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

THE THIRD PART Of the BOOK of PROVERBS.

CHAP. XXV.

ARGUMENT.

[a] Here begins the THIRD PART of the Book of Proverbs; which are a Collection made by some belonging to Hezekiah: and acknowledged here (in the entrance of the Book) as well as the former, to be Solomon's. Who spake a great many Proverbs (we reade 1 King. IV. 32.) which no doubt were pre∣served by his Successours in a Book; if he did not set them down there himself. Out of which Volume, some good men had selected such as they thought most usefull for the people: and besides those in the foregoing Chapters, which had been compiled, either in his own days, or soon after; these also

which follow, were thought good to be added in the days of Hezekiah. Who restoring the service of God in the Temple to its purity and splendour (2 Chron. XXIX. 3, &c. XXX. 1, &c. XXXI. 2, 3, &c.) took care in all likelyhood for the better instruc∣tion of the people in piety, to revive the Schools of the Prophets also: and to press them (as he had done the Priests) to doe their duty faithfully; in teaching the Laws of God, and informing the people in all things that might be profitable for them.

Out of which Schools some were chosen, it is probable, to attend the King himself; who are called his men or servants: who out of their great zeal to promote usefull learning, culled out more Proverbs from among that great heap of three thousand (which would have been too great a bulk to have been all published, and perhaps all of them not concer∣ning manners, or good government) and such especially as they saw would doe good to the Prince as well as to the people: of which na∣ture are those that are put into this Collecti∣on; many of which belong to the right admi∣nistration of the publick affairs. I am not able to produce express authority for all this; but I think it may be fairly conjectured from those words, 2 Chron. XXXI. ult. where we reade of the pains Hezekiah took, about the Law, and about the Commandments; as well as about the service of the house of God.

But who the persons were, that he employed in transcribing these Proverbs out of the ancient Records, is more obscure. Some of the He∣brews say, Shebna the Scribe, and his Offi∣cers or Clerks that were under the principal Secretary. Others add Eliakim and Joah (who are joyned together with him in 2 King. XVIII. 26, 37.) Others fancy them to have been Esaiah (a person of great quality, near of kin to the King, and very familiar with him) together with Hoseah and Micah; who all lived in the days of Hezekiah, and might possibly undertake this excellent Work. In which they insert some things, which are to be found, in the foregoing parts of this Book, in words but little different, as v. 24. of this Chapter, and Ch. XXVI. 13, 15, 22. and other places; of which I cannot stay here to give an account.

[b] They begin the Book with a Sentence, which the Lord Bacon applies to all the learning and wisedom of Solomon.

"In which, saith he, Solomon challenges nothing to himself, but onely the honour of the inquisition, and invention of Truth: which it is the glory of God to conceal, and the glory of a King to find out. As if the Divine Ma∣jesty took delight to hide his works, to the end to have them found out; and as if Kings could not attain a greater honour (or pleasure or recreation either) than to employ themselves in that business: con∣sidering

the great command they have of wits, and means; whereby the investiga∣tion of all things may be effected."

Thus he L. VI. of the Advanc. of Learn. Ch. 6.

Which is a very ingenious gloss; if we refer both parts of the Sentence to one and the same matter: tacitely admonishing Hezeki∣ah, and in him all succeeding Kings, not to spend their time in any thing so much; as in searching after truth; and indeavouring to understand not onely the secrets of Govern∣ment, but of the Laws of God, and of all his Works: that they may not be imposed upon by false colours and deceitfull glosses; which cunning wits are apt to put upon causes that are brought before them; nay, upon the Book of God it self.

But if the words be well examined, they will be found to speak rather of different matters; which God conceals, and into which Kings penetrate. By which some understand one thing, and some another: but taking the word Elohim to relate to God's Government of the World; that which I have said in the Paraphrase, seems to me nearest to the business. And Jansenius his exposition is not forced; who discourses to this purpose. It is part of God's glory that he need search in∣to nothing; because He perfectly knows all things: and yet need not declare that He takes notice of every thing (because he can doe it when he pleases) but rather seem to

dissemble his knowledge; in which he won∣derfully declares his patience and long suffe∣ring towards us. But Kings on Earth must not herein imitate Him; for it is their ho∣nour to search diligently and enquire into the state of their Kingdom; and to correct pre∣sently what they find amiss; lest it be out of their power, when it is strengthened by long custom and numerous offenders. But especi∣ally in difficult and intricate businesses, cove∣red with darkness and obscurity, perplexed with many windings and turnings, and with crafty and subtil conveyances; there to spy light, and by wisedom and diligence to rip up a foul matter, and searching the cause to the bottom to make a discovery of all, is a thing most worthy of a King, and tends high∣ly to his honour. In short, as it makes for the glory of God, that he need enquire in∣to nothing; but, when he knows all things, yet conceals that knowledge: so, on the contrary side, it makes for the glory of Kings, that when they are forced to confess, that they are ignorant, as well as other men, of many things; they make such diligent enquiry, that they discover and detect those things, which others have intangled, and would have buried in darkness.

To some such purpose, all Interpreters expound these words, save one: who refers both part of the Sentence to Kings (understanding by Elohim, Gods, Judges and Princes) in this

sense; wise Kings preserve the reverence which is due to their persons and place, by concealing carefully their own intentions and counsels; and by finding out the de∣signs of other men. Thus Maldonate; which I mention, because it is a great truth, though not the sense of the words; but rather the meaning of the following verse, v. 2.

[c] Which concerns Kings also, as some of those that come after likewise do (which would in∣cline one to think this Part of the Book of Proverbs, was particularly collected for the use of Hezekiah) and hath received this gloss from the same great man I named be∣fore, the Lord Bacon: who gives this as one of the chief reasons, why the hearts of Kings are inscrutable, because,

"they being at the very top of humane desires, have not, for the most part, any particular ends proposed to themselves (none at least to which they ve∣hemently and constantly aspire) by the site and distance of which ends, we may be di∣rected to take the measure and scale of the rest of their actions: whereas there is no private person, who is not altogether like a Traveller, that goes intently aiming at some certain terms of his journey, where he may stay and rest: from whence one may probably conjecture, what he will doe, or not doe. For if any thing conduce to the end at which he aims, it is likely he will doe it; but if it cross his design, he will

not. Therefore he passes this judicious ob∣servation, upon the whole: that Princes are best interpreted by their natures, and private persons by their ends." Adv. of Learn. B. VIII. Ch. 2.

But from hence also he observes (in his first Book) that it is best not to be too inquisitive to penetrate into the hearts of Kings: since we are so ignorant of the things we see with our eyes every day: which the custom of the Le∣vant aims at, that makes it an heinous offence to gaze and fix their eyes upon Princes: which is barbarous in the outward cere∣mony, but good in the moral: For it be∣comes not Subjects to pry too far into their Princes counsels. But it may as well check the ambition, as the curiosity of private per∣sons; because they can hardly be sure of that favour, which they may imagin their Prince hath for them: there being such depths in their inclinations and affections as they can∣not sound.

But in the next verses Princes are admonished that there is no policy like true Vertue, to support their Thrones: and that in order to it they should not keep so much as one ill man about them: who oft-times corrupts the whole Court, and disturbs the whole Kingdom.

[d] And in the next verse he admonishes Sub∣jects, not to be vainly ambitious; nor bold and forward to thrust themselves into Offices, or into a rank that doth not belong to them:

but to be modest, especially in the Prince's presence; and (according to our Saviour's rule) to be invited to honour, rather than greedily seek it. And withall he secretly commends to Kings, the care of keeping up their state and dignity: not suffering every body to intrude into their presence, but gi∣ving a check to proud, bold and sawcy persons.

Then follow private instructions, not to be too forward to go to Law; and when we do, to manage Suits fairly, without aspersing those with whom we contend; and without brea∣king the Laws of Friendship: which require us, not to discover the secrets wherewith ano∣ther hath intrusted us, ver. 9, 10.

[e] In the eleventh verse I have followed Mai∣monides his interpretation of the word Ma∣skijoth; in his Preface to his More Nevo∣chim. And it being doubtfull, whether by apples of gold, he mean, apples that look like gold, or apples made of gold; I have ex∣pressed both.

[f] But I must not give a particular account of every verse; and therefore I shall onely add, that I have taken the meaning of the 16. and 17. verses to be, that moderation is good in all things, especially in those that please us: As honey doth; which was so plentifull in those Countries (as it is in many other) that it was ordinarily found in the woods, and holes of rocks, &c. as may be seen in Bochart. L. IV. C. 12. P. 11. De Sac. Animal.

[g] In the 20th verse I have followed Melanc∣thon in what he observes out of Pliny concer∣ning nitre (whose nature is not now well known) that it is exasperated by vinegar or lime. But in the latter end of the verse, I have kept to our Translation, which by leb ra un∣derstands an heart ill affected by grief or sor∣row: which he takes literally for an evil or wicked heart. And makes this the meaning (which some others have followed) that per∣tinacious sinners, are made more furious by admonitions.

In all ancient Translations there follows after this verse, this Sentence. As a moth in a garment or a worm in wood; so is heavi∣ness in the heart of man. But S. Hierom, in the latter end of his Commentaries upon Esaiah, tells us that it was sub obelo in O∣rigen's Works, where he noted all superfluous additions, with that mark.

[h] I must not omit neither, that the 23d verse, will admit of a quite contrary sense, to that in our Translation; and is by some ren∣dred thus; As the north wind begetteth rain (for so it doth in some Climates) so a backbiting tongue raiseth up anger and in∣dignation (which appear in the countenance, both of him that believes the calumny, and of him that is calumniated; when be knows how he is abused.)

[i] There is no great difficulty in v. 26. But Interpreters are divided about this, whether

he speak of a just man's falling into sin; or into some calamity. Melancthon understands the latter, and makes this the sense, that even wise mens minds are extremely troubled, when they see the wicked prevail against the vertuous: of which he gives a great many examples. But I have taken in both; and have referred it also to all manner of suffe∣rings, and not restrained it to publick inju∣stice, as the Lord Bacon doth; who hath this excellent observation upon the place (Book VIII. Ch. 2. Parab. 25.) This Pa∣rable teaches us, that States and Republicks must above all things beware of an unjust and infamous Sentence, in any cause of great importance; especially where the in∣nocent is not absolved, but he that is not guilty condemned. For injuries ravaging among private persons do indeed trouble and pollute the streams of Justice, yet one∣ly as in the smaller rivulets: but such unjust judgments, as I mentioned, from which examples are derived, infect and distain the very fountain of Justice. For when the Courts of Justice side with Injustice, the state of things is turned, as into a publick Robbery; & Homo homini fit lupus, and one Man preys upon another.

[k] With this verse, de Dieu connects the next v. 27. and gives the easiest account that I find any where, of the Hebrew Text: onely translating that particle, but; which we

translate so; as it is often taken in the Scrip∣ture. And his sense is this;

"Though the just may be trampled under foot for a while by the wicked, yet their glory shall not pe∣rish: but remain so fresh and sweet, that it shall be a glorious thing to enquire into their glorious actions."

So he would have the verse translated thus, to eat much honey indeed is not good; but to search out their glory (viz. of just men) is glory. And if we take the verse by it self, then the sense may be this, as the Belgick Interpreters translate it (of whom, he, if I mistake not, was one) to eat much honey is not good: but to search into excellent things is a great com∣mendation; and we cannot therein easily offend by excess: which is quite contrary to the Vulgar Latin, whose sense and meaning (though not the words) may be defended, even without repeating the word not, as we do in our Translation: in this manner. As honey, though pleasant to the taste, oppres∣ses the stomach, if it be immoderately used: so upon a curious search into things sublime and glorious (though they be most sweet and desirable to our understanding) we shall find our selves overwhelmed with a greater glory than we can bear. And so the latter part of the verse, should word for word be thus translated: The search of their glory (viz. of things as sweet as honey, but tran∣scending our knowledge) is glory: viz. too bright for our weak minds.

[l] The last verse, which in the Hebrew be∣longs to all men, whose passions are unruly, is by the Vulgar restrained to him, that cannot command his tongue: which is part of the sense. For as men may go out of a City with∣out Walls when they will; so every thing is blurted out by him, even the greatest secrets; and by too much liberty he disobliges others and undoes himself.

1. THese are also pro∣verbs of Solomon, which the men of Hezekiah king of Judah copied out.

1. BEsides the foregoing lessons sententiously delivered by Solomon; these also were collected out of his Works, by some of the Ser∣vants of that good King He∣zekiah: who setting himself with all his heart to reform the people of Judah; among other things wherein God blessed his endeavours (2 Chr. XXXI. 21.) caused these Pro∣verbs to be transcribed, out of the ancient records, for their fuller instruction. See Arg. [a]

2. It is the glo∣ry of God to con∣ceal a thing: but the honour of kings is to search out a matter.

2. The Almighty Crea∣tour and Sovereign of the world declares his superemi∣nent Majesty, Authority and Wisedom (which cannot be ignorant of any thing) and

procures to himself the grea∣test veneration, by concea∣ling the reasons of his decrees, and of his judgments: But earthly Princes, whose know∣ledge is very imperfect, doe themselves the greatest ho∣nour, when they decree and judge nothing but after the strictest search and examina∣tion; and give the clearest reason for their proceedings. See Arg. [b]

3. The heaven for height, and the earth for depth, and the heart of kings is unsear∣chable.

3. It is as impossible for vulgar minds to penetrate in∣to the secrets of State, and understand the counsels and designs of wise Princes (and the various ways and means whereby they project to ef∣fect their ends) as it is to know how far it is from hence to the highest heavens; or how far to the centre of the earth, upon which we tread. See Arg. [c]

4. Take away the dross from the silver, and there shall come forth a vessel for the finer.

4. As when the Finer hath separated the dross from the silver, it will become so pli∣able, that he may cast or work it into what form he pleaseth:

5. Take away the wicked from before the king, and his throne shall be established in righteousness.

5. So let the King not onely remove the wicked (who are the scum of the Nation) from his counsels and company, but punish them severely; and his peo∣ple will be easily moulded to righteousness, piety and all manner of vertue: which will settle his Kingdom in peace, and make his Govern∣ment durable.

6. Put not forth thy self in the pre∣sence of the king, and stand not in the place of great men.

6. And among other ver∣tues, learn humility and mo∣desty, if thou art a Subject; though never so rich: and do not make thy self taken notice of, by too splendid an appearance at Court; much less by intruding thy self in∣to the place, where none but the great Officers or Nobles ought to come. See Arg. [d]

7. For better it is that it be said unto thee, Come up hither: then that thou shouldest be put lower in the presence of the prince whom thine eyes have seen.

7. For it will be much more for thine honour, and thy satisfaction too, if stan∣ding at a distance, thou art invited to come up higher (whither of thy self thou durst not presume to go) than to have a check given thee for thy forwardness,

and to be disgracefully thrust out of the presence of the Prince; unto whom thou hast adventured to approach too near.

8. Go not forth hastily to strive, lest thou know not what to do in the end thereof, when thy neigh∣bour hath put thee to shame.

8. Take some time to con∣sider well, both the goodness of thy cause, and its weigh∣tiness, and how to manage it; before thou bring an ac∣tion at Law against thy neighbour: lest in conclusion thou wish it had not been begun; when he puts thee to open shame, by shewing thou hast impleaded him wrongfully, or for a trifle.

9. Debate thy cause with thy neighbour him∣self; and disco∣ver not a secret to another.

9. Nay, let me advise thee, though thy cause be just and good (yet the event being doubtfull) to debate things privately, and if it be possible to make up the dif∣ference between your selves; especially if it be about a se∣cret business, which ought not easily to be divulged: or if it cannot be composed, yet let not hatred or anger provoke thee to discover o∣ther secrets, merely to dis∣grace thy adversary, when

they appertain not to the cause.

10. Lest he that heareth it put thee to shame, and thine infamy turn not a∣way.

10. Lest not onely every one that heareth, reproach thee for thy perfidiousness; but he be inraged to retort such infamous things upon thee, as shall stick so close, that thou shalt never be able to wipe off the dirt, nor re∣cover thy credit, as long as thou livest.

11. A word fit∣ly spoken, is like apples of gold in pictures of silver.

11. A word of counsel, reproof or comfort hand∣somely delivered, in due time, and place, &c. is no less gratefull and valuable; than golden balls, or beauti∣full apples, presented in a silver net-work basket. See Arg. [e]

12. As an ear∣ring of gold, and an ornament of fine gold, so is a wise reprover up∣on an obedient ear.

12. A good man will not think himself reproached, but rather obliged by a pru∣dent reproof: which meeting with an attentive, conside∣ring and patient mind, makes a man receive it so kindly; that he esteems him who be∣stows it, as much as if he had hung a Jewel of gold in his ear, or put the richest

ornament about his neck.

13. As the cold of snow in the time of harvest, so is a faithfull messenger to them that send him: for he re∣fresheth the soul of his masters.

13. A trusty messenger (or Embassadour) that faith∣fully and dextrously, executes his commission, to the satis∣faction of the persons that sent him; is as welcome, when he returns, as the col∣dest drink or air is to the Reapers in the time of har∣vest: for he revives the spi∣rit of his Masters, who were ready to faint, with fear of ill success in his business.

14. Whoso boa∣steth himself of a false gift, is like clouds and wind without rain.

14. He that raiseth high expectations by promising much, and then deceives them by performing little or nothing; leaves him, that depended on these promises, as sad as the Country people are; after the clouds have made a great shew, and the wind a great sound, but are followed by no showres of rain.

15. By long forbearing is a prince perswaded, and a soft tongue breaketh the bone.

15. It is not prudent vio∣lently to oppose a Prince in his resolutions; who will more easily yield to reason, if one give way to his heat, and patiently expect the fit∣test

time to represent things to him: but this must be done also with soft and ten∣der language; which is apt to bow the stiffest minds, and work upon the hardest hearts.

16. Hast thou found hony? eat so much as is suf∣ficient for thee, lest thou be filled there∣with and vomit it.

16. All pleasures should be used like honey; which, when it offers it self, eat as much as suffices thee for thy refreshment, not as much as thou desirest: for as mode∣rately taken it strengthens the body, and prolongs life; so too much of it disturbs the stomach, and turns the plea∣sure into pain and torment. See Arg. [f]

17. Withdraw thy foot from thy neighbours house: lest he be weary of thee, and so hate thee.

17. Which is wholsome advice, even in the enjoy∣ment of a good Neighbour, or Friend (the sweetest thing in the World) do not upon every light occasion interrupt his weightier affairs: lest ha∣ving too much of thy com∣pany, it grow not onely troublesome but loathsome to him; and his love turn into hatred of thee.

18. A man that beareth false wit∣ness against his neighbour, is a maul, and a sword, and a sharp arrow.

18. There is nothing more pernicious than him, that makes no conscience of bea∣ring false witness against his neighbour: whose tongue a∣lone serves him instead of a maul to beat down a man's fame, or break in pieces his estate; nay, instead of a sword, to take away his life; and of a sharp arrow, to de∣stroy him not onely when he is near, but much more when he is afar off, not able to an∣swer for himself.

19. Confidence in an unfaithfull man in time of trouble is like a broken tooth, and a foot out of joynt.

19. As a broken tooth or leg out of joynt, not onely fails a man, when he comes to use them, but likewise puts him into pain; so doth a faithless person serve them that depend upon him, when they have the greatest need of his help: and such also is the confidence that a faith∣less person himself places in riches, or craft, or great friends, &c. which some time or other will disappoint him to his great grief, when he expects the most from them.

20. As he that taketh away a gar∣ment in cold wea∣ther, and as vine∣ger upon nitre: so is he that singeth songs to an heavy heart.

20. It is as improper to sing pleasant songs to a man full of grief, as to take away his garment from him in sharp weather, or to pour vinegar upon nitre: for as the one increaseth his sense of cold, and the other irri∣tates the nitre: so such un∣seasonable mirth makes a sad man's heart, far more heavy and sorrowfull than it was before. See Arg. [g]

21. If thine e∣nemy be hungry, give him bread to eat: and if he be thirsty, give him water to drink:

21. If he that hates thee be hungry or thirsty, or wants any other necessaries, take that opportunity to express thy kindness to him; by suc∣couring him in his need, and thereby preserving him from perishing.

22. For thou shalt heap coals of fire upon his head, and the LORD shall reward thee.

22. For if he have the least spark of goodness in him, it will work a change in his mind; and make him throw off all his enmities: or if it have the contrary effect, he shall have so much the sorer punishment; and thou shalt not lose thy reward, which the Lord himself will give thee.

23. The north∣wind driveth away rain: so doth an angry counte∣nance a backbiting tongue.

23. As the sharpness of the North wind scatters clouds, and drives away rain; so a severe countenance, full of indignation against him that traduces his neighbour secretly, not onely gives a check, but puts a stop, to his slanderous tongue: which would not tell such lies, if they were not greedily recei∣ved. See Arg. [h]

24. It is better to dwell in a corner of the house-top, than with a braw∣ling woman and in a wide house.

24. It is more desirable (as was said before XXI. 9.) to dwell poorly, inconveni∣ently, and alone in the open air, exposed to all the inju∣ries of the weather; nay, to be coopt up in a little corner on the house top; than to have a spacious habitation and numerous family, gover∣ned by a contentious, braw∣ling wife: whose perpetual scoldings within doors, upon all occasions, is far worse than the thunder, lightning and blustering winds, which may molest him without.

25. As cold wa∣ters to a thirsty soul: so is good news from a far country.

25. Good and certain news, especially from a far Country (from whence it is

hard to have any true intelli∣gence) is as gratefull to him, that longed to hear of his Friends there, as cool water is to a thirsty Traveller; e∣specially when he meets with it in remote and unhabited places, where he did not ex∣pect it.

26. A righte∣ous man falling down before the wicked, is as a troubled fountain, and a corrupt spring.

26. A truly religious, just and charitable man, is such a blessing unto all about him, that they suffer no less when he is oppressed (and thrown out of authority) by the vio∣lence or craft of wicked men, or when he disgraces himself by any foul sin, or loses his courage and dare not oppose impiety; than they do, when dirt and filth is cast into a publick Fountain; or a spring is stopped up, or corrupted and made useless. See Arg. [i]

27. It is not good to eat much hony: so for men to search their own glory, is not glory.

27. Honey is very plea∣sant to the taste; but to eat much of it (as was said be∣fore v. 16.) is so far from being wholsome, that it is hurtfull: and in like manner to hunt greedily after honour

and glory, of which men are very desirous, proves at last not honourable, but re∣proachfull to them. See Arg. [k]

28. He that hath no rule over his own spirit, is like a city that is broken down, and without walls.

28. He that cannot go∣vern his passions, especially his anger, but suffers them to break out upon all occa∣sions, lies open to innume∣rable mischiefs; like a City unwalled, or whose fortifi∣cations are decayed; which is exposed to the rapine of every enemy. See Arg. [l]

CHAP. XXVI.

ARGUMENT.

[a] This Chapter begins with a tacit Admoni∣tion unto Kings (for whose use principally this last Part of the Book of Proverbs was collected, as I noted in the beginning of the foregoing Chapter) to be very carefull in dis∣posing preferments onely to worthy persons. For bad men are made worse by them; and they doe as much hurt to others, by the abuse of their power to the discouraging of vertue,

and promoting vice, as snow or hail doth to the fruits of the earth, when they are ripe and ready to be gathered. So that we may make this Aphorism out of Solomon's words, that the blending of summer and winter, would not cause a greater disorder in the natural world, than the disposal of honour to bad men (and consequently throwing contempt upon the good) doth in the world moral: where wicked men when they are in power, if they can doe no more, will at least pronounce Anathema's against those that do not deserve it.

[b] So the Hebrews understand the next verse; which I have extended further: and trans∣lated also those two words zippor and deror, a sparrow and a wild pigeon (see LXXXIV. Psal. 3.) For deror signifying here a parti∣cular bird; in all likelihood zippor doth so too: and then all agree it signifies a sparrow, as the other (Bochart. hath proved) doth (not a swallow but) a ring-dove, or turtle, or some of that kind; which are famous for swiftness and strength of flight. And the meaning of this verse is, that curses which fly out of mens mouths causelesly, shall no more alight where they would have them; than a sparrow which wanders uncertain∣ly, or a dove that flies away swiftly, will settle according to their direction: or thus, such curses fly as swiftly as those birds (whose property it is to wander and fly up

and down) over the head of him against whom they are directed; and never touch him.

Melancthon by curses in this place understands calumnies; of which the world is too full: which shall not rest upon a good man long, before they be confuted. But he himself is forced to confess that sometimes they doe great mischief first; and instances in Joseph, Palamedes, Aristides, Theamenes and Socra∣tes; who lost his life by this means. After which, he observes, the Tragedy of Palame∣des being acted (in which the Poet bewailed the death of the best of the Greeks, who sung like a sweet nightingale, but hurt no man) the Citizens expelled the accusers of Socrates out of Athens. But this doth not so well a∣gree with the Hebrew word; which signifies such evil speaking, as amounts to a curse: which the Wise man saith shall not rest upon a man when it is causeless, but fly away like a bird that settles no where till it comes to its proper place: As the curse returns many times, and settles upon him that made it, when it lights not on him that was cursed: which sense, one reading of the Hebrew words expresses plainly enough: and there∣fore I have not omitted it.

[c] After which observations, there follows another to shew, that a leud fool should ra∣ther be sent to a house in correction, than have any preferment, v. 3. Nothing less

will cure him, as it follows v. 4, 5. where he admonishes us, how vain it is to hold any discourse with him; any further than merely to shew that he is a fool; and if it be possible to confute (not what he says but) the vain opinion he hath conceived of himself. Saint Cyprian hath given a good account of these two verses, in the beginning of his Letter to Demetrian: who having babled a long time against Christianity, like a mad man, with loud clamours onely and no sense, the good Father thought fit to answer him with neg∣lect, and overcome rage with patience; thin∣king it to no more purpose to go about to re∣press an irreligious man with Religion, or restrain a mad man with meekness, than to offer light to the blind, or speak to the deaf, or reason with a brute. But when Demetri∣an at last offered something that lookt like an Argument, S. Cyprian could not any longer keep silence; lest his modesty should be thought distrust of his cause; and whilst he disdained to refute false criminations, he should seem to acknowledge the crime.

Melancthon wholly refers both verses to reproa∣ches and calumnies: which he shews it is fit, either utterly to neglect; or to confute in a few words.

[d] Then the Wise man proceeds to shew, that such a fool is very unfit to be so much as sent on a message: which he will neither deliver right, nor return a good answer. The first

seems to be expressed by cutting off the legs; as much as to say, a business committed to such a person, will no more proceed, than a man can go without legs: the latter by drin∣king in injury; as much as to say, instead of having satisfaction in what he desires, he must be content to swallow abundance of af∣fronts and ill dealing.

[e] After this follow several other observations about Fools; in some of which, there are words of no small difficulty: which I cannot here par∣ticularly explain, as some may desire, because it would take up too much room. But I have expressed the sense of them, as well as I could, in the Paraphrase. As for example, the word Dalju v. 7. signifying something of ele∣vation or lifting up, I have explained dan∣cing; than which nothing is more unsutable to a lame man: as speeches full of reason in themselves, are most absurd, when witlesly applied by a fool.

[f] And the word Margoma, in the 8th verse, which is very variously translated by Inter∣preters, I have expressed in two senses of it: but look upon it as superfluous to trouble the Reader with what learned men (such as Sca∣liger and Selden, &c.) have written concer∣ning the heaps of stones in the high-way, in∣to which superstitious people were wont to cast one as they passed by, in honour of Mer∣cury, &c. For I do not think this custom was as old as Solomon's time. Nor is it neces∣sary

to understand such a heap of stones, as covered the dead bodies of those who were stoned to death: but in general any heap of pebles; or else a sling, as the Chaldee and the LXX. whom we follow, expound it.

[g] And v. 10. the first word rab, great, may be applied either to God, or to a Prince: and that either good or bad. All which I have taken notice of; and expressed the dif∣ferent senses wherein the word cholalti is used. But there is one signification more of the word rab, which the Lutherans generally follow (which I think fit to mention here, because I have not touched on it in the Paraphrase, and it makes no improper sense of the place) who take it for a Master in any sort of Art or Learning; and expound it thus: A master in his art forms all things excellently well: but he that hires a fool (or a bungler, as we speak) gives his money to have his work spoiled. Thus Melancthon; who takes it to be an Admonition belonging to prudence in the choice of fit persons for every business; not believing those that crack and brag what they are able to doe, &c. ex. gr. plurimi sunt impostores, qui volunt videri medici: plu∣rimi indocti concionatores, qui adulantur vulgo aut potentioribus. And he heaps up many excellent sayings to this purpose, that men should meddle onely with that which they understand: concluding with this Ad∣monition to the people, which they should al∣ways

remember; Ignorance makes men im∣pudent. And thus Castalio took the word rab; but to this sense, A wise man does his business himself; and not by fools, who marr it all.

[h] Among other examples of the Wise man's observation v. 11. Melancthon mentions this; which is not commonly noted. The Sodomites being divinely delivered by the help of Abra∣ham, who overthrew the Army that had spoiled them, and recovered the spoil; for∣getting their former punishment and marvel∣lous deliverance, ran furiously into more foul sins, wherein they utterly perished, by a most terrible vengeance.

[i] Then follow, after one observation concer∣ning a conceited fellow, several observations about Sloth: some of which had been noted before in the foregoing parts of this Book, but are here put together by the men of Heze∣kiah in some order; and with some additions. For here seem to be three degrees of sloth re∣presented. The first, when a man is loth to stir out of doors, about his business in the field, v. 13. the second, when he is loth so much as to leave his bed, v. 14. and the third and highest, when he will scarce put his hand to his mouth, v. 15. by which hy∣perbolical expression he most admirably sets forth the incredible laziness of some men; which increases upon them continually, if they will not shake it off. And yet so presump∣tuous

(he observes v. 16.) they are withall, that they laugh at those, who take a great deal of pains to be wise: and fancy themselves much wiser, because, without any pains, they can find fault sometime in other mens Works. Nay, this very thing perhaps, they think a piece of folly, to study hard; imagining it to be the greatest wisedom, to enjoy their ease and reap the benefit of other mens labours.

After which follows an Admonition against rash intermeddling in other mens affairs; against backbiters, and dissemblers; especially such as are malicious; and cover the malignity of their minds, under fair shews of love, or perhaps of Friendship. In several of which verses the words are capable of more senses than one; which I have endeavoured to knit together in the Paraphrase. An example of which I might give particularly, in v. 24. where the word jinnaker may be rendred ei∣ther he pretends to be what he is not, or he is known to be what he is.

[k] And what Solomon says in the next verse concerning him that flattereth another, some extend to all wicked men; none of which are to be trusted: but, as one of our own Writers advises, though a wicked man have done thee seven courtesies, and promise fair for the eighth; yet do not trust him: for there are seven abominations in his heart. And though thou mayst think thou hast some hank upon him, do not depend upon it;

for he can unfetter himself from them all, as Samson from the green withs and cords, wherewith the Philistins bound him, unless God mightily restrain him.

[l] But I onely observe one thing more; that the last verse is capable of this sense; which I have in part touched: A Lyar is not ca∣pable to be a Friend; for if he be reprehen∣ded, truth makes him hate the person that detects his falshood: if he be not reprehen∣ded, his fulsome flatteries will alienate from him, the mind of his Friend.

1. AS snow in summer, and as rain in har∣vest; so honour is not seemly for a fool.

1. AS snow or rain are so unseasonable, that they doe a great deal of hurt in summer time, when the fruits of the earth are ready to be gathered: so is digni∣ty and authority very ill pla∣ced in the hands of a fool or wicked man; who knows not how to use it, but will doe mischief both to himself and others with it. See Arg. [a]

2. As the bird by wandring, as the swallow by fly∣ing, so the curse causeless shall not come.

2. Though men are too prone in their passion to wish evil to others, or by mistake to pronounce solemn curses against them; yet there is no reason to fear such rash

imprecations or unjust cen∣sures: for they shall doe no harm (unless it be to him that makes them) but pass by the innocent like a sparrow, that wanders no body knows whi∣ther; or a wild dove, than which few birds flie away more swiftly. See Arg. [b]

3. A whip for the horse, a bridle for the ass, and a rod for the fools back.

3. A horse that will not stir without a whip, and an ass that will not go without a goad, or will go onely his own way, without a bridle to turn about his stiff neck; are fit emblems of a senseless sot: who must be treated like a beast, and by smart punishments be excited unto his duty, to which he hath no list; and check't from run∣ning into that evil, to which he is inclined.

4. Answer not a fool according to his folly, lest thou also be like unto him.

4. For words will not re∣claim a wicked fool; with whom if thou hast occasion to contend, observe these two Rules: Answer him not at all, because it is to no pur∣pose; at least, not in his own way, with bawling, railing and reproaches, which is to

be as very a fool as himself. See Arg. [c]

5. Answer a fool according to his folly, lest he be wise in his own conceit.

5. But if he grow insolent by thy silence, fancying that he is unanswerable; then say so much onely as may serve to take down his presumpti∣on, and make it appear that he is a fool: for nothing is more dangerous, than to let him go away with an high opinion of his own abilities.

6. He that sen∣deth a message by the hand of a fool, cutteth off the feet, and drinketh da∣mage.

6. He that sends a witless man, or one that minds no∣thing but his pleasure, to treat about his business; shall be sure not onely to miscar∣ry in it, but to suffer excee∣ding great damage by his ill management. See Arg. [d]

7. The legs of the lame are not equal: so is a pa∣rable in the mouth of fools.

7. A wise saying as ill becomes a fool, as dancing doth a creeple: for as his lameness never so much ap∣pears, as when he would seem nimble; so the others folly is never so ridiculous, as when he would seem wise. See Arg. [e]

8. As he that bindeth a stone in a sling: so is he that giveth honour to a fool.

8. As a stone put into a sling, stays not long there, so is that honour thrown a∣way

which is bestowed upon a fool: who not knowing how to use his authority (unless it be to doe mischief, even to him that conferred it on him) it is as ill placed in his hands, as a diamond when it is cast into a heap of com∣mon stones. See Arg. [f]

9. As a thorn goeth up into the hand of a drun∣kard, so is a pa∣rable in the mouth of fools.

9. It is as dangerous for a fool to meddle with a Proverb, as for a drunkard to handle a thorn; wherewith he hurts himself: but the sharpest saying, no more touches a fool with any compunction, though spoken by his own mouth; than the drunkard feels the thorn, when it runs into his hand, and gives him a grievous wound.

10. The great God that formed all things, both rewardeth the fool, and rewardeth transgressours.

10. The great God, who made all things, governs them also most wisely and equally; dispensing, for instance, his punishments sutable to mens sins, whether out of igno∣rance, or of wilfull wicked∣ness: whom a good Prince imitates; but a bad proves an universal grievance, by employing either fools or

prophane persons in his ser∣vice; who vex the rest of his subjects. See Arg. [g]

11. As a dog returneth to his vomit; so a fool returneth to his folly.

11. As a dog when he hath vomited up the meat which made him sick, is no sooner well but he returns to it and eats it up again; forgetting how ill it agreed with him: so an imprudent person commits the same er∣rour over again, for which he formerly smarted; and a lew'd sinner shamelesly and greedily repeats the crimes, of which he hath repented as grievous and hurtfull to him. See Arg. [h]

12. Seest thou a man wise in his own conceit? there is more hope of a fool than of him.

12. Such a sottish person is hardly curable: and yet, if he be not altogether insen∣sible of his folly, nor refuse admonition; there is more hope of his amendment, than of his who takes himself to be so wise and vertuous, that he despises his betters, and thinks he is above instruc∣tion.

13. The sloth∣full man saith, There is a lion in the way, a lion is in the streets.

13. He that hath no mind to labour, never wants pre∣tences for his idleness: for

his fancy represents such ter∣rible and insuperable difficul∣ties to him, as seldom hap∣pen; and frights him with a vain conceit of them, when he might soon satisfie himself, there are none at all. See Arg. [i] See XXII. 13.

14. As the door turneth upon his hinges, so doth the slothfull upon his bed.

14. As a door turns to and fro upon its hinges, but ne∣ver stirs from thence; so is a sluggard fixed to his bed: where he turns from one side to the other (and is uneasie even in his sloth) but still remains in his idle posture.

15. The sloth∣full hideth his hand in his bosom, it grieveth him to bring it again to his mouth.

15. All things seem so hard to such a lazy wretch, that it is not easie to per∣swade him to pull his hand from under his arm: but even this appears like a tire∣some business, though it be onely to put his meat into his mouth. See XIX. 24.

16. The slug∣gard is wiser in his own conceit, than seven men that can render a reason.

16. Yet one of these idle companions, whose wit serves him onely to prate, and carp at mens honest labours; takes himself to be much wiser than a great many able persons, who can give a satisfactory

account of any thing that is proposed to them.

17. He that passeth by and meddleth with strife belonging not to him, is like one that ta∣keth a dog by the ears.

17. As he that takes an an∣gry dog by the ears, is in dan∣ger to be bitten; whether he hold him, or let him go: so he that furiously ingages in other mens quarrels, whom he lights upon by chance, and in which he is not con∣cerned, shall hardly escape the displeasure of one or both of them; which soever part he takes, or if he take nei∣ther.

18. As a mad man who casteth firebrands, arrows, and death:

18. As he that throws flames, darts, or other dead∣ly or destructive thing, and hides his malice by feigning himself mad; is far more dan∣gerous than he that is mad indeed:

19. So is the man that decei∣veth his neigh∣bour, and saith, Am not I in sport?

19. So he is worse than an open enemy, who cun∣ningly abuses his neighbour, and under a fair shew puts foul cheats upon him; and then asks him, why he re∣sents it so heinously? for he was onely in jest; and in∣tended merely to try how he would take it.

20. Where no wood is, there the fire goeth out: so where there is no tale-bearer, the strife ceaseth.

20. Look upon him as an incendiary, that carries tales and whispers false stories; and expell him from the fa∣mily which he hath distur∣bed by backbiting: for as the fire will go out, if you take away the wood that feeds it; so will quarrels and conten∣tions cease, when he is thrust out of doors that blows up the flame.

21. As coals are to burning coals, and wood to fire; so is a con∣tentious man to kindle strife.

21. Avoid also an angry man, who is hard to please, and apt to find fault with every thing: for provoking language as quickly passes into quarrels, as dead coals do into burning, or wood into fire, when they are laid upon them.

22. The words of a tale-bearer are as wounds, and they go down into the innermost parts of the belly.

22. But there is never need of greater caution, than when a whisperer makes a shew of harmless intentions, and of love and kindness, when he traduces others; nay seems perhaps to doe it very unwillingly, and with great grief of heart; and not without excuses also, for the persons whom he backbites:

for his words are stabs, which give them the most deadly wounds; and sink deep into the minds of those that hear them. See XVIII. 8.

23. Burning lips, and a wicked heart, are like a potsherd covered with silver dross.

23. Ill and angry language sutes as well with ill will as silver dross with a piece of a broken pot: and he that stu∣dies to hide his hatred under most affectionate words, will as certainly be detected and vilified; as a potsherd that makes a fair shew at a distance, when it is covered merely with the scum of silver.

24. He that hateth, dissembleth with his lips, and layeth up deceit within him.

24. And yet there is no∣thing more usual, than for him that hates thee, to coun∣terfeit the greatest kindness to thee; when he means thereby onely the more ea∣sily and securely to deceive and undoe thee: though let him study never so much to disguise his inward rancour, he commonly lets fall some word or other, whereby it may be discovered; nay, it may be known sometime by his extraordinary expressions of Friendship, beyond all rea∣son and measure.

25. When he speaketh fair, be∣lieve him not: for there are seven a∣bominations in his heart.

25. And thou wilt the more certainly discover it, if thou observest this Rule, not to be too credulous; no, not when he gives thee the kindest words, and beseeches thee to believe him: but to remember, that if hatred still remain in his heart, it will suggest to him the most de∣testable designs against thee, and that without number. See Arg. [k]

26. Whose ha∣tred is covered by deceit, his wicked∣ness shall be shewed before the whole congregation.

26. And it were well, if such a man would think, that it is hard for him to carry on his malicious designs so craf∣tily, but, though a private person may not be able to find out his wickedness, yet, when he comes to be exami∣ned by the publick Council, some or other will discover it: and then that dissembled hatred, which he thought to have hid in secresie, will be openly exposed to the view of all the world.

27. Whoso dig∣geth a pit, shall fall therein: and he that rolleth a stone, it will re∣turn upon him.

27. For by the righteous judgment of God (as hath been anciently observed VII. Psal. 15 IX. 15.) the wicked

are not onely disappointed in their designs, but involve themselves in that mischief, which they intended to doe to others: just like a man that falls into a pit, digged with his own hands; or that is crushed in pieces by a stone, which returns upon him, as he rolls it up a steep place for the oppression of a∣nother.

28. A lying tongue hateth those that are afflicted by it, and a flattering mouth worketh ruine.

28. A forger of falshood is not content to undoe o∣thers by his calumnies, but his guilt makes him hate those men above all others; unless it be him that confutes his falshood and proves him a liar: whom he cannot en∣dure, because he disables him from doing any farther mis∣chief unto others; which is the design of all his glosing and flattering words, which prove at last the ruine of himself. See Arg. [l]

CHAP. XXVII.

ARGUMENT.

[a] This Chapter begins with a most usefull Admonition, of the inconstancy and uncertain∣ty of all things here below: like to which there are a great many in other Authours, which several Writers have collected (but I shall not trouble the Readers withall) parti∣cularly Melancthon: who observes that the Wise man here teaches us modesty; and pro∣hibites these two great vices: confidence in our selves, or any thing we have; and rash undertaking unnecessary things, out of a foolish hope they will succeed according to our desires. Wise and good men should one∣ly meddle within the bounds of their cal∣ling; and depend also on God for his bles∣sing: but not attempt things without just cause, presuming they can carry them as they please. Thus Pericles, says he, made an un∣necessary War, for a slight reason; which many then judged ought to have been neglec∣ted: and Alcibiades in like manner passed over into Sicily: and Hannibal made War upon the Romans: and Pompey would needs try his fortune (as they called it) in War, when he might have kept peace, upon honest conditions. All these were destructive to

their Countries, and the Proverb was veri∣fied in them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Vain men devise vain things, according as their desires lead them.

[b] And there is nothing more foolish than the vanity of praising themselves; which follows in the next verse (v. 2.) and is noted by all Authours; who have many sharp sayings a∣bout it, which I also pass over. But shall take notice (because it is still more usefull) what the same good man Melancthon ob∣serves upon the third verse; that fools and unskilfull people are more apt to be angry than others: because they consider not the in∣firmity of mankind, and that there are many errours of others which ought to be born with∣all, and cured after a gentle manner: whence that true saying Imperito nunquam quicquam injustius est. But as Goodness is most emi∣nent in God; who himself bears with many evils in us, and commands us to forgive and it shall be forgiven us: so wise men bend their minds to goodness and lenity; remem∣bring the common infirmities of all men, their own as well as others. Nor can there be a more lively picture of the implacable spirit of a fool, than that which our Saviour him∣self hath drawn in the Gospel; of a cruel Ser∣vant, who when he had been forgiven sixty tonne of Gold by his Master, would not for∣give his fellow servant an hundred pence, Matth. XVIII. This Sentence of Solomon

therefore, saith he, admonishes us to avoid the company of fools, qui neque cognoscere neque ignoscere norunt; as well as to be so wise our selves, as to moderate our passions, and to be mindfull of humane weakness. For nihil magnum quod non est placidum, as Seneca speaks: like unto which he adds other sayings out of Homer and Pliny.

[c] In the next verse but one some think the Wise man speaks of such Friends as are too tender and delicate; and for fear of offending others, have not the courage to tell them of their errours: whom the great Lord Bacon follows; and thinks Solomon prefers an open Enemy before such a Friend: which I do not take to be the meaning; but shall here set down his excellent observation upon these words (Adv. of Learn. Book VIII. Ch. 2. Parab. 29.)

"The Parable, saith he, repre∣hends the soft nature of such Friends as will not use the privilege which Friendship gives them, in admonishing their Friends with freedom and confidence, as well of their errours, as of their dangers. For what shall I doe? says such a tender-hearted Friend, or which way shall I turn my self? I love him as dearly as any man can do another: and if any misfortune should befall him, I could willingly pawn my own person for his redemption. But I know his disposition; if I deal freely with him, I shall offend him; at least make

him sad: and yet doe him no good. And I shall sooner estrange him from my Friendship, than reclaim him from those courses, upon which his mind is resolved: Such a Friend as this, Solomon here re∣prehends as weak and worthless, and says that a man may reap more profit from a manifest Enemy, than from such an effemi∣nate Friend. For he may perhaps hear that by way of reproach from an Enemy, which, through too much indulgence, was but faint∣ly whispered by a Friend."

[d] And one great reason why men are loth to tell others of their faults, is because they are wont to take it heinously. If men were more willing to receive reproof, others would more faithfully give it: of which the Wise man therefore admonishes us, v. 6. where the word Nataroth is so difficult, that it admits va∣rious interpretations: some of which I have expressed in the Paraphrase. And made v. 7. a caution against the immoderate enjoyment of pleasures: which commend themselves to us, by their rarer use. As the next, v. 8. is a caution against unsettledness of mind, and discontent with our present condition; which, not onely spoils all our pleasures, but, often carries men restlessly to their ruine: where Melancthon suggests this usefull Me∣ditation, that there is no condition of life, no function, without its cares, troubles and dangers; which makes men soon weary of it:

according to the ancient saying, Optat ephip∣pia bos piger, optat arare caballus. But the Wise man would have us understand, that nothing is more dangerous than this; and therefore to take care lest, tired and broken with disgusts, we lightly desert that kind of life, to which we are rightly called. All the ancient wisedom hath observed, that such de∣sultory humours never thrive: about which they have many Proverbs, with which I shall not fill these Papers.

[e] After this follow some advices about Friend∣ship, and other things; which have been no∣ted before, in the foregoing parts of this Book. And then he seems, v. 14. to lay open the guise of Flatterers, who hope to curry favour with their Benefactours, by extolling their bounty with extravagant praises. So I have expounded that verse, not merely of those that praise others, but praise them for their kindness to themselves: as the word Barak properly imports. The intention of which is onely to get still more from them: which is commonly the end of all those, that praise others immoderately, for their rare qualities and perfections; hoping thereby to make them extraordinary kind to them, above all other men. Thus the Lord Bacon hath observed about this matter: whose gloss upon these words is this (in the forenamed place, Pa∣rable 33.)

"Moderate and seasonable prai∣ses, uttered upon occasion, conduce both to

mens fame and fortune; but immoderate, streperous and unseasonably poured out, pro∣fit nothing: nay, rather, according to the sense of this Parable, they doe much preju∣dice. For, first, they manifestly betray themselves, either to proceed from too much affection, or from studious affecta∣tion; whereby they may rather ingratiate themselves with him whom they praise by false commendations; than adorn his person by just and deserved attributes: secondly, sparing and modest praises commonly invite such as are present to add something of their own to the commendation: contra∣riwise, profuse and immodest praises invite the hearers to detract and take away something that belongs to them: thirdly (which is the principal point) too much magnifying a man stirs up envy towards him: seeing all immoderate praises look a reproach to others, who merit no less."

But beside this, I cannot quite pass by the gloss which some have made upon these words: who by jaschkem babbóker (which I have applied onely to their too much assiduity in praising others, as if one should say, from morning to night) understand making too much haste to praise men; when it is, as we speak, but early days with them: and they have made no progress in those vertues for which they are commended. And then

the sense is, there is nothing more dange∣rous, than to cry up men too soon, for their parts or for their vertues; before they be sufficiently tried, and have made a due im∣provement: for this, instead of doing them service, proves many times their ruine: making them, that is, entertain a vain opi∣nion of their own worth, and grow idle, or negligent, &c. and so dwindle away to no∣thing.

[f] What he saith afterward of a railing wife, ver. 16. may be thus expressed, in short: There are three things that cannot be con∣cealed; because they betray themselves: the wind, a strong persume, and a scolding wife: with which some joyn the next verse, v. 17. as a remedy for the mischief of a braw∣ling wife; and thus render it: As iron is easily joyned with iron; so is a man with his equal. And therefore the best way for a man to avoid the trouble of a bad wife, is not to chuse one for his consort, because she is rich, or because she is beautifull onely; but because she is like him in humour, and inclination, and condition, &c. Thus the Ti∣gurine Version. And de Dieu to the same purpose; who makes this Proverb, no more than that of like to like; which best agree together. But this is too narrow; and there∣fore I have followed ours, and indeed all the ancient Translations: who take this to be of the same signification with another old saying,

one man is no body: and therefore God hath formed us to have a communion with each other. The necessity of which is expressed in abundance of ancient Aphorisms; which admonish us to confer with others, and to hearken to the counsel and judgment of the wise. And daily experience shews us how dangerous it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be a man's own counsellour: and what is said of Arti∣ficers may be applied unto all; every man is his own worst Master. To which purpose Melancthon alledges that of Euripides 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, conversation brought forth arts: when men, that is, not onely observed one anothers works; but conferred their thoughts together; and assisted one anothers inventions.

"And he pertinently observes, that the Christian Doctrine, in the begin∣ning of the Reformation, was corrupted by those, who would not hear others: but ☞ skulk't like bats that fly the light; and devised new opinions out of their own heads, abhorrent from the approved form of Doc∣trine. Tales multi nunc sunt, &c. There are many such now adays, who glory that they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and admire their own dreams; refusing to hearken to the sound judgment of other men. But let us, saith he be obedient to such precepts as this: which includes in it, first Modesty, in consideration of our own frailty; and then Prudence, in advising with those,

who may teach us that of which we are ig∣norant. Thus he observes out of Synesius, that Apelles was wont to make Lysippus the Statuary, Judge of all his Pictures: and Lysippus on the other side, made A∣pelles Judge of all his Statues; before they would expose them to be seen by others."

[g] The next verse but one, v. 19. is under∣stood so variously by Interpreters, that it is a labour to number their expositions: some of which are directly contrary to the other. For according as they take the face to be repre∣sented in water; either perfectly, or so lu∣bricously and moveably, that it is hard to discern what sort of face it is: so they make it either easie, or impossible to understand the hearts of other men. Melancthon took it in the latter sense; inculcating the old whole∣some Lessons, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Quos cre∣dis fidos, effuge, tutus eris, &c. But now it is generally expounded the other way: and some expound it of mens own hearts, and some of the hearts of other men. I have in the Paraphrase expressed two of those inter∣pretations, which I look't upon as most simple. And think fit here to mention that of Casta∣lio, who applies it to a man's self in this man∣ner: as a man may know what kind of face he hath, if he will look into the water: so he may know what kind of man he is, if he will examin his Conscience. And this of Maldonate who is alone (as far as I can

find) in his exposition, which is this, as a man's face may be seen in the water; so his heart, or his inward affections, may be seen in his Countenance: taking man in the conclusion of the Sentence, for the outward man, i. e. his countenance: and making the Hebrew run thus, as a man's face is answe∣rable to that face which appears in the wa∣ter: so his heart is answerable to his coun∣tenance. The Lord Bacon, as I have expres∣sed it in the beginning of my Paraphrase on this verse, takes the end of this Parable to be,

"to distinguish between the mind of wise men, and of those that are not wise: com∣paring the former to waters, or glasses which receive and represent the form and images of things; whereas the other are like to earth or rude and unpolished stone, wherein nothing is reflected. And the mind of a wise man (which is so capable that it observes and comprehends an infinite di∣versity of natures and customs) is the more aptly compared to a glass or mirrour; be∣cause in a glass he can see his own image, together with the images of other men: which his eyes cannot do alone without the help of a glass."

And so this Parable, it seems to me, may not unfitly be expounded after this manner: A man may see himself while he looks upon other men; as well as know other men, by considering his own inclinations.

[h] This Preface is already so long, that I must not mention the various interpretations of the twenty first verse. I have expressed that which is nearest to our Translation; and seems to be the truest touchstone of this sort, whereby to try the goodness or badness of mens minds. Some of which are so incorrigible, he shews in the next verse, that the sorest afflictions will not amend them.

[i] And then in conclusion he presses every one to diligence about his own business: and espe∣cially commends the pastoral care, which men should have about their flocks and their herds: which are the best sort of possessions, he shews, in several regards. First because most du∣rable, for they are always increasing of them∣selves, v. 24. secondly, because easily pre∣served without much labour, or fraudulent arts; God himself providing liberally for them, v. 25. thirdly, because most profitable; yielding all things necessary for food and ray∣ment, v. 26, 27.

[k] Where he mentions particularly in the last verse, the milk of the goats, and of no other creature: because they had abundance of them, and their milk was in daily use; both for meat and for medicine. And for medicine the Ancients preferred it before all other, as most moderate, and temperate. So Galen and Paulus Aegineta; the last of which writes thus: Woman's milk is the most temperate of all other; next to that goats; and next

to that asses; then sheep; and lastly cows milk. From whence it was (Bochartus con∣jectures (who hath heaped up a great deal on this Subject, L. II. de Sacris Animal. Cap. ult. Part. I.) that Jupiter, a King in Crete about Abraham's time (and look't up∣on afterwards as the greatest God) is said to have been nourished by a goat: that is, by the best of nourishments.

1. BOast not thy self of to morrow; for thou knowest not what a day may bring forth.

1. BE not so confident of thy present power, riches or any thing else, as to grow presumptuous, and brag what thou wilt doe, or enjoy hereafter: for thou canst not be secure of this very day (wherein thou ma∣kest such large promises to thy self of the future) which may produce something, for any thing thou knowest, that shall spoil all thy designs, and frustrate all thy expectations, which thou hast for to mor∣row. See Arg. [a]

2. Let another man praise thee, and not thine own mouth; a stranger and not thine own lips.

2. Be not so blinded with self-love, as to praise thy self; which is both indecent and imprudent, for others will onely the more undervalue thee: but take care to doe

praise-worthy things, which will force commendations even from strangers and fo∣reigners, who cannot be thought too partial to thee; for this will make thee truly honourable.

3. A stone is heavy, and the sand weighty: but a fools wrath is heavier than them both.

3. We feel there is heavi∣ness in a stone, and that a bag of sand is a weighty load; but neither of them is so into∣lerable as the effects of a fool's wrath, which cannot be sha∣ken off so soon as they may be: for he cannot easily be appeased by us, nor can he moderate himself; till his anger hath carried him to the most barbarous cruelty. See Arg. [b]

4. Wrath is cruel, and anger is outragious; but who is able to stand before envy?

4. And yet envy is still worse than this; for though in a fury a man hath no pity, but is transported by his vio∣lent passion beyond all bounds (like an inundation of waters) yet his wrath appearing o∣penly, it may be avoided, and in time it is composed and allayed; nay, perhaps he repents of it: but envy (or a desire of revenge) is a

lurking evil, which increases daily without remorse; and is more exasperated by time, till it find some means or other to doe the mischief it desires.

5. Open rebuke is better than se∣cret love.

5. He that takes an inge∣nuous liberty to tell others plainly of their faults, and rebuke them freely, when need requires, to their very face, is a better Friend, and more valuable (though per∣haps he please them less) than he that hath more of the pas∣sion of love in his heart, but makes it not known by such good effects. See Arg. [c]

6. Faithfull are the wounds of a friend; but the kisses of an enemy are deceitfull.

6. Just reproofs, though never so smart and severe from one that loves us, ought to be thankfully ac∣cepted, because they proceed from his care of us, and fi∣delity to us: but the most tender expressions of kind∣ness from an enemy, ought to be suspected, to be false and treacherous; especially, when he heaps them upon us in great abundance, and with such earnestness and seeming

passion, that we had need to pray him to forbear, and pray God to preserve us from being too credulous. See Arg. [d]

7. The full soul loatheth an hony∣comb; but to the hungry soul every bitter thing is sweet.

7. As hunger makes men relish the most distastefull food, when full stomachs loath the most delightfull: so poverty hath this advan∣tage of plenty, that it dis∣poses men to be thankfull for the smallest blessings, though mixt with care and trouble; when the richer sort, if they be not very care∣full, are apt to be unsatisfied with, nay to nauseate their most delicious enjoyments, upon which they have a long time surfeited.

8. As a bird that wandreth from her nest: so is a man that wandreth from his place.

8. Men seldom change for the better; but as a bird that forsakes its nest exposes it self to danger, and cannot easily settle again: so he whose le∣vity, or discontent, makes him rashly leave his country, or trade, or office, wherein he was well placed, too of∣ten undoes himself, but rarely mends his condition. See Arg. [d]

9. Ointment and perfume re∣joyce the heart: so doth the sweet∣ness of a mans friend by hearty counsel.

9. As Balsom and fragrant perfumes marvellously refresh and comfort the natural spi∣rits, when they droop and are tired: so doth the very presence of a true-hearted Friend, and much more his faithfull counsel, rejoyce a man's soul; especially when he is at such a loss, that he knows not how to advise himself.

10. Thine own friend and thy fa∣thers friend for∣sake not; neither go into thy bro∣thers house in the day of thy calami∣ty: for better is a neighbour that is near, than a bro∣ther far off.

10. Forsake not therefore a Friend, whom thou, or thy Father before thee hath tried and found sincere; but betake thy self to him when thou art in distress, rather than to thy natural Brother or Kinsman, if he be not also thy Friend: and above all other, chuse a Friend near thee, if it be possible; for as a man that is closely joyned unto us in near affection, is better than one of our nea∣rest kindred, whose heart is not knit to us; so a good neighbour near at hand, is better than either Friend or Brother who is so far off, that we may perish before

he come to our assistance.

11. My son, be wise, and make my heart glad, that I may answer him that reproacheh me.

11. My dear child, if thou hast any love for him, that was the instrument of giving thee a being, let such precepts as these make thee wise and good: which will both give me the highest joy, and fur∣nish me with an answer un∣to such, as are apt to object the child's miscarriages, to want of care in his parents.

12. A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished.

12. He whose long expe∣rience and observation of things, hath made him cau∣tious and circumspect, fore∣seeing a calamity before it comes, withdraws himself in good time from the danger, into a place of safety: but inconsiderate and credulous persons are so easily abused by crafty men, that they not onely quite overlook the mis∣chief which even they intend against them, and go on se∣curely in their accustomed track till it overtake them; but make haste to fall into it, notwithstanding any caution that is given them.

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

13. It is a great weakness to trust him who is so rash, as to be bound for one whose ability and honesty is utterly unknown to him; especially for a woman whose way of life makes her credit justly suspected: therefore have no∣thing to doe with such an in∣considerate person; without the utmost security that he can give thee for the pay∣ment of what he ows thee.

14. He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.

14. He that spends all his time in nothing else but pro∣claiming his praises extrava∣gantly, who hath bestowed great benefits upon him, dis∣parages rather than com∣mends his Benefactour; in doing so much for a base flatterer: who magnifying rather his own deserts than the others bounty, incurrs hereafter his just displeasure. See Arg. [e]

15. A continu∣al dropping in a very rainy day, and a contentious woman are alike.

15. He is in an ill case, the roof of whose house is so ruinous, that in a very rainy day, when he shall be wet if he go abroad, he can∣not be drie at home: and he

is no better, that hath a scol∣ding wife, who torments him her self if he stay at home; and makes him tor∣mented with the jeers of o∣thers, if he go abroad.

16. Whosoever hideth her, hideth the wind, and the ointment of his right hand, which bewrayeth it self.

16. For it is altogether as impossible for him, to keep the wind from blowing, and from being heard when it blows; or to inclose a fra∣grant perfume in his hand, so that it shall not be smelt; as to make her hold her tongue, or to conceal her bawling humour, which she her self proclaims. See Arg. [f]

17. Iron sharp∣neth iron, so a man sharpneth the countenance of his friend.

17. As nothing is more natural, so nothing more powerfull than society: for as iron is sharpned and bright∣ned by iron, so one wit whets another, one friend incoura∣ges and cheers another; nay, all sorts of passions are stirred up, and men are made either good or bad, by natural con∣versation. See Arg. [f]

18. Whoso kee∣peth the fig-tree, shall eat the fruit thereof: so he that waiteth on his ma∣ster shall be honou∣red.

18. As he that diligently looks after the fig tree (espe∣cially whilst it is young and

tender) and preserves it from suffering by drought, by ver∣min, or by wild beasts, &c. shall at last eat of its pleasant fruit: so he that faithfully de∣fends his master's person or reputation, and takes care his estate be not wasted, shall in due time be largely re∣warded by him for his inte∣grity.

19. As in wa∣ter face answe∣reth to face: so the heart of man to man.

19. The inclinations and designs of other men appear as plainly to the mind of those that are wise, as their faces appear to themselves in the water: where, as every man will find such a counte∣nance represented to him (whether sowre or smiling) as he brings when he looks into it; so he ought to ex∣pect no other affections from others, but such as he expres∣ses towards them. See Arg. [g]

20. Hell and destruction are ne∣ver full; so the eyes of man are never satisfied.

20. The appetite of man is as unsatiable as his eyes, which still desire some new sight: and are as far from being filled with all that they have seen, as the infernal pla∣ces

with all the souls they have received; or the grave with all the bodies it hath devoured.

21. As the fi∣ning pot for silver, and the furnace for gold; so is a man to his praise.

21. As gold and silver is tried by putting it into the fire; which discovers whe∣ther it be pure or adulterate: so a man is discovered what he is, by trying how he can bear praises, commendations and great applauses; which will presently shew either the vertue or the vanity of his mind. See Arg. [h]

22. Though thou shouldst bray a fool in a mortar, a∣mong wheat with a pestel, yet will not his foolishness depart from him.

22. The folly and wic∣kedness of some men is so incurable, that though, unto reproofs, and chidings, and threatnings, you should add stripes and blows; nay, beat and knock them, like wheat in a mortar; bruising their bodies, till (as we speak) they are black and blew, they would not grow a whit the wiser, or the better for it.

23. Be thou di∣ligent to know the state of thy flocks, and look well to thy herds.

23. Whether thou art a private person or a Prince, let me advise thee to look af∣ter thy business thy self; and

not to trust merely to thy servants and ministers: but go sometimes and take an exact survey of the state of thy affairs; and more parti∣cularly make it part of thy care to visit thy flocks and thy herds, and know in what case they are. See Arg. [i]

24. For riches are not for ever: and doth the crown endure to every generation?

24. For as no riches are so durable as these, which in∣crease and multiply continu∣ally; so the greatest estate, even in these, unless it be well managed, will in time be brought to nothing: nay, the crown it self will not continue to many generati∣ons, without due care to pre∣serve its revenue; of which these ought to be thought the best and most lasting portion.

25. The hay ap∣peareth, and the tender grass shew∣eth it self, and herbs of the moun∣tains are gathered.

25. For the maintenance of which the earth brings forth plentifully, without a∣ny more pains of thine, than onely in the spring time to drive the flocks and herds into pastures; and to look after them, when the earth brings forth grass and young

herbs for their food; and to gather hay in due season, which even the mountains afford, for their fodder and winter provision.

26. The lambs are for thy clo∣thing, and the goats are the price of thy field.

26. And if thou takest care to preserve them, they will preserve thee: for the sheep and the lambs will af∣ford thee wool to make thee clothes; and with the price of thy goats thou mayst pur∣chase a field, for the sowing of corn to make thee bread.

27. And thou shalt have goats milk enough for thy food, for the food of thy house∣hold, and for maintenance for thy maidens.

27. And both of them, e∣specially the goats, shall yield thee milk enough for thy own food, and for the suste∣nance of all thy family; both men servants and maidens: who may hence be provided with all things necessary for their livelihood. See Arg. [k]

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]

CHAP. XXIX.

ARGUMENT.

[a] This Chapter concludes the Collection of Proverbs, made by the men of Hezekiah; and contains more advices proper to a Prince (as he was) than any of the rest: but ushers them in, with a General admonition, how dangerous it is not to profit by reproofs or cor∣rections (such as He and his people had by the hand of Senacherib) which when they work upon mens spirits there is some hope of them: but when they become refractory, in∣flexible and obstinately reject them, they are near to a final destruction. This wicked tem∣per of mind, he expresses by hardning the neck: which is a Metaphor, as Bochartus truly observes (L. III. de Sacr. Animal. C. 41. P. 1.) taken from Oxen; who being put forward draw back and withdraw their necks and shoulders from the yoke: and some∣times are so headstrong and stiffnecked, that they cannot be brought to submit to it: unto which the Scripture often alludes, both in the Old Testament and the New: for instance, XXXII. Exod. 9. VII. Act. 51. And hi∣ther belong those expressions XLVIII. Isa. 4. where he saith his people had an iron si∣new, &c. and that in V. Jer. 5. where he

saith they had broken the yoke and burst the bonds.

[b] Then follows a tacit Admonition unto Prin∣ces, to be good, by describing the happiness which a Nation then enjoys: which they had noted twice before in the foregoing Chapter, v. 12. and 28. but thought it so considerable and so needfull, that they insert it here a∣gain; and the latter part of it once more, v. 16. Being a famous observation of his fa∣ther David, XII. Psal. 9. where he takes no∣tice, how the wicked flourish, and go about confidently into every place, nay, take the liberty to doe as they list, when men of no account are exalted to power: who take no care to oppose growing wickedness, and to keep every man within the bounds of his duty.

[c] And after an Admonition (v. 3.) that the study of Wisedom is the onely preservative against the lust of uncleanness; which, in the preface to this Book it is observed, destroys abundance of young mea, and their estates also (for lust is very blind, and very prodi∣gal) the next observation (v. 4.) is concer∣ning Kings again: where ish Terumoth, which we translate a man that receiveth gifts, is in the Hebrew phrase a man of oblations. For so the word Terumoth always signifies, throughout the whole Bible, the heave offe∣rings, which were offered to God: which would make one think that ish Terumoth (a

man of heave offerings) signifies here, a Prince that is sacrilegious; and robs the Church of its proper goods: or, if we will not take it in that strict sense, it denotes one that will suffer himself to be pacified by gifts, and bribed to wink at the most enor∣mous crimes, which he ought to have severely punished: or, that is so unjust, as to find fault, perhaps with the most innocent persons, on purpose that they may appease him, by of∣fering him a part of their estate to save all the rest: one or other of these is the most li∣teral exposition of the words. But I have contented my self with the LXX. (who ren∣der it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) to use onely general ex∣pressions in the Paraphrase which include all these; and whatsoever else that is contrary to the duty of his office. Rabbi Solomon doth not differ much from the sense of the LXX. when he translates it, a proud man, who heaves and lifts up himself in his own thoughts, imagining he is above all laws, and not bound to observe them.

[d] In the next verse (v. 5.) I have not whol∣ly neglected the sense of the LXX. who re∣fer the last clause to the flatterer himself: who cannot escape the hatred of those, whom he hath ruin'd by his pernicious praises, or base compliances, with all their humours, &c. which is more fully expressed in the follow∣ing Sentence, v. 6. where I have interpreted one part of the verse by the other.

[e] And then seems to follow again, a double admonition to Princes, or those that govern under them. First, not through laziness or contempt to refuse to examin a poor man's complaint, and doe him right, v. 7. secondly, not through prophaneness, pride, or careles∣ness to scorn admonitions; especially any war∣ning that is given of danger, &c. v. 8. For when he says the righteous considers the cause of the poor, he seems to mean a righ∣teous Prince, or Judge (and so I have ex∣plained it in the Paraphrase) for who else is to consider of the din (as it is in the He∣brew) the cause of the poor which is to be judged? None, but they, and the Advocates who are to plead it: all which persons are obliged in conscience, to search into the truth of things; not to be sparing of their pains (though matters be intricate, though the la∣bour be like to be long, though they shall get nothing by it) to find out the bottom of a bu∣siness: which he that refuses to doe, nay, per∣haps rejects the complaint of the poor, or beats them off with bugg words; or, out of the hardness of his heart, or the love of ease, or fear of great men, or any other respect will not give them audience, or not consider and redress their grievance; Solomon pronounces him a wicked, an impious person; and ac∣cordingly God will proceed against him.

[f] Such men indeed may scorn these threat∣nings, nay, laugh at them: but thereby they

will endanger the bringing all things into confusion; as Solomon observes in the succee∣ding words, v. 8. where men of scorn (as it is in the Hebrew) signifie such as mock at Religion, and at all things that are serious: whom the LXX. call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lawless, pesti∣lent men; that regard neither God nor man, but onely their own wicked humour: which brings the Kingdom or place where they live into the greatest danger. Which we express by the word insnare; and other Translations by words of the like import: which I have expressed in the Paraphrase, but shall not mention here, because I would leave room to insert the most admirable discourse of the Lord Bacon upon this verse.

"It may seem strange, saith he, (B. VIII. Advanc. of Learn. Chap. II. Par. 12.) that in the de∣scription of men, made and framed, as it were, by nature to the ruin and destruction of a State, Solomon hath chosen the cha∣racter not of a proud and insolent man, not of a tyrannical and cruel, not of a rash and violent, not of an impious and lewd, not of an unjust and oppressive, not of a seditious and turbulent, not of an inconti∣nent and voluptuous, no nor of a foolish and unable person: but of a SCORNER. But this is a judgment most worthy the wisedom of that great King, who best knew the causes of the conservation or subversion of a State. For there is not commonly the

like plague unto Kingdoms and Common∣wealths, as when Counsellours, or Senatours, and such as sit at the helm of government, are by nature scorners. For first, such per∣sons, that they may win the reputation of undaunted Statesmen, do ever extenuate the greatness of dangers: and insult over those who give them their just weight, as ti∣morous and faint hearted people. Secondly, they scoff at all mature delays, and medita∣ted debatings of matters, by consultation and deliberation, as a thing too much tasting of an oratory vein, and full of tediousness; but nothing conducing to the summe and issue of business. As for Fame (thirdly) at which a Princes Counsels should especially level, they contemn it as the spittle of the vulgar, and a thing that will quickly be blown over. The power and authority of Laws (fourth∣ly) they regard not at all; but look upon them as Cob-webs, that ought not to stop matters of consequence. Fifthly, counsels, and precautions, foreseeing of events afar off, they reject as mere dreams and melan∣choly apprehensions. Sixthly, men truly prudent, and well seen in affairs, of great resolution and counsel, they defame with gibes and jests. In a word, they do at once overturn all the foundations of civil Government: which is the more to be at∣tended, because they secretly undermine it, and do not assault it by open force. And

it is a practice which is not yet so suspec∣ted among men, as it deserves."

[g] The latter end of the next verse (v. 9.) some refer to the fool, others to the wise man. They that refer it to the fool understand it two ways, much to the same purpose. Some thus, the fool will alway be angry or de∣ride, so that the wise man cannot put in a word. Others thus, the wise man shall be either irritated, or derided by the fool per∣petually. As much as to say, he shall get nothing, if he contend with a fool, but either to be derided or provoked to anger by him. This I have taken some notice of, in my Para∣phrase: but the other, being the most com∣mon opinion, that he speaks of the way of a wise man's dealing with a fool, I have prin∣cipally regarded. And the Lord Bacon hath made this very pertinent reflexion upon it (in the forenamed Book and place Parab. 3.) which it will be profitable to set down here.

"It is accounted a wise rule, not to contend with our betters: but it is a no less usefull admonition, which Solomon here gives us, not to contend with a worthless person; whom we cannot meddle withall, but upon disadvantageous terms. For to overcome, is no victory; but to be conquered a foul disgrace. And it is all one, in the ma∣nagement of this contention, whether we deal sometime in a jesting way with him, and sometime in a way of disdain and scorn.

For which way soever we turn, we shall come off with the loss of our credit, and not be able handsomely to disengage our selves. But the worst of all is, when the person with whom we contend hath something of the fool in him (as Solomon speaks) That is, if he be both witless and wilfull: have some heart, but no brain."

[h] The tenth verse I have expounded of a Magistrate, that hath the courage to make inquisition after, and prosecute notorious of∣fenders: and, in the latter part of it, have put two senses together. As I have done al∣so in the next (v. 11.) where the word Ru∣ach, Spirit, being differently interpreted, hath produced several expositions. For some take it to signifie anger; others to signifie words, or the sense of the mind. They that take it for anger, expound it thus, A fool shews all his anger immediately, but a wise man keeps it in, till he hath a fitting oppor∣tunity, to express it most to purpose. If we understand it of words, the sense is; a fool blurts out every thing that comes in his head, but a wise man speaks onely as much as is necessary. If it signifie the sense of the mind, then this is the meaning, a fool utters all that he knows; but a wise man conceals many things. But the great per∣son before named (in the same Chapter Pa∣rab. 15.) thinks none of these hit the mark.

"For this Parable, saith he; corrects prin∣cipally,

not the futility of vain men, who utter easily as well what ought to be kept secret, as what may be spoken; nor the bold liberty of such as without discretion and judgment, fly upon all men and upon all matters; nor talkativeness, which troubles others even to a surfeit; but another vice more close and retired, viz. that govern∣ment of discourse, which of all other is not prudent and politick. And that is, when a man so orders his discourse, in private conferences; as whatsoever is in his mind, which he conceives any way pertinent to his purpose, out it comes at once, and, as it were in one breath, and in a continued speech. This is that which doth much pre∣judice business. For first a speech broken off by inter locutions, and instilled by parts, penetrates deeper than that which is con∣tinued: because that in a continued dis∣course the weight of things is not precisely and distinctly taken; nor by some conveni∣ent pauses suffered to fix: but one reason drives out another, before it be throughly settled in the mind of the hearer. Second∣ly, there is no man master of such powerfull and happy eloquence, as to be able, at the very first dash, as we speak, to strike him dumb and altogether speechless, with whom he discourses: but he will have some∣thing to answer, and perhaps to object on the other side. And then it falls out that those

things, which should have been reserved for replication and refutation, being dis∣closed already and tasted beforehand by this unadvised anticipation, quite lose their strength and their grace. Thirdly, if a man do not pour out all he hath to say at once, but deliver himself by parcels; now one thing, and anon casting in another; he shall perceive by the looks and the answer of him, with whom he discourses, how eve∣ry particular passage affects him, and what acceptance they find with him: so as what is yet remaining to be spoken, he may with the greater caution, either suppress, or select what is to his purpose."

Thus that great person: who herein hath followed the LXX. who express the sense, rather than translate the words, in this manner; a man void of understanding brings out his whole mind: but a wise man dispenses it part by part.

[i] The like observation he makes upon the next verse (v. 12.) where by lyes, or words of falshood (as the Hebrew hath it) the LXX. truly understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an unjust re∣port, that hurts our neighbour by calumnies, or false accusations (as the word commonly signifies in Scripture, particularly Psal. LII.) unto which if a Ruler lend his ear, he will never want lewd Informers or rather Slan∣derers in his Court to work upon that incli∣nation. Melancthon hath observed upon this

verse, that the love of lyes (as he translates it) comprehends a great many vices; accor∣ding as there are divers sorts of lies: which are all repugnant to that eminent Vertue of Truth; in which a Prince ought to excell, viz. vanity, or perfidiousness, breach of pro∣mises, calumnies, suspicions, sophistry; which defends bad causes by colourable pre∣tences to please great men; and perswades the Prince by plausible arguments, that he is tied to no rules: unto any of which if a Prince be inclined; his Ministers will not fail to make him break his word perpetual∣ly; to abuse him with false stories; to infuse into his mind unjust suspicions; and to find colours for any thing, though never so wic∣ked: of all which he gives examples.

But none hath opened this Parable comparably to the Lord Bacon, in the place before men∣tioned (Parab. 13.)

"where he takes it for an easie credulous temper, in a Prince, to believe Detractours and Sycophants with∣out examination. From whence proceeds such a pestilential breath, as infects and corrupts all his Servants. For some of them feel out the fears and jealousies of the Prince, and increase them by fictitious tales. Others awake and stir up the furies of envy; especially against those that are best deserving in the State. Others seek to wash away their own guilt, and the stain of a foul conscience, by defaming better men.

Others promote the suits of their friends, and their preferments, by traducing and debasing the merit of their competitours. Others compose fabulous representations of their enemies, as if they were upon a stage; and innumerable such like. And these are the arts of such of the Prince's Servants, as are of a more wicked disposition. As for those, who are by nature better inclined, and by education more civilized, when they perceive their innocence to be no safe sanc∣tuary (their Prince not knowing how to di∣stinguish between truth and falshood) they put off the probity of their manners, and accommodate themselves also to the air of the Court, and are carried about therewith, in a servile manner. For (as Tacitus saith of Claudius) there is no safety with that Prince, into whose mind all things are conveyed, as it were, by infusion and direction from others. And Comines saith very well, It is better to be servant to a Prince whose suspicions have no end, than to one whose credulity hath no measure."

After this, there follows in the next verse but one, another Admonition to Princes, v. 14. And then a double Admonition to private Parents, to take care of the good education of their Children; as the best way to make a Kingdom happy, and to prevent the increase of wickedness. About which he interposes an

Observation between these two: in the ex∣planation of all which verses, I have had some respect to the LXX. without any inju∣ry to our Translation.

[k] And so I have done in the next v. 18. where by vision or rather prophecy they un∣derstand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an expounder of the Laws of God to the people; which was the office of the Prophets: who had a great stroke also in the Government (as Melancthon observes) and by their counsels, when they were follow∣ed, made the Kingdom flourishing. As Eli∣sha for about 70 years governed the coun∣sels of their Kings in the greatest calamities; particularly in the siege of Samaria: After whose death the Kingdom indured not much above an 100. years, agitated by perpetual seditions. Thus Esaiah, by his counsels, mo∣derated the calamities of Judah for several years: after which followed the ruin of the Nation; in which notwithstanding, by the counsels of Jeremiah a good part of the people were saved. From such examples, saith he, we may gather, that when prophecy ceased, the people were scattered (so he translates the word Para) because for want of whole∣some Counsellours there follows in Empires strifes of ambition, and seditions, which all tend to utter ruin: yet the second part of this sentence, saith he, admonishes us, that a remnant should be safe in their dispersions, viz. such as kept the Divine Doctrine. For

want of which God takes away mens instruc∣ters, when they are not obedient to wholsome precepts. So the LXX. translate this verse (minding the sense rather than the words) there is no expounder of the Law, to a wic∣ked lawless Nation, &c. God strips them even of their teachers; as some translate the word Para, perish: which hath various signi∣fications, most of which I have expressed in the Paraphrase; because they all agree well enough to this place.

[l] There is an exposition of the next words, v. 19. which would be very natural, if the Wise man spoke onely of the commands of Ma∣sters to their Servants; which they pretend sometime not to hear, that they may not doe as they are bidden. But he speaks of their not amending the faults, of which they have been already told: which is not the quality of all servants; and therefore I have said a slave. Or else we must interpret it, as the LXX. do of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a stubborn, obstinate servant; whose heart is hardned against all words that can be spoken to him, good or bad.

[m] But I must make no more glosses, for fear of prolonging this Preface too much beyond its just bounds. And therefore I shall con∣clude it, with the Lord Bacon's observation upon v. 21. (where the LXX. have expres∣sed but a little part of the sense)

"that both Princes and private Masters, should keep a

mean in the dispensation of their grace and favour towards servants: which mean is threefold. First, that Servants be pro∣moted by steps (or degrees) not by leaps. Secondly, that they be now and then ac∣customed to repulses. Thirdly (which Machiavel well advises) that they have ever in their sight before them, something whereunto they may further aspire. For unless these courses be taken, in raising of Servants, Princes shall instead of thank∣full acknowledgments, and dutifull ob∣servance, be repaid with nothing but dis∣dain and contumacy. For from sudden pro∣motion, arises insolence; from constant at∣tainment of their desire, proceeds impati∣ence of being denied; and there being no∣thing remaining that they can further wish, alacrity and industry will cease."

1. HE that be∣ing often reproved, harde∣neth his neck, shall suddenly be de∣stroyed, and that without remedy.

1. HE that having recei∣ved frequent re∣proofs from good men, and perhaps corrections from God, will not yield in the least, but absolutely refu∣seth to be guided by them, and submit unto them; is in danger to fall, and that on a sudden, into utter and irre∣pairable ruin. See Arg. [a]

2. When the righteous are in authority, the peo∣ple rejoyce: but when the wicked beareth rule, the people mourn.

2. When just and merci∣full Governours make ver∣tuous men grow numerous (XXVIII. 28.) a Kingdom is happy: but when an ungod∣ly man rules, the wicked get into places of trust; and make the people miserably groan under their oppressions. See Arg. [b]

3. Whoso loveth wisedom, rejoyceth his father: but he that keepeth com∣pany with harlots, spendeth his sub∣stance.

3. A young man, whose love of wisedom and vertue, preserves his body as pure as his mind, and his estate as intire as both, gives the greatest joy to his Father: As on the contrary, nothing can be a greater grief to him, than to see his Son so sottish, as to maintain a company of harlots; whose covetousness, being as unsatiable as their lust, devoureth all that he hath. See Arg. [c]

4. The king by judgment stabli∣sheth the land: but he that recei∣veth gifts, over∣throweth it.

4. A King that admini∣sters Justice exactly to all his Subjects, restores his King∣dom to a good estate, though it hath been before in great disorder: But he who, ha∣ving no respect to equity and right, takes the most illegal

courses to inrich himself, sub∣verts it utterly; though it be never so well settled. See Arg. [c]

5. A man that flattereth his neighbour, sprea∣deth a net for his feet.

5. He that sooths up his neighbour, by commending all that he doth, though ne∣ver so directly against his in∣terest, is so far from being his friend, as he imagins, that he is a traitour to him; and leads him unawares into such dangers, that when he finds himself perplexed in them, he will treat that flatterer as his greatest enemy. See Arg. [d]

6. In the trans∣gression of an evil man there is a snare: but the righteous doth sing and rejoyce.

6. A naughty man hath an heavy heart at last, when he finds himself undone by those very arts, whereby he thought to have ruin'd o∣thers: but pious men are al∣ways cheerfull, nay, full of joy; both to think that they are in safe and secure ways, and to see the evil doer caught in his own wicked∣ness.

7. The righte∣ous considereth the cause of the poor: but the wicked regardeth not to know it.

7. A righteous man, when he is in authority, not onely readily receives, and patient∣ly

weighs, the complaints of the poorest person; but is at the pains to study his cause, that he may fully understand it and doe him right, though he thereby incurr hatred to himself from the adverse par∣ty: but a wicked man will not attend unto it, or not use due care to be well in∣structed in it. See Arg. [e]

8. Scornfull men bring a city into a snare: but wise men turn a∣way wrath.

8. There are no greater fools than Scorners, who by laughing at all things serious, whether sacred or civil, put a Kingdom into combustion, when it is disposed to be qui∣et; nay, turn things topsy∣turvy, and indanger its utter ruin, unless good and cauti∣ous men prevent it: who by their piety, turn away the divine vengeance; and by their prudence and other ver∣tues, divert the fury of men, which those scorners have raised. See Arg. [f]

9. If a wise man contendeth with a foolish man, whether he rage or laugh, there is no rest.

9. Let a man be never so wise, it is to no purpose for him to dispute or to enter into any contest with an ob∣stinate fool: for which way

soever he deal with him, whether roughly or gently, whether angrily, or pleasant∣ly, there will be no end of the controversie; but the fool will still have the last word; nay, it is well if he do not either restlessly rage, or laugh one to scorn. See Arg. [g]

10. The bloud∣thirsty hate the upright: but the just seek his soul.

10. Men enormously wic∣ked, who stick not to kill those that oppose their de∣sires, above all others hate and would destroy an up∣right Magistrate; whose in∣tegrity makes him courage∣ously indeavour to bring them to condign punish∣ment: but such a person, all vertuous men love the more heartily, and labour to defend and preserve from their violence; or to revenge his death, if he should perish by them. See Arg. [h]

11. A fool uttereth all his mind: but a wise man keepeth it in till afterwards.

11. A fool is so inconside∣rately transported by his pas∣sion, or conceit of himself, that when he comes to treat of any business, he can put no stop to his discourse; but

runs on, till he hath poured out all that he thinks upon that Subject: but a wise man represses the heat and for∣wardness of his spirit, that he may pause and take time, to declare his mind, not al∣together, but by parcels. See Arg. [h]

12. If a ruler hearken to lies, all his servants are wicked.

12. A Prince who hear∣kens to the false suggestions of those, that tell him he may doe what he pleases, or who easily believes, without any examination, all the sto∣ries and accusations that are brought him against others; fills his whole Court with so many wicked men, that it is hard to find an honest Mi∣nister, or Officer among them. See Arg. [i]

13. The poor and the deceitfull man meet toge∣ther: the LORD lightneth both their eyes.

13. The world is made up of several sorts of men; of poor, for instance, who are fain to borrow, and of rich who lend them money, and perhaps oppress them: but these would all agree well enough, when they meet together, if they would but consider, that there is

one LORD who makes the Sun to shine equally on all; and who intends all should live happily, though in an unequal condition. See XXII. 2.

14. The king that faithfully judgeth the poor, his throne shall be established for e∣ver.

14. A King that admini∣sters justice equally to all his Subjects, and cannot be mo∣ved by the power or interest of the greatest persons to deny it to the meanest; but faithfully and sincerely sets himself to help the poor to their right, or to defend them from violence and wrong; takes the surest course to settle himself in the affecti∣ons of his people, and con∣tinue his Kingdom for many generations.

15. The rod and reproof give wisedom: but a child left to him∣self, bringeth his mother to shame.

15. The way to make a Child wise and vertuous, is not onely to instruct him in his duty, but to check him when he is in fault; and that not merely by reproof, but by the sharp discipline of the rod, when the other will doe no good: for if he be left to follow his own will, or ra∣ther to wander after his own

inclinations, without such restraints, he will prove, in all likelihood, a disgrace to his mother, by whose indul∣gence he was spoiled; nay, fly perhaps in her face, and openly reproach her. X. 1.

16. When the wicked are multi∣plied, transgressi∣on increaseth: but the righteous shall see their fall.

16. When the wicked grow numerous, by grow∣ing great (v. 2.) men take the greater license to trans∣gress; and wickedness increa∣ses by having authority on its side: but let not the righ∣teous hereby be discouraged; for the wickeder men are, the shorter is their reign; and they that preserve their vertue shall have the pleasure to behold their downfall.

17. Correct thy son, and he shall give thee rest: yea, he shall give delight unto thy soul.

17. It may seem most for thy ease to let thy Child a∣lone, without giving him correction or reproof; but let me advise thee to put thy self to this trouble, to save thy self a greater (viz. many anxious and restless thoughts, which his ill doing will raise in thee) or rather to give thy self the highest delight, when by thy care of his education,

he proves a great ornament unto thee.

18. Where there is no vision, the people perish: but he that keepeth the law, happy is he.

18. Where there are none to instruct the people, and expound the will of God un∣to them, they first grow idle and careless, and then run into all licentiousness; till, growing refractory and un∣governable, they be abando∣ned by God to destruction: but when they are not onely well taught, but also strictly observe the Laws of God, they remain in a prosperous and happy condition. See Arg. [k]

19. A servant will not be correc∣ted by words: for though he under∣stand, he will not answer.

19. A Slave, and he that is of a servile nature, is not to be amended by reason and perswasions; no, nor by re∣proofs, or threats: for, though he hear, and understand too, what you say yet, he will not obey, till he be forced unto it by blows. See Arg. [l]

20. Seest thou a man that is ha∣sty in his words? there is more hope of a fool, than of him.

20. Observe it when you will, you shall commonly find that he who is forward to speak to a business, before his betters, or before he un∣derstand

it, or hath conside∣red it, is so conceited of him∣self, that a man wholly ig∣norant, may sooner be right∣ly informed, than he who is so well perswaded of his own sufficiency.

21. He that delicately bringeth up his servant from a child, shall have him become his son at the length.

21. It is so hard for a man of base condition, to bear a sudden preferment handsome∣ly, that it is dangerous to ex∣press too much kindness to a Servant at the very first; by feeding him delicately, clothing him finely, or in∣dulging him too much ease, liberty and familiarity: for this is the way to make him sawcy, if not contumacious; nay, to domineer and take upon him, as if he were a Son, and perhaps indeavour to disinherit the Heir of the Family. See Arg. [m]

22. An angry man stirreth up strife, and a fu∣rious man aboun∣deth in transgres∣sion.

22. A man prone to anger is very troublesome, and un∣peaceable; being apt to quar∣rel about trifles: and, as he offends very often so, if he let it proceed to rage and fu∣ry, he falls into abundance of sins; both in word and

deed, against God, and a∣gainst his neighbour.

23. A mans pride shall bring him low: but ho∣nour shall uphold the humble in spi∣rit.

23. Proud and contumeli∣ous behaviour, instead of pro∣curing men respect, throws them into the contempt and hatred of all; and at last in∣to destruction: but he whose meek and lowly mind makes him kind and obliging, shall be highly esteemed; and the esteem he hath shall be his support, when others fall to ruin.

24. Whoso is partner with a thief, hateth his own soul: he hea∣reth cursing, and bewrayeth it not.

24. He that partakes with a thief, by harbouring him when he is pursued, or by receiving stoln goods, &c. hath the same guilt upon him with the thief himself; and as he hath put his own life in danger to save the thiefs, so this will engage him to run his soul into grea∣ter danger, to save his life: for being adjured to discover what he knows, he will go near to forswear himself; for fear of being hanged.

25. The fear of man bringeth a snare: but whoso putteth his trust in the LORD, shall be safe.

25. As all inordinate fear bereaves a man of counsel and power to help himself;

so he that stands in too great fear of what men can doe un∣to him, will be insnared in many sins, and perils also, to avoid their displeasure: but he that confides in the Lord, hath his wits always about him, and, being raised above such low considerations, pre∣serves his integrity; and that, by God's good providence over him, will preserve him in safety.

26. Many seek the rulers favour, but every mans judgment cometh from the LORD.

26. There are multitudes of men, who are ambitious to be known to their Prince, and obtain his favour for ho∣nour and preferment; but few remember that there is a greater Lord than he, the Sovereign of all the world, whose grace and favour should be principally sought: for He determins and orders what every man's portion shall be; and will both judge of mens deserts better than any earthly King can do; and deal with them accor∣ding as they behave them∣selves, in that condition wherein they are.

27. An unjust man is an abomi∣nation to the just: and he that is up∣right in the way, is abomination to the wicked.

27. There is such a per∣fect antipathy between ver∣tue and vice, that all truly good men extremely abomi∣nate him that doth mischief in the world, though he be never so great and powerfull: as, on the contrary, the evil doer hath every man that behaves himself uprightly, though never so usefull, in utter abhorrence and dete∣station.

The END of the THIRD PART.