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

CHAP. XXIV.

ARGUMENT.

[a] The proneness of good men, especially while they are weak, and onely in the beginnings of Goodness, to be dejected at the prosperity of the ungodly, and so to be tempted to imi∣tate them, is the reason, that the admonition we meet withall in the first verse is so often repeated. Which we find before III. 31. XXIII. 17. and comes again v. 18. of this Chapter.

[b] And, in like manner, for the incouragement of well-disposed persons, to depend on God's blessing, in the exercise of a vertuous pru∣dence; for the getting, increasing, and pre∣serving of an estate (v. 3, 4, 5.) he repeats another observation (v. 6, 7.) of the advan∣tage which Wisedom hath over mere strength: which we had several times before, XI. 14. XV. 22. XX. 18.

[c] And then having shown that it is not Wise∣dom to invent new ways of doing hurt (v. 8, 9,) he advises to diligence in the acquiring of true Wisedom, while we are in a good con∣dition: For else we shall not be able to sup∣port our selves when Adversity comes. So some understand v. 10. which we translate otherways, and so do most Interpreters: and therefore I have expressed, the sense of our translation first; and onely annexed the other to it. There is a third, which I have taken no notice of in my Paraphrase, because it doth not seem to me to be genuine; which is this, If adversity deject thee, and break thy spirit; thou wilt be so much the more unable to get out of it. But it is an ex∣cellent observation, and therefore I thought good here to mention it: though the simplest sense seems to be that which we follow, and in brief is this; Thou art not a man of courage, if thou canst not bear adversity with an equal mind.

[d] And there is a courage to be exercised in our charitable succouring of others, as well as in our own distresses; which he commends in the following words, v. 11, 12. Where he presses with a great deal of warmth (as will appear to those that understand the Hebrew language, and reade the last words with an interrogation) the necessity of giving our assistance for the rescuing of innocent persons (when their lives are in danger) either by

counselling them, or petitioning others on their behalf, or purchasing their release with money, or using our authority, or power (if we have any and can do it lawfully) for their deliverance. For this chiefly belongs to Magistrates, and those that are in publick Office; who ought not to be over-awed by great men, from undertaking the protection and relief of those who are unjustly oppressed. This I think Melancthon hath expressed, as well, or better than any I have met withall, in this manner:

"God commands both the Magistrate and private men, not to mur∣ther the innocent, and likewise not to assist unjust cruelty. But quite contrary the Magistrate ought to be the Guardian of innocent mens lives; and private persons in their places ought to oppose, without sedition, unjust severity, as much as they are able. There are many examples of this in the Scripture. Jonathan opposed his Father, and helpt to preserve David; not onely by the good testimony he gave of him, but by other good offices. Obadiah fed the Prophets, whom Jezabel designed to have killed. The Eunuch pulled up Jeremiah out of the dungeon; and the Egyptian Midwifes saved the Israelites children, as Rahab afterward did the spies. In the time of Dioclesian, a noble person in the city of Nicomedia in Bithynia, pub∣lickly tore down the Edict of the Emperour,

for putting Christians to death; that he might show he detested that unjust cruelty. Examples to the contrary, are such as that of Doeg, who in compliance with Saul's fury slew the innocent Priests: and many now, either openly or by their silence con∣firm the unjust severity, which is exercised against our Churches. Let such think of these words of Solomon, If thou forbear to deliver them."

[e] Who shows with what pleasure such Instructi∣ons should be received, and how profitable, nay necessary, they are, by the example of Honey (v. 13, 14.) which was not onely reckoned the sweetest thing in those Countries (as appears by many places of Scripture) but one of those, which was most necessary, for humane life; as appears by the words of the Son of Sirach XXXIX. 41. For it was usefull for food, for drink, for medicine, for preserving of dead bodies; and was so natural to them, that it seems to have been the food of Infants, VII. Isa. 15. Whence the ancient Christians, were wont to give a little milk and honey to those who were bap∣tized; as persons newly regenerate and born again: because Honey as well as Milk, was the nutriment of little children in those days and countries. How refreshing it was, ap∣pears by the story of Jonathan, 1 Sam. XIV. 17. and in what common use, by the example of our Saviour after his Resurrection, XXIV.

Luk. 41, 42. Which may all be applied to Wisedom; from whence the mind derives the greatest satisfaction: and therefore ought to be, as it were, our daily diet (without which we cannot subsist) from the beginning of our days, unto the end of them.

[f] For many gracious promises are made to it, which must not be so understood, he shows, as if no evil thing should befall good men: but as Wisedom teaches them to be content with a little (which seems to be denoted by the word we translate habitation, v. 15.) so when they meet with any affliction, it instructs them not to despair of better days. So those words are to be understood v. 16. Which are commonly not onely in Sermons, but in Books also applied to falling into sin: And that men may the more securely indulge themselves in their sins, and yet think themselves good men, they have very cunningly added some∣thing to them. For they are commonly cited thus, A just man falleth seven times a day. Which last words [a day, or in a day] are not in any translation of the Bible (much less in the Original) but onely some corrupt Edi∣tions of the Vulgar Latin: which against the plain scope of the Context, and the meaning of the words, seems to understand this place of falling into sin. When the word fall ne∣ver signifies so; but always trouble and cala∣mity: as abundance of learned men have long ago observed; particularly Tarnovius;

and since him, Amama, and Grotius. Nor needs there any other proof of it, than those places (which are many) wherein falling and rising again being opposed; both of them have respect to calamities: and the former signi∣fies, being plunged into them, and the other, getting out of them. And so, in the Latin tongue adversities, are called casus, falls, as every body knows.

And therefore we must make use of other places, for the confuting the fancy of perfection in this life; and for the comfort of those, who are cast down by their lapses into sin: And take heed of reading the holy Scriptures so carelesly, as to turn our Medicine into poyson: which is the fault of those, who from such mistakes, give way to their evil affections; and let them carry them into sin.

[g] Against this there follows a severe caution, in the Wise man, who would not have us so much as indulge our selves in that pleasure, we are apt to take, in seeing our Enemies fall into such troubles, as they have given us v. 17. And to this he annexes another which cannot be too often repeated (v. 19.) against fretting at the prosperity of those who doe ill: which he often prohibits; but doth it now in the words of his Father David, XXXVII. Psal. 1. whose authority was just∣ly held very great in that Church: and who had made many observations, from his own experience, of the shortness of their felicity;

and the sudden changes, with which they were often surprised and astonished.

[h] An instance he gives of this in the next precept (v. 21, 22.) which, saith Melanc∣thon (so carefull were the Reformers to pre∣vent all Sedition and Rebellion) is to be reckoned among the principal sentences, that are to be observed in this Book: comman∣ding obedience, and directing the order of it.

"For first he commands us to obey God; and then the King: whose office it is to see the Laws of God observed by his Subjects; and to make such Laws as are not repug∣nant to God's Laws; and to punish the con∣tumacious; and to pronounce all sentences according to the Laws, &c. And in dubi∣ous cases, their decrees ought to prevail; not onely because there is a probable reason on their side, but because of the Authority given from above unto Magistrates: whom God would have us in civil affairs, though dubious before, to obey. And because God gives us sometimes more mild and gentle, sometimes less kind. He would have us al∣so to bear onera duriora, if they be tolle∣rable, and obedience be not a sin. For he threatens here a severe vengeance to those that are seditious: so he translates the word Schonim; which the Chaldee trans∣lates fools (changelings in our language) for they are no better, who invert and change this order (as some understand the

word) either by advancing the will of the Prince above all Law, without any re∣gard to what God himself hath enacted; or by pretending Religion and the fear of the Lord, for rebellion against the King, who ordains nothing against God's Law."

[i] But there is no necessity of glossing upon that word (which we render given to change) for though it be diversly translated, the sense is still the same. And some of the varieties that are of opinions, about the sense of the latter part of the 22 verse, I have expressed in the Paraphrase, and made them agree well enough. Lud de Dieu is alone by himself (as far as I can find) who would have that word we render both of them, to signifie their years: and the meaning to be; who knows how soon their life may be at a mi∣serable end?

Among the following sentences, which are rules also of Wisedom, there is no difficulty; but a little in v. 26. and 28. Where I have indeavoured to comprehend several expositions; and connext them together in my Para∣phrase: but think not fit to enlarge this Pre∣face any further, by giving a particular ac∣count of them.

1. BE not thou envious a∣gainst evil men, neither desire to be with them.

1. LET it not vex thee into impatience and indignation, to see men thrive who are bent upon nothing

but wickedness; much less move thee to think them happy men, and to wish thy self among them: but avoid their company, and much more their course of life. See Arg. [a]

2. For their heart studieth de∣struction, and their lips talk of mis∣chief.

2. For who would grow rich and great by the misery of others? and such mens thoughts are always contri∣ving how to ruin those that stand in the way of their wicked designs: and their tongues are employed in lies, calumnies, false accusations, and all manner of forgeries; not onely to give trouble and vexation unto their neigh∣bours, but to undoe them.

3. Through wis∣dom is an house builded, and by understanding it is established:

3. An estate may be got∣ten, and a family raised by such wise and pious means, as I have recommended in this Book: and there need no other arts but vertue and pru∣dent management, to settle and continue it.

4. And by know∣ledg shall the cham∣bers be filled with all precious and pleasant riches.

4. For as true learning and knowledge is the best furni∣ture of the mind; so it is best able to furnish every room in

the house; not onely with all things necessary, but with what may serve for ornament and for the pleasure of life.

5. A wise man is strong, yea, a man of knowledge in∣creaseth strength.

5. Wisedom also is able to supply the defect of bodily strength, for a man's defence against unjust invaders of his possessions: or if he have out∣ward strength and power, his skill and dexterity will add such force unto it, as will make it more effectual.

6. For by wise counsel thou shalt make thy war: and in multitude of counsellers there is safety.

6. For experience tells us, that victory doth not depend so much, upon mighty ar∣mies; as upon exact conduct, good discipline and subtill contrivance: and the safety of a Nation doth not lie merely in the multitude of the people; but in the num∣ber of wise men, to direct and govern all affairs, (XI. 14.) See Arg. [b]

7. Wisedom is too high for a fool: he openeth not his mouth in the gate.

7. Who are the more va∣luable, because it is no easie thing to be an accomplished person in all the parts of wisedom; which are above the reach of vain, rash and heady men: who are not

admitted either to judge, or to advise in the common Council of the City; where wise men are not afraid, nor ashamed to speak, and that with great authority.

8. He that de∣viseth to do evil, shall be called a mischievous per∣son.

8. He that deviseth new ways and arts of cheating, or doing mischief unto o∣thers, is one of the worst of men; and shall be branded with the odious name of An inventour of evil things (I. Rom. 30.)

9. The thought of foolishness is sin: and the scor∣ner is an abomina∣tion to men.

9. To contrive any thing that is hurtfull unto others, though out of rashness and folly, is a sin: but he that makes a jest of it when it is done, and laughs at those who tell him it is a sin; is such a pestilent wretch, that he is, or ought to be, ex∣tremely abhorred of all man∣kind.

10. If thou faint in the day of adversity, thy strength is small.

10. To despond and desist from any good design, much more to despair of delive∣rance, when thou fallest into any distress, is an argument of great weakness and feeble∣ness of mind: and yet, if thou

art remiss in the study of Wisedom in a prosperous condition, thy spirit will be apt to sink, and be dejected in a worse. See Arg. [c]

11. If thou for∣bear to deliver them that are drawn unto death, and those that are ready to be slain:

11. Use thy best indea∣vours to deliver innocent persons, who by false accu∣sations, or other ways, are dragged to execution; or are in present danger of losing their life: and do not think, thou canst with a safe con∣science withdraw thy self, from succouring them in that distress.

12. If thou say∣est, Behold, we knew it not: doth not he that ponde∣reth the heart con∣sider it? and he that keepeth thy sould, doth not he know it? and shall not he render to every man accor∣ding to his works?

12. I know the common excuse which men are apt to make in this case; protesting that they did not understand their innocence, or how to save them: but dost thou think such things will pass with God, though they do with men? Canst thou de∣ceive Him with false preten∣ces? Him, that searcheth into the secrets of all mens hearts? Him, that observeth every, the very least, moti∣on of thy Soul? by whose 〈◊〉〈◊〉 Providence, which serves

all men in their kind, thou thy self shalt be deserted, as thou hast deserted others. See Arg [d]

13. My son, eat thou hony, because it is good; and the hony-comb, which is sweet to thy taste:

13. Do not slight, much less nauseate such precepts as these, my dear Child: but as honey is most acceptable to thy palate, both for its wholesomeness, and for its pleasure; especially that pure part of it, which drops of it self immediately from the honey-comb; See Arg. [e]

14. So shall the knowledge of wise∣dom be unto thy soul: when thou hast found it, then there shall be a re∣ward, and thy ex∣pectation shall not be cut off.

14. So let that knowledge be to thy mind, which tends to make thee wise and ver∣tuous: for as nothing is more necessary for thee, nothing more delightfull; so, if it be seriously studied and tho∣roughly digested, it will a∣bundantly reward thy pains, with prosperous success in all thy undertakings; and never put thee in hope of any thing, which shall not answer thy expectation.

15. Lay not wait, O wicked man, against the dwelling of the righteous: spoil not his resting-place.

15. It is possible indeed that a good man's condition may be very mean, nay afflic∣ted sometime in this world:

but let not that tempt the wicked subtilly to contrive to ruin, much less by open violence to disturb his inno∣cent repose; nay, cast him out of his small habitation, with which he is contented:

16. For a just man falleth seven times, and riseth up again: but the wicked shall fall into mischief.

16. For though a good man should meet with so many troubles, that thou imaginest he cannot fail to perish in them: he shall o∣vercome them all, and flou∣rish again; when the wicked shall sink under the calamity that befalls them, and never be able to recover out of it. See Arg. [f]

17. Rejoyce not when thine enemy falleth, and let not thine heart be glad when he stumbleth:

17. It is a great piece of wisedom and vertue also, to pity others in their trouble, and not to shew any sign of joy and mirth, when thou seest any man, though he be thy enemy, in a calamitous condition: no, not so much as (upon thy own account) to take any inward pleasure in his downfall.

18. Lest the LORD see it, and it displease him, and he turn away his wrath from him.

18. For though no body sees it, God doth; and such inhumane affections are so

displeasing to Him, that they may provoke Him to trans∣late the calamity from thy enemy unto thee: and there∣by damp thy sinfull joy with a double sorrow; first to see him delivered from his trou∣ble, and then to find thy self involved in it.

19. Fret not thy self because of evil men, neither be thou envious at the wicked.

19. Let not thy anger kindle (or if it do, quench it presently, that it may not tempt thee to impatience) when thou seest naughty men thrive and prosper: and do not imagin them to be happy men, and thereby be provoked to follow them, in their impious courses. See Arg. [g]

20. For there shall be no reward to the evil man, the candle of the wicked shall be put out.

20. For though a wicked man may live bravely for a time, yet it shall end quite otherways than he expected: and his splendour (such as it is) if not in his own days, yet in his posterity, be ut∣terly extinguished.

21. My son, fear thou the LORD, and the king: and meddle not with them that are given to change.

21. Take care therefore, my dear Child, that thy Re∣ligion (which teaches thee in the first place to worship,

reverence, and obey the great Lord and Governour of all the world) make thee hum∣bly obedient to the King, as God's Vicegerent here on earth: and have nothing to doe with those, whose dis∣content with the present state of things, or their love of novelty, makes them af∣fect a change of Government; and depart from their duty both to God and man. See Arg. [h]

22. For their calamity shall rise suddenly, and who knoweth the ruine of them both?

22. For an unexpected and dreadfull calamity shall una∣voidably and violently seise on them: but when, and how either God or the King will punish them none can tell; or what terrible venge∣ance they will take, both up∣on those that move rebellion, and those that associate with them. See Arg. [i]

23. These things also belong to the wise. It is not good to have re∣spect of persons in judgment.

23. These things also that follow, belong to the wise and vertuous conduct of thy life. It is a very evil thing, if thou art a Judge, to con∣sider the quality of the per∣son (either his greatness, or

his relation, or the friendship thou hast with him, &c.) and not the merits of the cause, that is brought before thee.

24. He that saith unto the wic∣ked, Thou art righ∣teous; him shall the people curse, nations shall abhor him.

24. And whoever he be, that contrary to the plain evidence which is given in against the wicked, shall pro∣nounce him innocent, and make a bad cause to be good; the whole Country shall curse him, and wish the Divine vengeance may overtake him: nay, other Nations, who hear of his unjust proceedings, shall have him in great detesta∣tion.

25. But to them that rebuke him shall be delight, and a good bles∣sing shall come up∣on them.

25. But they that give a check to vice and wicked∣ness, by punishing evil doers according to their deserts, shall not onely have inward satisfaction in their own mind; but increase of joy, by hearing others speak well of them: nay, God himself, the fountain of all good, shall plentifully bestow his blessings upon them.

26. Every man shall kiss his lips that giveth a right answer.

26. It is not onely justice but kindness, to pass a righ∣teous Sentence, without fear

or favour; and upon all oc∣casions to speak appositely and consonant to truth: and as such persons give others a singular pleasure, so they shall be beloved most dearly, and honoured by all.

27. Prepare thy work without, and make it fit for thy self in the field; and after∣wards build thine house.

27. Doe every thing in order: and first mind those things which are most ne∣cessary; contenting thy self with a little hutt in the field, till thou hast gotten an estate, by a carefull improvement of thy pasturage and of thy tillage: and then it will be timely enough to build thee an house, and to bring a wife into it.

28. Be not a witness against thy neighbour without cause: and deceive not with thy lips.

28. Do not testifie any thing against thy neighbour rashly, much less when thou hast no ground at all for thy accusation; nor seduce any body into a false opinion of him, by crafty insinuation; much less suborn them se∣cretly by promises of rewards, to say that which is not true of him; when outwardly thou carriest thy self fair to him, and pretendest to be his Friend.

29. Say not, I will do so to him as he hath done to me: I will render to the man accor∣ding to his work.

29. Suppose he hath been injurious in that kind to thee heretofore, and thou hast now an opportunity to be reven∣ged; let not that tempt thee to resolve with thy self to doe to him, as he hath done to thee: taking upon thee that, which God hath decla∣red belongs to Himself alone (XXXII. Deut. 35.) to re∣compence unto him, accor∣ding to his deservings.

30. I went by the field of the slothfull, and by the vineyard of the man void of understanding:

30. And, to that which I have just now said (v. 27.) concerning diligence, I will add this observation; which I my self made, as I took a view of the state of my Sub∣jects: among whom I found one so lazy and void of con∣sideration; that though he had good land in the field, and a fruitfull vineyard;

31. And lo, it was all grown over with thorns, and nettles had cove∣red the face there∣of, and the stone∣wall thereof was broken down.

31. Yet, such was his wretched sloth, instead of corn I was surprised with the sight of thorns and thistles, which had overrun his whole field; nor was there any thing but nettles to be seen in his vineyard: or if there

had been any fruit in either, it would have been lost for want of a fence; which was faln down, and laid all open to the beasts of prey.

32. Then I saw, and considered it well: I looked up∣on it, and received instruction.

32. Which rufull spectacle so deeply affected my heart, and brought so many thoughts into my mind; that I learnt, by beholding those miserable effects of idleness, to cure that vice in my self, and to cor∣rect it in others.

33. Yet a little sleep, a little slum∣ber, a little fol∣ding of the hands to sleep:

33. And I cannot doe it better, than in those words before used (VI. 10, 11.) If thou wilt not rouse up thy self, O sluggard, but, rolling thy self on thy bed, ridicu∣lously desire thy pains may be spared, and that thou mayst still be suffered with∣out any disturbance to enjoy a little more sleep, and to lay aside all care of thy busi∣ness, when thou hast loyte∣red too long already;

34. So shall thy poverty come, as one that travel∣leth; and thy want as an armed man.

34. Then poverty shall come swiftly (though in si∣lent and unobserved paces) upon thee; and, before thou art aware, leave thee as na∣ked,

as if thou wert stript by a high-way man: nay, the most extreme want and beggary shall unavoidably seise on thee, like an armed man, against whom thou canst make no resistance.