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

CHAP. XXX.

ARGUMENT.

[a] This Chapter contains a new Collection of pithy Sayings; which some fancy to be Solo∣mon's: and therefore translate the two first words, thus; the words of the Collector, or gatherer. But why Solomon should call himself by this name, and also, instead of the Son of David, style himself the Son of Jake, seems to me unaccountable. And therefore it is most reasonable to follow our Translation (unto which the wisest of those that adhere to the Vulgar, are forced to consent, as most literal) and to look upon this Chapter as a Fragment of some wise Sentences, delivered by one whose name was Agur, and his Fathers name Jake: unless we will conceive that this Son of Jake (whosoever he was) had gotten the name of Collector; because, though he was a very wise man yet, he composed nothing himself: but onely gathered, out of other wise mens works, such instructions, as he thought most profitable, and comprised, in a few words, a great deal of sense.

[b] Which conjecture if it be admitted, no∣thing can better explain his disclaiming the title of a Wise man (v. 2.) which he would not assume to himself, because he was onely a

Collector from other Authours, and did not pretend to have discovered or invented any thing himself.

But take it how we will, some of his Observati∣ons are here annexed to the Proverbs of So∣lomon; after the manner of other Writings of this nature. In which (as Melancthon notes) the greater part of a Book belonging to one Authour, some notable speeches of o∣thers have been inserted: as some of the Si∣byllin Verses, they say, were into the Poem of Phocyllides.

[c] And these words of Agur are called Massa, which we translate Prophecy, either to de∣note the weightiness of the Sentences; or that they were culled and selected out of some work of his, then remaining in their records, as fit (in the judgment of the men of Heze∣kiah, who perhaps extracted them) to ac∣company the Proverbs of Solomon. And they seem to me to be Answers to several Questions, propounded to him by his Scholars, Ithiel (who was the principal) and Ucal: who came to him, as if he had been an Oracle, to be resolved in some hard doubts: asking him in the first place, just as they did Apollo of old (as Aben Ezra conjectures) Who was the wisest man? To which he replies, v. 2. He that is sensible of his own ignorance: much like the saying of Socrates, this onely I know, that I know nothing: and of Py∣thagoras, who also refused the name of Wise;

which made much for the reputation of his wisedom.

[d] Ʋpon this subject Agur inlarges, ver. 3, 4. wishing his Scholars, especially Ithiel (who I suppose askt the question in the name of the rest) to be sensible how imperfect all humane knowledge is; by considering how little or nothing we know of the works of God, which none can understand (though they be perpe∣tually before our eyes) but he alone that made them. And therefore advises him to make it his principal study, to understand what belonged to his own duty (which is the best part of knowledge) v. 5. and herein also to be content with what God hath revealed; and not pretend to be wiser than He hath made us, v. 6.

[e] After which, he gives Answers, as I take it, unto other questions, which Ithiel propoun∣ded to him. And first about Prayer. For Agur having repressed their busie humour of inquiry into all manner of things, had rai∣sed, we may suppose, some devotion in his Scholars hearts; which made them desire to be directed in it. And he gives them most wise advice, v. 7, 8. to be very cautious what they prayed for; just as in Plato (Alcibiad. 2.) we find Socrates giving Alcibiades instructi∣ons about this, as a principal part of vertue; in the practice of which, he tells him, there had need to be the greatest care, lest we impru∣dently ask those things that are not good for

us. But he could not give Alcibiades such di∣rections about this matter, as Agur here gives Ithiel and the rest of his Scholars. Whom he informs, that the true knowledge of God is the chiefest good; and therefore to be de∣sired in the first place, above all other goods: and then (according to our Saviours rule, in after-times) having first sought the things that belong to Religion, he directs them to beg of God moderate desires of all earthly things; believing that we are safer in a mediocrity, or middle estate, than either in fulness or in want. To which purpose Melancthon and others have gathered together many sayings out of other Writers. But none have given such reasons for this choice of a middle state, as this wise man, v. 9.

[f] After which, he seems to answer a question, which Ithiel propounded about moral vertue: which having been largely treated of by So∣lomon, he onely gives him one caution against hard heartedness to Slaves, and Servants; v. 10. of which the Hebrew Nation were ge∣nerally very guilty: and thereby unmeet for that favour which they begg'd of God in their Prayers; which ought to have disposed them to be favourable unto others.

[g] And then he gives the character of four sorts of men, who are execrable unto God; and therefore ought to be avoided by all those that would be good, v. 11, 12, 13, 14. which I must pass by, without any further account

of them, but what I have given in the Para∣phrase: because the fifteenth verse hath much difficulty in it, and therefore requires some time to be spent in opening it. Bochartus thinks to solve some of the difficulty by gi∣ving a new signification of the word Aluka. But all Interpreters, in a manner, taking it for that thick worm in watrish places, which we call an horse-leech, I do not think fit to forsake our Translation: nor to refer the be∣ginning of the verse to that immediately foregoing (as some do, in this manner; de∣tractors can no more leave off evil speaking, than the horse-leech leave off sucking, &c.) but rather to those words immediately follow∣ing in this same verse; which, notwithstan∣ding, I take to have some connexion with all the four foregoing, as I have expressed it in the Paraphrase. For it seems to me to be an Answer to some such Question as this (which the Desciples had propounded to their Master Agur, after the manner of oenigmatical dis∣courses, or riddles) what is most unsatiable? which he chuses to give an account of in this place; the better to represent the nature of those wicked men he had spoken of before: especially of the two last; the proud; and the tyrannical or extortioner; whose desires are a gulf, that can never be filled.

And at the first he seems to have thought but of two things, viz. the grave, and the barren womb; which might be called the daughters

of the horse-leech, because they are so per∣fectly of the like nature, in regard of their unsatiableness. But he presently adds ano∣ther; nay, a fourth came into his mind, as no less greedy: viz. the thirsty earth (which in those hot Countries sucks up all the rain as fast as it falls, though never so much) and the fire, which devours all the fewel that is laid upon it. And this he expresses after the manner of the Hebrews: who intending to mention four things or more, separate them at first, and begin with a lesser number; and proceed then to all that they designed. There are many examples of it in I. Amos 3, 5, 9, &c. and here in this Book of Proverbs, VI. 16. and below in this Chapter, v. 18, 21, &c. Indeed there is no example like this, where the sentence begins with two, and then says three, and then four: but that might be usual of which we have no exact example; and therefore I do not look upon this as a sufficient objection, against this way of explaining this verse. Which the LXX. hath taken, in the Roman Edition; which runs thus, the horse-leech hath three belo∣ved daughters, and these three are never sa∣tisfied: and there is a fourth that saith not, it sufficeth.

There are those who compare certain vices, with these four unsatiable things, and not ineptly: the desire of revenge, to the grave; libidi∣nous desires, to the barren womb; covetous∣ness

(or rather drunkenness) to the thirsty earth; and ambition to the devouring fire. And it is easie to shew, how fitly all these are resembled to the horse leech: it being the vulgar saying, that harlots (for instance) are the horse-leeches of young men, sucking all their money from them, and exhausting their bodies too. And the Servant in Plau∣tus, when he was about to rob the Chests of the two old men says, jam ego me vortam in hirudinem, &c. now I will turn my self into a horse-leech, and suck out their very bloud.

But I forbear such things, because there are o∣thers, more necessary to be added for the un∣derstanding the rest of the Chapter.

[h] And that which next follows, v. 17. is a reflexion upon the first generation of wicked men (mentioned, v. 11.) who sinned against the first Commandment of the second Table (as we speak) and for their rebellion against their Parents were adjudged to death by the Law of Moses, XXI. Exod. 15, 17. XX. Lev. 9. XXI. Deut. 18. And to make them more detestable, their carkases perhaps were thrown into some lothsome places, called the valley of carkases, or dead bodies (XXXI. Jer. 40.) and the valley of crows (as Bo∣chartus conjectures) or ravens; whom the Wise man here speaks of. And besides this, they who abused their Parents, being of a villanous nature, were likely to turn Rogues; and to commit Robberies, Murthers, Trea∣sons,

or such like horrid crimes: which would bring them to the gallows (as we speak) or some such infamous death. The Jews indeed might not suffer the body of one that was hang'd, after he had been put to death, to remain upon the gibbet, beyond the evening of that day, wherein he was executed. But they were not forbidden to let him lie unbu∣ried, in some polluted place, when he was ta∣ken down: And in some cases, we find, they did let dead bodies hang a long time, as we reade 2 Sam. XXI. And therefore Paulus Fagius (upon XX. Exod. 12.) expounds these words of Agur after this manner; dis∣obedient children shall come to an ignomi∣nious death, and end their days by an halter, or other punishment; and so become crows meat. But there is no necessity of this ex∣plication. For we may conceive such a wic∣ked person, to be drowned by the just judg∣ment of God upon him; and his body to lie floating on the water; or to be cast on shore, where the ravens (who frequent the waters) come and pick out his eyes; at which they are observed to fly, sooner than any other part. He might perish also in other Coun∣tries, where the infamous punishment of the gibbet was in use; or be slain in battel; and left there to be a prey to beasts and birds. Among which the Raven is the rather men∣tioned, some think, because the young ones are so impious (as Vossius speaks, L. III. de

Idol. Cap. 85.) as to fall upon the old ones and kill them, when they are hungry (which is affirmed by Aelian and others) and there∣fore more fitly employed to pick out the eyes of undutifull Children. But I look upon this as having more of fancy, than solidity in it: for others, for the quite contrary reason, make the Eagles here named, because they are a bird full of piety; as hath been observed out of Aben Ezra, by our learned Dr. Castell. whose discourse in his Speech (in Schol. Theol. p. 31.) I shall here set down for the explication of one word in this verse; where∣in he differs from all others: which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. This word the Hebrews interpret doctrina, and understand the verse thus, the eye that despiseth the doctrine or the lesson of his mo∣ther, &c. But there is no known root in their language from whence to derive this significa∣tion of it: and therefore that Doctour, out of the neighbouring languages, translates it rather senium, old age: which is most agree∣able to the sense of the place. For that which is despised by the eye is some corporal defect (as crookedness, wrinkles, shaking of the head, &c. and such like things which attend old age) not any thing belonging to the mind. And besides, saith he, it better agrees with what follows of the Eagles young ones pic∣king out such an eye: for they are observed to bear a regard to their ancients, and to have a kind of piety in them.

[i] In the next words, (v. 18, 29, 20.) he resolves another riddle, they put to him; which was this: what things are most ob∣scure and unaccountable, though ordinary and common? of which I have given the best explication I could in the Paraphrase; but cannot further explain here, without making this Preface (which must necessarily be longer than ordinary, unless I should give no account of several things in the following verses which require explication) a great deal too much exceed the proportion which belongs to it.

[k] Next to these four inscrutable things, he subjoyns four more, which are very grievous, or rather intolerable, because of their great indignity, v. 21, 22, 23. the two first belong to men, and the disturbance of the Common∣wealth; the two last to women, and the di∣sturbance of private Families. And there are reasons peculiar to each: ex. gr. a Slave is intolerable when he gets the Sceptre into his hand (as they have done sometimes) partly because such persons, being ill bred, generally have base principles; and are ac∣customed to vile things; and grow insolent by their good fortune: partly, because they are full of fears and suspicions, especially that they are despised and contemned; and therefore believing they are not loved, they will be feared, and care not what cruelties they exercise to keep men under. Part of

which the Jews object to themselves in Sche∣bet Judah; where they bring in a Philoso∣pher laying this to their charge, that they affecting dominion in the City of Toledo, pro∣ceeded to such boldness and sauciness, that they would openly strike Christians: which fulfilled, saith he, that of Solomon XXX. 22.

[l] The like might be said of the other three; but I shall onely observe concerning the last, that there being another way of explaining it, besides that which is most obvious, I have not omitted it: because the LXX. go that way, who thus render it, When a servant maid casts her mistress out of doors. And there is a third way, which I have not men∣tioned, because it is not so agreeable to the words; when the mistress is not expelled, but the maid also is taken to wife and pre∣ferred in the husbands love; as N. de Lyra takes it: examples of which we have in hi∣story, that have proved very fatal to fami∣lies. But this Preface, as I said, would be too long if I should name them; therefore I pass to the next.

[m] Which seems to be an Answer to this Question, Quid est magnum in minimo? What is great in little? or rather in the least? v. 24, 25, 26, &c. where he teaches us several things: first not to admire merely bodily bulk, strength, or beauty; but rather wisedom, diligence and sagacity to understand

and pursue our own interest: secondly, to ad∣mire the wisedom and power of God in the smallest things: and thirdly (as Melancthon adds) to reflect upon our own degenerate state, who neglect our own greatest good; nay, mind not self-preservation, but rather destroy our selves by vice and wickedness: and lastly, not to refuse admonition from the brutes. Among which, saith he, the Ants teach us industry and forecast; the Rabbits, not to at∣tempt any thing above our strength; the Lo∣custs, to preserve society by industry, and not to break it by sedition and disturbance of the publick order; and the Spider, to endeavour to excell in some art or other. All of them teach us not to rely merely on strength, but to use counsel and prudence.

The first and second of which reflexions I find in S. Chrysostom, who discourses admirably (Hom. XII. ad pop. Antioch. p. 139.) of the wonderfulness of the divine artifice, which in so small a body as that of the Ant, hath contrived such a perpetual desire of labour. To which if we attend, we cannot but receive this Instruction, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not to affect soft∣ness and delicacy, nor fly from sweat and labours. And when the Wise man sends us, saith he, to learn of these little Creatures, he does just as we are wont to doe in Families; when the greater and the better sort have offended in any thing, we endeavour to shame

them, by pointing to the little Children, say∣ing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 behold, one that is a great deal less than thou, how towardly, how attentive and ready he is, to doe as he is bidden.

[n] But that word which we translate Conies, v. 26. (which are not so small a Creature, as Solomon here speaks of, nor make their holes in Rocks) Bochartus hath evidently proved signifies a Mouse in those Countries (whose hinder legs are longer than the forelegs) called by the Arabians in their language Al∣jarbuo; whose craft I have briefly expressed in the Paraphrase.

[o] In what is said of the Locusts also, v. 27. I have followed him: who observes that to go forth, is a Scripture phrase for making war. In which the General was wont to di∣vide the prey among the Souldiers, after a Victory: but the Locusts, having no set∣tled constant Commander, divide among themselves. Yet I have not neglected our Translation.

[p] Which in the 28th verse hath forsaken the ancient Interpreters, who take Semamith, not for a Spider but, for a small sort of Liz∣zard; from its spots called stellio; which is accounted by all Authours a very crafty Crea∣ture: and to which the characters here given by Solomon do most properly belong. As the same Bochartus hath shewn at large L. IV.

C. 7. de Sacr. Anim. Part 1. But if any have a list to understand hereby, some sort of Spider, they may reade Coelius Secundus his little Book called Araneus: In which he re∣presents the wonderfull wisedom of God, in the structure of this small Creature; together with its admirable agility, and cunning; both in weaving its webs and nets; and in hunting for its prey particularly for young Lizzards) and in preserving it self; and its foresense of dangers, and of opportunities to catch its prey: For instance, against rainy weather; when other little Creatures grow dull in their motion and in their sight. In short, he observes, that as there is nothing, in appearance so mean, so abject, so small, in which the Creatour of all is not to be adored, and whose usefulness is not very great; so there are five things which are admirable in that sort of Spider, which he describes: the inexhausted matter which it spins out of so small a body; the wisedom of its contri∣vances; strength in fighting; knowledge of the future; and usefulness for medicine.

[pp] And from all these four, some have noted, that an abridgment may be made of all that is necessary for the conservation of a King∣dom in good estate: where first, care must be taken for provision of food, which we learn from the Pismire; then for secure and com∣modious dwelling, which we learn from the second sort of Creature; and then that there

be concord and agreement among domesticks and citizens, which we learn from the third; and lastly that labour, industry and ingenu∣ous arts be incouraged and advanced, which we learn from the fourth.

[q] After the consideration of these four little Creatures, of small strength and contemptible aspect, he places four other which are great, stately and undaunted, v. 29, 30, &c. In which there are two considerable difficulties; one about that word in v. 31. which we trans∣late a Greyhound (the vulgar a Cock; though Maldonate ingeniously conjectures the true reading in S. Hierom was Gallicus ca∣nis, which afterward came to be corrupted into Gallus) but I take rather for a Horse (as our margin hath it) being a far braver, and more stately Creature than either of those; especially when he pranses, and is managed by a good rider.

The other is about the last words of the same verse: which are the character he gives of a King (who perhaps is immediately placed after the He-goat; because that Creature in Scripture is an Emblem of Majesty VIII. Dan. 5. 21. XIV. Isa. 9. L. Jer. 8, &c.) Al∣kúm immó which Bochartus translates, a∣gainst whom none of his Subjects ought to rise. For though many do; yet it is so contrary to their duty, and so dangerous, that he therefore calls him Alkum, against whom none arises. So Pallas was called by

the Phoenicians, Ela Alkuma, the Goddess against whom none made insurrection. And the City in Boeotia that was sacred to her (she being reputed to be born there) was cal∣led Alalcomenas: for though it was small and built in a plain, yet it always remained untouched and inviolated, because out of re∣verence to the Goddess, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as Strabo speaks) all men abstai∣ned from all force and violence to it. Thus he discourses in his Epist. quae Resp. ad tres Quest. p. 43. And I find he had said it be∣fore in his Phaleg, Second Part, L. 1. Cap. 16. where he translates melec Alcum, Rex in∣victus, an invincible King.

But there is another conjecture, of a very lear∣ned man of our own Mr. Pocock (Not. ad Gregor. Abul. Pharai. p. 203.) which is so patt, that I could not omit it in my Para∣phrase. For, according to the Arabick use of the word Alkum (out of which language both Rabbins and Christians take the liberty to expound the Hebrew words of the Bible, when they are singular) the sense is still more pregnant; and sounds thus: A King with whom his people is; or whom his people follow. For as when there is such a happy agreement between King and people, there is nothing more comely; so then he appears with the greatest and most awfull Majesty, and strikes terrour into all his enemies.

[r] The two last verses, if we take them seve∣red from the foregoing; are an advice how to be happy: which the whole Chapter shews in effect, is, to endeavour to be innocent. But because no man can be so wise, as never to doe a foolish thing; he seems, in conclu∣sion, to tell what is next to that, viz. when we have miscarried any way, not to justifie it; but to appease those whom we have offen∣ded, by silence; taking shame to our selves, and not defending what we have done amiss, much less making complaints of others, &c. For (as I have expressed it in the Para∣phrase, v. last) by insisting upon our innocence, or charging others, or exaggerating faults, very great mischiefs may insue.

But these two verses may be connected with that which precedes; (though I have not been bold to doe it, because Interpreters go the other way) and v. 32. may be an advice to Subjects if they have offended their Prince any way, and been so foolish as to oppose him, not to persist in their errour; much less de∣fend it, and clamour upon the Government, &c. but sit down in silence, bewailing the guilt, and imploring a pardon. And then v. 33. may be look't upon as Advice to Princes, not to oppress their Subjects; and thereby provoke them to rebell against them.

The Vulgar Latin seems to refer both to Princes: for thus runs the sense of v. 32. according to that Translation (which I cannot indeed re∣concile

concile well with the Hebrew) It sometimes happens, that he who is advanced on high (to a throne suppose) appears to be a fool: who if he had understood (viz. his danger, or his folly, or what had been best for him) would have put his hand upon his mouth: that is, never have desired that dignity, which perhaps he earnestly sought. And, though I know not how to justifie this Trans∣lation, it agrees well with what follows (which may well be applied unto Princes) that it is great folly to strain things too far. Either the Laws, which if extended to the utmost rigour, will, by such hard construction, be∣come the bane of humane society; or their taxes and exactions beyond what the people can bear. For by squeezing them too much, most dangerous seditions and rebellions have hapned under excellent Princes.

And thus Melancthon understands the begin∣ning of this verse (v. 33.) that Empires and Governments ought to be moderate; according to two excellent sayings of Plato and Solon; which he alledges: and then concludes that, anger also ought to be repressed (according to the admonition in the last words) lest publick discords arise, which draw after them vast ruins: and oft-times arise from light causes; which ought to have been mollified and cured by some moderation, and not exasperated in∣to a flame.

1. THe words of Agur the son of Jakeh, even the prophecy: the man spake un∣to Ithiel, even un∣to Ithiel and Ʋcal.

1. HEre now follow some memorable Sayings, of Agur, who was the Son of Jacche; out of whose Works these weighty Senten∣ces were collected, which he uttered, like a prophetical Teacher, to Ithiel, one of his most eminent Scholars, and to Ʋchal, another of them; but especially to the former. See Arg. [a] [c]

2. Surely I am more brutish than any man, and have not the understan∣ding of a man.

2. Who admiring his Wife∣dom, and desiring to be resol∣ved in many difficulties, A∣gur modestly and humbly said; do not call me wife: for I am so far from that a∣cuteness, which is natural to him who excells in wisedom, that I am stupid, in compa∣rison with such a person; nay, I cannot arrogate to my self the understanding of a common man. See Arg. [b] [c]

3. I neither learned wisedom, nor have the know∣ledge of the holy.

3. And as for improve∣ments, which are made by the help of knowing persons, I have not had the advanta∣ges of many other men: for

I was never brought up in the Schools of the Prophets, where I might have learnt some wisedom; much less have I received the know∣ledge of such sacred myste∣ries, as thou inquirest after; the most I can pretend unto, is onely to know what be∣longs to a pious life. See Arg. [d]

4. Who hath ascended up into heaven, or descen∣ded? who hath ga∣thered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what is his name, and what is his sons name, if thou canst tell?

4. But had I a greater reach, or been better bred, it would have been impossi∣ble for me, to give an ac∣count of the works of God; much less of God himself. For where is he among all the Wise men, that ever went up into Heaven and came down again, to tell us the order, and the motion of the Stars; and all the rest that is done there? Nay, who is it, that can so much as give us the least account of the Wind, but God alone? who hath it perfectly in his pow∣er, to make it cease, and blow again, as He pleaseth. And, to come lower yet, who but He hath tyed up

the Waves of the Sea, that they should not exceed their bounds? or who hath fixed the Earth (on which thou dwellest, and therefore art better acquainted withall) within such limits, as it ne∣ver breaks? By what name is he called, that can explain these things? or, if thou knowest, tell me the name of his Son, or of his Family; that, if he be dead, we may enquire of them.

5. Every word of God is pure: he is a shield unto them that put their trust in him.

5. The most that any man can doe for thy satisfaction, is this; to send thee to the Book of God, and bid thee be content with what He hath there revealed of Him∣self, and of his Will; which in every part of it is so sin∣cere, and free from all mix∣ture of deceit, that thou mayst safely rely upon it; and take his word, that He will protect and defend all those, who, in obedience to his commands, trust Him for what He hath promi∣sed.

6. Add thou not unto his words, lest he reprove thee, and thou be found a liar.

6. Let this suffice thee; and do not pretend to grea∣ter acquaintance with his will, than really thou hast; by adding any thing of thy own to God's word, and vouching it for his: which may bring thee into great danger of the severest punish∣ments from Him; for being guilty of the worst of forge∣ries, in counterfeiting divine inspiration.

7. Two things have I required of thee, deny me them not before I die.

7. And in Answer to the Question about Prayer (what things thou shouldst ask of God) I have not much to say neither; for I would not have thee multiply words, but say, as I am wont to do: I humbly begg onely two things of Thee, O God; which I most earnestly be∣seech Thee I may not want, as long as I stay in this world.

8. Remove far from me vanity and lies; give me neither poverty nor riches, feed me with food conve∣nient for me:

8. The first is for my mind; that I may be per∣fectly secured from being de∣ceived my self by false opi∣nions, especially concerning Thee and Religion; and from

being any ways guilty of deceiving other men: and then, for the supply of my bodily necessities, I desire Thou wouldst neither give me scarcity, nor superfluity; but, if I may chuse, a middle between both: making me such a competent allowance as may be sufficient to main∣tain me decently, in that state and condition of life, where∣in Thou hast placed me. See Arg. [e]

9. Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.

9. For I am sensible how great danger there is, ei∣ther in having abundance of wealth, which may tempt me to be so prophane and irreligious, as not onely to forget the donour of all good things, but atheistically to contemn thy worship and service; nay, insolently pro∣fess, that I know no such being as the LORD, nor have any thing to doe with Him: or in a beggarly con∣dition, which may press me, first to be injurious unto o∣thers for my own relief; and then to run into the fearfull

crime of perjury, to purge my self from the charge of theft. XXII. Exod. 8, 11.

10. Accuse not a servant unto his master, lest he curse thee, and thou be found guilty.

10. As for rules of beha∣viour towards others, they are generally well known; and therefore I onely admo∣nish thee to avoid one thing (to which our Nation is too prone) that is, not to abuse any poor Slave, whose con∣dition is wretched enough; and therefore, for instance, rather excuse than aggravate his fault to his Master, who perhaps is too rigorous: and be sure never to load him with unjust accusations, lest, being wronged by thee and not knowing how to right himself, he appeal to the Lord and pray Him to pu∣nish thee; and thou, being found guilty, feel the heavy effects of his vengeance. See Arg. [f]

11. There is a generation that curseth their fa∣ther, and doth not bless their mother.

11. And now, to answer your inquiry, what company you should keep? There are four sorts of men, I would have you set a mark upon, and cautiously shun. First,

they that are fouly ungrate∣full to them, from whom they have received many be∣nefits: for such a sort of men there is, who have no sense of obligations, no, not to their Parents, to whom they have the greatest; but rail upon their Father, nay, wish him dead; and cannot speak a good word of their Mo∣ther.

12. There is a generation that are pure in their own eyes, and yet is not washed from their filthiness.

12. Next to these, are a sort of hypocrites; who have a great opinion of their own purity, and would be thought by others very vertuous: but hide the greatest filthiness, both in their minds and lives (which either they do not see, or will not take care to purge away) under this out∣ward garb of holiness.

13. There is a generation, O how lofty are their eyes! and their eye-lids are lifted up.

13. There is a third sort, whose pride and arrogance is so lofty, that it appears in their very countenance; and makes them superciliously overlook all other men, as if they were not worthy of the least respect from them.

14. There is a generation whose teeth are as swords, and their jaw-teeth as knives, to devour the poor from off the earth, and the needy from among men.

14. But the fourth and last sort is most mischievous, whose ravenous cruelty hath no example; unless you con∣ceive a Lion or Wolf, that hath teeth, both small and great, as sharp as swords or knives, coming with open mouth to devour every Crea∣ture, that is weaker than themselves: such is the sa∣vage oppression of tyrants, ex∣tortioners, calumniatours, &c. who have no mercy upon the poor and needy; but make their condition (which moves compassion in other men) so insufferable, that they are weary of living any longer in the world.

15. The horse-leach hath two daughters, crying, Give, give. There are three things that are never sa∣tisfied, yea, four things say not, It is enough:

15. And here I will satis∣fie one of your other Questi∣ons, What Creature is most unsatiable? I answer, the Horse-leech; which sucks the bloud of other Creatures, till it burst: as those wicked men do the livelihood of the poor, till they ruin them∣selves. And in this perpe∣tual craving more and more, without any end, there are

two things so like the Horse-leech, that they may be cal∣led her Daughters: nay, there are three that are never satis∣fied; or rather four whose de∣sires cannot be filled. See Arg. [g]

16. The grave, and the barren womb, the earth that is not filled with water, and the fire that saith not, It is enough.

16. They are these: Death, or the Grave; which, having consumed so many past Ge∣nerations, will as greedily swallow up and consume all that are yet to come: the barren Womb; which is wont to be desirous of Children beyond measure: the Earth, which drinks up all the rain that falls upon it, and still thirsts for more: and the Fire, which devours all the fuel that is thrown into it, and never ceases to burn, as long as there is any thing to feed it.

17. The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the val∣ley shall pick it out, and the young ea∣gles shall eat it.

17. I will not end this, till I have pronounced the doom of the first sort of wic∣ked men, now mentioned (v. 11.) who are so ungrate full to their Parents, as not onely to disobey their com∣mands, but to scorn, nay and,

deride their persons; and mock at the infirmities of their old age: whose villa∣nies shall bring them to an infamous end, and expose their dead bodies for a prey to the Ravens (which fre∣quent the Brooks, that run in the Vallies) and to the young Eagles; who shall pick out those eyes, in which their scorn and derision of their Parents, was wont to appear. See Arg. [h]

18. There be three things which are two wonderfull for me, yea, four which I know not:

18. To your next Questi∣on, my Answer is; that there are three things, whose mo∣tions are beyond my reach: nay, a fourth, which is the most unaccountable of all the rest. See Arg. [i]

19. The way of an eagle in the air, the way of a ser∣pent upon a rock, the way of a ship in the midst of the sea, and the way of a man with a maid.

19. First, the wonderfull swiftness of an Eagles flight into the air, quite out of our sight (XXIII. 5.) secondly, the manner of a Serpent's speedy creeping, without a∣ny feet, to the top of a slip∣pery rock: thirdly, the way that a Ship makes in the Sea, though it seem sometime to sink to the bottom of the

water, and again to mount up into the air: But, above all, the slipperiness of youth (which is more inconstant than the air, &c.) and espe∣cially the impatience, and restless tossings of a young man's mind, his cunning and slights, when he goes a wo∣ing; and the wonderfull arts he hath to slide into the heart of a maid, and win her love.

20. Such is the way of an adulte∣rous woman; she eateth, and wipeth her mouth, and saith, I have done no wickedness.

20. And yet, the subtilty of an adulterous woman, is equal to this; both in crafty contrivances of secret ways to enjoy her filthy pleasures; and in casting a mist before her Husbands eyes to conceal them, when she is in danger to be discovered. For having defiled his Bed, she not one∣ly looks modestly and de∣murely, but professes the greatest innocency; and be∣haves her self, as if she were the honestest Woman, and the kindest Wife too in the world: like one that, ha∣ving eaten some forbidden meat, wipes her mouth, and says she hath not so much as

tasted it; but abhors to let it come within her lips.

21. For three things the earth is disquieted, and for four which it cannot bear:

21. And, to satisfie your other Question, What things are most intolerable? my an∣swer is; that three things make such a disturbance, that men groan under the load of them: nay, there are four, which are an unsupportable grievance unto those that are oppressed by them. See Arg. [k]

22. For a ser∣vant when he reigneth, and a fool when he is filled with meat,

22. First, the insolent cru∣elty of a vile Slave, when he is advanced to a Throne: secondly, the petulant rude∣ness of a fortunate fool; espe∣cially when he grows debau∣ched, and is in one of his drunken fits:

23. For an odi∣ous woman when she is married, and an handmaid that is heir to her mi∣stress.

23. And thirdly, a wo∣man, whose moroseness, pride and passion (and such like ill qualities) make her hated by every body; when she gets an Husband: and lastly, a poor maid servant, when she is puffed up by an estate, left her by her mi∣stress; or, which is worse, that having supplanted her

mistress, and thrust her, first out of her husbands affecti∣ons; and then out of doors, succeeds in her place, and be∣comes his wife. See Arg. [l]

24. There be four things which are little upon the earth, but they are exceeding wise:

24. To those four intole∣rable things, of which all complain, I will add four more, that are very contemp∣tible, but much admired: for though they have no bo∣dily bulk, their wisedom is exceeding great, and very elaborate. See Arg. [m] [pp]

25. The ants are a people not strong; yet they prepare their meat in the summer;

25. First, the Ants; which are a creature so infirm, that one crush of our foot kills multitudes of them, and yet so provident, as well as in∣dustrious, that they prepare granaries under ground, with wonderfull art, to receive their food: which they ga∣ther and lay up in harvest time; and secure it too, that it may serve for all the year. See VI. 8.

26. The conies are but a feeble 〈…〉〈…〉 make they 〈◊〉〈◊〉 •…•…ouses in the 〈◊〉〈◊〉;

26. Secondly, the moun∣tain Mice, are a feeble sort of creature also, but they have a Leader to give them notice of any danger; and

are so cunning that they pro∣vide for their safety in high rocks: into which they have several entrances and out-lets; that if they be assaulted in one port, they may escape at another. See Arg. [n]

27. The locusts have no king, yet go they forth all of them by bands;

27. Next the Locusts, which herein indeed differ from the former, that they have no King to govern them; yet go forth, like Souldiers to battel, in good order: and when they fall upon the spoil, divide it among themselves, without any quarrel or con∣tention. See Arg. [o]

28. The spider taketh hold with her hands, and is in kings palaces.

28. Lastly, (The Spider, which weaves a curious web, or rather) The little spotted Lizzard, which takes fast hold even on the flat ceiling of houses; and there goes (with its body hanging down into the air) in pursuit of its prey: which as it nimbly catches; so it intrudes it self to hunt for it, even in Kings Palaces. See Arg. [p]

29. There be three things which go well, yea, four are comely in go∣ing:

29. And here after the consideration of these four contemptible things, it will

be fit to answer your last Question, What things are most stately? and there are three, or rather four things, whose motion is majestick, and go after a goodly man∣ner.

30. A lion which is stron∣gest among beasts, and turneth not a∣way for any,

30. First the Lion, when he is come to his full growth; who is the most heroical and undaunted of all creatures; never turning his back for fear of the greatest multitude of hunters, or Dogs that set upon him.

31. A grey∣hound, an he-goat also, and a king, a∣gainst whom there is no rising up.

31. Next to him, a strong and generous Horse; especi∣ally, when he is girt and e∣quipped (as we speak) for the battel: And then the He-goat with his long beard; when he walks in pompous state before the flock. And lastly, a prosperous King, of invincible courage; especial∣ly when he reigns in the hearts of his people, and marches at the head of an unanimous, victorious Ar∣my; whom none dare rise up to oppose. See Arg. [q]

32. If thou hast done foolishly in lifting up thy self, or if thou hast thought evil, lay thine hand upon thy mouth.

32. If thy pride or thy passion hath ingaged thee, in some foolish action, where∣by thou hast disgraced thy self; or made thee contrive and indeavour any thing that is unwarrantable; do not add one fault to another, by ex∣cusing it, or blaming any bo∣dy but they self for it; much less by quarrelling at those that admonish thee of it, and reprehend thee for it: but stop at the first motion to this, and silently acknow∣ledge thy errour. See Arg. [r]

33. Surely the churning of milk bringeth forth but∣ter, and the wrin∣ging of the nose bringeth forth bloud: so the forcing of wrath bringeth forth strife.

33. For from little things there is an easie progress un∣to greater. And just as you see Milk is first pressed out of the Cows udder, and then being shaken in the churn is forced into butter; and as the Nose being wrung, though at the first it onely purge it self yet if it be harder pres∣sed, there comes out bloud: even so, words passing to and fro, raise an heat, and that, if continued, stirs up anger; and that, making

men vehemently insist upon their opinion, or their desire, turns into scolding; and that, in the issue, grows up to quar∣rels, and irreconcileable en∣mities.

CHAP. XXXI.

ARGUMENT.

[a] It is generally taken for granted, both by Hebrew and Christian Writers, that King Lemuel, whose Mother gave him the Precepts contained in this Chapter, was Solomon: whom Bathsheba took care early to instruct in his duty; being, as some of no small name fancy, divinely inspired with the gift of Pro∣phecy. But, as all this depends merely upon conjecture, and that without the least ground, so there is no good reason assigned why Solo∣mon should here be called Lemuel; and not by the name he hath both in the beginning of the Preface to this Book, I. Prov. 1. and in the entrance of the First Part Chap. X. I. and of the last Collection also (XXV. I.) made by the men of Hezekiah: whom Gro∣tius fancies to be the King here mentioned, under the name of Lemuel; onely for this

reason, that this Chapter follows the Collec∣tion of Proverbs made by his Servants: which hath no force at all in it; for the words of Agur follow more immediately; which he can∣not ascribe to Hezekiah.

And therefore it is more reasonable to conceive this Lemuel to have been a Prince, in some other Country; who had gathered some weigh∣ty Sentences taught him by his Mother (whose name is unknown) which it was thought fit to adjoyn to the foregoing: because they are very wise, and of great moment; as if they proceeded from a prophetical spirit. And it is onely the vanity of the Jewish Nation, who would inclose all wisedom within the bounds of their own Country, which hath made them ascribe that which follows in this Chapter to Solomon and Bathsheba. For which, as I said, there is no colour: but it appears by the History of the Queen of Sheba, and the Embassies which came from the Kings there∣abouts, who sent to hear the wisedom of So∣lomon (1 King. IV. ult.) that there were even in those times, great persons very inqui∣sitive after knowledge, as there had been, in the times foregoing, in those Eastern Coun∣tries, and in Egypt; which was famous for wise men, 1 King. IV. 30. where we reade of the wisedom of the Children of the East (i. e. Arabia where Job a considerable Prince, and the rest of his Friends, lived in former ages) and the wisedom of Egypt. Of which

Country some have thought those famous men to have been, who are mentioned in the next words, v. 31. where this demonstration is gi∣ven that Solomon's wisedom excelled all the wisedom of those Countries, for he was wiser than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, &c. upon which words, Gasper Sanchez notes, that the Seder Olam says, these were Egyptian wise men. But it is not good to take things upon trust; for I find upon examination of the place (which is Chap. XX. of the greater Book of that name) that it saith no such thing, but onely this, that the Sons of Zara, Zimri, Ethan, He∣man, Chalcol and Dara (mentioned 1 Chron. II. 6.) were Prophets; who prophecied in Egypt. But however this be, that very Book acknowledges in the next Chapter; that there were Prophets in other Countries, be∣fore the Law of Moses was given: though after the delivery of it, the holy Spirit, they fancy, forsook all the world but them; im∣mediately upon the speaking of those words, XXXIII. Exod. 16. XXXIV. 6. For which assertion, as there is not the least shadow of reason, so supposing it were true, it must not∣withstanding be confessed that there remained still among other Nations, many excellent and wise persons both men and women: who had such communication also with the Jews, that many of them were proselyted to their Reli∣gion: which might have countenanced their

Authours if they had said (and it seems to me a better fancy than any they have) that Lemuel's Mother was a Jewish Lady marri∣ed to some Prince of another Country; by whom she had this Son; and took care of his Institution in the Divine wisedom of her people.

And by the use of the word bar three times, for a Son, in the beginning of this Instructi∣on (which is no where used in this Book be∣fore, nor in the whole Bible more than once, II. Psal. 12.) one would guess this Lemuel to have been some great person in Chaldaea. For in the next verse also (v. 4.) we meet with the word Melachin (Kings) according to the termination in the Language of that Country.

[b] But this is all uncertain, and therefore I pro∣ceed no further in it: but onely note, that whosoever was the Mother of Lemuel, she was mightily solicitous to have him doe well: as appears by verse the second. Which some think to be a passionate expression, when she saw him begin to incline to evil courses; as if she had said: What dost thou mean, my Son, &c. But it is more likely, that it proceeded from a tender concern for his well-doing, as soon as ever he grew up; whilst he was yet innocent and untainted. And that he might so continue, she gives him three or rather four of the most proper Advices, that could be thought of for a Prince.

[c] First, to subdue that lust, which she knew to be very violent in youth; especially in young Kings; who have more provocations, and are apt to take more license than other men: but bring thereby such mischiefs upon themselves, and their Kingdoms, as are not to be repaired; but often end in their destruction, v. 3.

[d] In order to this, she admonishes him, in the second place, to avoid drunkenness; and to preserve himself perfectly sober: whereby he would be fit also for counsel; and be able likewise to give a right judgment, when Causes were brought before him, v. 4. which some extend so far, as to think she would not have him drink any wine at all, or other strong liquors. (of which there were several made, of honey, or dates, and divers other things; which go under the common name of Schechar) But it is more reasonable to look upon it, as a caution, against excess: which is dangerous in all men, but especially in those that are to govern others, as well as them∣selves. For then they blurt out the greatest secrets, as the Vulgar translate the latter part of the verse; or grow furious and out∣ragious, as the LXX. translate the same passage: but both of them without any ground that I can see in the Hebrew Text.

[e] In which follows, v. 5. the true reason of this prohibition; and then an account (v. 6.) of their condition, to whom a larger quantity

than ordinary, of wine or strong drink, is fit to be allowed. Not to Kings, who have in∣numerable ways to relieve their cares, and to divert themselves when any thing troubles them: but to poor miserable people, that are ready to faint under their heavy burthens and oppressions. For whom this is a present relief; and the onely one sometime they are capable of; when they are in a very melan∣choly condition. And they that are of such a temper, or are otherways made exceeding sad, can better bear a great deal of wine, without any disorder, than the sanguine; and they who are gay and merry. There are those, that by men ready to perish, have understood such as were condemned to dye, and going to execution. Ʋnto whom it was the custom to give a draught of wine, to sup∣port their spirits; and, in the degenerate ages of the Jewish Commonwealth, they put something into it to intoxicate the poor wret∣ches, so that they might be insensible of pain. And some imagin this custom took its original from this place in the Proverbs; though it be not the true sense of the words. For the latter part of this verse, (and that which follows v. 7.) gives the best explication of the first: and they shew he speaks of those that were miserably poor. And so the best Hebrew Expositours interpret those words, XXVI. Deut. 4. my Father was a Syrian, ready to perish: that is, extreme poor; and in want of all things.

[f] And thus having enlarged this second Ad∣vice a little, she passes to the third: which is (v. 8.) to take such care that Justice be exactly administred (without which no King∣dom can subsist) as himself to undertake the defence of those, who were in danger to lose a good cause; for want of an Advocate to plead it for them, or to open the true state of it, &c. Especially she commends to him, the patro∣nage of Strangers, Orphans, and poor indi∣gent people. The first of which in the He∣brew, are called children of change; or that are passed by: That is, persons who have changed their country; or that are in dan∣ger to suffer grievous alterations in their condition, if right be not done them; or who are deserted by all, and have none to stand by them. Several other ways there are to explain the phrase; but to the same pur∣pose.

[g] But the great care of Parents, being to see their Son well married, she concludes with the description of such a wife, as she would have him seek: which takes up the rest of the Chapter, from v. 10. to the end. And it is in the form of a Poem (as S. Hierom takes it) consisting of a sort of Iambick ver∣ses: each of which begins with a new Letter of the Alphabet in order; the tenth with Aleph, the eleventh with Beth, and so to the bottom. Which was an elegant sort of com∣posure among the Ancients, and a great help

to memory also; as we see in several Psalms, and other parts of Scripture.

Now whether she composed these verses her self, or got her sense expressed by some eminent Poet, cannot be known; nor is it material. But I do not think fit to follow the conjecture of Huetius (in his late Demonstr. Evang.) who imagins the words of Lemuel's Mother to end with the ninth verse: and here to begin a distinct composition of some other per∣son; suppose Solomon. For though this fol∣lowing Poem, be disjoyned from the forego∣ing words, in the LXX; and differs herein from the rest that in the beginning of every verse, the order of the Hebrew Alphabet is observed; yet there being no words in the head of it (as there is Chap. XXX. and the beginning of this Chapter) to denote it to belong to another Authour, I take it to be of the same piece with the first nine verses. That is, to be a Copy of Verses, delivered to Lemuel by his Mother, in commendation of an excellent woman: which perhaps she did not make her self (though there be no proof of that, and both Deborah and Hannah we find were Poets) but, notwithstanding, being recommended to him by her; would, she thought, have the same authority with him, as if she had been the Authour. And it is very observable, that the general character of such a woman as she would have him mar∣ry, is escheth chajil, a vertuous woman, we

translate it. Which word chajil, signifies both strength (or rather valour and courage) and riches and vertue. And, in the description of fitting persons for the Magistracy, Jethro in general saith they should be anschee cha∣jil (XVIII. Exod. 21.) which we translate able men: and then follows more particular∣ly wherein their ability should consist, such as fear God, men of truth, hating covetous∣ness. I take therefore escheth chajil to in∣clude in it a great fear of God (mentioned afterward v. 30.) which is so powerfull as to endue one with the courage to doe well, when piety is contemned; nay, laught at and abused: and have not therefore omitted this, among other words, to express the force of this phrase.

[h] And then follow, after this, abundance of other good qualities, which are included in this: such as chastity; and such a care of her husbands estate, that be might have a per∣fect confidence in her management; love to him without moroseness; diligence in all houshold affairs; frugality; gentleness in the government of her family; a prudent care in the education of her children; and in setting all the family to some employment or other; and increasing also her husbands estate, and yet giving liberally to the poor; affability, and courtesie to all, &c. which excellent in∣dowments if her Son found in a wife, she knew it would be a certain means to preserve

him, from following other women (v. 3.) when he took perfect delight in her company: and from drunkenness also (v. 4.) which few fall into, who intirely love their wives, and study to please them in all things: for they generally abhor this loathsome vice. In order to this she would have him marry such an one, as he could perfectly confide in; and never in the least suspect of any levity, or unfaithfulness, or carelesness, when he was abroad, v. 11. and would never be cross to him; but always loving, and kind, and plea∣sing, when he was at home, v. 12.

[i] An excellent houswife also; prone to take any pains her self, that she might give a good example to others: particularly, in the Linen, and Woollen Manufacture; in which the greatest women, it appears by ancient Authours, constantly employed themselves heretofore, with such diligence, as is highly praised in their Books v. 13. where to ex∣press her propension to this work, he ascribes a willingness and forwardness to her hands; just as XXI. Prov. 25. he makes the hands of the sluggard, to be averse to labour.

[k] Which turns to a great account, she shews, both in foreign commodities, v. 14. and in the purchase of land, v. 16. which the good houswife her self views, and walks about with great expedition (v. 17.) tucking up her garments (as we speak) that she may be fit for motion every where: and not minding

fine clothes more than her business, nor for fear of spoiling them, neglecting that; but preferring strength in her arms acquired by labour, before the ornaments wherewith they are wont to be adorned.

[l] The profit of which she finds is so great, that it makes her love labour better than sleep; and when there is haste of work, to continue it all night: so v. 18. may be ex∣pounded.

After which follows v. 19. another instance of her humble greatness. Then her charity to the poor, v. 20. her care of her own family, v. 21. where the last word having different senses, I have expressed them all in the Pa∣raphrase.

[m] And then is wisely mentioned, v. 22. her magnificence in the hanging of her house, and of her bed, and in her own apparel: which was the more allowable, when the poor were not neglected; and the decking her self and house, did not make her forget their necessi∣ties. The particular words there I have not room to explain. Nor those which follow, v. 24. (after she had mentioned the honour her husband would get by such a wife, v. 23.) for I think it is needfull rather to give a brief account of v. 25.

[n] Which seems not unfitly translated by Ca∣stalio to this sense, that she being thus am∣ply provided, and fortified, as it were, a∣gainst all accidents; need not fear any want

in future times. But considering what fol∣lows, v. 26, 27. I have chosen onely to touch on that sense; and to take strength and ho∣nour for the excellent qualities belonging to her: which I have called her principal orna∣ments; because the Hebrews are wont to ex∣press that which adorns any person, and is most proper to them, by the name of clo∣thing: as CXXXII. Psal. 9. thy Priests shall be clothed with righteousness.

[o] The rest I must wholly omit, and onely ob∣serve that the fear of the LORD in the conclusion (v. 30.) is the foundation of all these vertues (which will either not be found, where there is no devout sense of God; or not be constant and equal, but vary as several passions govern and rule their spirits) espe∣cially when it is in such a high degree, that a woman values her self for the fear of the Lord, more than any thing else. So the LXX. translate it; A prudent woman is commended; but she praises the fear of the Lord: which may have this sense also, that her vertues commend Religion unto others. Religion it self is honoured by her excellent vertues: which are so exemplary, that they make others in love with them, as well as with her.

I conclude all with the Observation of Melanc∣thon, that this Description, which he calls Speculum honestae Matronae, is altogether simple and plain, without any such allegories

as Simonides used, who said, he was happy that married a wife like a Bee: and that all this, in a manner, is comprehended by the Apostle in those words to Timothy 1. II. ult. she shall be saved in Child-bearing, if they continue in faith, and charity, and holiness; with sobriety. Faith, saith he, is the ac∣knowledgment of the true God, and confidence in his Son Jesus Christ (that is, belief of the whole Gospel) out of which springs the love of God, and from thence the love of her Husband and Children: and then holi∣ness or sanctification, which is that vertue we call chastity: and lastly temperance, as he translates it, moderation in meat and drink; or rather, all manner of sober beha∣viour, and prudence, in the Government of the family, and in the moderation of all sorts of expences, &c. which things the Apostle particularly mentions; because in the enume∣ration of Vertues, it is the manner of the holy Writers, to name those onely, which are most proper and sutable to every ones state and vocation.

1. THE words of king Lemuel, the pro∣phecy that his mo∣ther taught him.

1. UNto those Sayings of Agur, let these of King Lemuel be added and considered: which are weigh∣ty Sentences also (XXX. 1.) which his Mother taught him, with such authority,

as if she had been a Prophe∣tess. See Arg. [a]

2. What, my son? and what, the son of my womb? and what, the son of my vows?

2. And with no less ten∣derness and affection also, saying; Hearken, my Dear Son, for whose well-doing, O how much am I concer∣ned? I want words to ex∣press the care I have about it: I am at a loss how to in∣struct thee according to my wishes: what shall I desire thee to doe for my sake, who indured so much for thee; when I carried thee in my womb, and brought thee forth from thence? what shall I pray thee to doe? for whom I have made so many prayers to God; and vows too, if I might but see thee come safe into the world, and grow to be a man, and sit upon a Throne. See Arg. [b]

3. Give not thy strength unto wo∣men, nor thy ways to that which de∣stroyeth kings.

3. In the first place, let me prevail with thee, as thou lovest me, and as thou lovest thy self, to be chaste in thy desires of bodily pleasures, and not to give up thy self to follow thy lust after wo∣men;

which will destroy the strength of thy body, wea∣ken thy mind, and exhaust thy treasures: that is, en∣gage thee in such courses, as are the bane of Kings; and, by making them neglect their Government, have brought many of them and their King∣doms to utter ruin. See Arg. [c]

4. It is not for kings, O Lemuel, it is not for kings to drink wine, nor for princes strong drink.

4. And next to this, O Le∣muel, Kings of all other men, Kings, I say, should be spa∣ring, very sparing in the use of wine, and of all other intoxi∣cating drink: and so should their Counsellours, and Com∣manders of Armies, and Judges, and all other Mini∣sters and Officers. See Arg. [d]

5. Lest they drink and forget the law, and per∣vert the judgment of any of the afflic∣ted.

5. For they may injure more than themselves, when they are in drink. If a Cause, for instance, be brought be∣fore a Prince or a Judge, and his thoughts are confused by the fumes of wine; he may quite forget the standing Rules whereby he ought to determine it: and things ap∣pearing to him quite other∣wise

wise than they are, he may not onely judge amiss, but unjustly condemn those that ought to have been acquit∣ted; and undoe poor and af∣flicted people, by giving a∣way their right, when the comfort of their whole life depends upon his justice.

6. Give strong drink unto him that is ready to perish, and wine to those that be of heavy hearts.

6. If the liberal use of wine and strong drink, is to be indulg'd to any body, it is to those miserable wret∣ches, and the meaner sort of persons: whom it may be charity to comfort therewith, when they are in danger to perish, for want of the neces∣sary supports of life; or are oppressed with grief and sor∣row in any other deplorable condition. See Arg. [e]

7. Let him drink and forget his poverty, and remember his mi∣sery no more.

7. Then bring forth plen∣ty of wine, and set it before such a disconfolate person: let him drink freely till he hath cheered his heart, and raised his drooping spirits, and be able to think of some∣thing else, beside his poverty and misery; nay, till he be so merry, as quite to forget

the cares and wearisome la∣bours, that it brings upon him.

8. Open thy mouth for the dumb in the cause of all such as are appointed to de∣struction.

8. And that's the third thing I beg of thee, to ad∣minister justice exactly to all thy Subjects, and not merely commit the care of it unto others: but sit thy self upon the bench; and if thou seest a man in danger to lose his right, because he is not able to make it out, and through fear, or igno∣rance, or want of elocution, cannot speak for himself, keep not silence, but under∣take his defence; especially if it be the cause of strangers, who understand not the Laws, and perhaps are in danger to suffer some great damage, in their bodies, credits or estates. See Arg. [f]

9. Open thy mouth, judge righteously, and plead the cause of the poor and nee∣dy.

9. And when thou hast cleared the righteousness of their cause, fear not to pro∣nounce the sentence boldly, according as the Laws re∣quire: Let no man perswade thee to admit of delays, but bring the business to a speedy

issue; that he who is poor, nay, a mere beggar, may neither be oppressed by do∣ing him injustice, or by de∣ferring to doe him right.

10. ¶ Who can find a vertuous woman? for her price is far above rubies.

10. ¶ And now, next to this, I shall commend a good Wise unto thee: In the choice of whom, a singular care ought to be employed. But a∣las! such a woman as I would have is scarce, and hard to be found. One that is not onely industrious, but pious, and can command her self, as well as govern her family: being inricht with all those vertu∣ous qualities, which make her far more valuable, than all the pearls or precious stones, that women love to be adorned withall. See Arg. [g]

11. The heart of her husband doth safely trust in her, so that he shall have no need of spoil.

11. I can onely give the character of her (which may serve to direct others as well as thee, in their search after such a person) in whose cha∣stity, as well as prudence, frugality, and fidelity in or∣dering all affairs at home, her Husband hath such a

confidence, that he may go abroad, and attend the pub∣lick affairs; without the least care or solicitude what will become of his domestick con∣cerns; and not be tempted to inrich himself, or supply his own necessities, with the spoil of other men. See Arg. [h]

12. She will do him good and not evil all the days of her life.

12. She will not onely in∣deavour to answer his love, with an equal affection, but to provoke and excite it, by pleasing him in every thing; and avoiding whatsoever is ungratefull to him: nay, by deserving well of him, and studying to promote the in∣terest of him and of his fami∣ly, and to maintain his ho∣nour and reputation; and that not onely by fits and in a good humour, but all the days of her life; even after he is dead, if she survive him. See Arg. [h]

13. She seeketh wooll, and flax, and worketh wil∣lingly with her hands.

13. Idleness is so hatefull to her, that she need not be desired to employ her self in some piece of good hous∣wifery: but of her own ac∣cord

sets up a Linen and Woollen Manufacture; to which she applies her own hands so willingly, as well as dextrously, that it appears she delights in the work. See Arg. [i]

14. She is like the merchants ships, she bringeth her food from a∣far.

14. And therewith she maintains her family with∣out expence, by carrying on as gainfull a traffick for fo∣reign commodities (which she gets in exchange for these) as if her husband set out a Fleet of Merchant Ships; to fetch them from far di∣stant Countries.

15. She riseth also while it is yet night, and giveth meat to her house∣hold, and a porti∣on to her maidens.

15. Nor doth she indulge her self in over much sleep, but is an early riser before the break of day; to make provision for those that are to go abroad to work in the fields; and to set her mai∣dens their several tasks at home.

16. She consi∣dereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.

16. So far she is from wa∣sting her husbands estate, that by her prudent manage∣ment she continually increa∣ses it: first purchasing a field for corn, when she meets

with one, that she judges worth her money; and then, out of the mere product of her own labours, adding a vineyard to it, which she causes to be well planted.

17. She gir∣deth her loyns with strength, and strengtheneth her arms.

17. And as her diligence is unwearied, so she is nei∣ther slow in he rdispatches, nor refuses any pains: but nimbly bestirs her self, and goes roundly (as we say) a-about her business: nay, ex∣ercises her arms to the stron∣gest labours, both within doors and without. See Arg. [k]

18. She percei∣veth that her mer∣chandise is good: her candle goeth not out by night.

18. For, finding by sweet experience not onely how wholesome labour is, but what great profit her traffick yields, she doth not conclude her work with the day; but continues it as much in the night as can be spared from necessary sleep. See Argu∣ment [l]

19. She layeth her hands to the spindle, and her hands hold the di∣staff.

19. And she doth not think it beneath her quality to put her hands to the spin∣dle: but twists the thred or the yarn with her own fin∣gers;

and winds them with her own hands.

20. She stretch∣eth out her hand to the poor; yea, she reacheth forth her hands to the needy.

20. Which she stretches out with no less forwardness to relieve the poor: being not onely for getting all she can, but for giving liberally, out of her gains, to needy people; whom she supplies cheerfully as well as bounti∣fully; and extends her cha∣rity not onely to those who are near, but to those who are remoter from her.

21. She is not afraid of the snow for her houshold: for all her house∣hold are clothed with scarlet.

21. Yet such is her pru∣dence withall, that her own Family and domestick Ser∣vants are in no danger to suffer hereby, in the hardest winter: for she provides them with change of raiment, for the several seasons, and with double garments when the weather is cold; nay, not onely clothes them, but ad∣orns them so, that they may appear in a splendid manner, when they are to wait upon her. See Arg. [l]

22. She maketh her self coverings of tapestry, her clothing is silk and purple.

22. The furniture of her House also is very noble, and her own apparel sutable to it:

in which her greatness is, not the less but, the more con∣spicuous; because they are of her own making. See Arg. [m]

23. Her hus∣band is known in the gates, when he sitteth among the elders of the land.

23. And so are her hus∣bands robes; which make him noted, when he comes into the Courts of Judica∣ture, and sits among the Se∣natours of the Country: who call him a happy man in such a wife, as doth him honour, and eases him of all his cares, but onely those of the pub∣lick business; which her wise∣dom, diligence and prudent management, gives him lea∣sure wholly to attend.

24. She maketh fine linen, and sel∣leth it, and deli∣vereth girdles un∣to the merchant.

24. For such is her indu∣stry, that she exercises more arts than one or two, to in∣rich her family; making, for instance, very fine linen, with embroidered belts, and girdles curiously wrought; which she sells to the Phoe∣nician Merchant.

25. Strength and honour are her clothing, and she shall rejoyce in time to come.

25. But her principal or∣naments are, the firmness, constancy and vigour of her mind; her modest, comely

and decent behaviour; her generous and honourable way of dealing with every one: which (accompanied with the forenamed dili∣gence, &c.) make her so hap∣py, that they free her from all fear of what may be here∣after; and prepare her to meet old age, and death it self, with joyfull satisfaction. See Arg. [n]

26. She openeth her mouth with wisedom, and in her tongue is the law of kindness.

26. Unto which add, this singular grace; that as she is neither silent nor talkative, so she loves not to talk of fri∣volous, but of serious things; of which, when occasion serves, she discourses perti∣nently and judiciously, not expressing her passion but her wisedom: which shews it self, not onely in the con∣stant softness and sweetness of her unprovoking language; but in the instructions and exhortations she gives unto doing good, exercising mercy, living peaceably and loving∣ly together; which is the Lesson she inculcates every where.

27. She looketh well to the ways of her houshold, and eateth not the bread of idleness.

27. But especially in her own family, where she nar∣rowly observes the motions and manners of every one; whom she neither suffers to gad abroad at their pleasure, nor to labour at home with∣out good instructions: but teaches them how to live as they ought; and by this, if she did nothing else, deserves the bread she eates.

28. Her chil∣dren arise up, and call her blessed; her husband also, and he praiseth her:

28. Happy are the Sons of such a mother, whose care, both of their good E∣ducation, and to make pro∣vision for them, excites them, when they are grown up, to extoll her vertues: happy is the husband of such a wife, whom he can never sufficiently commend; but having recited all her praises, saith,

29. Many daughters have done vertuously, but thou excellest them all.

29. Daughters may doe much by their houswifry, but nothing like to the care of a vertuous wife; and of all the wives that have done worthily, and mightily ad∣vanced the state of their fa∣mily, there were never any

comparable unto thee; whose merits far transcend them all.

30. Favour is deceitfull, and beauty is vain: but a woman that feareth the LORD, she shall be praised.

30. A hansome shape and gracefull behaviour is very taking; and so is a good complexion and lovely fea∣tures: but, alas! as the grea∣test beauty soon fades and vanishes, so many ill quali∣ties may lie concealed under goodly looks (which will ut∣terly spoil all the happiness that a man promised himself, in such a choice) and there∣fore a truly religious woman, who dare not any way of∣fend the Lord, is that ami∣able person, and she alone, who will please a man al∣ways, and deserve perpetual praises.

31. Give her of the fruit of her hands, and let her own works praise her in the gates.

31. Let every one extoll her vertue, for I cannot do it enough; let her not want the just commendations of her pious labours: but while some are magnified for the nobleness of the stock from whence they spring, others for their fortune, others for their beauty, others for other things; let the good deeds

which she her self hath done be publickly praised in the greatest Assemblies; where if all men should be silent, her own works will declare her excellent worth.