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Now from this verse, there is scare any Inter preter but hath observed, another form of speech, much different from the former, be∣gins, and continues unto the XXV Chapter: And therefore it may not unfitly be called, The Second Part of the Book of Pro∣verbs.
From the beginning of the Tenth Chapter to this place, the Instructions of Wisedom are delivered in short sentences, and Proverbs properly so called; which have seldom any connexion one with another, or not easily dis∣cerned:
showing what is good or bad, true or false, &c. But now follows Exhortations, and Precepts, in the Imperative Mode of speech, and those comprehended in two or three, or more verses, before he finish what he intends. In which alteration, some think the weakness of the Reader is consulted: who being weary of the sententious way of In∣struction, may be refreshed and awakened unto new attention, by varying the form of writing. And thus the son of Syrack after his gnomae or sentences, adds an earnest ex∣hortation to the study of Wisedom and Ver∣tue, like this of Solomon, in the following Section, which I call his Second Part. Which may have respect both to that which went before; and to that which follows: as if he had said, let not all that hath been said be lost, or superficially regarded; but take a serious Review of the foregoing Coun∣sels; and give ear also to what I have further to deliver, &c.
[f] And to more the greater attention, he re∣commends them (v. 20.) under the name of Schalischim, words fit for a Prince to speak, and the best men in the world to hear: which we truly therefore render excellent things. There is another notion of the word, I know; which I have not altogether neg∣lected: but it always signifying in the Bible, either great Captains, and Commanders, and Nobles, or the best sort of Musical In∣struments
(as it doth in one place) I look upon this as the most proper Interpretation of it.
[g] And among those Principal Rules of life, he first commends this v. 22. not to be inju∣rious to poor people: especially by oppressing them in a form of Justice. Which all know was administred by the Elders in the gate of their City; as may be seen in many more places, besides that, which I have noted in the Paraphrase XXI Deut. 19. XXII. 9. XXV. 7. IV Ruth 1, 2, &c. Which being so common a notion, it is strange that the Greek Interpreters should here understand this verse of poor people begging at their doors: whom the Wise man admonishes them not to abuse. This seems to be their sense: but the word Tedakkee signifies more than 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dishonour or abuse, (which is the word whereby the LXX express it) for it denotes as much, as to crush, and that in∣to bits, i. e. to undoe people utterly; which no body is inclined to doe, unto poor wretches begging at their doors: who are undone al∣ready.
[h] Then follows a most necessary advice about the choice of a Friend, v. 24, 25. upon which the Lord Bacon hath passed this judicious remark; (Advanc. of Learning, B. VIII. Ch. II. Par. 26.)
"By how much the more devoutly the Laws of Friendship among good men are to be observed; by so much
the more it stands us upon to use all cau∣tion, even at the very first, in the pru∣dent Election of Friends. And let the disposition and humours of our Friends be what they will, so far as concerns our selves onely, they are by all means to be born withall: but when they impose a necessity upon us, to behave our selves just as they would have us towards other men, it is a very hard, and unreasonable condition of Friendship. Wherefore it highly concerns us, as Solomon here ad∣monishes, for the preserving of the peace and safety of our life, that we intermingle not our matters with men of a cholerick nature: and such as easily provoke, or un∣dertake Quarrels, and Debates. For such kind of Friends will perpetually engage us in contentions and factions: so that we shall be constrained either to break off Friend∣ship, or to be wanting to our own personal safety."
[i] In the two next verses (v. 26, 27.) he seems to warn men against such Friendships, as will engage them to be bound for the debts of others. There are several Admo∣nitions before, against being surety for a stranger, VI. 1. XI. 15. and in one place (XVII. 18.) he seems to caution against rash engagements, though for a neighbour or friend: but especially, he here adds, when a man is conscious to himself that he hath no
estate, and doth but deceive him to whom he stands bound for another man's debt: And so, by pretending to be more able than he is, deprives himself of the benefit of that Law mentioned XXII Exod. 26, 27. and re∣peated XXIV Deut. 6.
[k] What is said in the 28 verse against the removing of the Boundaries whereby one man's possessions are distinguished from ano∣thers; and that by ancient consent; is ap∣plied, by all sorts of Writers, as a caution against innovations. And it is a great mi∣stake to imagine, that onely Popish Authours make that use of it: for the best of the Pro∣testants, have thought fit to accommodate it to the same purpose. And among the rest Melancthon hath very judiciously explained it, in this manner.
"This Precept is not obscure, if it be cited allegorically for not changing the Laws, which Antiquity by Grave Authority hath delivered; unless there be an evident necessity. For this is often repeated among the precepts of poli∣tical life, not rashly to change the anci∣ent Laws. And here he quotes a long passage out of Demosthenes against Timo∣crates, concerning the people of Locri; who ordained that he who proposed a new Law to them, should doe it with an hal∣ter about his neck, &c. And if there were such severity now, saith Melancthon, we should not have so many new Dogma∣tists
and Lycurgus's, about Wax-candles, and Bells, and such-like things; of whose change, as there is no necessity at all, so it would bring no utility. And wise men re∣quire us to pardon and indulge some small inconveniences to custom; lest by motion, as it is in sick bodies, the Commonwealth should suffer a greater evil. It is necessary indeed here to add this caution, when any Doctrine is impious, and the Law establishes impious opinions and Idols, then we ought to prefer Rules before them, and to obey God rather than man. But when such amendment is necessary, the boundaries and limits of our Fathers are not taken away, but restored: because we onely return to the Doctrine delivered by God to our first Father, according to that of Tertullian, Primum quodque verissimum est. All our care therefore herein is to enquire di∣ligently, what is the true Antiquity: for that is a great confirmation of our Faith, when we understand the true state of the Church in all Ages, to follow the testimony of those who retain the Founda∣tion."
[l] In the last verse, Solomon doth not merely commend Industry and Diligence, as some un∣derstand it (taking this to be the same with the Greek Proverb, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) but something more; which the Hebrew word Mahir plainly imports, viz. speed, swiftness,
readiness, and cheerfulness, in the dispatch of business. To which is required a quick∣ness of apprehension in discerning the fittest means, and a dexterity in the application of them: so that the business is not onely done, but done speedily, and without much noise and bustle. On such a person, if he can be found, Solomon here makes this remark, that he is likely to come to great preferment.
"For there are no qualities (as is observed by the Lord Bacon B. VIII. Ch. II. Parab. XIX.) which Princes more re∣spect and require in the choice of a Mini∣ster, or Servant, than celerity and alacrity in the dispatch of business: which is above all the rest, as he shows, by this induction. Men of profound Wisedom, are many times suspected by Kings as too prying; and able by the strength of their wit (as with an Engine) to turn and wind about their Masters, insensibly, whether they will or no. Then popular persons are hated, as those that stand in the light of Kings, and draw the eyes of the people too much unto themselves. Men of courage, are commonly taken for turbulent spirits, and more daring than is meet. Honest men, who are valuable for their integrity, are thought too stiff; not so pliable as their Masters desire, to their will and pleasure in every thing. To conclude, saith he, there is not any other good quality, which
presents not some shaddow, wherewith the mind of Kings may be offended: onely quickness of dispatch, in the execution of commands, hath nothing in it, that doth not please. The motions also of the minds of Kings are swift, and not very patient of delays. For they imagine they can doe any thing: this onely being wanting, that it be done out of hand. Ʋpon which account, above all other qualities, celerity is to them most accep∣table."
1. A Good name is rather to be chosen than great riches, and loving favour rather than silver and gold.
1. RIches are not so great a good as men ima∣gine; for a wise man will prefer the fame of using them well (or any other vertue) much before them: and chuse much rather to be esteemed and beloved of good men, than to be possessed of abun∣dance of silver and gold. See Arg. [a]
2. The rich and poor meet together: the LORD is the maker of them all.
2. The World doth not consist all of rich, nor all of poor; but they are mixed together, and have need one of another: and will agree well enough, and not clash one against another, if they both consider; that there is
one Lord who is the Crea∣tour of both; and hath by his Providence ordered this inequality, for their mutual good. See Arg. [a]
3. A prudent man foreseeth the evil, and hideth himself: but the s•…•…ple pass on, and 〈◊〉〈◊〉 punished.
3. He whose long experi∣ence and observation of things hath made him cautious and circumspect, foresees a cala∣mity before it come; and withdraws himself from the danger, into a place of safe∣ty; but an incautious and credulous person is easily a∣bused by crafty men, to over∣look the mischief which, even they intend against him; and so he goes on securely in his accustomed track, till it over∣take him.
4. By humility, and the fear of the LORD, are ri∣ches, and honour, and life.
4. A modest sense of a man's self, and humble sub∣mission to the meanest con∣dition, arising from a Reli∣gious regard to the divine Majesty, is the way to be promoted, both to wealth and to honour; and to enjoy them both also, a long time, in joy and plea∣sure.
5. Thorns and snares are in the way of the fro∣ward: he that doth keep his soul, shall be far from them.
5. The life of a man that winds and turns any way, to bring about his ends, is very scandalous to others; and will intangle him at last in most grievous troubles: he therefore that hath a care of his soul, will have no so∣ciety with such persons; and thereby avoid the danger of being undone by them.
6. Train up a child in the way he should go; and when he is old, he will not depart from it.
6. Instruct a child, as soon as ever he is capable, and sea∣son his mind with the prin∣ciples of vertue, before he re∣ceive other impressions: and it is most likely they will grow up with him; so that when he is older, he will not forsake them, but retain them as long as he lives.
7. The rich ru∣leth over the poor, and the borrower is servant to the lender.
7. Riches draw dominion along with them over the meaner sort; nay, though a man be not absolutely poor, yet if he be forced to bor∣row, he loses his liberty, and depends upon the will and pleasure of the lender.
8. He that sow∣eth iniquity, shall reap vanity: and the rod of his an∣ger shall fail.
8. But let not such abuse their power, for no man can reap better than he sows;
but if he doe injury to others, it shall produce his own trou∣ble: and the Authority which he employs vexatiously and spitefully shall fail him; and not be able to bear him out in his inhumanity.
9. He that hath a bountifull eye, shall be blessed: for he giveth of his bread to the poor.
9. On the other side, he that beholding the miserable condition of others, takes compassion upon them, and friendly relieves them, shall be blessed by God, and com∣mended by men: because he doth not put them off to be supplied by others, but im∣parts of his own goods to him, that cannot requite him again.
10. Cast out the scorner, and con∣tention shall go out: yea, strife and re∣proach shall cease.
10. Throw the scoffer, who derides all things, out of a society, and contention, which he is wont to raise, will go out together with him: there will be no quar∣rels, no suits, no reproach∣full words, wherewith con∣tending persons are apt to bespatter one another, when such insolent, and turbulent men are excluded.
11. He that loveth pureness of heart, for the grace of his lips, the king shall be his friend.
11. He whose heart is so free from guile, that he pla∣ces his pleasure in the inte∣grity of his mind, and the purity of his conscience, will never glose, nor flatter, nor study to put false colours up∣on things; but speak ingeni∣ously, according to the sin∣cere sense of his Soul: upon both which accounts a Wise Prince will value him; and advise with him as a Friend. See Arg. [b]
12. The eyes of the LORD pre∣serve knowledge, and he overthrow∣eth the words of the transgressour.
12. There is a special Pro∣vidence of God, which wat∣ches over honest men (who speak as they think) and which prospers the advice they give, and the affairs they manage: but He sub∣verts such as are treacherous and perfidious; and blasts all their counsels and designs. See Arg. [c]
13. The sloth∣full man saith, There is a lion without, I shall be slain in the streets.
13. A slothfull man never wants pretences to excuse himself from labour; for he can feign to himself imagi∣nary difficulties, and make a dreadfull representation of them: affrighting himself
with dangers where there are none; or which happen very rarely. See Arg. [d]
14. The mouth of strange women is a deep pit: he that is abhorred of the LORD, shall fall therein.
14. When thou art inticed by the beauty and blandish∣ments of those leud women, from whom thou oughtest to estrange thy self as far, as they are estranged from God (see II. 16.) remember that they allure thee into such a gulph of utter destruction; that to fall into their familiarity, is a mark of the highest displea∣sure of Almighty God against thee, for some other crimes.
15. Foolishness is bound in the heart of a child: but the rod of cor∣rection shall drive it far from him.
15. False opinions and bad inclinations stick so close sometime to the mind and will of a child, and are so twisted with them; that no admonitions, no reproofs, nor the wisest discourses; but onely prudent and seasonable chastisement, and that not without some severity, will remove such obstinate folly.
16. He that op∣presseth the poor to increase his riches, and he that giveth to the rich, shall surely come to want.
16. There are some men have such a mixture of ill qualities; that at the same time they will take from the poor to inrich themselves,
though it be by violence or fraud; and give to the rich and powerfull to wink at their oppressions: But all in vain, for such practices shall certainly bring them to beg∣gary. See Arg. [e]