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

CHAP. XXVIII.

ARGUMENT.

This Chapter consists, as the foregoing did, of several mixt observations: some belonging to the concerns of private persons; others to the publick.

[a] It begins with the difference between a good and a bad Conscience; which discovers it self, when there is any danger, of which men are apprehensive. And in the next verse, he observes the difference between a Nation, when it is bad and when it is good: when its manners are depraved, they fall into confu∣sion: and when they grow better (for most Interpreters take the word Adam in the lat∣ter part of the verse collectively, for the bo∣dy of the people) then they keep their Go∣vernment, and live happily. Especially when they have a wise and prudent Prince; who is here also to be understood, in opposition to Many Princes, either together or successive∣ly: by whom a Nation is miserably harassed, when its wickedness brings upon it such a punishment. So Melancthon understands v. 2.

"The complaints, saith he, are very usual concerning the negligence of Princes, their exactions, oppressions, want of care to admi∣nister justice, &c. and the people still ac∣cuse

them and their Court: but God accu∣ses both Princes and people; and for the sins of the people, he gives them ill Gover∣nours; as Solomon here teaches, that for the transgression of a country, i. e. both of Prince and people, many are the Princes thereof: that is, none reign long; or many reign together, opposing, and thru∣sting out, one another. Now for the cure of this he gives a singular Admonition, ne∣cessary both for Prince and people, which is this: that a prudent and wise man makes Empire durable. That is, a wise Prince will sometime depart from his own right to quiet things; and suffer some inconvenien∣ces to prevent greater: as Fabius and Ci∣cero did. And on the other side, people are to be advised, lest they draw greater mischiefs upon themselves by seditious coun∣sells than those which they study to remedy."

[b] And there is none greater he seems to tell us in the next verse (v. 3.) than when power comes into the hands of a beggarly fellow: who is void of all humanity, and forgets even what he himself was, and all the miseries of poverty; which he perpetuates upon them who are poor already. So Maldonate (and he alone I think) expounds that phrase veen lechem, and there is no food, to signifie, before the corn be grown out of the earth: and by the sweeping rain understands not such rain as beats out the corn when it is in

the ear; but which washes away the seed be∣fore it spring up. Even so, he that spoils the poor, takes away from them, after a man∣ner, what they have not; and extirpates the very seed of future riches, which he deprives them of all means of gathering. Ʋpon which subject the Lord Bacon hath discoursed very ingeniously in his VIIIth Book of the Ad∣vancement of Learning, Ch. II. Parab. 24.

"This Parable, saith he, was by the ancients expressed and shadowed forth under the fable of two horseleeches; one full, and the other hungry. For oppression coming from the poor and necessitous person, is far more grievous than that of the rich and the full; because it seeks out all tricks for ex∣actions, and leaves no corner unsearch't where money may be found. This kind of oppression was wont also to be resembled to sponges; which being dry suck in strongly; but not so, being moist. And the Parable comprehends in it a profitable instruction, both to Princes and to people. To Princes, that they commit not the government of Provinces or Offices of charge to indigent and indebted persons: And to the people, that they suffer not their Kings to struggle with too much want."

But none have glossed better upon this place, than an excellent Prelate of ours, Bishop Sander∣son in his Sermon upon XXIV. Prov. 10, 11. where he discourses to this effect.

"That it

is in matter of power, as it is in matter of learning. They that have but a smattering of scholarship, it is observ'd, are the for∣wardest to make ostentation of the few scraps they have, for fear there should be no no∣tice taken of their learning, if they should not shew it when they can; and yet then they doe it so untowardly, that when they think most of all to shew their scholarship, they most of all, by some gross mistake or other, betray their ignorance. Even just so it is in the case of power, when men of base spirits and condition have gotten a little of it into their hands; who conceive their neighbours will not be sensible what goodly men they are, if they do not by some act or other, shew forth their power to the world: But having minds too narrow to comprehend any brave and generous way to doe it; they cannot frame to doe it by any other means, than by trampling upon those that are below them; which they doe be∣yond all reason, and without any mercy."

Which he illustrates very handsomely upon 1 Sam. XII. 3.

"If a mean man, says he, in any of our Towns or Hamlets, be a little gotten up to overtop most of his neighbours in wealth; or be put into some small authori∣ty, to deal under some great man for the disposing his farms or grounds; or have something to sell to his necessitous neigh∣bour, who must buy upon that day; or have

a little money lying by him to furnish ano∣ther; who, to supply his present needs, must sell off somewhat of that little he hath, though at an under rate; or the like; it is scarce credible (did not every days experience make proof of it) how such a man will skrew up the poor wretch that falls into his hand, &c. conclude hence, all ye that are of generous births and spi∣rits, how unworthy that practice would be in you; wherein men of the lowest minds and conditions can, in their proportion, not onely equal, but even exceed you: which should make you not onely to hate op∣pression, because it is wicked; but even to scorn it, because it is base."

[c] After this, follow several bad characters of other men: and among the rest of him that oppresses his brother by usury and in∣crease, v. 8. where these two words, Neschech, and Tarbith, do not seem to signifie, greater ex∣tortion, and more moderate gain. For all usury is Neschech, as it respects the debtor of whom it is taken; and Tarbith, in respect of the creditour who is the gainer by it; whether it be great or less, that the one gives and the other receives. If there be any other difference between these two; it either lies in this, that there were several sorts of usu∣ry whereby men increased their estates; or the one signifies the advantage men made of their money, and the other the advantage

they made of their goods. About which I do not think fit to trouble the Reader any fur∣ther: nor to examin whether their opinion be true, who say; the King was to take a∣way their unjust gain, and give it to better men. I have left that undetermined, whe∣ther God or man should punish the Ʋsurer, but have expressed all that the Law forbids in this case: which was to take interest (as we speak) of their Brethren, especially of their poor Brethren; which some think are onely meant: but I have contented my self to say, are principally meant.

[d] And in the next verse but two (v. 11.) he observes that such men as grow rich, though it be by fraud or oppression, are apt to have a mighty conceit of their own wisedom: which understanding men, though never so poor, see thorow, and discern to be, at best, but craft: and many times to be no more than that, which we call purse-pride, when they have no more wit, but just to save and hoard up money. Ʋpon which place some ob∣serve, that Solomon secretly intimates ri∣ches to be an impediment to wisedom; and poverty a great advantage: because the one is apt to blow men up into a vain opinion of themselves; and the other to make them humble and modest: the former of which is the greatest Enemy, and the latter the best Friend to Wisedom. Certain it is, that mo∣ney having so large a command, as to be able

to purchase not onely dignity, but great vene∣ration from the multitude; they that have it, are apt to look no further neither for wisedom nor vertue: which made a confident of Caesar's (as the Lord Bacon observes) give him this counsel, that if he would re∣store the decayed state of the Roman Com∣monwealth, he must by all means take away the estimation of wealth: for these, saith he, and all other evils, together with the repu∣tation of money, shall cease; if neither publick offices, nor any other dignities, which commonly are coveted, be exposed to sale. And the truth is, saith that Lord (Adv. of Learn. Book I.) as it was rightly said that blushing is the colour of vertue, though sometime it come from vice; so we may truly affirm that poverty is the fortune of vertue, though sometime it may proceed from misgovernment and improvidence. And he adds further, that the magnificence of Princes and great men, had long since tur∣ned into barbarism and rudeness; if the poverty of Learning had not kept up civi∣lity, and decency of life.

[e] For bad Princes, Solomon shews, v. 12. bring great contempt and misery upon a Na∣tion; as all bad men (v. 13, 14.) bring mis∣chief upon themselves. But no Princes are more grievous to their Subjects, than such as are needy, and yet have no goodness. So I understand, with the LXX. verse 15. where

that word we render ranging, is well trans∣lated by the Vulgar an hungry bear, as Bo∣chartus hath shewn.

[f] Who also seems to me, to have expressed the sense of the next verse most fully; when he observes, that according to the manner of the Hebrew Language, there is something wanting in one part of the verse; which is to be supplied out of the other. As when the Psalmist saith in LXXXIV. Psal. 11. one day in thy courts, is better than a thousand; he means elsewhere, out of his courts. And XCI. Psal. 7. a thousand shall fall on thy side (viz. the left hand) and ten thousand on thy right hand. In like manner we are to understand this verse, as if he had said, A Prince that wants under∣standing and is a great oppressour, shall shorten his days: but he that hates cove∣tousness shall prolong them. See Par. I. de Animal. S. L. III. C. 25.

[g] In the two next verses I have endeavoured to connect several Senses together; as he that examins them will perceive. And in the 21st v. have taken some notice of the Lord Bacon's observation; that men may be bribed by something else besides money, to pervert justice: and more commonly by other respects than by that. His words are these (B. VIII. Advanc. of Learn. Ch. II. Parab. 23.) Easi∣ness of humour in a Judge, is more perni∣cious than the corruption of Bribes. For

all persons do not give bribes; but there is hardly any cause, wherein somewhat may not be found, that may incline the mind of the Judge, if respect of persons lead him. For one man shall be respected as his Coun∣try-man, another as an ill-tongu'd man, a∣nother as a rich man, another as a favou∣rite, another as commended by a Friend; to conclude, all is full of iniquity where re∣spect of persons bears sway: and for a very slight matter, as it were for a bit of bread, judgment is perverted.

[h] The rest of the Chapter contains plain ob∣servations, concerning several sorts of good and bad men: and concludes with the repe∣tition of a remark, he had made before v. 12. about the state of publick affairs; which are then in an ill condition, when bad men get into authority. For vertuous men begin then to be so ill treated, that they fly or hide themselves; to avoid the abuses which they see will be put upon them. This the LXX. suggest, when they translate the first clause of the verse, thus; in places where the impi∣ous bear sway, the righteous sigh and groan; i. e. some are imprisoned, and sent into obscu∣rity, by the unjust prosecution of the wicked; and others obscure themselves, and groan in secret under those oppressions: till there be a turn of affairs (which Solomon here inti∣mates they may expect in due time) by the fall of those wicked persons, and the prefer∣ment

of better: which invites vertuous men to appear again; and, by the countenance they then receive, to propagate piety among the people: who are so ready to conform them∣selves to the example of their Governours, that there is no blessing we should pray for so earnestly as this; especially when the days are evil. Then that saying of the Son of Syrach should be perpetually in every good mans mind, to support and comfort him; when he is constrained perhaps to lie hid and con∣ceal himself, to avoid trouble and danger, the power of the earth is in the hand of the Lord, and in due time he will set over it one that is profitable, X. Ecclus. 4. reade the foregoing verses.

1. THE wic∣ked flee when no man pur∣sueth: but the righteous are bold as a lion.

1. AN evil conscience makes men timo∣rous and cowardly, like a faint-hearted Souldier who runs away at the appearance of an enemy, and never so much as looks back to see whether he pursue him: but men of integrity are not ea∣sily affrighted; but proceed like a young Lion, with an undaunted resolution, even in hazardous undertakings.

2. For the trans∣gression of a land many are the prin∣ces thereof: but by a man of un∣derstanding and knowledge the state thereof shall be prolonged.

2. There are many mis∣chiefs that people draw upon

themselves by their wicked∣ness, and this especially; that falling into factions, e∣very one thinks himself fit to govern; and, throwing down one ruler after ano∣ther, they can come to no settlement, till they grow better and more considerate: and then, some truly prudent and pious person arises; who takes the right course to heal these breaches, and prolong the Government in peace and tranquillity. See Arg. [a]

3. A poor man that oppresseth the poor, is like a swee∣ping rain which leaveth no food.

3. But there is none more wicked and intolerable, than a needy fellow, that is got into power; but hath lost all sense of the miseries of the poor: whom he squeezes and spoils, like a violent rain, which instead of refreshing the corn, as gentle showres doe, beats it down and lays it so flat; that it can never recover; but a famine comes upon the land. See Arg. [b]

4. They that forsake the law, praise the wicked: but such as keep the law, contend with them.

4. From such a man there is none so wicked but he shall receive incouragement; For they that make not the Law

of God their rule, but their own lusts, will employ and promote the vilest person, and find something or other to commend him for: but they that resolutely observe God's Law, are so far from approving such a wicked wretch, that they oppose him; and declare, as we say, open war against him.

5. Evil men understand not judgment: but they that seek the LORD, under∣stand all things.

5. For the minds of men, that give up themselves to wickedness, are so depraved, that some time they do not so much as understand, and at no time regard the diffe∣rence between right and wrong; much less the diffe∣rence that God doth and will make between them: but men piously affected under∣stand, and consider, all things of this nature so exactly, that they are carefull not to of∣fend, in the least, against their neighbour.

6. Better is the poor that walketh in his uprightness, than he that is perverse in his ways, though he be rich.

6. An honest upright man, that acts sincerely in all that he doth, though he be never so poor, is far happier and more usefull and commen∣dable,

than a crafty person, that knows how to wind and turn himself every way; though by his fraud and tricks, he grow never so rich and great, v. XIX. 1.

7. Whoso kee∣peth the law, is a wise son: but he that is a compani∣on of riotous men, shameth his fa∣ther.

7. He that studies the Law of God, and observes the rules of sobriety and tem∣perance and other vertues which it prescribes, is likely to prove a wise Son; in whom his Parents may find comfort: but he that had rather go into merry compa∣ny, than into the School of the Wise, and there spend his time and his money in sen∣sual pleasures, is a shame, as well as a vexation to them.

8. He that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor:

8. He that increases his estate by usury, for the mo∣ney or goods which he lends to his poor Brother (contrary to the Laws provided in that case XXII. Exod. 24. XXIII. Deut. 19, 20.) shall not be able to make his family so great as he intended: but those riches shall be transla∣ted into some other hands; which will exercise that cha∣rity,

which he neglected. See Arg. [c]

9. He that tur∣neth away his ear from hearing the law, even his pray∣er shall be abomi∣nation.

9. He that refuseth to hearken unto God and to obey his Laws, deceives him∣self, if he thinks by his pray∣ers to please Him, and make an amends for his crimes: for God will be so far from hearkning unto him, that he will abominate such prayers, as tend to nothing, but to make God a partner with him in his sins.

10. Whoso cau∣seth the righteous to go astray in an evil way, he shall fall himself into his own pit: but the upright shall have good things in possession.

10. He that studies by false suggestions, and deceit∣full representations, to seduce upright men into dangerous practices, shall fall himself irrecoverably into that very mischief, which he designed for them: while they preser∣ving their integrity, shall re∣main not onely safe, but in a flourishing condition.

11. The rich man is wise in his own conceit: but the poor that hath understan∣ding searcheth him out.

11. A man, whose labours and cares have such success, that he grows very rich and is courted and complemen∣ted by every body; is apt to fancy himself much wiser than other men: but when

a man of mean condition, who applies himself more to understand the value of things than to get riches, comes to discourse with him; he easily discovers, and makes it appear, that he is but a fool. See Arg. [d]

12. When righ∣teous men do re∣joyce, there is great glory: but when the wicked rise, a man is hid∣den.

12. When the righteous are advanced to places of trust and authority, there is excessive joy among all ver∣tuous men; and the whole Kingdom feels the happy ef∣fects of it, in beautifull or∣der, peace, security and plen∣ty at home; and in the ho∣nour and reputation it hath abroad: but when the wic∣ked get up into power, it makes a rufull change; be∣ing wholly employed in fin∣ding reasons to ruin others; whose safety then lies in con∣cealing themselves and their estates. See v. 28.

13. He that covereth his sins, shall not prosper: but whoso confes∣seth and forsaketh them shall have mercy.

13. He that studies to hide or extenuate, rather than to leave his sins, shall be so far from escaping by his impu∣dent denial, that he shall make himself obnoxious to

severer punishments: but he that ingenuously acknow∣ledges he hath done amiss: and not onely promises to doe so no more, but gives some proof of his amendment, shall obtain pardon both from God and man.

14. Happy is the man that fea∣reth alway: but he that hardeneth his heart, shall fall into mischief.

14. From which happiness if he would not relapse, let him constantly preserve a pi∣ous fear and dread of God and of his displeasure in his mind; and be cautious and circumspect in all his actions: for if he be presumptuously confident and careless, and because God is so gracious regard neither his commands nor his threatnings; he will fall back into deeper guilt, and misery.

15. As a roring lion, and a ranging bear; so is a wic∣ked ruler over the poor people.

15. A lion and a bear, are not more dreadfull to the weaker beasts, especially when hunger presses them to seek a prey, than a needy Prince, who fears not God and loves not man, is to the poorer sort: who have not wherewithall to fill his unsa∣tiable desires; and yet are

the surest to be invaded, be∣cause the least able to resist his power. See Arg. [e]

16. The prince that wanteth un∣derstanding, is al∣so a great oppres∣sour: but he that hateth covetous∣ness shall prolong his days.

16. But it is very great ig∣norance not onely of Religi∣on, but of all things else, that makes a Prince grie∣vously oppress and pillage his people; which makes his reign short, as well as unhap∣py: when he that, hating such exactions, is kind to his Subjects, prolongs his days in much tranquillity. See Arg. [f]

17. A man that doeth violence to the bloud of any person, shall flee to the pit, let no man stay him.

17. He that murthers a man, and, pressed with the weight of his guilt or pursu∣ed by the avenger of bloud, flies to save himself, shall ne∣ver think himself safe; but lead a restless life to his very grave: for all men looking upon him as a common ene∣my shall refuse to succour him; no, though they see him falling headlong into a pit, which he is not aware of, they shall not stop him, but let him perish.

18. Whoso wal∣keth uprightly, shall be saved: but he that is perverse in his ways, shall fall at once.

18. There is no such way to be safe, as to be honest and

sincere in all a man's words and actions; for he that in∣deavours to preserve himself by fraud and deceit, though he can wind, and turn, and hath several shifts he thinks to save himself, yet in one or other of them he shall pe∣rish: for the time will come, when he will blindly chuse the wrong course; and com∣monly when he begins to fall, he sinks utterly and can∣not possibly recover himself.

19. He that tilleth his land, shall have plenty of bread: but he that followeth af∣ter vain persons, shall have poverty enough.

19. He that is a good hus∣band in the management of his estate, shall have the sa∣tisfaction of providing suffi∣ciently, if not plentifully for himself and his family: but he that is careless, and fol∣lows the courses of loose and wicked companions, can reap no other fruit of his negli∣gence, but the most mise∣rable want and beggary.

20. A faithfull man shall abound with blessings: but he that maketh haste to be rich, shall not be inno∣cent.

20. He that is true to his word, and just in all his dea∣lings, shall have abundance of blessings from God, and be well spoken of by men: but he whose eager desires

make him heap up wealth, by right or by wrong, brings such guilt upon himself, as makes him execrable unto both.

21. To have respect of persons, is not good: for, for a piece of bread that man will transgress.

21. It is a wicked thing in a Judge to incline to con∣sider the quality of the per∣son, and not the merits of the cause that is brought be∣fore him: For though perhaps at the first he could not be corrupted under a great sum of money, yet, having accu∣stomed himself to it, he will at last sell his Sentence at the lowest rates; nay, be moved by the smallest considerations to forsake the rules, which ought to guide him. See Arg. [g]

22. He that hasteth to be rich, hath an evil eye, and considereth not that poverty shall come upon him.

22. An envious covetous wretch, that cannot look up∣on what another hath with∣out grudging, is push't on, by his impatient desires, to get riches, without making any distinction between good and evil: never considering. in that disturbance of mind wherein he lives, that all may be gone in a moment; and

he then stand in need of the mercy of those, whom he would not pity.

23. He that re∣buketh a man, af∣terwards shall find more favour than he that flattereth with the tongue.

23. He that rebukes a man for his evil courses may dis∣please him, nay, anger him at the first: but when he con∣siders that he could have no other end in it but his good, he will have a greater kindness for such a man, than for one that humours him in every thing; and with flattering words sooths him up in those faults, which he ought to take the freedom to reprehend.

24. Whoso rob∣beth his father or his mother, and saith, It is no transgression; the same is the compa∣nion of a destroyer.

24. He that lays hands upon all that he can rap and rend from his father or mo∣ther, and thinks it is no sin, or no great one (pretending they keep him too short, and have no need of it themselves, or do not use it, &c.) not onely keeps the company of spend-thrifts; but is wicked enough to be a high way man, and murther others to feed his own luxury.

25. He that is of a proud heart, stirreth up strife: but he that putteth his trust in the LORD, shall be made fat.

25. A man of a proud and insolent spirit, of ambitious and vast desires, is never quiet;

but as he lives in perpetual quarrels, so hath no satisfac∣tion in what he injoys; nay, many times wastes it all in suits and contentions: but he who, confiding in the good Providence of the Al∣mighty, hath an humble and contented mind, lives peace∣ably with others, and com∣fortably within himself; nay thrives many times and a∣bounds with plenty of all good things.

26. He that trusteth in his own heart, is a fool: but whoso walketh wisely, he shall be delivered.

26. He that relies wholly upon his own judgment, is like to miscarry; because he follows the conduct of a fool: but he that, distrusting him∣self, takes good advice and follows it, escapes many mis∣chiefs, into which the other rashly runs; and is delivered out of many dangers, in which the other perishes.

27. He that gi∣veth unto the poor, shall not lack: but he that hideth his eyes, shall have many a curse.

27. He that relieves those that are in want, shall be so far from wanting himself, that he shall thereby pro∣cure God's blessing to increase his estate: but he that re∣gards not the miseries of o∣thers,

nor is willing so much as to know them, for fear of having his compassion mo∣ved towards them, shall draw upon himself the curse of God as well as men; and fall into many and grievous misfor∣tunes.

28. When the wicked rise, men hide themselves: but when they pe∣rish, the righte∣ous increase.

28. When wicked men are advanced unto power and authority, they favou∣ring such onely as are like to themselves it makes good men scarce; who are forced to withdraw, and hide them∣selves from their tyranny: but when they perish (as they shall at last) and good men come in their place, then the righteous openly shew themselves; and the number of them increases, by their example, and by the incouragement they en∣joy under righteous Gover∣nours. See Arg. [h]