The Book of Proverbs Paraphrased, Part 4 · Chapter 28
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. Ʋpon 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 onelyonly equal, but even exceed you: which ſhould make you not onelyonly 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 ſeveral ſorts of uſury whereby men increaſed their eſtates; or the one ſignifies the advantage men made of their money, and the other the advantage they made of their goods. About which I do not think fit to trouble the Reader any further: nor to examin whether their opinion be true, who ſay; the King was to take away their unjuſt gain, and give it to better men. I have left that undetermined, whether God or man ſhould puniſh the Ʋſurer, but have expreſſed all that the Law forbids in this caſe: which was to take intereſt (as we ſpeak) of their Brethren, eſpecially of their poor Brethren; which ſome think are onelyonly meant: but I have contented my ſelf to ſay, are principally meant.
[d] And in the next verſe but two (v. 11.) he obſerves that ſuch men as grow rich, though it be by fraud or oppreſſion, are apt to have a mighty conceit of their own wiſedom: which underſtanding men, though never ſo poor, ſee thorow, and diſcern to be, at beſt, but craft: and many times to be no more than that, which we call purſe-pride, when they have no more wit, but juſt to ſave and hoard up money. Ʋpon which place ſome obſerve, that Solomon ſecretly intimates riches to be an impediment to wiſedom; and poverty a great advantage: becauſe the one is apt to blow men up into a vain opinion of themſelves; and the other to make them humble and modeſt: the former of which is the greateſt Enemy, and the latter the beſt Friend to Wiſedom. Certain it is, that money having ſo large a command, as to be able to purchaſe not onelyonly dignity, but great veneration from the multitude; they that have it, are apt to look no further neither for wiſedom nor vertue: which made a confident of Caeſar's (as the Lord Bacon obſerves) give him this counſel, that if he would reſtore the decayed ſtate of the Roman Commonwealth, he muſt by all means take away the eſtimation of wealth: for theſe, ſaith he, and all other evils, together with the reputation of money, ſhall ceaſe; if neither publick offices, nor any other dignities, which commonly are coveted, be expoſed to ſale. And the truth is, ſaith that Lord (Adv. of Learn. Book I.) as it was rightly ſaid that bluſhing is the colour of vertue, though ſometime it come from vice; ſo we may truly affirm that poverty is the fortune of vertue, though ſometime it may proceed from miſgovernment and improvidence. And he adds further, that the magnificence of Princes and great men, had long ſince turned into barbariſm and rudeneſs; if the poverty of Learning had not kept up civility, and decency of life.
[e] For bad Princes, Solomon ſhews, v. 12. bring great contempt and miſery upon a Nation; as all bad men (v. 13, 14.) bring miſchief upon themſelves. But no Princes are more grievous to their Subjects, than ſuch as are needy, and yet have no goodneſs. So I underſtand, with the LXX. verſe 15. where that word we render ranging, is well tranſlated by the Vulgar an hungry bear, as Bochartus hath ſhewn.
[f] Who alſo ſeems to me, to have expreſſed the ſenſe of the next verſe moſt fully; when he obſerves, that according to the manner of the Hebrew Language, there is ſomething wanting in one part of the verſe; which is to be ſupplied out of the other. As when the Pſalmiſt ſaith in LXXXIV. Pſal. 11. one day in thy courts, is better than a thouſand; he means elſewhere, out of his courts. And XCI. Pſal. 7. a thouſand ſhall fall on thy ſide (viz. the left hand) and ten thouſand on thy right hand. In like manner we are to underſtand this verſe, as if he had ſaid, A Prince that wants underſtanding and is a great oppreſſour, ſhall ſhorten his days: but he that hates covetouſneſs ſhall prolong them. See Par. I. de Animal. S. L. III. C. 25.
[g] In the two next verſes I have endeavoured to connect ſeveral Senſes together; as he that examins them will perceive. And in the 21ſt v. have taken ſome notice of the Lord Bacon's obſervation; that men may be bribed by ſomething elſe beſides money, to pervert juſtice: and more commonly by other reſpects than by that. His words are theſe (B. VIII. Advanc. of Learn. Ch. II. Parab. 23.) Eaſineſs of humour in a Judge, is more pernicious than the corruption of Bribes. For all perſons do not give bribes; but there is hardly any cauſe, wherein ſomewhat may not be found, that may incline the mind of the Judge, if reſpect of perſons lead him. For one man ſhall be reſpected as his Country-man, another as an ill-tongu'd man, another as a rich man, another as a favourite, another as commended by a Friend; to conclude, all is full of iniquity where reſpect of perſons bears ſway: and for a very ſlight matter, as it were for a bit of bread, judgment is perverted.
[h] The reſt of the Chapter contains plain obſervations, concerning ſeveral ſorts of good and bad men: and concludes with the repetition of a remark, he had made before v. 12. about the ſtate of publick affairs; which are then in an ill condition, when bad men get into authority. For vertuous men begin then to be ſo ill treated, that they fly or hide themſelves; to avoid the abuſes which they ſee will be put upon them. This the LXX. ſuggeſt, when they tranſlate the firſt clauſe of the verſe, thus; in places where the impious bear ſway, the righteous ſigh and groan; i. e. ſome are impriſoned, and ſent into obſcurity, by the unjuſt proſecution of the wicked; and others obſcure themſelves, and groan in ſecret under thoſe oppreſſions: till there be a turn of affairs (which Solomon here intimates they may expect in due time) by the fall of thoſe wicked perſons, and the preferment of better: which invites vertuous men to appear again; and, by the countenance they then receive, to propagate piety among the people: who are ſo ready to conform themſelves to the example of their Governours, that there is no bleſſing we ſhould pray for ſo earneſtly as this; eſpecially when the days are evil. Then that ſaying of the Son of Syrach ſhould be perpetually in every good mans mind, to ſupport and comfort him; when he is conſtrained perhaps to lie hid and conceal himſelf, to avoid trouble and danger, the power of the earth is in the hand of the Lord, and in due time he will ſet over it one that is profitable, X. Ecclus. 4. reade the foregoing verſes.
1. THE wicked flee when no man purſueth: but the righteous are bold as a lion.
1. AN evil conſcience makes men timorous and cowardly, like a faint-hearted Souldier who runs away at the appearance of an enemy, and never ſo much as looks back to ſee whether he purſue him: but men of integrity are not eaſily affrighted; but proceed like a young Lion, with an undaunted reſolution, even in hazardous undertakings.
2. For the tranſgreſſion of a land many are the princes thereof: but by a man of underſtanding and knowledge the ſtate thereof ſhall be prolonged.
2. There are many miſchiefs that people draw upon themſelves by their wickedneſs, and this eſpecially; that falling into factions, every one thinks himſelf fit to govern; and, throwing down one ruler after another, they can come to no ſettlement, till they grow better and more conſiderate: and then, ſome truly prudent and pious perſon ariſes; who takes the right courſe to heal theſe breaches, and prolong the Government in peace and tranquillity. See Arg. [a]
3. A poor man that oppreſſeth the poor, is like a ſweeping rain which leaveth no food.
3. But there is none more wicked and intolerable, than a needy fellow, that is got into power; but hath loſt all ſenſe of the miſeries of the poor: whom he ſqueezes and ſpoils, like a violent rain, which inſtead of refreſhing the corn, as gentle ſhowres doe, beats it down and lays it ſo flat; that it can never recover; but a famine comes upon the land. See Arg. [b]
4. They that forſake the law, praiſe the wicked: but ſuch as keep the law, contend with them.
4. From ſuch a man there is none ſo wicked but he ſhall receive incouragement; For they that make not the Law of God their rule, but their own luſts, will employ and promote the vileſt perſon, and find ſomething or other to commend him for: but they that reſolutely obſerve God's Law, are ſo far from approving ſuch a wicked wretch, that they oppoſe him; and declare, as we ſay, open war againſt him.
5. Evil men underſtand not judgment: but they that ſeek the LORD, underſtand all things.
5. For the minds of men, that give up themſelves to wickedneſs, are ſo depraved, that ſome time they do not ſo much as underſtand, and at no time regard the difference between right and wrong; much leſs the difference that God doth and will make between them: but men piouſly affected underſtand, and conſider, all things of this nature ſo exactly, that they are carefull not to offend, in the leaſt, againſt their neighbour.
6. Better is the poor that walketh in his uprightneſs, than he that is perverſe in his ways, though he be rich.
6. An honeſt upright man, that acts ſincerely in all that he doth, though he be never ſo poor, is far happier and more uſefull and commendable, than a crafty perſon, that knows how to wind and turn himſelf every way; though by his fraud and tricks, he grow never ſo rich and great, v. XIX. 1.
7. Whoſo keepeth the law, is a wiſe ſon: but he that is a companion of riotous men, ſhameth his father.
7. He that ſtudies the Law of God, and obſerves the rules of ſobriety and temperance and other vertues which it preſcribes, is likely to prove a wiſe Son; in whom his Parents may find comfort: but he that had rather go into merry company, than into the School of the Wiſe, and there ſpend his time and his money in ſenſual pleaſures, is a ſhame, as well as a vexation to them.
8. He that by uſury and unjuſt gain increaſeth his ſubſtance, he ſhall gather it for him that will pity the poor:
8. He that increaſes his eſtate by uſury, for the money or goods which he lends to his poor Brother (contrary to the Laws provided in that caſe XXII. Exod. 24. XXIII. Deut. 19, 20.) ſhall not be able to make his family ſo great as he intended: but thoſe riches ſhall be tranſlated into ſome other hands; which will exerciſe that charity, which he neglected. See Arg. [c]
9. He that turneth away his ear from hearing the law, even his prayer ſhall be abomination.
9. He that refuſeth to hearken unto God and to obey his Laws, deceives himſelf, if he thinks by his prayers to pleaſe Him, and make an amends for his crimes: for God will be ſo far from hearkning unto him, that he will abominate ſuch prayers, as tend to nothing, but to make God a partner with him in his ſins.
10. Whoſo cauſeth the righteous to go aſtray in an evil way, he ſhall fall himſelf into his own pit: but the upright ſhall have good things in poſſeſſion.
10. He that ſtudies by falſe ſuggeſtions, and deceitfull repreſentations, to ſeduce upright men into dangerous practices, ſhall fall himſelf irrecoverably into that very miſchief, which he deſigned for them: while they preſerving their integrity, ſhall remain not onelyonly ſafe, but in a flouriſhing condition.
11. The rich man is wiſe in his own conceit: but the poor that hath underſtanding ſearcheth him out.
11. A man, whoſe labours and cares have ſuch ſucceſs, that he grows very rich and is courted and complemented by every body; is apt to fancy himſelf much wiſer than other men: but when a man of mean condition, who applies himſelf more to underſtand the value of things than to get riches, comes to diſcourſe with him; he eaſily diſcovers, and makes it appear, that he is but a fool. See Arg. [d]
12. When righteous men do rejoyce, there is great glory: but when the wicked riſe, a man is hidden.
12. When the righteous are advanced to places of truſt and authority, there is exceſſive joy among all vertuous men; and the whole Kingdom feels the happy effects of it, in beautifull order, peace, ſecurity and plenty at home; and in the honour and reputation it hath abroad: but when the wicked get up into power, it makes a rufull change; being wholly employed in finding reaſons to ruin others; whoſe ſafety then lies in concealing themſelves and their eſtates. See v. 28.
13. He that covereth his ſins, ſhall not proſper: but whoſo confeſſeth and forſaketh them ſhall have mercy.
13. He that ſtudies to hide or extenuate, rather than to leave his ſins, ſhall be ſo far from eſcaping by his impudent denial, that he ſhall make himſelf obnoxious to ſeverer puniſhments: but he that ingenuouſly acknowledges he hath done amiſs: and not onelyonly promiſes to doe ſo no more, but gives ſome proof of his amendment, ſhall obtain pardon both from God and man.
14. Happy is the man that feareth alway: but he that hardeneth his heart, ſhall fall into miſchief.
14. From which happineſs if he would not relapſe, let him conſtantly preſerve a pious fear and dread of God and of his diſpleaſure in his mind; and be cautious and circumſpect in all his actions: for if he be preſumptuouſly confident and careleſs, and becauſe God is ſo gracious regard neither his commands nor his threatnings; he will fall back into deeper guilt, and miſery.
15. As a roring lion, and a ranging bear; ſo is a wicked ruler over the poor people.
15. A lion and a bear, are not more dreadfull to the weaker beaſts, eſpecially when hunger preſſes them to ſeek a prey, than a needy Prince, who fears not God and loves not man, is to the poorer ſort: who have not wherewithall to fill his unſatiable deſires; and yet are the ſureſt to be invaded, becauſe the leaſt able to reſiſt his power. See Arg. [e]
16. The prince that wanteth underſtanding, is alſo a great oppreſſour: but he that hateth covetouſneſs ſhall prolong his days.
16. But it is very great ignorance not onelyonly of Religion, but of all things elſe, that makes a Prince grievouſly oppreſs and pillage his people; which makes his reign ſhort, as well as unhappy: when he that, hating ſuch exactions, is kind to his Subjects, prolongs his days in much tranquillity. See Arg. [f]
17. A man that doeth violence to the bloud of any perſon, ſhall flee to the pit, let no man ſtay him.
17. He that murthers a man, and, preſſed with the weight of his guilt or purſued by the avenger of bloud, flies to ſave himſelf, ſhall never think himſelf ſafe; but lead a reſtleſs life to his very grave: for all men looking upon him as a common enemy ſhall refuſe to ſuccour him; no, though they ſee him falling headlong into a pit, which he is not aware of, they ſhall not ſtop him, but let him periſh.
18. Whoſo walketh uprightly, ſhall be ſaved: but he that is perverſe in his ways, ſhall fall at once.
18. There is no ſuch way to be ſafe, as to be honeſt and ſincere in all a man's words and actions; for he that indeavours to preſerve himſelf by fraud and deceit, though he can wind, and turn, and hath ſeveral ſhifts he thinks to ſave himſelf, yet in one or other of them he ſhall periſh: for the time will come, when he will blindly chuſe the wrong courſe; and commonly when he begins to fall, he ſinks utterly and cannot poſſibly recover himſelf.
19. He that tilleth his land, ſhall have plenty of bread: but he that followeth after vain perſons, ſhall have poverty enough.
19. He that is a good huſband in the management of his eſtate, ſhall have the ſatisfaction of providing ſufficiently, if not plentifully for himſelf and his family: but he that is careleſs, and follows the courſes of looſe and wicked companions, can reap no other fruit of his negligence, but the moſt miſerable want and beggary.
20. A faithfull man ſhall abound with bleſſings: but he that maketh haſte to be rich, ſhall not be innocent.
20. He that is true to his word, and juſt in all his dealings, ſhall have abundance of bleſſings from God, and be well ſpoken of by men: but he whoſe eager deſires make him heap up wealth, by right or by wrong, brings ſuch guilt upon himſelf, as makes him execrable unto both.
21. To have reſpect of perſons, is not good: for, for a piece of bread that man will tranſgreſs.
21. It is a wicked thing in a Judge to incline to conſider the quality of the perſon, and not the merits of the cauſe that is brought before him: For though perhaps at the firſt he could not be corrupted under a great ſum of money, yet, having accuſtomed himſelf to it, he will at laſt ſell his Sentence at the loweſt rates; nay, be moved by the ſmalleſt conſiderations to forſake the rules, which ought to guide him. See Arg. [g]
22. He that haſteth to be rich, hath an evil eye, and conſidereth not that poverty ſhall come upon him.
22. An envious covetous wretch, that cannot look upon what another hath without grudging, is puſh't on, by his impatient deſires, to get riches, without making any diſtinction between good and evil: never conſidering. in that diſturbance of mind wherein he lives, that all may be gone in a moment; and he then ſtand in need of the mercy of thoſe, whom he would not pity.
23. He that rebuketh a man, afterwards ſhall find more favour than he that flattereth with the tongue.
23. He that rebukes a man for his evil courſes may diſpleaſe him, nay, anger him at the firſt: but when he conſiders that he could have no other end in it but his good, he will have a greater kindneſs for ſuch a man, than for one that humours him in every thing; and with flattering words ſooths him up in thoſe faults, which he ought to take the freedom to reprehend.
24. Whoſo robbeth his father or his mother, and ſaith, It is no tranſgreſſion; the ſame is the companion of a deſtroyer.
24. He that lays hands upon all that he can rap and rend from his father or mother, and thinks it is no ſin, or no great one (pretending they keep him too ſhort, and have no need of it themſelves, or do not uſe it, &c.) not onelyonly keeps the company of ſpend-thrifts; but is wicked enough to be a high way man, and murther others to feed his own luxury.
25. He that is of a proud heart, ſtirreth up ſtrife: but he that putteth his truſt in the LORD, ſhall be made fat.
25. A man of a proud and inſolent ſpirit, of ambitious and vaſt deſires, is never quiet; but as he lives in perpetual quarrels, ſo hath no ſatisfaction in what he injoys; nay, many times waſtes it all in ſuits and contentions: but he who, confiding in the good Providence of the Almighty, hath an humble and contented mind, lives peaceably with others, and comfortably within himſelf; nay thrives many times and abounds with plenty of all good things.
26. He that truſteth in his own heart, is a fool: but whoſo walketh wiſely, he ſhall be delivered.
26. He that relies wholly upon his own judgment, is like to miſcarry; becauſe he follows the conduct of a fool: but he that, diſtruſting himſelf, takes good advice and follows it, eſcapes many miſchiefs, into which the other raſhly runs; and is delivered out of many dangers, in which the other periſhes.
27. He that giveth unto the poor, ſhall not lack: but he that hideth his eyes, ſhall have many a curſe.
27. He that relieves thoſe that are in want, ſhall be ſo far from wanting himſelf, that he ſhall thereby procure God's bleſſing to increaſe his eſtate: but he that regards not the miſeries of others, nor is willing ſo much as to know them, for fear of having his compaſſion moved towards them, ſhall draw upon himſelf the curſe of God as well as men; and fall into many and grievous misfortunes.
28. When the wicked riſe, men hide themſelves: but when they periſh, the righteous increaſe.
28. When wicked men are advanced unto power and authority, they favouring ſuch onelyonly as are like to themſelves it makes good men ſcarce; who are forced to withdraw, and hide themſelves from their tyranny: but when they periſh (as they ſhall at laſt) and good men come in their place, then the righteous openly ſhew themſelves; and the number of them increaſes, by their example, and by the incouragement they enjoy under righteous Governours. See Arg. [h]