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

CHAP. XX.

ARGUMENT.

[a] The first precept in this Chapter is against Drunkenness, as an enemy to Wisedom, even in common things; much more in those of everlasting consequence: For that it common∣ly expells out of mens minds all reverence both to God, and to others, inclining them to take the license to say or doe any thing with∣out restraint or discretion; and what unruly passions it excites when the brain is disturbed with it; is known to all, and need not be here recited. The word Homeh which Solomon here uses, and which we render raging or outragious, includes them all: signifying that discomposed, unquiet and restless state of mind; which expresses it self in some wild motion or other, according as men are natu∣rally inclined. But nothing worse can be said of it, than this that it makes men either stu∣pid sots, or profane scoffers at Religion and all sobriety.

[b] Next to this he advises every man to take heed, how he suffers himself to be drunk with anger. For nothing else but an intoxication therewith, can make a man so distracted, as to fly in the face of Majesty. For so that word hithabber properly signifies, not to pro∣voke the King (though most Interpreters, even Bochartus himself, so render it) but to be angry at him: which is a kind of mad∣ness: For thereby he is provoked to such fury, as is in young Lions, who are the fiercest of all others. I have therefore expressed both sen∣ses of the word.

[c] In the next verse I take ish to signifie a more than ordinary man; one of the highest rank; and that in Wisedom: For it is opposed to a fool; and therefore so I have expounded it.

[d] As I have also understood it in v. 5. where Solomon observes that there are no men so cunning, but there are others as sub∣til to find them out. Concerning which Art of finding out men, the Great Lord Bacon hath given many notable rules (in his se∣cond Chapter of the VIII Book of the Ad∣vancement of Learning) for though the knowledge it self falls not under precepts, because it is of Individuals; yet instructions for the deducing of it may be given. And he observes six ways whereby the knowledge of men may be drawn out and disclosed. By their faces and countenances; by words; by deeds; by their nature; by their ends; and

by the relations of others. What he says up∣on these heads, the Reader may there find. I shall onely mention this single observation of his; That the weakest and simplest sort of men, are best interpreted by their Na∣tures (according to which they commonly act) but the wisest and most reserved, are best expounded by their ends and aims.

[e] The next verse is very variously expound∣ed; but our Translation seems to come nearest to the sense of the Hebrew words: Which may admit also of this construction; which approaches nearer than any other, beside that which we follow. It is the common inclina∣tion of mankind, when they are in need or danger, to call for relief or help from him, whom they have obliged: but there are very few, that in such a condition will ap∣prove themselves to be faithfull friends.

[f] The eleventh verse also may be expounded quite contrary ways. Because the word ith∣nakker signifies both to make ones self known, and to make ones self a stranger, unto others. All the ancient Interpreters follow, as ours doth, the first sense; which seems most genuine: for Nature commonly be∣trays its inclinations in children so plainly, and they are so strong and violent, that they cannot dissemble them. Yet that (which is the other) is no absurd sense; which some give of these words, Even children are so cunning, as to hide their inclinations: and

therefore it is not easie to guess in their childhood, what they will prove when they come to man's estate. But this is not so common as the other.

[g] The next verse some good Interpreters ex∣pound wholly, concerning the happiness a peo∣ple is in, when the Subjects are so humble, that they are inclined meekly to obey their Superiours; and their Superiours so wise, that they solicitously provide for their safety and good Government. Thus Melancthon observes, that in Government these two things must con∣cur; Good Counsel in the Governours, and Obedience in the People: both of which So∣lomon acknowledges to be the gift of God. Nay, both these, saith he, must concur in a King; who must not onely have good Coun∣sellours, but be inclined also to hearken to them; or else he will not be happy. Jeremiah was an excellent Monitor, but Zedekiah would not be ruled by him; and so Jerusa∣lem was destroyed: as on the other side, Hezekiah in former times, hearkned to Isa∣iah, and then it was preserved. Haec est principalis sententia, hujus dulcissimi dicti. But I rather look upon this to be, that which they call a tropical sense, not the literal; and therefore I onely note it here, together with this wholesome Admonition of that Au∣thour which follows: That Kingdoms can∣not be well governed onely by humane Wisedom; but the Assistance of God must

be implored, both in giving of counsel, and in bowing the wills of men to Obedience, and in governing events.

[h] The fourteenth verse is alledged by the Lord Bacon, as an Instance of one of the mere colours of good and evil: teaching us that all is not good which men praise; nor all bad which they discommend. For as faud, the wise man here observes, makes them dispraise that, to which they have a mind: so in other cases, out of ignorance, or out of partiality, or faction, nay sometimes from natural disposition, men both disparage that which is praise-worthy, and commend that which is good for little.

But there are other Authours, who give a quite different sense of these words; particularly Luther and Melancthon: who by koneh do not understand a buyer; but an owner or possessor. And imagine the meaning of this Proverb to be, that men are not wont to like that which they enjoy; but after God hath taken it away from them, then they commend the happiness they have lost. The last named Writer, heaps up abundance of excellent sentences out of the Ancients, like this of Thucydides, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the present is always grievous. Which ari∣ses out of sickleness and inconstancy; or because they are cloyed with what they have long en∣joyed; or are impatient of some inconveni∣encies in their present state; but chiefly out

of inconsideration, that all conditions will have something troublesome in them; and out of great unthankfulness to God, and in∣sensibleness of his Providence, which disposes things better than we can do our selves. But the word jithhallel, which we translate boast, scarce admits of this sense; and therefore I have not taken notice of it in the Paraphrase.

[i] Whether peninim in the next verse, signi∣fie Rubies, or Pearls, or any other sort of precious stone, or none in particular, is not very material: but Bochart I think hath de∣monstrated that it signifies Pearls (Part II. L. V. C. 6. de Sacr. An.) and therefore I have so translated it. And it is not an im∣pertinent argument, which he alledges for this (cap. 8.) that Wisedom in the Scrip∣ture is frequently compared to Pearls, or pre∣ferred before them; as it is here in this place.

[k] In the seventeenth verse, under the name of bread of deceit, may be comprehended all things got wrongfully: which though they may please a man in the beginning, will bring sorrow and pain in the conclusion: and there∣fore so I have expressed it in the Para∣phrase.

[l] There is little difficulty in the verses that follow till we come to the 25 verse. Where the vulgar Latin hath been so extremely cor∣rupted, that various interpretations have thence arisen of a very plain sentence, as the

words run in the Hebrew. Which are di∣rected against Sacrilege, as Protestant Wri∣ters universally acknowledge. A corruption (saith Mr. Cartwright himself) which ne∣ver more infested the World than in this age: in which most men, not onely give nothing; but doe all they can to take away from that which their Ancestors have given ☞ to the service of God, and the support of his Ministers, of Schools, or of the Poor. By which they are guilty not onely of their own destruction; but of the loss of the souls of others. The onely difference between them herein is, that some take the words to be a censure of the hypocritical wickedness of such, as after they have committed sacri∣lege, and such like sins, think to make God an amends by Vows, and Sacrifices, and Prayers.

Thus Luther and Melancthon, and among the Reformed (as they are called) de Dieu, who adds this new conjecture, that the first word Mokesch may be interpreted by a snare, i. e. fraudulently and craftily; and then the sense is this: A sacrilegious man finds de∣vices to rob God, of things that are conse∣crated to Him: and then makes vows, in hope by them to expiate his sacrilege. The whole sentence he also observes may be other∣ways disposed: but it seems to be so forced and unusual that I shall not mention it.

[m] The like variety of interpretations, the mistake of the Vulgar Latin hath produced in the next verse. Which seems to intend no more than this, That a Good King sepa∣rates the bad from the good, by a due exe∣cution of his Laws: which is like the win∣nowing of the corn, after the chaff is sepa∣rated from it, by drawing the wheel over it. For as the flail is the Instrument among us of beating the corn out of the husk; so in those hot Countries, they made this separa∣tion by a wheel drawn by Oxen over it: which both pressed out the corn, and broke the straw; as may be seen in XXVIII Isa. 27. 28. and many other places, which our learned Country∣man N. Fuller hath explained in his Mis∣cellanies (L. VI. Cap. 12.) and Dr. Ham∣mond hath applied to that place of the Psal∣mist LXXVIII. Psal. 13. though it seemed to me there, to have another meaning.

Others by the wheel understand here such a sore punishment as that mentioned 2 Sam. VIII. 2. XII. 31. and then the meaning is, He will use the utmost rigour to extirpate the wic∣ked, and fright men from their wicked∣ness.

[n] The plainest sense also of v. 27. seems to be that in our Translation: the latter part of which the Lord Bacon (with some others) refer to the inquisitive search of man's mind into all manner of things.

"For though the Wise man says (in the III Eccle∣siastes)

that it is impossible for man to find out all the Works of God; yet this doth not derogate from the capacity of man's mind, but may be referred to the impedi∣ments of knowledge (such as the short∣ness of life, janglings among learned men, and refusing to joyn their Studies and La∣bours, unfaithfull and depraved tradition of Sciences, with many other inconvenien∣ces, wherein this present state is intangled) for that no parcel of the world is denied to man's enquiry, or invention he declares in another place; where he saith, the Spirit of man is as the lamp of God; where∣with he searcheth into the inwards of all secrets."

Thus he, in the beginning of his Advancement of Learning. Which, if it be not the full import of the words, is nearer than that sense which others give of them; who by the candle of the Lord, understand either the knowledge of God himself, which penetrates into the secrets of all mens thoughts; or else his divine favour and love, the sense of which marvellously recreates and refreshes the soul; and is as it were the life of man, penetrating through his whole body.

[o] Ʋpon the next verse Kab-venaki hath this note; that by chesed, the mercy, which So∣lomon here commends unto a King we are to understand, an exceeding great excess of good∣ness, and kindness; even towards those who are not worthy of it: and by Emeth truth,

his keeping his word exactly, and loving and sincerely practising this vertue. Which two will keep him from all harm; but it is that excessive degree of goodness alone; which establishes and settles him in the throne of his Kingdom. A Proverb directly contrary to the wicked Maxims of Matchiavel, as Schickard observes in his Mischpat Ham∣melech, Cap. IV.

[p] The last verse some take to be a description of the depraved condition of humane Nature; which makes men as loth to be cured of their sins, by sharp and severe rebukes, &c. as to be beaten till lumps be raised in the flesh, &c. So they make Tamrick bera, the cleansing or scouring of an evil man, to be the subject of which he speaks. And then the Paraphrase should run thus, To rub up a wicked man, and chide him soundly for his sins; is as grievous to him as to beat him till he be bruised; and so sore, that he complains his very bowels are hurt and in anguish by it. This I have not wholly neglected; but yet followed the common Exposition: which is, that the severest corporal punishments, are necessary for the cure of some offenders.

1. WIne is a mocker, strong drink is ra∣ging: and whoso∣ever is deceived thereby, is not wise.

1. LET him whose design it is to be wise and good, take heed of accustom∣ing himself to excess of Wine, and such-like liquors; which

is inconsistent with it: For drunkenness not onely dispo∣ses a man to be abusive and scurrilous, in deriding even things most serious and sa∣cred; but to be so furious, tumultuous and quarrelsome, as declares him both to be a fool, and uncapable of being otherwise. See Arg. [a]

2. The fear of a King is as the roaring of a Lion: whoso provoketh him to anger, sin∣neth against his own soul.

2. The displeasure of a King strikes terrour into men and makes them tremble, as they are wont to do at the roaring of a young Lion, which comes with open jaws to devour them: It is best therefore to submit to him; for whosoever provokes him, especially by angry and ex∣asperating language, brings his own life (as well as his soul) into very great danger. See Arg. [b]

3. It is an ho∣nour for a man to cease from strife: but every fool will be medling.

3. It is below a wise man, or one that is truly great, to scold and brawl; or if a quar∣rel be begun, it is no dispa∣ragement to him (but the noblest thing he can doe) to withdraw himself from it, and let it rest: but all fools and

leud persons love to thrust themselves into contention; and fancy, when they are in∣gaged in strife, they are bound in honour to maintain it. See Arg. [c]

4. The sluggard will not plow by reason of the cold; therefore shall he beg in harvest, and have nothing.

4. The smallest difficulty frights a lazy person from the most necessary undertaking; for instance, he will not rise to plough his ground in Au∣tumn, when the morning air grows sharp, for fear of catching cold: by which means he exposes himself to far greater hardships; for in the harvest time, when plen∣ty crowns the labours of o∣ther men, he turns beggar, and no body pitties him, or will relieve him.

5. Counsel in the heart of man is like deep water: but a man of un∣derstanding will draw it out.

5. There is nothing but may be compassed by Wise∣dom. For though the de∣signs and intentions of ano∣ther man, especially that hath a deep wit, are as hard to be sounded as Waters that lye in the secret Caverns of the Earth: yet there are persons of such penetrating under∣standings, and of so great a

reach, that they will find means to discover them and draw them out. See Arg. [d]

6. Most men will proclaim every one his own good∣ness: but a faith∣full man who can find?

6. It is such an honour to be kind and to doe good to others, that a great part of mankind value themselves very much upon the mere pretence of it; every one of them boasting what he hath done, or will doe upon occa∣sion: though, alas! in a time of trial, it is very hard to find so much as one of them, that will be as good as his word. See Arg. [e]

7. The just man walketh in his in∣tegrity: his chil∣dren are blessed after him.

7. But whosoever he be, that is indued with this rare vertue of being just to his word; and so sincerely cha∣ritable, that he persevereth in his vertue to the end of his days; he shall not onely fare the better for it, and enjoy great satisfaction in himself, while he lives; but his chil∣dren after him shall reap the happy fruits, of his unfeigned love to God and man.

8. A king that sitteth in the throne of judgment, scat∣tereth away all evil with his eyes.

8. A Prince attentive to his peoples good, who doth not give up himself to plea∣sure,

nor abandon all the care of his affairs to his Ministers, but sits constantly himself to doe justice to his people; pre∣vents a world of mischief by his very presence in the courts of judgment: and by his strict observance how things are carried, and carefull search into mens causes, keeps both Judges and Pleaders, and all men else within the bounds of their duty; and applies fit∣ting and seasonable remedies to all the publick grievean∣ces.

9. Who can say, I have made my heart clean, I am pure from my sin?

9. There is no man so per∣fect, that he hath nothing left to doe; for who can say, and say truly, that he hath not the least evil affection re∣maining in him, no unruly passion stirring in his soul? Or that he is so free from every sin, that he needs no further purifying?

10. Divers weights, and di∣vers measures, both of them are alike abomination to the LORD.

10. It is not so small a sin as men imagin to cheat and cosen their neighbours; for instance, to buy by a weight or a measure too heavy and big, and to sell by those that

are too light and scanty: for these are alike displeasing to the Lord; nay such injustice is detestable to Him beyond expression.

11. Even a child is known by his do∣ings, whether his work be pure, and whether it be right.

11. It is not hard to give a shrewd conjecture, what a child is like to prove when he is a man: For not onely youths, but little children, make early discoveries, by their behaviour, by their con∣trivances, by their dealings one with another; nay, by their very sports and past∣times, and such things where∣in they delight, whether their future life will probably be modest and honest; free, that is, from lasciviousness, impu∣rity and such-like vices; and void also of fraud, and guile, and malignity of spirit. See Arg. [f]

12. The hear∣ing ear, and the seeing eye, the LORD hath made even both of them.

12. As the Lord is to be acknowledged the fountain of all good; particularly of those excellent and usefull senses whereby the know∣ledge of all things is convey∣ed to us: So the towardly disposition which we observe

to be in any child, to lissen to instruction, and a clear understanding to discern, with a sound judgment to resolve aright, are likewise, above all things, to be peculiarly ascri∣bed to the divine Grace. See Arg. [g]

13. Love not sleep, lest thou come to poverty: open thine eyes, and thou shalt be satis∣fied with bread.

13. But our Industry must be joined with God's bles∣sing, in the faithfull improve∣ment of those faculties, or good inclinations He hath given us. And therefore let not idleness make thee in∣dulge thy self in too much sleep; which is the way to beggery: but get up betime, and apply thy self, with at∣tentive care, to some honest labour; and then thy desire of all things necessary shall not want satisfaction.

14. It is nought, it is nought, saith the buyer: but when he is gone his way, then he boast∣eth.

14. The buyer sometimes is as unjust and deceitfull as the seller (v. 10.) for when he cheapens a commodity, he disparages it to such a de∣gree, as if he thought it no∣thing worth: but having pur∣chased it, upon his own terms, he goes away and brags how

subtil he was; and laughs at the simplicity of him that sold it, at so vile a rate. See Arg. [h]

15. There is gold, and a multi∣tude of rubies: but the lips of knowledge are a precious jewel.

15. Some think themselves rich, and powerfull, and hap∣py, because they have trea∣sures of Gold, or perhaps heaps of Pearls, or other pre∣cious Stones: but among all the Jewels, or ornaments, or furniture that are most e∣steemed, there is none com∣parable unto true Wisedom; especially joined with Elo∣quence; which can doe more than them all. See Arg. [i]

16. Take his garment that is surety for a stran∣ger: and take a pledge of him for a strange woman.

16. It is rank folly to trust him, who is so rash as to be bound for one, whose ability and fidelity is utterly un∣known to him; especially for a woman whose loose way of life, makes her credit justly suspected: therefore have nothing to doe with such an inconsiderate person, without the utmost security that he can give thee, for the pay∣ment of what he owes thee.

17. Bread of deceit is sweet to a man: but after∣wards his mouth shall be filled with gravel.

17. Do not satisfie thy ap∣petite of wealth, by fraud, lying or bribery; nor thy desires of pleasure by adulte∣ry or fornication: For though this may be sweet for the pre∣sent, it is but like the pleasure of greety bread, which may relish well to an hungry man, when it is first tasted; but be∣ing chawed, hurts the pallate, cuts the gums, or breaks the teeth, with the sharp and rough gravel that is in it. See Arg. [k]

18. Every pur∣pose is established by counsel: and with good advice make war.

18. Rashness spoils the best designs; which must be car∣ried on prudently and with good advice, if we would have them prove successfull: and above all other, war-like ex∣peditions are not to be un∣dertaken without great deli∣beration; nor can be well managed without exact con∣duct, and subtil contrivance: unto which the Victory is commonly more to be ascri∣bed, than unto force.

19. He that goeth about as a tale-hearer, revea∣leth secrets: there∣fore meddle not with him that flat∣tereth with his lips.

19. He whose trade it is to ingratiate himself by de∣faming others, will not stick

most treacherously to disco∣ver the secrets wherewith they have intrusted him (XI. 13.) Therefore suspect a fawning fellow, and have no familiarity with him; for his drift is, to intice thee to talk, what he intends to carry a∣bout to others.

20. Whoso cur∣seth his father or his mother, his lamp shall be put out in obscure darkness.

20. He that not onely slights and despises, but re∣proaches, and wishes mischief to his Father or Mother, shall bring the heaviest punish∣ments on himself, and on his posterity: who, the happier they were before, shall be the more miserable, by falling from a flourishing, into the most dismal condition.

21. An inheri∣tance may be got∣ten hastily at the beginning: but the end thereof shall not be blessed.

21. Make not too much haste to be rich; for though with a great deal of bustle and stir, an estate may in a short time be heaped up; yet the foundation of it being laid in rapine, extortion, or fraud; it moulders away ma∣ny times as suddenly as it was gotten; and it is certain will not prosper unto many generations.

22. Say not thou, I will re∣compence evil: but wait on the LORD, and he shall save thee.

22. Be patient, and do not so much as resolve to take re∣venge for any injury thou hast received (of which thou art not the proper Judge, nor like to doe exact justice in it) but leave thy cause to the Lord, and expect his righte∣ous sentence: believing sted∣fastly He will not onely doe thee right; but defend thee from farther injuries; which thou fanciest, perhaps, thou shalt invite by thy forgiving those that are past.

23. Divers weights are an a∣bomination unto the LORD: and a false ballance is not good.

23. To buy by one weight and to sell by another, is ex∣tremely odious not onely to all honest men, but much more to the Lord: which was said before (v. 10.) but is a sin so heinous, and yet so commonly practised, that this is fit to be repeated again; that it is a most wicked thing to cheat another, though it be but in a little matter (v. XI. 1.)

24. Mans go∣ings are of the LORD, how can a man then under∣stand his own way?

24. There is no man great or small, that can take one step towards any thing he designs, without the permis∣sion

and direction also of the Lord: who over-rules their motions unto ends so far di∣stant from mens thoughts, that it is impossible for them to know what the event shall be, of any thing they under∣take.

25. It is a snare to the man who de∣voureth that which is holy: and after vows to make en∣quiry.

25. There are two pieces of prophaneness, which in∣tangle him that is guilty of them, in great troubles; nay bring ruin upon him. First when he makes no distinction between things holy and common; but converts that which was consecrated to God (the first fruits, suppose, or such-like sacred things) to his own proper use: And secondly, when he vows in his distress, to give some∣thing unto God; but having obtained his desires, studies how he may be loosed from his obligations. See Arg. [l]

26. A wise king scattereth the wic∣ked, and bringeth the wheel over them.

26. Such impious persons can no more stand before a Religious Prince, than the chaff before the wind: but he disperses them all, and thrashes them (as we speak)

so severely, that the Country is clean purged, and freed from such wicked wretches. See Arg. [m]

27. The spirit of man is the can∣dle of the LORD, searching all the inward parts of the belly.

27. That active spirit, which the Lord hath breath∣ed into man, is like a torch lighted at the divine under∣standing, to guide and di∣rect him in all his motions; and to make reflexions upon them afterward: nay, to pe∣netrate also into the most se∣cret designs of other men, that he may not be deceived by them. See Arg. [n]

28. Mercy and truth preserve the King: and his throne is upholden by mercy.

28. The best and strongest Guards for the preservation of a Prince's Person, and for the security of his Govern∣ment; are bounty and cle∣mency, joined with justice and faithfulness to his Word: and if either of the two be of greater force than the other, for their support and mainte∣nance, it is an high degree of bounty and benignity; which settles him fast in all mens affections, and intails the kingdom upon his posterity. See Arg. [o]

29. The glory of young men is their strength: and the beauty of old men is the gray head.

29. That which makes young men honoured is their strength, and vigour, and courage; whereby they are capable to serve for the de∣fence of their Country: but that which makes old men venerable is their aged gra∣vity and experience, which qualifies them to advise and consult for its safety.

30. The blew∣ness of a wound cleanseth away e∣vil: so doe stripes the inward parts of the belly.

30. It is impossible to mend some persons with∣out blows; and those not gentle neither, but severe: And therefore though it be a very sharp and grievous re∣medy, which they by all means avoid, it must not be forborn; but they are rather to be beaten black and blew, and scourged till their very hearts ake, than not be clean∣sed from their impurity. See Arg. [p]