folly 12. There is less danger in meeting a Bear in the height of her rage than a furious fool in the pursuit of his unruly passions and desires for it is possible to defend a man's self against the one but there is no way to hinder the brutish motions of the other See Arg. d 13. Whoso rewardeth evil for good evil shall not depart from his house 13. It is so unnatural for a man to return evil to him from whom he hath received nothing but good that the punishment of his ingratitude shall not rest in his own person but descend upon his posterity to all generations 14. The beginning of strife is as when one letteth out water therefore leave off contention before it be meddled with 14. When men begin a quarrel or a difference they know not where it will end For the very first breach is like cutting the banks of a river which presently overflows the neighbouring grounds but cannot easily be reduced into its bounds again It is best therefore to make peace immediately before both parties be involved in such troubles as like a deluge of water lay all desolate 15. He that justifieth the wicked and he that condemneth the just even they both are abomination to the LORD 15. It is hard to say which is most detestable to the Lord he that pleads for a wicked man and more than that acquits him or he that pleads against the righteous nay plainly condemns him Certain it is they are both most highly obnoxious to his displeasure who is the fountain of justice and as he would have it exactly administred so hates those who indeavour to confound the nature of good and evil among men 16. Wherefore is there a price in the hand of a fool to get wisedom seeing he hath no heart to it 16. What good doth a great estate in the possession of a fool Can he therewith purchase wisedom how to use it alas he wants understanding to desire it and to procure good Instructours in which his riches if his mind were good might be serviceable to him 17. A friend loveth at all times and a brother is born for adversity 17. Time makes proof of a Friend who if he be sincere loves not merely for a fit nor alters with the change of one's condition but continues stedfast in adversity as well as in prosperity nay in straits and distresses shews himself more like a Brother than a Friend See Arg. e 18. A man void of understanding striketh hands and becometh surety in the presence of his friend 18. He is very inconsiderate whose kindness makes him forward to pass his word for the payment of another man's debts VI. 1. XI 15. and especially to enter into bonds in the presence of his neighbour for whom he engages which may make him more careless about the payment than he would have been if unknown to him he had been security for him 19. He loveth transgression that loveth strife and he that exalteth his gate seeketh destruction 19. He vainly pretends to the love of piety who accustoms himself to brawling and contention which as necessarily draws along with it abundance of sins as lifting up a man's self above his estate in raising sumptuous buildings brings him to ruin or as breach of the publick peace opens wide the floud-gates to all iniquity See Arg. f 20. He that hath a froward heart findeth no good and he that hath a perverse tongue falleth into mischief 20. A man of wicked designs which he resolves to accomplish by any sort of means shall find himself deceived in his expectation and he who employs his tongue to deceit and fraud pretending fair to men before their face but slandering them behind their back shall by that very means bring mischief upon himself 21. He that begetteth a fool doeth it to his sorrow and the father of a fool hath no joy 21. Great is the care which ought to be taken in the contract of Marriage and in the education of Children For if a Son prove vicious and leud it will be such an inexpressible grief to his Father that he will take no comfort at all in any thing he injoys v. 25. 22. A merry heart doeth good like a medicine but a broken spirit drieth the bones 22. And consequently it will shorten his days For as nothing conduces more to health than a cheerfull spirit which serves instead of physick so nothing destroys it more than sadness and grief which consumes the vital juyces and dryes up the body to skin and bone See Arg. g 23. A wicked man taketh a gift out of the bosom to pervert the ways of judgment 23. No man would willingly be known to be so wicked as to be bribed to doe injustice but there are too many that will suffer themselves to be secretly corrupted by presents to give counsel or judgment contrary to the course of Law and Equity 24. Wisedom is before him that hath understanding but the eyes of a fool are in the ends of the earth 24. As a wise man's understanding appears in his very countenance and a fool is known by his garish and wandring eyes so the one hath his wisedom always present and ready at hand to guide and govern him when the other knows not what to follow but his thoughts are roving up and down to no purpose though he ramble to the very ends of the earth 25. A foolish son is a grief to his father and bitterness to her that bare him 25. A foolish dissolute Son who regards not the counsel of his Parents wasting their Estate and disgracing their Family is such a vexation to his Father that he provokes his indignation and such a grief to his mother that it makes her life bitter and irksome to her See Arg. h 26. Also to punish the just is not good nor to strike princes for equity 26. There may be specious pretences for it but it is against all honesty and piety to punish innocent persons together with delinquents especially to scourge Judges and Governours for doing equal justice upon all offenders 27. He that hath knowledge spareth his words and a man of understanding is of an excellent spirit 27. The more any man knows the less he is apt to talk for his wisedom gives him such an excellent composure of spirit that it represses his heat his forwardness and haste and makes him cooly deliberate what and when it is fit to speak 28. Even a fool when he holdeth his peace is counted wise and he that shutteth his lips is esteemed a man of understanding 28. Such a vertue it is to be silent that he who understands nothing is deemed wise as long as he holds his peace and he whose mind hath such power over his mouth as to keep it shut that nothing may suddenly and impetuously go out is wise indeed CHAP. XVIII ARGUMENT a There is so much difficulty in the two first Verses which hath produced so many various interpretations
to anger is better then the mighty and he that ruleth his spirit then he that taketh a city 32. He that can suppress the vehement motions of anger deserves more praise than those mighty men who quell the enemies that oppose them and he that hath power to govern all his own inclinations affections and passions by reason hath a nobler Empire than he that subdues Cities and Countries by force of Arms. 33. The lot is cast into the lap but the whole disposing thereof is of the LORD 33. Acknowledge the Divine Providence in all things even in those which seem most casual For though men cast the lots into the lap of a garment or into a hollow vessel and thence draw them out again yet it is the Lord who directs intirely in what order they shall come forth and so determines the matter in doubt according to his pleasure CHAP. XVII ARGUMENT In the first verse of this Chapter the Wise man observes how happy that Family is which lives in peace and perfect agreement one with another though they have but a mean estate And next to this how happy a thing it is if there be but one wise and vertuous man in a Family suppose he be but a Servant when any dissentions and differences arise in it For so the Lord Bacon Advanc of Learning Book VIII Chap. 2. Parab 2. expounds the a second verse whose words I will set down because if they hit not the sense compleatly yet they very pithily express a part of it and carry in them a very important truth In all troubled and disagreeing Families saith he there is commonly some Servant or gentle Friend who being powerfull with both sides may moderate and compose the differences that are among them To whom in that respect the whole house and the Master himself are much engaged and beholden This Servant if he aim onely at his own ends cherishes and aggravates the divisions of the Family but if he be sincerely faithfull and upright certainly he deserveth much so as to be reckoned as one of the Brethren or at least to receive a fiduciary administration of the inheritance b And after some other documents there follows a notable rule for the making peace and ending all differences whether between particular persons in Families or between Kingdoms v. 9. upon which the same great person thus glosses ib. Parab 27. There are two ways of proceeding to arbitrate differences and reconcile affections The one begins with an act of oblivion of what is past the other begins with a repetition of wrongs subjoyning apologies and excuses Now some think this last to be the onely way insomuch that I have heard a prudent person and great Statesman lay down this Maxime He that treats of peace without a recapitulation of the terms of difference rather deceives mens minds with the sweet name of agreement than composes them by equity and moderation of right But Solomon a wiser man than he is of a contrary opinion approving an act of oblivion and forbidding repetition For in repetition or renewing the memory of the causes of difference there are these inconveniences not onely that it is as we say unguis in ulcere raking in the ulcer which very much exasperates but also indangers the breeding of new quarrels while they are debating the old for the parties at difference will never accord about the terms of their falling out and lastly in the issue it brings the matter to apologies whereas both the one and the other party would seem rather to have remitted the offence than to have admitted excuses for it Melancthon thinks this and the three next verses 10 11 12. to be Sentences near of kin all belonging to the right method in judging which is comprehended in that saying of Christ's If thy Brother sin against thee tell him of it between thy self and him And interprets this ninth verse thus taking Aluph for a Prince which we translate chief Friends He that orderly admonishes him that erreth cures him and makes no publick disturbance saves the man and preserves publick concord but this order being neglected thence arises out of brawlings discords of Princes wars and devastations c Now an evil man onely seeks scoldings or contentions as it follows v. 11. i. e. saith he he doth not seek truth nor the good of the Church but troubles without end Thus Cleon and Alcibiades in the State scattered seeds of war at Athens the Cynicks and Academicks contradicted every body among the Philosophers and lately Valla Cornelius Agrippa Carolostadius c. had the like scolding natures These seek not truth but contradict things rightly spoken or wantonly move unnecessary disputes and will not yield when they are admonished but with greater rage defend their errours Of such Solomon here saith in the next verse it is better to meet a bear robbed of her whelps than a fool in his folly An example of which we meet withall when we meet with a bewitched Papist who defends the most manifest errours Thus he But that which the Vulgar translates semper jurgia quaerit malus and we translate an evil man seeks onely rebellion the most and the best Interpreters take the other way as the words lye more naturally in the Hebrew a man very rebellious seeks nothing but mischief which sense I have expressed in the Paraphrase together with the other d The truth of the next verse v. 12. is admirably opened by Bochartus L. III. de Animal Sacris Cap. 9. Part. 1. who observes four things concerning the Bear out of good Authours The first every one knows that a Bear is an exceeding fierce Creature the second is that the Female is more fierce than the Male the third that she is more fierce than ordinary when she hath Whelps and lastly that when she is robbed of them she is fiercest of all immanem in modum even unto rage and madness Which the Scripture takes notice of in two other places beside this 2. Sam. XVII 8. XIII Hosea 8. where S. Hierome observes that the writers of natural History say among all wild Beasts none more fierce and cruel than the Bear in two cases especially when she wants food and when she is robbed of her Whelps The reason of this last is there given by Kimchi which well enough agrees with the comparison which the Wise man here makes for a Bear cannot be more in love with her Whelps than a fool is with his absurd opinions and resolutions and as a Bear falls upon the next person she meets withall taking him for the robber so doth a fool upon every one that stands in his way though he be never so much obliged to them He spares none in the heat of his passions but furiously abuseth them c. e Vnto what is expressed in the Paraphrase upon v. 17. concerning a Brother being born for Adversity which I have referred as the best Interpreters do unto a Friend this may be added as the plainest
translation of the Hebrew words A true Friend spoken of before is born that is becomes a Brother in Adversity He was a Friend before this makes him a Brother and so he is to be esteemed f There is a phrase in the nineteenth verse exalteth his gate which is variously taken by Interpreters I have expounded it literally not for the mouth but for the gate of an house or other place and have put two senses together g Various glosses also have been made upon the beginning of v. 22. a merry heart doth good like a medicine where because the particle like is wanting in the Hebrew other constructions have been made of the words some for instance having taken them thus a merry heart makes a medicine work better or doe more good But he that can consult Bochartus in his second Book of Sacred Animals Chap. 16. Part 2. may find so many examples of the defect of that which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caph â—…militudinis that he will not think it unreasonable to supply it as our Translatours have done in this place of the Proverbs In the twenty fourth verse I have put two senses in which the words may be taken into one And that none may wonder at the repetition of the h same thing in the twenty fifth verse which was said just before in the twenty first I shall here observe That there is no doubt but Solomon having frequent occasions to speak of the same matter varied the words sometimes but not the sense and so the Collectours of his sayings put down both And he might speak the oftner of this matter having an example before his eyes of the great weakness of his own Son who it is not unlikely was a perpetual grief to him There is also something observable in this verse which was not in the other viz. that the untowardness of Children have many times different effects upon the Parents provoking the Fathers to anger and exasperation and the Mothers to grief and sorrow to which their tenderness more inclines them than to the other passion There are several ways also of expounding the latter end of the next verse v. 26. I have expressed the sense of our Translation and had respect in the next verse to that v. 27. to both readings of the word which we render excellent BEtter is a dry morsel and quietness therewith than a house full of sacrifices with strife 1. THere is more satisfaction in a bit of dry bread without butter or oyl c. in the open field and love and concord therewith than in a house full of the best chear in the world attended with brawling contention and strife 2. A wise servant shall have rule over a son that causeth shame and shall have part of the inheritance among the brethren 2. Probity and prudence are so much better than mere riches and noble birth that a wise and faithfull Servant sometimes arrives at the honour of being appointed the Governour of a Son whose folly and wickedness make him a discredit to his Family nay he is left not onely Executor of the Father's Will or Trustee for the Children but his merits perhaps are rewarded with a portion of the Estate which is to be distributed among them See Arg. a 3. The fining-pot is for silver and the furnace for gold but the LORD trieth the hearts 3. The art of man hath found out means to prove whether gold and silver be pure or no but none can search into the secret thoughts designs and inclinations of mens Souls but the Lord who as those metals are tried by fire many times proves and discovers what they are by sharp afflictions and troubles 4. A wicked doer giveth heed to false lips and a liar giveth ear to a naughty tongue 4. A man that designs evil unto others hearkens greedily to him that will tell false and mischievous stories and there never wants such a man of the very same mind with himself for he who gives his mind to lying and falshood lissens to him that speaks the most pestilent things 5. Whoso mocketh the poor reproacheth his maker and he that is glad at calamities shall not be unpunished 5. He that derides a man because he is poor forgets God who can bring him down to as low a condition nay affronts his Majesty who hath promised to take a peculiar care of such friendless persons nor is he much better who rejoyceth at the calamity of others which will bring unavoidable punishments upon himself 6. Childrens children are the crown of old men and the glory of children are their fathers 6. The honour and comfort of Parents lies in a numerous progeny which doth not degenerate from their ancestours Vertue And that which makes Children illustrious is their being descended from worthy Parents whose wisedom and vertue reflects an honour upon their posterity 7. Excellent speech becometh not a fool much less do lying lips a prince 7. It doth not become a fool to discourse of grave and weighty matters which as they are above him so are not regarded out of his mouth though he should speak excellent things but it is much less seemly for a Prince to lie and deceive which as it is below him who represents the God of truth so makes him despicable and destroys his Authority when his Subjects cannot rely upon his word 8. A gift is as a precious stone in the eyes of him that hath it whither soever it turneth it prospereth 8. A gift is so tempting that it can no more be refused than a lovely Jewel by him to whom it is presented and such is its power it commonly prevails over all men dispatches all business carries all causes and in a word effects whatsoever a man desires 9. He that covereth a transgression seeketh love but he that repeateth a matter separateth very friends 9. He that passes by and buries in oblivion a transgression that hath been committed against him takes the best course to preserve friendship and to make himself universally beloved but he who rakes up that fault again and objects it a fresh when it was forgotten breaks the strictest bands of amity and makes an irreconcilable separation See Arg. b 10. A reproof entreth more into a wise man than an hundred stripes into a fool 10. One reproof penetrates deeper into the mind of an ingenuous man and works a greater alteration there than an hundred stripes will do for the amendment of an obstinate sool 11. An evil man seeketh onely rebellion therefore a cruel messenger shall be sent against him 11. Who seeking nothing but to have his own will and being so refractory that he hath shaken off all reverence to God or to his Governours is wholly bent upon mischief and cannot be reclaimed it remains therefore onely that a severe execution be done upon him to cut him off in his folly without mercy See Arg. c 12. Let a bear robbed of her whelps meet a man rather than a fool in his
married life v. 20. to which a man who considers his own good would chuse to be tied that he may avoid the inconveniencies or rather miseries to which the lusts of uncleanness reduce him but especially the heavy judgment of God who having ordained marriage for the comfort of Mankind and the preserving society v. 21 c. will not therefore let the contempt of it go unpunished The principal things to be learnt in this Chapter are not to believe every thing to be good for us that pleases the flesh for the present v. 3 c. but in the beginning of any pleasure to look to the end of it to avoid the company of Harlots to use due care in the choice of a Wife to love her too much rather than too little to restrain our selves from inordinate affection by the consideration of God's omnipresence c. The Proverbial Sayings are obvious enough in v. 3 4 15. I shall onely give an account of my translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. b the Assembly of Judges for in many other places besides those quoted there in the Paraphrase it signifies the LXX Elders or Senators who judged the People as in the XX. Josh 6. and XXVII Numb 21. where R. Solomon thus expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Congregation And so truly it seems plainly to be used XV. Numb 24 c. where the Sacrifice is different from that prescribed in IV. Levit. 13 c. and therefore the sin was different and the Congregation for whom this was offered were the Representatives of the whole Congregation or as they now speak the great Sanhedrin 1. MY son attend unto my wisedom and bow thine ear to my understanding 1. I Cannot too often awaken thine attention whoever thou art that putest thy self under my Instruction See chap. II. 1. III. 1 21 c. especially in things of such moment as I am going to treat of and therefore again I beseech thee both to mind diligently and to consider what I take to be true Wisedom and more than ordinary Prudence 2. That thou mayest regard discretion and that thy lips may keep knowledge 2. Which if thou observest it will make thee so skilfull and discreetly cautious that thou shalt not onely be able to preserve thy self from the most subtil and dangerous deceits but upon occasion to advise others and keep them from being cheated 3. ¶ For the lips of a strange woman drop as an hony-comb and her mouth is smoother than oyl 3. ¶ As too many are by the arts of an Harlot from whom thou oughtest to estrange thy self as much as if she were not of the commonwealth of Israel for she pretending the greatest love allures inexperienced youth by her flattering speeches and sweet voice perhaps and songs wherewith she inchants them and making them believe they shall taste nothing but the most delitious pleasures her soft and smooth inticements slip down glibly into their unwary hearts which are taken with her 4. But her end is bitter as wormwood sharp as a two-edged sword 4. But the beginning of this love is not so sweet as the conclusion is bitter and therefore think of both together and believe what I now tell thee without making a trial that after a short pleasure follows long pain by the impairing Mens health strength estates and credit which they cannot reflect upon without trouble and vexation and if she do not quite destroy their reason be filled with remorse of conscience and anguish of spirit for like a sword that cuts on both sides she wounds both Soul and Body 5. Her feet go down to death her steps take hold on hell 5. In short leads those that follow her to an untimely shamefull and miserable end to have never so little to doe with her is to approach to certain and inevitable destruction not onely here but in another World 6. Lest thou shouldest ponder the path of life her ways are moveable that thou canst not know them 6. For though thou mayst think to make a retreat in time thou wilt be deceived she having more ways than thou canst ever know winding and turning her self into a thousand shapes to keep thee from so much as deliberating about thy return to a vertuous course of life 7. Hear me now therefore O ye children and depart not from the words of my mouth 7. All which considered should incline those that reade these things to be obedient to me who do not desire to restrain them from any thing that will make them happy but in tender affection advise them not to be inticed by her flatteries to depart from those fatherly counsels which out of mere kindness I give unto them 8. Remove thy way far from her and come not nigh the door of her house 8. If all will not be governed by them yet do thou whose mind is awakned to attend unto me wholly shun all familiarity with her nay so much as the least aspect towards her avoid her as thou wouldst the Plague and be so far from going into her Chamber as not to come near the door of her House 9. Lest thou give thine honour unto others and thy years unto the cruel 9. Lest thou forfeit all the reputation which perhaps thou hast got by worthy actions and grow contemptible among thy Friends and Acquaintance who see thee prefer the company of Harlots and their base Attendants before that of the most vertuous Persons and thereby thou lose not onely thy fame but sacrifice the flowre of thine age and thy precious time to one that doth not love thee a jot but could see thee perish without any pity 10. Lest strangers be filled with thy wealth and thy labours be in the house of a stranger 10. And that will be the issue of thy impurity which wasts first the strength and vigour of thy Body and then thy Money and Estate upon a strange Family perhaps of another Country whose filthy Lusts are satiated at the expense of thy Spirits and whose House and Table are furnished with the fruit of thy care and labours 11. And thou mourn at the last when thy flesh and thy body are consumed 11. And when things are come to this pass that thy credit thy friends thy precious time thy health thy Estate and the pleasure too are all gone and nothing left but an heavy heart and skin and bone then thou begin unprofitably to groan and lament nay perhaps to roar out thy grief in a most deplorable manner 12. And say How have I hated instruction and my heart despised reproof 12. Saying How stupidly foolish have I been in not considering all this sooner how senslessly bent upon my own ruin I am amazed to think how I hated the cautions that were given me to avoid her company and inwardly despised how civily soever in outward show I received them the just reproofs I had afterward for going to her 13. And have not obeyed the voice of my teachers nor inclined
calamity of a Son both because the affection of a Mother is more soft and tender and perchance is conscious to her self that by too much indulgence she hath tainted and corrupted his tender years She is more at home also it may be added and therefore having her Son's folly more in her eye hath a greater share in the grief that it causes But this is not to be too much pressed I think for both of them have such a share either in the joy or in the sorrow that it is as hard to distinguish between them constantly as it is to make a difference between the joy and grief for the well or ill doing of a Son and the well or ill doing of a Daughter which may be and oft times are equal And therefore I have but just touched upon this in my Paraphrase of the first verse Concerning which I shall note this further that whether these Instructions were written with a peculiar respect to the education of Solomon's own Son or indifferently for all it was most judiciously done to begin with such as this first part chiefly consists of there being so great a necessity as the forenamed Writer observes in his VIIth Book Chap. 3. that men drink deeply all pious and moral knowledge before they taste of politick that they who are bred up in the Courts of Princes and in affairs of State from tender years rarely attain to inward and sincere probity of manners For not being seasoned with Religion and the Doctrine of manners and offices of life their judgments are corrupted and made to think that there are no true and solid moral differences of things but all things are to be measured by utility and success And in this false opinion they are the more immovably settled if to ill education there be added the fewel of bad Books which all those will reject with disdain who shall be so happy as to make this Book their early study In which there follow here immediately and very properly some Instructions about getting riches and about the keeping and using them aright v. 2 3 c. that a curse may not be intailed upon them and descend with them unto our children And then v. 7. a memorable observation is annexed b which Plato as Eusebius observes translated into his VIIth Book of Laws concerning the fame of good and bad men after they are dead About which the same great man before named the Lord Bacon hath this Note in the same VIIIth Book Parab 8. That the Name of good men after Envy is extinguisht which cropt the blossome of their Fame while they were alive presently shoots up and flourisheth and their Praises daily increase in strength and vigour But for wicked men though their fame through the partial favour of Friends and of men of their own faction may last for a little time a detestation of their name springs up not long after and at last those vanishing praises end in infamy and like bodies that putrifie expire in a filthy and noisome odour And thus the LXX in this place instead of the memory of the just is blessed or is with blessing or benediction have these words the memory of the just is with encomiums or praises which is the true explication of the phrase And accordingly the Church commemorates the Saints of God recounting their worthy deeds and praising Him for them Of which see Mr. Mede Discourse XXII The rest of the Chapter consists of mixt observations concerning the difference between wise men and fools idle persons and diligent ill-natured people and those who are candid and kind v. 12. and especially between the vices and vertues of the tongue and their rewards and punishments v. 13 14 c. And one remarkable observation is inserted v. 22. which belongs to c that head of diligence and laboriousness upon which he remembers us no man is so to depend as to imagin to obtain what he would have by that alone but to look up to God as the donour of all good things and giving success to our industry Which was a thing little thought of by heathens who were too prone to imagin all things requisite unto happiness to be placed in themselves But the Scriptures every where inculcate this that it is God who gives wisedom to the wise and victory to the valiant and riches to the diligent and good success to the prudent and potent c. d Vnto which add that observation also v. 24. which may be further improved than is expressed in the Paraphrase to this sense that wicked men many times draw upon themselves that which they feared by those very means whereby they study to avoid them An Example of which as Bochartus observes in his Phaleg L. I. c. 16. Part. 1. we have in those that built the Tower of Babel who for fear of dispersion designed to build a City and a Tower saying Go to let us build c. lest we be scattered abroad upon the face of the whole earth XI Gen. 4. But God so ordered it that this very attempt was the occasion of their dispersion and brought what they feared sooner upon them atque ipsum mali remedium illis cessit in periculum the very remedy of the evil they would have avoided leading them directly into it R. Levi hath an observation that the precepts of Wisedom from the beginning of this Chapter to the 10th verse of the XVIIIth are in a manner all concerning the danger of several sorts of vice and wickedness and afterward they are all concerning other subjects Which how true it is I shall there consider 1. THE proverbs of Solomon A wise son maketh a glad father but a foolish son is the heaviness of his mother 1. LET the Father's care in educating his Children especially his Son the Heir of his Family be equal to the joy he will have in their well doing and let the Mother beware that her indulgence do not spoil them for she will have the greatest share in the heaviness which their untowardness will give them See Arg. a 2. Treasures of wickedness profit nothing but righteousness delivereth from death 2. This is more necessary than the care of heaping up riches for them which many times tempt men to fraud and oppression for though great treasures be gotten by such means they will be so far from availing the owners in time of distress that they will rather expose them to be a prey when justice and mercy with a little wealth will procure safety and deliverance from the greatest dangers 3. The LORD will not suffer the soul of the righteous to famish but he casteth away the substance of the wicked 3. The reason is the Lord hath Treasures in store for the just especially for the mercifull man and will send him such supplies in his straits that he shall not starve but rather have enough But He will drive the wicked out of their ill-gotten possessions whereby they think to secure themselves
onely troublesome but loathsome to him and his love turn into hatred of thee 18. A man that beareth false witness against his neighbour is a maul and a sword and a sharp arrow 18. There is nothing more pernicious than him that makes no conscience of bearing false witness against his neighbour whose tongue alone serves him instead of a maul to beat down a man's fame or break in pieces his estate nay instead of a sword to take away his life and of a sharp arrow to destroy him not onely when he is near but much more when he is afar off not able to answer for himself 19. Confidence in an unfaithfull man in time of trouble is like a broken tooth and a foot out of joynt 19. As a broken tooth or leg out of joynt not onely fails a man when he comes to use them but likewise puts him into pain so doth a faithless person serve them that depend upon him when they have the greatest need of his help and such also is the confidence that a faithless person himself places in riches or craft or great friends c. which some time or other will disappoint him to his great grief when he expects the most from them 20. As he that taketh away a garment in cold weather and as vineger upon nitre so is he that singeth songs to an heavy heart 20. It is as improper to sing pleasant songs to a man full of grief as to take away his garment from him in sharp weather or to pour vinegar upon nitre for as the one increaseth his sense of cold and the other irritates the nitre so such unseasonable mirth makes a sad man's heart far more heavy and sorrowfull than it was before See Arg. g 21. If thine enemy be hungry give him bread to eat and if he be thirsty give him water to drink 21. If he that hates thee be hungry or thirsty or wants any other necessaries take that opportunity to express thy kindness to him by succouring him in his need and thereby preserving him from perishing 22. For thou shalt heap coals of fire upon his head and the LORD shall reward thee 22. For if he have the least spark of goodness in him it will work a change in his mind and make him throw off all his enmities or if it have the contrary effect he shall have so much the sorer punishment and thou shalt not lose thy reward which the Lord himself will give thee 23. The north-wind driveth away rain so doth an angry countenance a backbiting tongue 23. As the sharpness of the North wind scatters clouds and drives away rain so a severe countenance full of indignation against him that traduces his neighbour secretly not onely gives a check but puts a stop to his slanderous tongue which would not tell such lies if they were not greedily received See Arg. h 24. It is better to dwell in a corner of the house-top than with a brawling woman and in a wide house 24. It is more desirable as was said before XXI 9. to dwell poorly inconveniently and alone in the open air exposed to all the injuries of the weather nay to be coopt up in a little corner on the house top than to have a spacious habitation and numerous family governed by a contentious brawling wife whose perpetual scoldings within doors upon all occasions is far worse than the thunder lightning and blustering winds which may molest him without 25. As cold waters to a thirsty soul so is good news from a far country 25. Good and certain news especially from a far Country from whence it is hard to have any true intelligence is as gratefull to him that longed to hear of his Friends there as cool water is to a thirsty Traveller especially when he meets with it in remote and unhabited places where he did not expect it 26. A righteous man falling down before the wicked is as a troubled fountain and a corrupt spring 26. A truly religious just and charitable man is such a blessing unto all about him that they suffer no less when he is oppressed and thrown out of authority by the violence or craft of wicked men or when he disgraces himself by any foul sin or loses his courage and dare not oppose impiety than they do when dirt and filth is cast into a publick Fountain or a spring is stopped up or corrupted and made useless See Arg. i 27. It is not good to eat much hony so for men to search their own glory is not glory 27. Honey is very pleasant to the taste but to eat much of it as was said before v. 16. is so far from being wholsome that it is hurtfull and in like manner to hunt greedily after honour and glory of which men are very desirous proves at last not honourable but reproachfull to them See Arg. k 28. He that hath no rule over his own spirit is like a city that is broken down and without walls 28. He that cannot govern his passions especially his anger but suffers them to break out upon all occasions lies open to innumerable mischiefs like a City unwalled or whose fortifications are decayed which is exposed to the rapine of every enemy See Arg. l CHAP. XXVI ARGUMENT a This Chapter begins with a tacit Admonition unto Kings for whose use principally this last Part of the Book of Proverbs was collected as I noted in the beginning of the foregoing Chapter to be very carefull in disposing preferments onely to worthy persons For bad men are made worse by them and they doe as much hurt to others by the abuse of their power to the discouraging of vertue and promoting vice as snow or hail doth to the fruits of the earth when they are ripe and ready to be gathered So that we may make this Aphorism out of Solomon's words that the blending of summer and winter would not cause a greater disorder in the natural world than the disposal of honour to bad men and consequently throwing contempt upon the good doth in the world moral where wicked men when they are in power if they can doe no more will at least pronounce Anathema's against those that do not deserve it b So the Hebrews understand the next verse which I have extended further and translated also those two words zippor and deror a sparrow and a wild pigeon see LXXXIV Psal 3. For deror signifying here a particular bird in all likelihood zippor doth so too and then all agree it signifies a sparrow as the other Bochart hath proved doth not a swallow but a ring-dove or turtle or some of that kind which are famous for swiftness and strength of flight And the meaning of this verse is that curses which fly out of mens mouths causelesly shall no more alight where they would have them than a sparrow which wanders uncertainly or a dove that flies away swiftly will settle according to their direction or thus such curses fly as swiftly as those
of some men which increases upon them continually if they will not shake it off And yet so presumptuous he observes v. 16. they are withall that they laugh at those who take a great deal of pains to be wise and fancy themselves much wiser because without any pains they can find fault sometime in other mens Works Nay this very thing perhaps they think a piece of folly to study hard imagining it to be the greatest wisedom to enjoy their ease and reap the benefit of other mens labours After which follows an Admonition against rash intermeddling in other mens affairs against backbiters and dissemblers especially such as are malicious and cover the malignity of their minds under fair shews of love or perhaps of Friendship In several of which verses the words are capable of more senses than one which I have endeavoured to knit together in the Paraphrase An example of which I might give particularly in v. 24. where the word jinnaker may be rendred either he pretends to be what he is not or he is known to be what he is k And what Solomon says in the next verse concerning him that flattereth another some extend to all wicked men none of which are to be trusted but as one of our own Writers advises though a wicked man have done thee seven courtesies and promise fair for the eighth yet do not trust him for there are seven abominations in his heart And though thou mayst think thou hast some hank upon him do not depend upon it for he can unfetter himself from them all as Samson from the green wit hs and cords wherewith the Philistins bound him unless God mightily restrain him l But I onely observe one thing more that the last verse is capable of this sense which I have in part touched A Lyar is not capable to be a Friend for if he be reprehended truth makes him hate the person that detects his falshood if he be not reprehended his fulsome flatteries will alienate from him the mind of his Friend 1. AS snow in summer and as rain in harvest so honour is not seemly for a fool 1. AS snow or rain are so unseasonable that they doe a great deal of hurt in summer time when the fruits of the earth are ready to be gathered so is dignity and authority very ill placed in the hands of a fool or wicked man who knows not how to use it but will doe mischief both to himself and others with it See Arg. a 2. As the bird by wandring as the swallow by flying so the curse causeless shall not come 2. Though men are too prone in their passion to wish evil to others or by mistake to pronounce solemn curses against them yet there is no reason to fear such rash imprecations or unjust censures for they shall doe no harm unless it be to him that makes them but pass by the innocent like a sparrow that wanders no body knows whither or a wild dove than which few birds flie away more swiftly See Arg. b 3. A whip for the horse a bridle for the ass and a rod for the fools back 3. A horse that will not stir without a whip and an ass that will not go without a goad or will go onely his own way without a bridle to turn about his stiff neck are fit emblems of a senseless sot who must be treated like a beast and by smart punishments be excited unto his duty to which he hath no list and check't from running into that evil to which he is inclined 4. Answer not a fool according to his folly lest thou also be like unto him 4. For words will not reclaim a wicked fool with whom if thou hast occasion to contend observe these two Rules Answer him not at all because it is to no purpose at least not in his own way with bawling railing and reproaches which is to be as very a fool as himself See Arg. c 5. Answer a fool according to his folly lest he be wise in his own conceit 5. But if he grow insolent by thy silence fancying that he is unanswerable then say so much onely as may serve to take down his presumption and make it appear that he is a fool for nothing is more dangerous than to let him go away with an high opinion of his own abilities 6. He that sendeth a message by the hand of a fool cutteth off the feet and drinketh damage 6. He that sends a witless man or one that minds nothing but his pleasure to treat about his business shall be sure not onely to miscarry in it but to suffer exceeding great damage by his ill management See Arg. d 7. The legs of the lame are not equal so is a parable in the mouth of fools 7. A wise saying as ill becomes a fool as dancing doth a creeple for as his lameness never so much appears as when he would seem nimble so the others folly is never so ridiculous as when he would seem wise See Arg. e 8. As he that bindeth a stone in a sling so is he that giveth honour to a fool 8. As a stone put into a sling stays not long there so is that honour thrown away which is bestowed upon a fool who not knowing how to use his authority unless it be to doe mischief even to him that conferred it on him it is as ill placed in his hands as a diamond when it is cast into a heap of common stones See Arg. f 9. As a thorn goeth up into the hand of a drunkard so is a parable in the mouth of fools 9. It is as dangerous for a fool to meddle with a Proverb as for a drunkard to handle a thorn wherewith he hurts himself but the sharpest saying no more touches a fool with any compunction though spoken by his own mouth than the drunkard feels the thorn when it runs into his hand and gives him a grievous wound 10. The great God that formed all things both rewardeth the fool and rewardeth transgressours 10. The great God who made all things governs them also most wisely and equally dispensing for instance his punishments sutable to mens sins whether out of ignorance or of wilfull wickedness whom a good Prince imitates but a bad proves an universal grievance by employing either fools or prophane persons in his service who vex the rest of his subjects See Arg. g 11. As a dog returneth to his vomit so a fool returneth to his folly 11. As a dog when he hath vomited up the meat which made him sick is no sooner well but he returns to it and eats it up again forgetting how ill it agreed with him so an imprudent person commits the same errour over again for which he formerly smarted and a lew'd sinner shamelesly and greedily repeats the crimes of which he hath repented as grievous and hurtfull to him See Arg. h 12. Seest thou a man wise in his own conceit there is more hope of a fool
make thee wise and good which will both give me the highest joy and furnish me with an answer unto such as are apt to object the child's miscarriages to want of care in his parents 12. A prudent man foreseeth the evil and hideth himself but the simple pass on and are punished 12. He whose long experience and observation of things hath made him cautious and circumspect foreseeing a calamity before it comes withdraws himself in good time from the danger into a place of safety but inconsiderate and credulous persons are so easily abused by crafty men that they not onely quite overlook the mischief which even they intend against them and go on securely in their accustomed track till it overtake them but make haste to fall into it notwithstanding any caution that is given them 13. Take his garment that is surety for a stranger and take a pledge of him for a strange woman 13. It is a great weakness to trust him who is so rash as to be bound for one whose ability and honesty is utterly unknown to him especially for a woman whose way of life makes her credit justly suspected therefore have nothing to doe with such an inconsiderate person without the utmost security that he can give thee for the payment of what he ows thee 14. He that blesseth his friend with a loud voice rising early in the morning it shall be counted a curse to him 14. He that spends all his time in nothing else but proclaiming his praises extravagantly who hath bestowed great benefits upon him disparages rather than commends his Benefactour in doing so much for a base flatterer who magnifying rather his own deserts than the others bounty incurrs hereafter his just displeasure See Arg. e 15. A continual dropping in a very rainy day and a contentious woman are alike 15. He is in an ill case the roof of whose house is so ruinous that in a very rainy day when he shall be wet if he go abroad he cannot be drie at home and he is no better that hath a scolding wife who torments him her self if he stay at home and makes him tormented with the jeers of others if he go abroad 16. Whosoever hideth her hideth the wind and the ointment of his right hand which bewrayeth it self 16. For it is altogether as impossible for him to keep the wind from blowing and from being heard when it blows or to inclose a fragrant perfume in his hand so that it shall not be smelt as to make her hold her tongue or to conceal her bawling humour which she her self proclaims See Arg. f 17. Iron sharpneth iron so a man sharpneth the countenance of his friend 17. As nothing is more natural so nothing more powerfull than society for as iron is sharpned and brightned by iron so one wit whets another one friend incourages and cheers another nay all sorts of passions are stirred up and men are made either good or bad by natural conversation See Arg. f 18. Whoso keepeth the fig-tree shall eat the fruit thereof so he that waiteth on his master shall be honoured 18. As he that diligently looks after the fig tree especially whilst it is young and tender and preserves it from suffering by drought by vermin or by wild beasts c. shall at last eat of its pleasant fruit so he that faithfully defends his master's person or reputation and takes care his estate be not wasted shall in due time be largely rewarded by him for his integrity 19. As in water face answereth to face so the heart of man to man 19. The inclinations and designs of other men appear as plainly to the mind of those that are wise as their faces appear to themselves in the water where as every man will find such a countenance represented to him whether sowre or smiling as he brings when he looks into it so he ought to expect no other affections from others but such as he expresses towards them See Arg. g 20. Hell and destruction are never full so the eyes of man are never satisfied 20. The appetite of man is as unsatiable as his eyes which still desire some new sight and are as far from being filled with all that they have seen as the infernal places with all the souls they have received or the grave with all the bodies it hath devoured 21. As the fining pot for silver and the furnace for gold so is a man to his praise 21. As gold and silver is tried by putting it into the fire which discovers whether it be pure or adulterate so a man is discovered what he is by trying how he can bear praises commendations and great applauses which will presently shew either the vertue or the vanity of his mind See Arg. h 22. Though thou shouldst bray a fool in a mortar among wheat with a pestel yet will not his foolishness depart from him 22. The folly and wickedness of some men is so incurable that though unto reproofs and chidings and threatnings you should add stripes and blows nay beat and knock them like wheat in a mortar bruising their bodies till as we speak they are black and blew they would not grow a whit the wiser or the better for it 23. Be thou diligent to know the state of thy flocks and look well to thy herds 23. Whether thou art a private person or a Prince let me advise thee to look after thy business thy self and not to trust merely to thy servants and ministers but go sometimes and take an exact survey of the state of thy affairs and more particularly make it part of thy care to visit thy flocks and thy herds and know in what case they are See Arg. i 24. For riches are not for ever and doth the crown endure to every generation 24. For as no riches are so durable as these which increase and multiply continually so the greatest estate even in these unless it be well managed will in time be brought to nothing nay the crown it self will not continue to many generations without due care to preserve its revenue of which these ought to be thought the best and most lasting portion 25. The hay appeareth and the tender grass sheweth it self and herbs of the mountains are gathered 25. For the maintenance of which the earth brings forth plentifully without any more pains of thine than onely in the spring time to drive the flocks and herds into pastures and to look after them when the earth brings forth grass and young herbs for their food and to gather hay in due season which even the mountains afford for their fodder and winter provision 26. The lambs are for thy clothing and the goats are the price of thy field 26. And if thou takest care to preserve them they will preserve thee for the sheep and the lambs will afford thee wool to make thee clothes and with the price of thy goats thou mayst purchase a field for the sowing of corn to make thee