likewise because they are signa confessionis signs of what Religion we profess and lastly quia sunt nervi congregationis because they are the nerves whereby the Congregation of Christian people are joyned together and preserved in unity These true ends saith he ought to be understood by the Church and impious opinions to be removed And for such good ends one would think none should question much less quarrel with those few Ceremonies which our Church hath appointed in God's service That this was his opinion also appears in his Commentaries upon the Fiftieth Psalm where he saith that even humane Ceremonies are in some sort the nerves of discipline and condemns onely those that make them effectual for the remission of sin But his mind is delivered most fully in a discourse which I find in the Second Volume of his Works concerning the method of preaching where he directs Preachers to tell the people in general that all Ceremonies are not to be abolished as appears by this that then we must take away Baptism and the Eucharist And if any one ask what must be done with Ceremonies instituted by man he answers some of them are necessary and therefore must be retained as certain days in which the word of God is taught and certain rites in the Church such as that of singing Psalms and certain forms of communicating c. But there are others not so necessary what must be done with them must they be tolerated He answers yes if they be not impious ☞ and if they be usefull either because they commend Religion to the Vulgar or they are instructive to Children for whose sake they were chiefly instituted N.B. For we see in some Churches where there are no Ceremonies left but onely the Sacraments that Religion was never so contemptible as it is now For there is need of external show which may commend Religion to the Vulgar and make it appear more venerable because they cannot of themselves see its magnitude and dignity It is impious also he resolves to think that all Ceremonies were instituted by wicked Popes No there were some prudent and holy men who perceived how supine and dull the minds of the vulgar were that they would never be sensible of the dignity and amplitude of Religion unless their minds were both awakned and deteined by some reverend solemn Ceremonies which might help to lift them up and teach them to admire it These are his Reasons why all Ceremonies ought not to be abolished because some are commanded others necessary and others that are not have no impiety in them and are very profitable for weaker minds Which I thought good here to insert because the opinion of so great and wise a Reformer may weigh much with some persons who have little regard to us I have been so long in this that I must but briefly mention two verses more upon which the before named Lord Bacon hath given some touches c The first is v. 15. where by a merry heart he understands a good Conscience Adv. of Learn B. VII Ch. 1. and thus glosses A mind conscious of good intentions though success be wanting affords truer and purer joy and to nature more agreeable than all that this world can furnish a man withall either for the enjoyment of his desires or the repose of his mind The words indeed of Solomon seem to be larger and to extend unto all that are void of care anxiety and sorrow but this is a pious sense and may well be comprehended in them d The other place is v. 19. the beginning of it where he hath inlarged the sense further than I have done in my Paraphrase and the words will bear it to this purpose that sloth in the conclusion proves laborious For diligence and sedulous preparation levels the way we are to go in any business and removes impediments in our passage But he that is slothfull and put 's off all to the last point of execution must needs perpetually at every step pass as it were through briars and thorns which ever and anon intangle detain and hinder him in his proceedings The same observation may be made concerning the Government of a Family wherein if there be due care and providence used all goes on cheerfully and as it were of its own accord without noise or tumult but if those be wanting when some greater occasion falls out all matters throng in to be dispatched at once the Servants are in an uproar the whole house rings and there is nothing well done in that confusion e The two verses before this some have connected but there is no necessity of it though it be a great truth that passionate men are apt to make disturbance even at feasts which men of temperate spirits indeavour to appease though affronts be offered them According to that excellent advice of Seneca Let dissention begin from others but reconciliation from thee It is there observed by Bochartus L. II. de Animalibus Sacris Cap. 32. Part 1. that herbs or as some translate it green pottage was the poorest and an Ox put up into a stall and there fatted or as the Talmudists understand the phrase a crammed Ox the noblest entertainment in those Countries For it is reckoned among the provision made for the tables of Solomon and Nehemiah and in the New Testament the Marriage provision which the King made at his Son's Wedding were oxen and fatlings XXI Matth. 4. and the fatted calf was brought forth to entertain the returning Prodigal And thus it was in other Countries as he observes out of Dioscorides who notes that Homer never sets any other cheer before his Heroes but this no not at Marriages or any other meetings though he introduce Agamennon often treating the Princes of Greece 1. A Soft answer turneth away wrath but grievous words stir up anger 1. A Mild submissive and yielding answer to him who severely chides pacifies wrath and prevents the further progress of it but sharp contemptuous and sawcy language incenses it more or raises a passion where there was none before See Arg. a 2. The tongue of the wise useth knowledge aright but the mouth of fools poureth out foolishness 2. A wise man gives profitable instructions and understands also how to speak so seasonably and prudently that it shall make the knowledge he imparts both acceptable and usefull whereas fools have nothing but silly stuff to utter or pour out their thoughts so indiscreetly and confusedly that they onely serve abundantly to declare their folly 3. The eyes of the LORD are in every place beholding the evil and the good 3. There is nothing either in heaven or earth that can escape the knowledge of God who is every-where and observes the most secret motions and actions of men both good and bad 4. A wholsome tongue is a tree of life but perversness therein is a breach in the spirit 4. He that skilfully employs his tongue to give wholsome instructions especially to heal differences
There is nothing conduces more to health and happiness than a quiet gentle and contented mind but envy and such like fretfull passions is as miserable a torment and consuming disease as rottenness in the bones 31. He that oppresseth the poor reproacheth his Maker but he that honoureth him hath mercy on the poor 31. He that defrauds or oppresses the poor forgets God who can reduce him to the same condition nay affronts his Majesty who hath promised to be the Defender of such helpless people therefore whosoever hath any respect to God will be so far from injuring that he will shew mercy and doe good to him that is needy 32. The wicked is driven away in his wickedness but the righteous hath hope in his death 32. When a wicked man falls into calamity his heart sails him and he is driven away from all his confidences like the chaff before the wind by the conscience of his own wickedness but a righteous man is not dismaid in the greatest dangers but remains steady and confident even in death it self 33. Wisedom resteth in the heart of him that hath understanding but that which is in the midst of fools is made known 33. A prudent person makes no unseasonable demonstration of his Wisedom but lets it lye quiet in his own mind till there be a fitting opportunity to doe good with it whereas fools cannot contain themselves but presently vent whatsoever they know thô never so small in every company whereinto they come 34. Righteousness exalteth a nation but sin is a reproach to any people 34. Justice and Piety raise a Nation to the highest degree of prosperity and glory especially when mercy humanity and kindness even unto strangers and enemies is joyned with them which pacifies the divine anger and turns away many calamities which the contrary sins bring down upon a people till they make them vile and miserable See Arg. l 35. The kings favour is toward a wise servant but his wrath is against him that causeth shame 35. A prudent and dextrous Minister of State who understands his business and is faithfull in it must needs be very acceptable to his Prince whose anger nothing more provokes than one who regards not his Master's honour but by his ill management disgraces his Government and brings all things into confusion CHAP. XV. ARGUMENT This Chapter begins with that Aphorism which a the Lord Bacon Adv. of Learning B. VIII Ch. 2. hath set in the front of all those which he hath culled out of this Book for an example of that sort of wisedom which is to be exercised in business upon various occasions And he applies it particularly to a man's behaviour towards a Prince or other great Person when he is angry with him Two things saith he Solomon advises in this case the one is that an Answer be made the other that it be soft The first of which contains three precepts First that you beware of a sad and sullen silence which either charges the fault wholly upon your selves or impeaches your Master of injustice as if his ears were not open to a just defence Secondly that you beware of delaying the Answer and of craving longer time for your defence because that plainly betrays you are devising some cunning and counterfeit Apology having no present Answer Thirdly that by all means an Answer be made an Answer I say not a mere confession or submission but with some sprinklings of an excuse let fall here and there For it is not safe to bear your self otherways unless you have to deal with very generous and noble dispositions which are rare But then this Answer which is the second and principal thing here advised must be very soft and temperate not harsh and peremptory for that will make the business worse than if it had never been meddled with at all and increase that wrath which you should study to appease Melancthon also I find in his short Lectures upon this Book commends this Lesson very much to his Scholars but looks upon it as a general precept for the preservation of peace and avoiding unnecessary contentions which arise out of pride ambition morosity of nature emulation wrath superstition which move men either to give ill words or to return worse to those that are given them indeavouring to overcome by sharpness and bitterness not by lenity and moderation And the truth is the Hebrew word we translate answer signifies as well what is first said as the reply to it So that Solomon here gives this caution that we should not think it enough not to begin strife and contention but if others begin it we should not continue it by rough answers but indeavour to make an end presently by mollifying the matter and yield much for the common tranquility's sake And he thinks it is a precept of the same nature with that of Pythagoras Stirr not up fire with a sword and commends those excellent verses of Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And next to this precept he commends to his Scholars b that in v. 8. which is all that he glosses upon in this Chapter And thinks it is a caution against resting in ceremonious worship without moral vertue Concerning which he says so many things usefull for these present times that I cannot but here give the sum of them There are three sorts of works saith he mentioned by the Prophets concerning ceremonies and concerning moral vertue and concerning faith For the first of these ceremonies or external signs God instituted some for two causes First that they should be signs of the promises Secondly that they should be the nerves of the publick Congregation because God would not have his Church be hid in obscurity but be conspicuous and discerned from other nations voce ceremoniis But here we must prudently consider how ceremonies are to be used because men are prone to false worship and especially to the abuse of ceremonies which they take for righteousness and think thereby to merit remission of sin which perswasion spread it self largely among mankind in the heathen world among the Pharisaical Jews and in the Roman Church Yet the wiser heathen themselves corrected this errour of trusting to ceremonies without moral good works Plato for instance saith that God loves Worshippers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not that can artificially complement him with gestures and outward shows but that in truth honour vertue But the Scripture goes a great deal further and teaches us also to add faith in God and in our Lord Jesus Christ Moral good works will please God when done for this end not that we may merit thereby remission of sin but that we may be obedient to God and teach others to know him and to celebrate him And then also ceremonies instituted by God are pleasing to him when they are done for this end not to merit remission but because they are signs admonishing us of the promises to stirr up our faith and
Nay such is the vanity of this present life there is no joy with out a mixture of sorrow which oft-times treads so close upon its heels that it immediately follows 14. The backslider in heart shall be filled with his own ways and a good man shall be satisfied from himself 14. He that to avoid a danger revolts from those vertuous courses unto which he knows he ought to have adhered shall bring upon himself misery enough by his own devices But a truly good man is even in this far superiour to him that though he should suffer his own integrity and the clearness and quietness of his conscience gives him abundant satisfaction 15. The simple believeth every word but the prudent man looketh well to his going 15. It is a mark of great silliness to be credulous that is to take all those for friends who make profession of it and easily to follow every ones advice for a prudent man is suspicious and proceeds cautiously examining before he trust and considering well before he doe as he is advised See Arg. i 16. A wise man feareth and departeth from evil but the fool rageth and is confident 16. A wise man being admonished of his errour and of his danger is afraid of incurring the divine displeasure and instantly starts back from that evil way into which he was entring or wherein he was ingaged but a fool storms at those that would stop him in his course and proceeds boldly and securely to his own ruine 17. He that is soon angry dealeth foolishly and a man of wicked devices is hated 17. He whose anger is presently kindled and breaks out when he is offended may doe such things when the fit is upon him as none but a fool would be guilty of but he is nothing so bad as him who suppressing his wrath lets it boil in his breast and deliberately contrives how to take a cruel revenge for most men are inclined to pity the weakness of him that is hasty but this mans wickedness is odious and execrable unto all 18. The simple inherit folly but the prudent are crowned with knowledge 18. Inconsiderate men will never leave their folly till they feel the wofull effects of it but they who are cautious and advised will heartily embrace all the means of Instruction and indeavour to arrive at the perfection of knowledge which will prove a singular ornament and glory to them 19. The evil bow before the good and the wicked at the gates of the righteous 19. Evil doers had best not be insolent in their prosperity for they may not onely be brought low but have been seen to humble themselves before the face of those good men whom they had oppressed the most impious of them that stuck at nothing which would support them in their wickedness have been forced to wait as humble supplicants at the gate of that just man whom they despised and abused and implore his favour and relief 20. The poor is hated even of his own neighbour but the rich hath many friends 20. There is little sincere kindness left in the world for if a man fall into poverty his near neighbour nay even he that professed friendship to him before not onely forsakes him but hates his company but if a man grow very rich let it be by what means it will there are many that before took no notice of him who will pretend to love him nay the greatest persons offer him their favour 21. He that despiseth his neighbour sinneth but he that hath mercy on the poor happy is he 21. But let such men know that it is a greater sin than they imagine and shall be severely punished to overlook their poor neighbour and deny him their charitable relief which whosoever compassionately affords him not onely doth a good deed but shall be amply rewarded for it 22. Do they not err that devise evil but mercy and truth shall be to them that devise good 22. Need I tell you when it is so known a truth that they miss their end and do but contrive their own ruine who carry on mischievous designs against the innocent But they that take the same pains to study how to doe men good shall never fail of that bountifull reward which is secured to them by the faithfull promise of God 23. In all labour there is profit but the talk of the lips tendeth onely to penury 23. If a man take pains in any honest employment though never so mean it will bring him in some profit but to spend ones time in talking onely and perhaps boasting what he can doe tends to nothing but to make a man a beggar See Arg. k 24. The crown of the wise is their riches but the foolishness of fools is folly 24. Riches are a singular advantage and ornament to a wise and vertuous man who knows how to use them but such is the folly of wicked men that their Wealth makes them the more vile and onely gives them the greater means to show what senseless fools they are 25. A true witness delivereth souls but a deceitfull witness speaketh lies 25. An upright man will not fear to indanger himself in justifying the truth to save the lives of those that are falsly accused but false and deceitfull men boldly pour out lies and calumnies though thereby they destroy the innocent 26. In the fear of the LORD is strong confidence and his children shall have a place of refuge 26. A religious care to please the Lord in all things gives a man the firmest resolution and the strongest confidence of security and protection in all dangers And his children after him may flee to God for safety and hope to fare the better for their pious father's sake 27. The fear of the LORD is a fountain of life to depart from the snares of death 27. There is nothing makes a man live so comfortably and happily as this Religious care to avoid every thing offensive to his Majesty which like a perpetual Spring gives endless satisfaction and diverts a man from those dangerous ways wherein others are intangled to their utter destruction 28. In the multitude of people is the kings honour but in the want of people is the destruction of the prince 28. The honour and splendour of a King depends upon the multitude wealth and strength of his Subjects whom therefore he ought to cherish for if they be wasted by unnecessary Wars or forced into other Countries by oppression and unjust ex actions it proves the ruine of his Kingdom 29. He that is slow to wrath is of great understanding but he that is hasty of spirit exalteth folly 29. He declares himself to be a great man and to abound with prudence who is not soon provoked to anger by reproaches or ill usage by which if a man be hastily inflamed he exposes his folly and makes it apparent to every body 30. A sound heart is the life of the flesh but envy the rottenness of the bones 30.
and haughty scorner is his name who dealeth in proud wrath 24. He that is puffed up with a great conceit of himself whose ambition makes him insatiable in his desires as he regards neither God nor man so he cannot indure the least opposition nor doe any thing with moderation but being easily enraged with insolent fierceness and cruelty proceeds against those that cross his designs See Arg. g 25. The desire of the slothfull killeth him for his hands refuse to labour 25. A sluggard hath desires as well as other men which must needs be a perpetual torment to him because he will not be at the pains to give them satisfaction nay they bring him sometime to a miserable end because his sloth moves him to make provision for them by robbery or other unlawfull ways rather than by following some honest but laborious calling 26. He coveteth greedily all the day long but the righteous giveth and spareth not 26. Nor is there any measure in his desires but as they are endless so they are exceeding eager and restless to his own and others great disturbance but he that is diligent and honest is so far from desiring much less stealing his neighbour's goods that he freely gives away his own and hath not the less thereby but still enough to spare 27. The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked mind 27. God is so far from being pleased merely with Sacrifices XV. 8. that when they are offered by impious men who never think of amending their lives he detests them though presented with never so specious a shew of piety especially when at that very time they have some wicked design in their heads which they think to sancifie by their Sacrifices 28. A false witness shall perish but the man that heareth speaketh constantly 28. He that for money or love or hatred shall testifie any thing of which he hath no knowledge shall soon lose his credit and at last come to a miserable end XIX 9. but he that in obedience to God testifies nothing but what he hath attentively heard or seen as he never varies from what he deposes so he shall alway be believed and continue in good esteem as long as he lives 29. A wicked man hardeneth his face but as for the upright he directeth his way 29. All the endeavours of a man resolvedly wicked is to grow so impudent that he may not blush at what he doth nor be moved in the least by any man's admonitions or reproofs but a man sincerely vertuous is so different from him that he himself examins and censures his own actions if they be amiss and makes it all his care so to live that he may not be ashamed of what he doeth 30. There is no wisedom nor understanding nor counsel against the LORD 30. It is folly to design any thing which is not approved by the Lord for let it be managed with all the skill that natural sagacity long study and experience can furnish men withall with the most prudent foresight also of all contingencies and with mature and deliberate advice about the most effectual means and with due application of them to the end they all signifie nothing when they oppose the counsels and decrees of Heaven 31. The horse is prepared against the day of battel but safety is of the LORD 31. Nor is power and force though never so great more significant than counsel and advice For after an army of Horses and Chariots and valiant Souldiers are set in battel array they can give no security of Victory without the divine favour and help from whom alone therefore both safety and prosperous success is to be expected See Arg. h CHAP. XXII ARGUMENT a After an Admonition not to set too great a price upon Riches v. 1. there follows another v. 2. unto rich men not to set too great a value upon themselves but with an instruction also to the poor not to be discontented with their condition the rich having as much need of them as they have of the rich Greg. Nazianzen indeed Orat. XVI p. 263. is of opinion that Solomon doth not say that God hath made one man poor and another rich 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not apparent that such a distinction is from God but his meaning is onely this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are both alike the workmanship of God though in external regards they be unequal Which ought to shame rich men into sympathy and brotherly kindness towards them that when they are apt to be lifted up because of those things wherein they are unequal they may be taken down again and become more moderate when they consider how in the greatest things they are both alike But I have had a respect to the other thing also in my Paraphrase because if God did not intend in the beginning so great a disparity as we now see which this is not a place to dispute yet some disparity it may be easily proved he did design the mean condition that is though not beggary of some in comparison with others Which serves many wise ends of his Providence nay beggary may be very usefull to give the greater occasion of liberality on the one hand and of patience humility and honest diligence on the other And to be commended for these vertues is much better than to be rich as he observes in the first verse Where Melancthon hath a large discourse to show that it is lawfull nay necessary to endeavour after a good fame according to that saying I have need of a good conscience with respect to God and of a good name for the sake of my neighbours And he alledges some ancient sentences to the same purpose with this of Solomon as that of Publius Honestus rumor alterum patrimonium est and that of Plautus Honestam famam si servasso sat ero dives b There are more observations about riches in v. 7 8 9. which seem to me to have a dependance one upon the other and so I have considered them in the Paraphrase And in the next verse but one v. 11. I have followed the judgment of Lud. de Dieu who thinks Solomon observes two fruits of pureness of heart one that the word of such a man may be relied on and the other that the King who loves not to be deceived will be his Friend upon that account This seems nearest to the Hebrew unless we will take it thus Two things recommend a man to the affection of a Prince his Integrity and his Eloquence which make him very capable to doe his Prince service And then the Paraphrase must run thus He that loves sincerity above all things and is able to deliver his mind in acceptable language is fit to be Privy Counsellor to a King c And to this I conceive he hath some respect in the next verse where by Dáath Knowledge in the first part of it we are to
bread 27. And thou shalt have goats milk enough for thy food for the food of thy household and for maintenance for thy maidens 27. And both of them especially the goats shall yield thee milk enough for thy own food and for the sustenance of all thy family both men servants and maidens who may hence be provided with all things necessary for their livelihood See Arg. k CHAP. XXVIII ARGUMENT This Chapter consists as the foregoing did of several mixt observations some belonging to the concerns of private persons others to the publick a It begins with the difference between a good and a bad Conscience which discovers it self when there is any danger of which men are apprehensive And in the next verse he observes the difference between a Nation when it is bad and when it is good when its manners are depraved they fall into confusion and when they grow better for most Interpreters take the word Adam in the latter part of the verse collectively for the body of the people then they keep their Government and live happily Especially when they have a wise and prudent Prince who is here also to be understood in opposition to Many Princes either together or successively by whom a Nation is miserably harassed when its wickedness brings upon it such a punishment So Melancthon understands v. 2. The complaints saith he are very usual concerning the negligence of Princes their exactions oppressions want of care to administer justice c. and the people still accuse them and their Court but God accuses both Princes and people and for the sins of the people he gives them ill Governours as Solomon here teaches that for the transgression of a country i. e. both of Prince and people many are the Princes thereof that is none reign long or many reign together opposing and thrusting out one another Now for the cure of this he gives a singular Admonition necessary both for Prince and people which is this that a prudent and wise man makes Empire durable That is a wise Prince will sometime depart from his own right to quiet things and suffer some inconveniences to prevent greater as Fabius and Cicero did And on the other side people are to be advised lest they draw greater mischiefs upon themselves by seditious counsells than those which they study to remedy b And there is none greater he seems to tell us in the next verse v. 3. than when power comes into the hands of a beggarly fellow who is void of all humanity and forgets even what he himself was and all the miseries of poverty which he perpetuates upon them who are poor already So Maldonate and he alone I think expounds that phrase veen lechem and there is no food to signifie before the corn be grown out of the earth and by the sweeping rain understands not such rain as beats out the corn when it is in the ear but which washes away the seed before it spring up Even so he that spoils the poor takes away from them after a manner what they have not and extirpates the very seed of future riches which he deprives them of all means of gathering Vpon which subject the Lord Bacon hath discoursed very ingeniously in his VIIIth Book of the Advancement of Learning Ch. II. Parab 24. This Parable saith he was by the ancients expressed and shadowed forth under the fable of two horseleeches one full and the other hungry For oppression coming from the poor and necessitous person is far more grievous than that of the rich and the full because it seeks out all tricks for exactions and leaves no corner unsearch't where money may be found This kind of oppression was wont also to be resembled to sponges which being dry suck in strongly but not so being moist And the Parable comprehends in it a profitable instruction both to Princes and to people To Princes that they commit not the government of Provinces or Offices of charge to indigent and indebted persons And to the people that they suffer not their Kings to struggle with too much want But none have glossed better upon this place than an excellent Prelate of ours Bishop Sanderson in his Sermon upon XXIV Prov. 10 11. where he discourses to this effect That it is in matter of power as it is in matter of learning They that have but a smattering of scholarship it is observ'd are the forwardest to make ostentation of the few scraps they have for fear there should be no notice taken of their learning if they should not shew it when they can and yet then they doe it so untowardly that when they think most of all to shew their scholarship they most of all by some gross mistake or other betray their ignorance Even just so it is in the case of power when men of base spirits and condition have gotten a little of it into their hands who conceive their neighbours will not be sensible what goodly men they are if they do not by some act or other shew forth their power to the world But having minds too narrow to comprehend any brave and generous way to doe it they cannot frame to doe it by any other means than by trampling upon those that are below them which they doe beyond all reason and without any mercy Which he illustrates very handsomely upon 1 Sam. XII 3. If a mean man says he in any of our Towns or Hamlets be a little gotten up to overtop most of his neighbours in wealth or be put into some small authority to deal under some great man for the disposing his farms or grounds or have something to sell to his necessitous neighbour who must buy upon that day or have a little money lying by him to furnish another who to supply his present needs must sell off somewhat of that little he hath though at an under rate or the like it is scarce credible did not every days experience make proof of it how such a man will skrew up the poor wretch that falls into his hand c. conclude hence all ye that are of generous births and spirits how unworthy that practice would be in you wherein men of the lowest minds and conditions can in their proportion not onely equal but even exceed you which should make you not onely to hate oppression because it is wicked but even to scorn it because it is base c After this follow several bad characters of other men and among the rest of him that oppresses his brother by usury and increase v. 8. where these two words Neschech and Tarbith do not seem to signifie greater extortion and more moderate gain For all usury is Neschech as it respects the debtor of whom it is taken and Tarbith in respect of the creditour who is the gainer by it whether it be great or less that the one gives and the other receives If there be any other difference between these two it either lies in this that there were