain a clearer knowledge of what he understands; and also make such additions, that he shall be fit to be a counsellor to Kings, and go∣vern the affairs of State in the greatest Kingdoms.

6. To under∣stand a proverb, and the interpre∣tation; the words of the wise, and their dark say∣ings.

6. He shall comprehend the most usefull Maxims; and be able to express them also with the greatest ele∣gance: the weightiest say∣ings of wise men shall be easy to him; and their ab∣strusest notions shall not be hidden from him.

7. ¶ The fear of the LORD is the beginning of knowledge: but fools despise wise∣dom and instruc∣tion.

7. ¶ In the first place then, let all both simple and wise, look upon an awfull sense of God, a de∣vout affection to Him, and fear to offend Him as the

chiefest point, and the very foundation of all Wisedom: Without which men are but Fools; and, having no regard to their Creator, will despise the wisest In∣structions that I can give them. See Arg. [a]

8. My son, hear the instruction of thy father, and forsake not the law of thy mother:

8. And next to God let me advise thee, my Son (or whoever thou art that comest to learn of me in this Book) to reverence thy Parents. And not one∣ly to hearken unto thy Fa∣ther, when he teaches thee to fear God, or tells thee that thou dost amiss; but to let thy Mother's com∣mands be a Law to thee; especially when she bids thee observe the Directions of thy Tutors and publick Instructors, unto whom she commits thee: from which be sure never to depart. See Arg. [b]

9. For they shall be an ornament of grace unto thy head, and chains about thy neck.

9. But value their coun∣sels more than the fairest ornaments thy Parents can put upon thy head; or the most precious chains

wherewith they can adorn thy neck: for they shall add a far greater grace unto thee; and make thee more acceptable both with God, and with all worthy men.

10. ¶ My son, if sinners entice thee, consent thou not.

10. ¶ There will be those who will make it their bu∣siness to seduce thee from their obedience; but re∣member, my Son, that none can love thee so well as they: and therefore if leud persons (who have no respect to God, or to their pious Parents and In∣structors,) perswade thee to bear them company, by no means yield to their greatest importunities; but flee their society. See Arg. [c]

11. If they say, Come with us, let us lay wait for bloud, let us lurk privily for the innocent without cause.

11. They may represent perhaps what advantage it will be to thee, to joyn with them in the breach of the very next Command∣ment to that, of honouring thy Father and thy Mo∣ther: saying, come along with us to our lurking pla∣ces, where no body can

see us; and from thence set upon a wealthy Tra∣veller, who is to go that way, and take away his life: what though he be innocent, we shall the more easily dispatch him, when he suspects no dan∣ger and hath given us no provocation.

12. Let us swal∣low them up alive, as the grave, and whole, as those who go down into the pit:

12. And though he should have many Ser∣vants or Companions with him to defend him, let not that affright thee; for we are enow of us to kill them all with ease and in a moment, or to strangle them and bury them alive: so that none shall escape to tell any tales; nor shall they make any noise; nay, it shall not be known what is become of them.

13. We shall find all precious substance, we shall fill our houses with spoil:

13. The booty shall be great; for we are sure to find vast treasures, and all manner of precious things: enough to inrich us all, and furnish our Houses bravely; that we may live splendidly all our days.

14. Cast in thy lot among us, let us all have one purse:

14. Come in for a share of it; and thou shalt have as much of it as we, who have been longer at the trade: for we live like Friends, among whom all things are common; there is but one purse among us all, in which every one hath an equal interest.

15. My son, walk not thou in the way with them; refrain thy foot from their path.

15. But, My Son (or whoever thou art that wilt learn of me) let them not prevail with thee, to go along with them; or to betake thy self to such a course of life: but if thou findest an inclination to it, stop it presently; and stir not one step in their com∣pany, or after their ex∣ample.

16. For their feet run to evil, and make haste to shed bloud.

16. For it is not one single murther (or robbe∣ry) in which they will in∣gage thee (though the guilt of that is too horrid to venture upon) but they will be always hurrying thee to some new mischief or other: and as soon as one mischief is over, they

will be ready for, and make haste to commit ano∣ther.

17. Surely in vain the net is spread in the sight of any bird.

17. Flee from their so∣ciety therefore, now that I have given thee this war∣ning: and be not so foolish and incautious as the silly Birds; who use to run in∣to the snare or the net, which they see the Fowler lay before their eyes. (VII. 23.)

18. And they lay wait for their own bloud, they lurk privily for their own lives.

18. For as he doth not lay his net in vain, but they are caught therein, so assure thy self these men are setting a trap for them∣selves, when they lie in wait to take away the lives of others: for they shall not always escape the hand of Justice; but at last be taken and suffer, either by a special ven∣geance of God, or by his Ministers, what they have deserved.

19. So are the ways of every one that is greedy of gain: which ta∣keth away the life of the owners thereof.

19. Such is the fate of him that greedily indea∣vours to inrich himself by such wicked means. As

the Bird inticed by a little chaff falls into a snare, which it doth not per∣ceive; so he on a sudden loses his life, to satisfy a vain desire of worldly pelf, which then he cannot en∣joy.

20. ¶ Wisedom crieth without, she uttereth her voice in the streets.

20. ¶ Let me advise you therefore rather to hearken to the manifold instruc∣tions of Wisedom; whose most excellent counsels you cannot but be as well acquainted withall, as you are with that which is pro∣claimed in the open streets: For you hear them in the plain dictates of your own Consciences, in the Laws of God, in the Mouth of his Prophets and Ministers, in the Admonitions and Examples of good Men, and in the Course of his Providence and wise Go∣vernment; which call up∣on you more earnestly and loudly, than these leud Se∣ducers, to follow and obey them.

21. She crieth in the chief place of concourse, in the opening of the gates: in the city she uttereth her words, saying,

21. There is no place where this Cry of Vertue and Piety is not heard; which is not ashamed of it self, nor lurks in darkness, like those impious Sedu∣cers, but appears openly in the midst of the greatest crowds; where no noise can drown its voice, no business, either publick or private, can thrust by its reproofs; but still it inter∣poses it self, and every bo∣dy, even those wicked Men that flee from it, hear it calling to them;

22. How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?

22. And representing their unaccountable folly and stupidity, in such un∣answerable Questions as these. Is it not apparent by many examples, that such men as you are de∣ceived and abused with vain hopes? Why then do you continue the cheat? Have you not play'd the fool long enough, but you will still act against your reason and against your in∣terest? Where lies the

pleasure of scoffing at Reli∣gion and Vertue, that you will never give it over? Is any man so wise, that he needs no Monitor? Or is Ignorance so laudable, that a man should hate those who would inform him?

23. Turn you at my reproof: be∣hold, I will pour out my spirit unto you, I will make known my words unto you.

23. Do not turn away from such checks as these; but repent in time, and re∣solve to learn your duty. It is not too late, for if you will listen to the secret rebukes of your own Con∣sciences, and to the open reproofs of my Prophets, and follow their directions, I will plentifully commu∣nicate my mind, and in∣fuse the very sense of it in∣to you; It is not hard to find, nor will I conceal any thing of it, but plain∣ly shew you all that I re∣quire of you.

24. ¶ Because I have called, and ye refused, I have stretched out my hand, and no man regarded;

24. ¶ Which offer if you refuse, nay, go on ob∣stinately to despise instruc∣tion, then hear the doom which God, whose voice Wisedom is, passes upon

you. Because I have pres∣sed you often to amend, and ye would not yield to me; nay, I have been very urgent and earnest with you (offering you my assistance, heaping up∣on you many benefits, and when they would doe no good, laying on correc∣tions, as well as shewing you the way to happiness) and none of you would so much as attend unto me:

25. But ye have set at naught all my counsel, and would none of my reproof:

25. But, quite contrary, set at naught all the good advices I gave you, as if they had been but vain and idle words; and slight∣ed all my reproofs and threatnings, as if they had been ridiculous, or of no moment:

26. I also will laugh at your ca∣lamity, I will mock when your fear cometh;

26. Therefore I will re∣pay you in your kind; and as little regard what be∣comes of you, in the day of your calamity (which like a dismal Cloud I will bring upon you unavoida∣bly) I will be utterly unconcerned, when you

know not which way to turn your selves; but are become the scorn of those, who shall see you quake and tremble at that, which before you would not fear at all.

27. When your fear cometh as de∣solation, and your destruction cometh as a whirlwind; when distress and anguish cometh up∣on you.

27. Though it prove such a dreadfull calamity, as will lay all waste, it shall not move me to relieve you; but I will let it sweep you and all you have away like a whirlwind: and when you fall into the most pinching outward distresses, and into the sorest anguish of mind; you shall evidently see, it was my pleasure to reduce you to those inextricable straits and pressures.

28. Then shall they call upon me, but I will not an∣swer; they shall seek me early, but they shall not find me:

28. For then (hearken all you that have not yet sinned to this degree of obstinacy) it will be very hard for these men not to think of me, whom before they would not regard: nay, they shall cry to me for help, but I will send them none; they shall seek my favour im∣portunately, but without the least success.

29. For that they hated know∣ledge, and did not choose the fear of the LORD.

29. Because, when time was, they hated that know∣ledge, of which now they are forced to be desirous: and when they were earnest∣ly solicited to have some re∣gard to God and to Religion, they would not consent un∣to it:

30. They would none of my coun∣sel: they despised all my reproof:

30. But (as was said be∣fore) rejected my good Ad∣vice with such disdain, as if it had been a grievance to them; and slighted, nay contemned all those Re∣proofs, whereby I would have reclaimed them from their Impiety.

31. Therefore shall they eat of the fruit of their own way, and be filled with their own devices.

31. Therefore, as it is just that men should reap what they sow, and eat such Fruit as they plant, so these men shall suffer the punish∣ments, which their wicked doings naturally produce: nay, be glutted and surfetted with the miserable effects of their own counsels and con∣trivances.

32. For the turning away of the simple shall slay them, and the prosperity of fools shall destroy them.

32. For let them alone and they need no body but themselves to destroy them:

their escaping dangers, onely making them more audaci∣ous to run into them; and their receiving daily addi∣tions of riches and honours, supplying their folly with means to hasten their undo∣ing.

33. But whoso hearkeneth unto me, shall dwell safely, and shall be quiet from fear of evil.

33. Such a vast difference there is between wicked and vertuous Men. For whoso follows my Counsels, and takes the courses to which I direct him, shall even then be safe, and possess what he hath in peace, when he sees these Fools come to ruin: Nay, he shall not be so much as disturbed with the fear of any mischief; but rest secure of a watchfull Providence over him.