their fuller instruction See Arg. a 2. It is the glory of God to conceal a thing but the honour of kings is to search out a matter 2. The Almighty Creatour and Sovereign of the world declares his supereminent Majesty Authority and Wisedom which cannot be ignorant of any thing and procures to himself the greatest veneration by concealing the reasons of his decrees and of his judgments But earthly Princes whose knowledge is very imperfect doe themselves the greatest honour when they decree and judge nothing but after the strictest search and examination 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 unsearchable 3. It is as impossible for vulgar minds to penetrate into the secrets of State and understand the counsels and designs of wise Princes and the various ways and means whereby they project to effect 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 pliable 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 people will be easily moulded to righteousness piety and all manner of vertue which will settle his Kingdom in peace and make his Government durable 6. Put not forth thy self in the presence of the king and stand not in the place of great men 6. And among other vertues learn humility and modesty 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 into 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 standing 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 neighbour hath put thee to shame 8. Take some time to consider well both the goodness of thy cause and its weightiness and how to manage it before thou bring an action 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 himself and discover 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 difference between your selves especially if it be about a secret business which ought not easily to be divulged or if it cannot be composed yet let not hatred or anger provoke thee to discover other secrets merely to disgrace thy adversary when they appertain not to the cause 10. Lest he that heareth it put thee to shame and thine infamy turn not away 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 recover thy credit as long as thou livest 11. A word fitly spoken is like apples of gold in pictures of silver 11. A word of counsel reproof or comfort handsomely delivered in due time and place c. is no less gratefull and valuable than golden balls or beautifull 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 upon an obedient ear 12. A good man will not think himself reproached but rather obliged by a prudent reproof which meeting with an attentive considering and patient mind makes a man receive it so kindly that he esteems him who bestows 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 refresheth the soul of his masters 13. A trusty messenger or Embassadour that faithfully and dextrously executes his commission to the satisfaction of the persons that sent him is as welcome when he returns as the coldest drink or air is to the Reapers in the time of harvest for he revives the spirit of his Masters who were ready to faint with fear of ill success in his business 14. Whoso boasteth 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 violently 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 fittest time to represent things to him but this must be done also with soft and tender 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 sufficient for thee lest thou be filled therewith 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 moderately taken it strengthens the body and prolongs life so too much of it disturbs the stomach and turns the pleasure 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 enjoyment of a good Neighbour or Friend the sweetest thing in the World do not upon every light occasion interrupt his weightier affairs lest having too much of thy company it grow not
when thou comest home to rest from thy labours thou shalt not be troubled with fear of what may happen whilst thou art asleep but having nothing within to discompose thee shalt lie down securely and by a sound and sweet repose be refreshed to return to thy employments 25. Be not afraid of sudden fear neither of the desolation of the wicked when it cometh 25. In which if thou shouldst be interrupted by any rumours and reports of unexpected and approaching danger let not that disturb thee no though thou shouldst see the Wicked ready to lay all waste or the Divine Vengeance bringing utter desolation upon them for their wickedness 26. For the LORD shall be thy confidence and shall keep thy foot from being taken 26. For a firm hope in the Lord shall be thy support even when thou art in a tottering condition nay when thy skill quite sails thee and thou knowest not what to doe for thy safety He shall so direct and guide thee that thou shalt be preserved from falling into the hands of those that lie in wait to destroy thee 27. ¶ Withhold not good from them to whom it is due when it is in the power of thine hand to do it 27. ¶ And as it will give thee great security of mind and confidence in God at such a time not to be conscious to thy self of any wrong done to thy Neighbour by denying to pay thy just debts when thou art able so the remembrance of having done good to others will be a far greater and therefore let me advise thee to take a special care not to withhold relief from those whose needs in-title them unto it when thou canst not pretend disability but hast wherewithall to do it 28. Say not unto thy neighbour Go and come again and to morrow I will give when thou hast it by thee 28. And as thou wouldst not have God to defer his help in such distresses as I spake of v. 25 26. so do not thou put off thy Neighbour when he begs a kindness of thee saying I cannot now come another time to morrow thou shalt see what I will doe for thee when if thou hadst a heart to it thou couldst supply him now as well as then and who can tell what shall be to morrow 29. Devise not evil against thy neighbour seeing he dwelleth securely by thee 29. And let not the quietness of any Man's temper much less the confidence he hath of thy honesty and goodness tempt thee to contrive any mischief to him for the more securely he relies on thy vertue and the less mistrust he hath of any harm from thee the greater wickedness it will be so much as to have it in thy thoughts to doe him any injury 30. ¶ Strive not with a man without cause if he have done thee no harm 30. ¶ For instance do not bring false Actions against any Neighbour nor vex him with causless or unnecessary Suits at Law no nor so much as pretend a cause for quarrelling and falling out with him when he hath done nothing to deserve it of thee 31. ¶ Envy thou not the oppressour and chuse none of his ways 31. ¶ And what though thou shouldst see men thrive by oppression and violence let not that provoke thee to emulate them that is to wish thy self in their condition by imitating them in any of their injurious proceedings 32. For the froward is abomination to the LORD but his secret is with the righteous 32. For he that perversely departs from all the rules of truth and justice is above all expression abominable to the Lord even in his highest prosperity but the Lord is a Friend to men of sincere integrity who know the secret of his Providence in raising those wicked Oppressours so high that they may have the more dreadfull fall 33. ¶ The curse of the LORD is in the house of the wicked but he blesseth the habitation of the just 33. ¶ The evil doer is under the curse of the Lord though he live in the most stately Palace but just and good men ought to look upon themselves as under his care and blessing and therefore very happy in the meanest Cottage 34. ¶ Surely he scorneth the scorners but he giveth grace to the lowly 34. ¶ Those proud Oppressours and Scoffers at good Men he will undoubtedly not onely confound but expose to scorn and make them ridiculous in the eyes of the World but cause the humble modest and meek who bare even their insolent scoffs patiently to be had in honour and highly esteemed 35. The wise shall inherit glory but shame shall be the promotion of fools 35. They may be despised and debased for a time but in the issue they shall be accounted the onely wise Men and leave an excellent never-dying fame behind them when those impious Men shall be famous for nothing but the shame and disgrace that shall fall upon them CHAP. IV. ARGUMENT The dulness sluggishness and forgetfulness of Mankind in their principal concernments are so notorious that we need not wonder the Wise Man repeats the very same things and quickens our attention to them in the beginning of this Chapter Which he thought necessary to excite again v. 10. and again v. 20. because all his pains he knew would be lost without serious consideration of what he said and the very first step to Wisedom is to have a mind to be wise And to make his Exhortations the more acceptable he acquaints the Reader with the Lessons which his own Father and Mother were wont to teach him v. 3 4 c. and the great benefit he had received by them Which gave him the greater confidence to press every one to follow his example of obsequiousness to good counsels as the surest way to be happy and by no means to imitate the examples of the wicked from which he disswades by many arguments v. 14 15 c. and beseeches they may be so duly pondered v. 20 21 c. that they produce in every one a watchfulness over his heart his mouth his eyes his feet as may be seen in the conclusion of the Chapter The whole Chapter from v. 4. may be conceived to be the words of David as well as Solomon's But I have extended David's advice no further than unto v. 10. and there make Solomon to resume his exhortation and urge upon his Son what his Father had taught him There is one Proverbial speech in v. 27. which needs no explication Some would have another v. 16. but I can see no reason for it The Principal Instructions in this Chapter are these The care that Parents ought to take to instruct their Children diligently and the greater they are suppose Princes the more accurate ought their Education to be as Solomon's was v. 3 4 c. And above all things the excellence of Wisedom and Vertue is to be inculcated for this excites a desire of it and that 's the very beginning of it as some
it but it can never be made consistent with honesty and goodness to have respect to the person not to the cause which is brought before one in judgment for by that means the wicked is favoured because he is rich or because he is a friend c. and the just man loses his right and is oppressed because he is poor or none of the Judge's acquaintance 6. A fools lips enter into contention and his mouth calleth for strokes 6. If a fool find others scolding or contending he will thrust himself into the quarrel but is so unskilfull that instead of making them friends he increases the difference till from words they come to blows in which he escapes not without some share of them to him self 7. A fools mouth is his destruction and his lips are the snare of his soul 7. For in all other cases a fool uses his tongue so imprudently that he ruins himself by his own discourse and if he go about to defend what he saith he is but the more intangled to the certain hazard of his life 8. The word of a tale-bearer are as wounds and they go down into the innermost parts of the belly 8. A whisperer of false stories makes a great show of harmlesness if not of love and kindness when he backbites others nay seems perhaps to doe it very unwillingly with great grief of heart and not without excuses for the persons from whom he detracts but his words give them the most deadly wound and sink deep into the mind of those that hear them See Arg. d 9. He also that is slothfull in his work is brother to him that is a great waster 9. There is so little difference between a slothfull man and a prodigal that they may be called Brethren for he that looks not after his business must needs come to poverty as well as he that is a spend-thrift 10. The Name of the Lord is a strong tower the righteous runneth into it and is safe 10. The Almighty power and goodness of the great Lord of the World is the securest defence in all manner of dangers unto which a vertuous man may have the confidence cheerfully to resort and hope to find protection nay to be there as safe as if he was in an impregnable fortress See Arg. e 11. The rich mans wealth is his strong city and as an high wall in his own conceit 11. The worldly-minded man indeed thinks otherwise and places his security in heaps of wealth which he fancies hath a power to doe any thing and is able to defend him like a high bulwark which none can scale from all assaults but alas this is onely his own vain opinion he is safe merely in imagination 12. Before destruction the heart of man is haughty and before honour is humility 12. When a man's spirit grows lofty by prosperity forgetting God and despising his brethren it is a certain forerunner of his utter destruction as on the other side humility meekness and patience in a low condition is the best preparation for honour and preferment 13. He that answereth a matter before he heareth it it is folly and shame unto him 13. He that is so forward as to answer to a business before he hath heard the state of it that is before he understand it thinks perhaps to show the quickness of his apprehension but by his impertinent discourse declares his egregious folly and makes himself ridiculous See Arg. f 14. The spirit of a man will sustain his infirmity but a wounded spirit who can bear 14. There is a vast difference between outward and inward evils for a manly spirit will support us under bodily sicknesses and outward afflictions but if the mind it self have lost its courage and become abject cast down and oppressed with grief and sadness it is not in the power of man to raise and lift it up 15. The heart of the prudent getteth knowledge and the ear of the wise seeketh knowledge 15. He therefore that hath so much understanding as to consider what is good for himself will take the greatest care to possess his mind with the true knowledge of God and of his duty to him and be so wise as to lissen to those that can give him right information for it is this alone that can preserve the mind from being dejected and broken 16. A mans gift maketh room for him and bringeth him before great men 16. There is no man so mean but he may make his way whithersoever he desires by gifts and presents which will procure his inlargement if he be in prison and more than that bring him into favour with great men nay purchase him the honour to wait upon Princes 17. He that is first in his own cause seemeth just but his neighbour cometh and searcheth him 17. A man may seem to have a good cause who hath got the start of his neighbour till he come also to examine his information and open the whole matter before the Judge nay more than this he hath a great advantage who first possesses the Judge's mind with the justice of his cause for it will not be easie for his adversary to find out his tricks and to confute him without a diligent search and curious inquiry into what he hath alledged See Arg. g 18. The lot causeth contentions to cease and parteth between the mighty 18. But in some cases it is very hard to make an end of suits where the reasons are strong on both sides or the parties contending both very powerfull to maintain their pretensions and then the casting of lots is an equal way to determine the controversie and put each of them in quiet possession of that which falls to his share 19. A brother offended is harder to be won than a strong city and their contentions are like the bars of a castle 19. But there are no contentions so sharp and obstinate as those among Brethren who grow so refractory when they have transgressed against each other that it is easier to take a strong City or to break the barrs of a Castle than it is to compose their differences and remove all the obstructions that lie in the way to their hearty reconciliation 20. A mans belly shall be satisfied with the fruit of his mouth and with the increase of his lips shall he be filled 20. The Tongue is so hard to govern and so much depends upon it that it cannot be too oft repeated XII 14. XIII 2. we ought to take as great care about the words we speak as we do about the fruit of our Trees or the increase of the earth which we are to eat for according as they are wholsome and good or unsavoury and bad so will the pleasure or the pain be wherewith we shall be filled 21. Death and life are in the power of the tongue and they that love it shall eat the fruit thereof 21. The good or the harm that the Tongue can doe both to a man's
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 Melancthon 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 acknowledgment 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 holiness 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 behaviour 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 enumeration 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 prophecy that his mother taught him 1. UNto those Sayings of Agur let these of King Lemuel be added and considered which are weighty Sentences also XXX 1. which his Mother taught him with such authority as if she had been a Prophetess 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 tenderness and affection also saying Hearken my Dear Son for whose well-doing O how much am I concerned I want words to express the care I have about it I am at a loss how to instruct 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 women nor thy ways to that which destroyeth 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 women which will destroy the strength of thy body weaken thy mind and exhaust thy treasures that is engage thee in such courses as are the bane of Kings and by making them neglect their Government have brought many of them and their Kingdoms 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 Lemuel Kings of all other men Kings I say should be sparing very sparing in the use of wine and of all other intoxicating drink and so should their Counsellours and Commanders of Armies and Judges and all other Ministers and Officers See Arg. d 5. Lest they drink and forget the law and pervert the judgment of any of the afflicted 5. For they may injure more than themselves when they are in drink If a Cause for instance be brought before 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 appearing to him quite otherwise wise than they are he may not onely judge amiss but unjustly condemn those that ought to have been acquitted and undoe poor and afflicted people by giving away 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 wretches 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 necessary supports of life or are oppressed with grief and sorrow in any other deplorable condition See Arg. e 7. Let him drink and forget his poverty and remember his misery no more 7. Then bring forth plenty 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 something else beside his poverty and misery nay till he be so merry as quite to forget the cares and wearisome labours that it brings upon him 8. Open thy mouth for the dumb in the cause of all such as are appointed to destruction 8. And that 's the third thing I beg of thee to administer 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 ignorance or want of elocution cannot speak for himself keep not silence but undertake 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 needy 9. And when thou hast cleared the righteousness of their cause fear not to pronounce the sentence boldly according as the Laws require 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 doing him injustice or by deferring 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 alas 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 vertuous 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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. this Disease is wont to breed and bring forth not onely an intolerable heaviness of mind but an insupportable rage and that such is the madness of this distemper that it is not cured no not by the revenge it takes upon him that is the cause of it The principal points of Wisedom to be learnt in this Chapter are these care of our Family caution in ingaging for others diligence in some honest employment hatred of idleness as contrary to nature not to contemn the meanest Instructor but to learn something even of the smallest Creature and to improve the present time to dread the mischievous effects of poverty especially that which comes by idleness the effect of which is too oft the loss of all conscience v. 12 13 c. to give good heed to the Admonitions of our Parents and Instructours when they teach the will of God and above all things to fortify our selves against the sins of uncleanness About which the Wise Man gives the more frequent cautions because youth is not more prone to them than they are pernitious to youth Who ought therefore not onely to weigh diligently the miserable consequences of them especially of Adultery which he represents in the conclusion of the Chapter but carefully to avoid the occasions of such sins and faithfully to suppress the first motions towards them v. 25 c. c Where he gives a particular charge to watch over our eyes which are the inlets of love and uses a remarkable phrase to express the danger of gazing upon an evil Woman lest he be taken or caught with her eye-lids which he seems to compare to nets as other Authours do Particularly Philostratus in his Epistles where he often speaks of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nets of the eyes and hath in these elegant words expressed the power of love which resides in the eyelids here mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It would be too long to note the Proverbial Speeches in this Chapter I shall onely give a brief account of one of them and of one phrase in this Chapter that needs a little explication d As for the Proverbial Speech it is v. 11. upon which the Lord Bacon hath made a very ingenious observation distinguishing in this manner between the poverty that comes as a Traveller and the want that comes as an armed Man that the shipwrack of fortune falls upon Prodigals or such as are careless of their Estates by insensible degrees at the first with soft silent paces like a Traveller and is hardly perceived but soon after Necessity invades him like an armed Man that is presses upon him so hard that he feels it plainly and perceives there is no resistance to be made And thereupon he gives this prudent advice to prevent the Traveller and to be well provided against the armed Man But it is sufficient to have noted this here out of his Eighth Book of the Advancement of Learning ch 2. parab 5. which they that please may make use of upon occasion In my Paraphrase I have waved this exact curiosity because I observe the Wise Man generally repeats the same thing in other words without any such distinction e As for the phrase I spoke of it is v. 31. where it is said a Thief shall restore seven-fold as we translate the word when the Law of Moses enjoyns no such restitution but much less XXII Exod. 1 4. and there is no reason to think the Law was altered in after-times Therefore I have followed another use of the word Schivatajim which signifies not any determinate number but onely such as is perfect and compleat in its kind as may be seen IV. Gen. 15 24. XII Psal 7. XXX Isa 26. 1. MY son if thou be surety for thy friend if thou hast stricken thy hand with a stranger 1. AND now My Son see ch II. 1. III. 1. 17. that no difference may arise between thy Wife and Thee be advised by me not to pass thy word rashly for the money which thy Neighbour or Friend borroweth of another much less stand bound for a Stranger whose honesty or ability is unknown to thee 2. Thou art snared with the words of thy mouth thou art taken with the words of thy mouth 2. Young men indeed think this no great matter but if thou hast been so incautious as to be drawn into such ingagements look upon thy self as no longer a free man but hampered and inslaved in dangerous obligations 3. Doe this now my son and deliver thy self when thou art come into the hand of thy friend go humble thy self and make sure thy friend 3. And therefore in that case immediately follow the counsel which I now give thee My Son do thy utmost endeavour to be discharged by pressing thy Friend forthwith to satisfy the debt or to give thee security against the Creditor Make no delay and stick not if need be to cast down thy self before him on the ground and beseech him as readily to grant thy request as thou wast forward to comply with his be not modest at all nor cease to urge and importune him by thy self and by thy Friends till thou hast prevailed with him 4. Give not sleep to thy eyes nor slumber to thy eye-lids 4. Be not quiet till this be accomplished nor take so much as a wink of sleep till thou art eased of this care which if thou understandest thy self may well disturb thy rest 5. Deliver thy self as a roe from the hand of the hunter and as a bird from the hand of the fowler 5. For thou art in the same condition with a young Roe or silly Bird that is taken in the toile of the Hunter or the snare of the Fowler and therefore struggle like them with all thy might to get loose if it be possible and to be released from the bond wherein thou art intangled 6. ¶ Go to the ant thou sluggard consider her ways and be wise 6. ¶ Nor is industry and diligence requisite in this alone but in all thy affairs to which therefore if thou art slothfull I must excite thee by the example of the Ants whose orderly and unanimous diligence in collecting and preserving food for themselves if thou wilt mark and observe thou mayst be ashamed to be an idle spectator of their labours and learn hereafter to imitate their provident care See Arg. a 7. Which having no guide overseer or ruler 7. Which is the more remarkable because they have none to lead and direct them as Mankind have no overseer to exact their labours no supreme Governour to call them to an account for any negligence 8. Provideth her meat in the summer and gathereth her food in the harvest 8. And yet they never omit the opportunity they have in Harvest to make provision against the Winter but toil perpetually in gathering and carrying food into the cells they have digged for it in the Earth where
none can tell or what terrible vengeance they will take both upon those that move rebellion and those that associate with them See Arg. i 23. These things also belong to the wise It is not good to have respect of persons in judgment 23. These things also that follow belong to the wise and vertuous conduct of thy life It is a very evil thing if thou art a Judge to consider the quality of the person either his greatness or his relation or the friendship thou hast with him c. and not the merits of the cause that is brought before thee 24. He that saith unto the wicked Thou art righteous him shall the people curse nations shall abhor him 24. And whoever he be that contrary to the plain evidence which is given in against the wicked shall pronounce him innocent and make a bad cause to be good the whole Country shall curse him and wish the Divine vengeance may overtake him nay other Nations who hear of his unjust proceedings shall have him in great detestation 25. But to them that rebuke him shall be delight and a good blessing shall come upon them 25. But they that give a check to vice and wickedness by punishing evil doers according to their deserts shall not onely have inward satisfaction in their own mind but increase of joy by hearing others speak well of them nay God himself the fountain of all good shall plentifully bestow his blessings upon them 26. Every man shall kiss his lips that giveth a right answer 26. It is not onely justice but kindness to pass a righteous Sentence without fear or favour and upon all occasions to speak appositely and consonant to truth and as such persons give others a singular pleasure so they shall be beloved most dearly and honoured by all 27. Prepare thy work without and make it fit for thy self in the field and afterwards build thine house 27. Doe every thing in order and first mind those things which are most necessary contenting thy self with a little hutt in the field till thou hast gotten an estate by a carefull improvement of thy pasturage and of thy tillage and then it will be timely enough to build thee an house and to bring a wife into it 28. Be not a witness against thy neighbour without cause and deceive not with thy lips 28. Do not testifie any thing against thy neighbour rashly much less when thou hast no ground at all for thy accusation nor seduce any body into a false opinion of him by crafty insinuation much less suborn them secretly by promises of rewards to say that which is not true of him when outwardly thou carriest thy self fair to him and pretendest to be his Friend 29. Say not I will do so to him as he hath done to me I will render to the man according to his work 29. Suppose he hath been injurious in that kind to thee heretofore and thou hast now an opportunity to be revenged let not that tempt thee to resolve with thy self to doe to him as he hath done to thee taking upon thee that which God hath declared belongs to Himself alone XXXII Deut. 35. to recompence unto him according to his deservings 30. I went by the field of the slothfull and by the vineyard of the man void of understanding 30. And to that which I have just now said v. 27. concerning diligence I will add this observation which I my self made as I took a view of the state of my Subjects among whom I found one so lazy and void of consideration that though he had good land in the field and a fruitfull vineyard 31. And lo it was all grown over with thorns and nettles had covered the face thereof and the stone-wall thereof was broken down 31. Yet such was his wretched sloth instead of corn I was surprised with the sight of thorns and thistles which had overrun his whole field nor was there any thing but nettles to be seen in his vineyard or if there had been any fruit in either it would have been lost for want of a fence which was faln down and laid all open to the beasts of prey 32. Then I saw and considered it well I looked upon it and received instruction 32. Which rufull spectacle so deeply affected my heart and brought so many thoughts into my mind that I learnt by beholding those miserable effects of idleness to cure that vice in my self and to correct it in others 33. Yet a little sleep a little slumber a little folding of the hands to sleep 33. And I cannot doe it better than in those words before used VI. 10 11. If thou wilt not rouse up thy self O sluggard but rolling thy self on thy bed ridiculously desire thy pains may be spared and that thou mayst still be suffered without any disturbance to enjoy a little more sleep and to lay aside all care of thy business when thou hast loytered too long already 34. So shall thy poverty come as one that travelleth and thy want as an armed man 34. Then poverty shall come swiftly though in silent and unobserved paces upon thee and before thou art aware leave thee as naked as if thou wert stript by a high-way man nay the most extreme want and beggary shall unavoidably seise on thee like an armed man against whom thou canst make no resistance The End of the Second Part of the Book of PROVERBS 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 preserved 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 instruction 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