The Book of Proverbs Paraphrased, Part 5

The Book of Proverbs Paraphrased · Part 5

p. 531CHAP. XXX.

ARGUMENT.

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

[b] Which conjecture if it be admitted, nothing can better explain his diſclaiming the title of a Wiſe man (v. 2.) which he would not aſſume to himſelf, becauſe he was onelyonly a p. 532Collector from other Authours, and did not pretend to have diſcovered or invented any thing himſelf.

But take it how we will, ſome of his Obſervations are here annexed to the Proverbs of Solomon; after the manner of other Writings of this nature. In which (as Melancthon notes) the greater part of a Book belonging to one Authour, ſome notable ſpeeches of others have been inſerted: as ſome of the Sibyllin Verſes, they ſay, were into the Poem of Phocyllides.

[c] And theſe words of Agur are called Maſſa, which we tranſlate Prophecy, either to denote the weightineſs of the Sentences; or that they were culled and ſelected out of ſome work of his, then remaining in their records, as fit (in the judgment of the men of Hezekiah, who perhaps extracted them) to accompany the Proverbs of Solomon. And they ſeem to me to be Anſwers to ſeveral Queſtions, propounded to him by his Scholars, Ithiel (who was the principal) and Ucal: who came to him, as if he had been an Oracle, to be reſolved in ſome hard doubts: asking him in the firſt place, juſt as they did Apollo of old (as Aben Ezra conjectures) Who was the wiſeſt man? To which he replies, v. 2. He that is ſenſible of his own ignorance: much like the ſaying of Socrates, this onelyonly I know, that I know nothing: and of Pythagoras, who alſo refuſed the name of Wiſe; p. 533which made much for the reputation of his wiſedom.

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

[e] After which, he gives Anſwers, as I take it, unto other queſtions, which Ithiel propounded to him. And firſt about Prayer. For Agur having repreſſed their buſie humour of inquiry into all manner of things, had raiſed, we may ſuppoſe, ſome devotion in his Scholars hearts; which made them deſire to be directed in it. And he gives them moſt wiſe advice, v. 7, 8. to be very cautious what they prayed for; juſt as in Plato (Alcibiad. 2.) we find Socrates giving Alcibiades inſtructions about this, as a principal part of vertue; in the practice of which, he tells him, there had need to be the greateſt care, leſt we imprudently ask thoſe things that are not good for p. 534us. But he could not give Alcibiades ſuch directions about this matter, as Agur here gives Ithiel and the reſt of his Scholars. Whom he informs, that the true knowledge of God is the chiefeſt good; and therefore to be deſired in the firſt place, above all other goods: and then (according to our Saviours rule, in after-times) having firſt ſought the things that belong to Religion, he directs them to beg of God moderate deſires of all earthly things; believing that we are ſafer in a mediocrity, or middle eſtate, than either in fulneſs or in want. To which purpoſe Melancthon and others have gathered together many ſayings out of other Writers. But none have given ſuch reaſons for this choice of a middle ſtate, as this wiſe man, v. 9.

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

[g] And then he gives the character of four ſorts of men, who are execrable unto God; and therefore ought to be avoided by all thoſe that would be good, v. 11, 12, 13, 14. which I muſt paſs by, without any further account p. 535of them, but what I have given in the Paraphraſe: becauſe the fifteenth verſe hath much difficulty in it, and therefore requires ſome time to be ſpent in opening it. Bochartus thinks to ſolve ſome of the difficulty by giving a new ſignification of the word Aluka. But all Interpreters, in a manner, taking it for that thick worm in watriſh places, which we call an horſe-leech, I do not think fit to forſake our Tranſlation: nor to refer the beginning of the verſe to that immediately foregoing (as ſome do, in this manner; detractors can no more leave off evil ſpeaking, than the horſe-leech leave off ſucking, &c.) but rather to thoſe words immediately following in this ſame verſe; which, notwithſtanding, I take to have ſome connexion with all the four foregoing, as I have expreſſed it in the Paraphraſe. For it ſeems to me to be an Anſwer to ſome ſuch Queſtion as this (which the Deſciples had propounded to their Maſter Agur, after the manner of oenigmatical diſcourſes, or riddles) what is moſt unſatiable? which he chuſes to give an account of in this place; the better to repreſent the nature of thoſe wicked men he had ſpoken of before: eſpecially of the two laſt; the proud; and the tyrannical or extortioner; whoſe deſires are a gulf, that can never be filled.

And at the firſt he ſeems to have thought but of two things, viz. the grave, and the barren womb; which might be called the daughters p. 536of the horſe-leech, becauſe they are ſo perfectly of the like nature, in regard of their unſatiableneſs. But he preſently adds another; nay, a fourth came into his mind, as no leſs greedy: viz. the thirſty earth (which in thoſe hot Countries ſucks up all the rain as faſt as it falls, though never ſo much) and the fire, which devours all the fewel that is laid upon it. And this he expreſſes after the manner of the Hebrews: who intending to mention four things or more, ſeparate them at firſt, and begin with a leſſer number; and proceed then to all that they deſigned. There are many examples of it in I. Amos 3, 5, 9, &c. and here in this Book of Proverbs, VI. 16. and below in this Chapter, v. 18, 21, &c. Indeed there is no example like this, where the ſentence begins with two, and then ſays three, and then four: but that might be uſual of which we have no exact example; and therefore I do not look upon this as a ſufficient objection, againſt this way of explaining this verſe. Which the LXX. hath taken, in the Roman Edition; which runs thus, the horſe-leech hath three beloved daughters, and theſe three are never ſatisfied: and there is a fourth that ſaith not, it ſufficeth.

There are thoſe who compare certain vices, with theſe four unſatiable things, and not ineptly: the deſire of revenge, to the grave; libidinous deſires, to the barren womb; covetouſneſs p. 537(or rather drunkenneſs) to the thirſty earth; and ambition to the devouring fire. And it is eaſie to ſhew, how fitly all theſe are reſembled to the horſe leech: it being the vulgar ſaying, that harlots (for inſtance) are the horſe-leeches of young men, ſucking all their money from them, and exhauſting their bodies too. And the Servant in Plautus, when he was about to rob the Cheſts of the two old men ſays, jam ego me vortam in hirudinem, &c. now I will turn my ſelf into a horſe-leech, and ſuck out their very bloud.

But I forbear ſuch things, becauſe there are others, more neceſſary to be added for the underſtanding the reſt of the Chapter.

[h] And that which next follows, v. 17. is a reflexion upon the firſt generation of wicked men (mentioned, v. 11.) who ſinned againſt the firſt Commandment of the ſecond Table (as we ſpeak) and for their rebellion againſt their Parents were adjudged to death by the Law of Moſes, XXI. Exod. 15, 17. XX. Lev. 9. XXI. Deut. 18. And to make them more deteſtable, their carkaſes perhaps were thrown into ſome lothſome places, called the valley of carkaſes, or dead bodies (XXXI. Jer. 40.) and the valley of crows (as Bochartus conjectures) or ravens; whom the Wiſe man here ſpeaks of. And beſides this, they who abuſed their Parents, being of a villanous nature, were likely to turn Rogues; and to commit Robberies, Murthers, Treaſons, p. 538or ſuch like horrid crimes: which would bring them to the gallows (as we ſpeak) or ſome ſuch infamous death. The Jews indeed might not ſuffer the body of one that was hang'd, after he had been put to death, to remain upon the gibbet, beyond the evening of that day, wherein he was executed. But they were not forbidden to let him lie unburied, in ſome polluted place, when he was taken down: And in ſome caſes, we find, they did let dead bodies hang a long time, as we reade 2 Sam. XXI. And therefore Paulus Fagius (upon XX. Exod. 12.) expounds theſe words of Agur after this manner; diſobedient children ſhall come to an ignominious death, and end their days by an halter, or other puniſhment; and ſo become crows meat. But there is no neceſſity of this explication. For we may conceive ſuch a wicked perſon, to be drowned by the juſt judgment of God upon him; and his body to lie floating on the water; or to be caſt on ſhore, where the ravens (who frequent the waters) come and pick out his eyes; at which they are obſerved to fly, ſooner than any other part. He might periſh alſo in other Countries, where the infamous puniſhment of the gibbet was in uſe; or be ſlain in battel; and left there to be a prey to beaſts and birds. Among which the Raven is the rather mentioned, ſome think, becauſe the young ones are ſo impious (as Voſſius ſpeaks, L. III. de p. 539Idol. Cap. 85.) as to fall upon the old ones and kill them, when they are hungry (which is affirmed by Aelian and others) and therefore more fitly employed to pick out the eyes of undutifull Children. But I look upon this as having more of fancy, than ſolidity in it: for others, for the quite contrary reaſon, make the Eagles here named, becauſe they are a bird full of piety; as hath been obſerved out of Aben Ezra, by our learned Dr. Caſtell. whoſe diſcourſe in his Speech (in Schol. Theol. p. 31.) I ſhall here ſet down for the explication of one word in this verſe; wherein he differs from all others: which is foreign. This word the Hebrews interpret doctrina, and underſtand the verſe thus, the eye that deſpiſeth the doctrine or the leſſon of his mother, &c. But there is no known root in their language from whence to derive this ſignification of it: and therefore that Doctour, out of the neighbouring languages, tranſlates it rather ſenium, old age: which is moſt agreeable to the ſenſe of the place. For that which is deſpiſed by the eye is ſome corporal defect (as crookedneſs, wrinkles, ſhaking of the head, &c. and ſuch like things which attend old age) not any thing belonging to the mind. And beſides, ſaith he, it better agrees with what follows of the Eagles young ones picking out ſuch an eye: for they are obſerved to bear a regard to their ancients, and to have a kind of piety in them.

p. 540[i] In the next words, (v. 18, 29, 20.) he reſolves another riddle, they put to him; which was this: what things are moſt obſcure and unaccountable, though ordinary and common? of which I have given the beſt explication I could in the Paraphraſe; but cannot further explain here, without making this Preface (which muſt neceſſarily be longer than ordinary, unleſs I ſhould give no account of ſeveral things in the following verſes which require explication) a great deal too much exceed the proportion which belongs to it.

[k] Next to theſe four inſcrutable things, he ſubjoyns four more, which are very grievous, or rather intolerable, becauſe of their great indignity, v. 21, 22, 23. the two firſt belong to men, and the diſturbance of the Commonwealth; the two laſt to women, and the diſturbance of private Families. And there are reaſons peculiar to each: ex. gr. a Slave is intolerable when he gets the Sceptre into his hand (as they have done ſometimes) partly becauſe ſuch perſons, being ill bred, generally have baſe principles; and are accuſtomed to vile things; and grow inſolent by their good fortune: partly, becauſe they are full of fears and ſuſpicions, eſpecially that they are deſpiſed and contemned; and therefore believing they are not loved, they will be feared, and care not what cruelties they exerciſe to keep men under. Part of p. 541which the Jews object to themſelves in Schebet Judah; where they bring in a Philoſopher laying this to their charge, that they affecting dominion in the City of Toledo, proceeded to ſuch boldneſs and ſaucineſs, that they would openly ſtrike Chriſtians: which fulfilled, ſaith he, that of Solomon XXX. 22.

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

[m] Which ſeems to be an Anſwer to this Queſtion, Quid eſt magnum in minimo? What is great in little? or rather in the leaſt? v. 24, 25, 26, &c. where he teaches us ſeveral things: firſt not to admire merely bodily bulk, ſtrength, or beauty; but rather wiſedom, diligence and ſagacity to underſtand p. 542and purſue our own intereſt: ſecondly, to admire the wiſedom and power of God in the ſmalleſt things: and thirdly (as Melancthon adds) to reflect upon our own degenerate ſtate, who neglect our own greateſt good; nay, mind not ſelf-preſervation, but rather deſtroy our ſelves by vice and wickedneſs: and laſtly, not to refuſe admonition from the brutes. Among which, ſaith he, the Ants teach us induſtry and forecaſt; the Rabbits, not to attempt any thing above our ſtrength; the Locuſts, to preſerve ſociety by induſtry, and not to break it by ſedition and diſturbance of the publick order; and the Spider, to endeavour to excell in ſome art or other. All of them teach us not to rely merely on ſtrength, but to uſe counſel and prudence.

The firſt and ſecond of which reflexions I find in S. Chryſoſtom, who diſcourſes admirably (Hom. XII. ad pop. Antioch. p. 139.) of the wonderfulneſs of the divine artifice, which in ſo ſmall a body as that of the Ant, hath contrived ſuch a perpetual deſire of labour. To which if we attend, we cannot but receive this Inſtruction, foreign not to affect ſoftneſs and delicacy, nor fly from ſweat and labours. And when the Wiſe man ſends us, ſaith he, to learn of theſe little Creatures, he does juſt as we are wont to doe in Families; when the greater and the better ſort have offended in any thing, we endeavour to ſhame p. 543them, by pointing to the little Children, ſaying, foreign behold, one that is a great deal leſs than thou, how towardly, how attentive and ready he is, to doe as he is bidden.

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

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

[p] Which in the 28th verſe hath forſaken the ancient Interpreters, who take Semamith, not for a Spider but, for a ſmall ſort of Lizzard; from its ſpots called ſtellio; which is accounted by all Authours a very crafty Creature: and to which the characters here given by Solomon do moſt properly belong. As the ſame Bochartus hath ſhewn at large L. IV. p. 544C. 7. de Sacr. Anim. Part 1. But if any have a liſt to underſtand hereby, ſome ſort of Spider, they may reade Coelius Secundus his little Book called Araneus: In which he repreſents the wonderfull wiſedom of God, in the ſtructure of this ſmall Creature; together with its admirable agility, and cunning; both in weaving its webs and nets; and in hunting for its prey particularly for young Lizzards) and in preſerving it ſelf; and its foreſenſe of dangers, and of opportunities to catch its prey: For inſtance, againſt rainy weather; when other little Creatures grow dull in their motion and in their ſight. In ſhort, he obſerves, that as there is nothing, in appearance ſo mean, ſo abject, ſo ſmall, in which the Creatour of all is not to be adored, and whoſe uſefulneſs is not very great; ſo there are five things which are admirable in that ſort of Spider, which he deſcribes: the inexhauſted matter which it ſpins out of ſo ſmall a body; the wiſedom of its contrivances; ſtrength in fighting; knowledge of the future; and uſefulneſs for medicine.

[pp] And from all theſe four, ſome have noted, that an abridgment may be made of all that is neceſſary for the conſervation of a Kingdom in good eſtate: where firſt, care muſt be taken for proviſion of food, which we learn from the Piſmire; then for ſecure and commodious dwelling, which we learn from the ſecond ſort of Creature; and then that there p. 545be concord and agreement among domeſticks and citizens, which we learn from the third; and laſtly that labour, induſtry and ingenuous arts be incouraged and advanced, which we learn from the fourth.

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

The other is about the laſt words of the ſame verſe: which are the character he gives of a King (who perhaps is immediately placed after the He-goat; becauſe that Creature in Scripture is an Emblem of Majeſty VIII. Dan. 5. 21. XIV. Iſa. 9. L. Jer. 8, &c.) Alkúm immó which Bochartus tranſlates, againſt whom none of his Subjects ought to riſe. For though many do; yet it is ſo contrary to their duty, and ſo dangerous, that he therefore calls him Alkum, againſt whom none ariſes. So Pallas was called by p. 546the Phoenicians, Ela Alkuma, the Goddeſs againſt whom none made inſurrection. And the City in Boeotia that was ſacred to her (ſhe being reputed to be born there) was called Alalcomenas: for though it was ſmall and built in a plain, yet it always remained untouched and inviolated, becauſe out of reverence to the Goddeſs, foreign, (as Strabo ſpeaks) all men abſtained from all force and violence to it. Thus he diſcourſes in his Epiſt. quae Reſp. ad tres Queſt. p. 43. And I find he had ſaid it before in his Phaleg, Second Part, L. 1. Cap. 16. where he tranſlates melec Alcum, Rex invictus, an invincible King.

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

p. 547[r] The two laſt verſes, if we take them ſevered from the foregoing; are an advice how to be happy: which the whole Chapter ſhews in effect, is, to endeavour to be innocent. But becauſe no man can be ſo wiſe, as never to doe a fooliſh thing; he ſeems, in concluſion, to tell what is next to that, viz. when we have miſcarried any way, not to juſtifie it; but to appeaſe thoſe whom we have offended, by ſilence; taking ſhame to our ſelves, and not defending what we have done amiſs, much leſs making complaints of others, &c. For (as I have expreſſed it in the Paraphraſe, v. laſt) by inſiſting upon our innocence, or charging others, or exaggerating faults, very great miſchiefs may inſue.

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

The Vulgar Latin ſeems to refer both to Princes: for thus runs the ſenſe of v. 32. according to that Tranſlation (which I cannot indeed reconcile p. 548concile well with the Hebrew) It ſometimes happens, that he who is advanced on high (to a throne ſuppoſe) appears to be a fool: who if he had underſtood (viz. his danger, or his folly, or what had been beſt for him) would have put his hand upon his mouth: that is, never have deſired that dignity, which perhaps he earneſtly ſought. And, though I know not how to juſtifie this Tranſlation, it agrees well with what follows (which may well be applied unto Princes) that it is great folly to ſtrain things too far. Either the Laws, which if extended to the utmoſt rigour, will, by ſuch hard conſtruction, become the bane of humane ſociety; or their taxes and exactions beyond what the people can bear. For by ſqueezing them too much, moſt dangerous ſeditions and rebellions have hapned under excellent Princes.

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

p. 5491. THe words of Agur the ſon of Jakeh, even the prophecy: the man ſpake unto Ithiel, even unto Ithiel and Ʋcal.

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

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

2. Who admiring his Wifedom, and deſiring to be reſolved in many difficulties, Agur modeſtly and humbly ſaid; do not call me wife: for I am ſo far from that acuteneſs, which is natural to him who excells in wiſedom, that I am ſtupid, in compariſon with ſuch a perſon; nay, I cannot arrogate to my ſelf the underſtanding of a common man. See Arg. [b] [c]

3. I neither learned wiſedom, nor have the knowledge of the holy.

3. And as for improvements, which are made by the help of knowing perſons, I have not had the advantages of many other men: for p. 550I was never brought up in the Schools of the Prophets, where I might have learnt ſome wiſedom; much leſs have I received the knowledge of ſuch ſacred myſteries, as thou inquireſt after; the moſt I can pretend unto, is onelyonly to know what belongs to a pious life. See Arg. [d]

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

4. But had I a greater reach, or been better bred, it would have been impoſſible for me, to give an account of the works of God; much leſs of God himſelf. For where is he among all the Wiſe men, that ever went up into Heaven and came down again, to tell us the order, and the motion of the Stars; and all the reſt that is done there? Nay, who is it, that can ſo much as give us the leaſt account of the Wind, but God alone? who hath it perfectly in his power, to make it ceaſe, and blow again, as He pleaſeth. And, to come lower yet, who but He hath tyed up p. 551the Waves of the Sea, that they ſhould not exceed their bounds? or who hath fixed the Earth (on which thou dwelleſt, and therefore art better acquainted withall) within ſuch limits, as it never breaks? By what name is he called, that can explain theſe things? or, if thou knoweſt, tell me the name of his Son, or of his Family; that, if he be dead, we may enquire of them.

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

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

p. 5526. Add thou not unto his words, leſt he reprove thee, and thou be found a liar.

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

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

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

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

8. The firſt is for my mind; that I may be perfectly ſecured from being deceived my ſelf by falſe opinions, eſpecially concerning Thee and Religion; and from p. 553being any ways guilty of deceiving other men: and then, for the ſupply of my bodily neceſſities, I deſire Thou wouldſt neither give me ſcarcity, nor ſuperfluity; but, if I may chuſe, a middle between both: making me ſuch a competent allowance as may be ſufficient to maintain me decently, in that ſtate and condition of life, wherein Thou haſt placed me. See Arg. [e]

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

9. For I am ſenſible how great danger there is, either in having abundance of wealth, which may tempt me to be ſo prophane and irreligious, as not onelyonly to forget the donour of all good things, but atheiſtically to contemn thy worſhip and ſervice; nay, inſolently profeſs, that I know no ſuch being as the LORD, nor have any thing to doe with Him: or in a beggarly condition, which may preſs me, firſt to be injurious unto others for my own relief; and then to run into the fearfull p. 554crime of perjury, to purge my ſelf from the charge of theft. XXII. Exod. 8, 11.

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

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

11. There is a generation that curſeth their father, and doth not bleſs their mother.

11. And now, to anſwer your inquiry, what company you ſhould keep? There are four ſorts of men, I would have you ſet a mark upon, and cautiouſly ſhun. Firſt, p. 555they that are fouly ungratefull to them, from whom they have received many benefits: for ſuch a ſort of men there is, who have no ſenſe of obligations, no, not to their Parents, to whom they have the greateſt; but rail upon their Father, nay, wiſh him dead; and cannot ſpeak a good word of their Mother.

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

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

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

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

p. 55614. There is a generation whoſe teeth are as ſwords, and their jaw-teeth as knives, to devour the poor from off the earth, and the needy from among men.

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

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

15. And here I will ſatisfie one of your other Queſtions, What Creature is moſt unſatiable? I anſwer, the Horſe-leech; which ſucks the bloud of other Creatures, till it burſt: as thoſe wicked men do the livelihood of the poor, till they ruin themſelves. And in this perpetual craving more and more, without any end, there are p. 557two things ſo like the Horſe-leech, that they may be called her Daughters: nay, there are three that are never ſatisfied; or rather four whoſe deſires cannot be filled. See Arg. [g]

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

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

17. The eye that mocketh at his father, and deſpiſeth to obey his mother, the ravens of the valley ſhall pick it out, and the young eagles ſhall eat it.

17. I will not end this, till I have pronounced the doom of the firſt ſort of wicked men, now mentioned (v. 11.) who are ſo ungrate full to their Parents, as not onelyonly to diſobey their commands, but to ſcorn, nay and, p. 558deride their perſons; and mock at the infirmities of their old age: whoſe villanies ſhall bring them to an infamous end, and expoſe their dead bodies for a prey to the Ravens (which frequent the Brooks, that run in the Vallies) and to the young Eagles; who ſhall pick out thoſe eyes, in which their ſcorn and deriſion of their Parents, was wont to appear. See Arg. [h]

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

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

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

19. Firſt, the wonderfull ſwiftneſs of an Eagles flight into the air, quite out of our ſight (XXIII. 5.) ſecondly, the manner of a Serpent's ſpeedy creeping, without any feet, to the top of a ſlippery rock: thirdly, the way that a Ship makes in the Sea, though it ſeem ſometime to ſink to the bottom of the p. 559water, and again to mount up into the air: But, above all, the ſlipperineſs of youth (which is more inconſtant than the air, &c.) and eſpecially the impatience, and reſtleſs toſſings of a young man's mind, his cunning and ſlights, when he goes a woing; and the wonderfull arts he hath to ſlide into the heart of a maid, and win her love.

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

20. And yet, the ſubtilty of an adulterous woman, is equal to this; both in crafty contrivances of ſecret ways to enjoy her filthy pleaſures; and in caſting a miſt before her Husbands eyes to conceal them, when ſhe is in danger to be diſcovered. For having defiled his Bed, ſhe not onelyonly looks modeſtly and demurely, but profeſſes the greateſt innocency; and behaves her ſelf, as if ſhe were the honeſteſt Woman, and the kindeſt Wife too in the world: like one that, having eaten ſome forbidden meat, wipes her mouth, and ſays ſhe hath not ſo much as p. 560taſted it; but abhors to let it come within her lips.

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

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

22. For a ſervant when he reigneth, and a fool when he is filled with meat,

22. Firſt, the inſolent cruelty of a vile Slave, when he is advanced to a Throne: ſecondly, the petulant rudeneſs of a fortunate fool; eſpecially when he grows debauched, and is in one of his drunken fits:

23. For an odious woman when ſhe is married, and an handmaid that is heir to her miſtreſs.

23. And thirdly, a woman, whoſe moroſeneſs, pride and paſſion (and ſuch like ill qualities) make her hated by every body; when ſhe gets an Husband: and laſtly, a poor maid ſervant, when ſhe is puffed up by an eſtate, left her by her miſtreſs; or, which is worſe, that having ſupplanted her p. 561miſtreſs, and thruſt her, firſt out of her husbands affections; and then out of doors, ſucceeds in her place, and becomes his wife. See Arg. [l]

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

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

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

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

26. The conies are but a feeble … make they … …ouſes in the …;

26. Secondly, the mountain Mice, are a feeble ſort of creature alſo, but they have a Leader to give them notice of any danger; and p. 562are ſo cunning that they provide for their ſafety in high rocks: into which they have ſeveral entrances and out-lets; that if they be aſſaulted in one port, they may eſcape at another. See Arg. [n]

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

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

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

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

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

29. And here after the conſideration of theſe four contemptible things, it will p. 563be fit to anſwer your laſt Queſtion, What things are moſt ſtately? and there are three, or rather four things, whoſe motion is majeſtick, and go after a goodly manner.

30. A lion which is ſtrongeſt among beaſts, and turneth not away for any,

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

31. A greyhound, an he-goat alſo, and a king, againſt whom there is no riſing up.

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

p. 56432. If thou haſt done fooliſhly in lifting up thy ſelf, or if thou haſt thought evil, lay thine hand upon thy mouth.

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

33. Surely the churning of milk bringeth forth butter, and the wringing of the noſe bringeth forth bloud: ſo the forcing of wrath bringeth forth ſtrife.

33. For from little things there is an eaſie progreſs unto greater. And juſt as you ſee Milk is firſt preſſed out of the Cows udder, and then being ſhaken in the churn is forced into butter; and as the Noſe being wrung, though at the firſt it onelyonly purge it ſelf yet if it be harder preſſed, there comes out bloud: even ſo, words paſſing to and fro, raiſe an heat, and that, if continued, ſtirs up anger; and that, making p. 565men vehemently inſiſt upon their opinion, or their deſire, turns into ſcolding; and that, in the iſſue, grows up to quarrels, and irreconcileable enmities.

CHAP. XXXI.

ARGUMENT.

[a] It is generally taken for granted, both by Hebrew and Chriſtian Writers, that King Lemuel, whoſe Mother gave him the Precepts contained in this Chapter, was Solomon: whom Bathſheba took care early to inſtruct in his duty; being, as ſome of no ſmall name fancy, divinely inſpired with the gift of Prophecy. But, as all this depends merely upon conjecture, and that without the leaſt ground, ſo there is no good reaſon aſſigned why Solomon ſhould here be called Lemuel; and not by the name he hath both in the beginning of the Preface to this Book, I. Prov. 1. and in the entrance of the Firſt Part Chap. X. I. and of the laſt Collection alſo (XXV. I.) made by the men of Hezekiah: whom Grotius fancies to be the King here mentioned, under the name of Lemuel; onelyonly for this p. 566reaſon, that this Chapter follows the Collection of Proverbs made by his Servants: which hath no force at all in it; for the words of Agur follow more immediately; which he cannot aſcribe to Hezekiah.

And therefore it is more reaſonable to conceive this Lemuel to have been a Prince, in ſome other Country; who had gathered ſome weighty Sentences taught him by his Mother (whoſe name is unknown) which it was thought fit to adjoyn to the foregoing: becauſe they are very wiſe, and of great moment; as if they proceeded from a prophetical ſpirit. And it is onelyonly the vanity of the Jewiſh Nation, who would incloſe all wiſedom within the bounds of their own Country, which hath made them aſcribe that which follows in this Chapter to Solomon and Bathſheba. For which, as I ſaid, there is no colour: but it appears by the Hiſtory of the Queen of Sheba, and the Embaſſies which came from the Kings thereabouts, who ſent to hear the wiſedom of Solomon (1 King. IV. ult.) that there were even in thoſe times, great perſons very inquiſitive after knowledge, as there had been, in the times foregoing, in thoſe Eaſtern Countries, and in Egypt; which was famous for wiſe men, 1 King. IV. 30. where we reade of the wiſedom of the Children of the Eaſt (i. e. Arabia where Job a conſiderable Prince, and the reſt of his Friends, lived in former ages) and the wiſedom of Egypt. Of which p. 567Country ſome have thought thoſe famous men to have been, who are mentioned in the next words, v. 31. where this demonſtration is given that Solomon's wiſedom excelled all the wiſedom of thoſe Countries, for he was wiſer than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, &c. upon which words, Gaſper Sanchez notes, that the Seder Olam ſays, theſe were Egyptian wiſe men. But it is not good to take things upon truſt; for I find upon examination of the place (which is Chap. XX. of the greater Book of that name) that it ſaith no ſuch thing, but onelyonly this, that the Sons of Zara, Zimri, Ethan, Heman, Chalcol and Dara (mentioned 1 Chron. II. 6.) were Prophets; who prophecied in Egypt. But however this be, that very Book acknowledges in the next Chapter; that there were Prophets in other Countries, before the Law of Moſes was given: though after the delivery of it, the holy Spirit, they fancy, forſook all the world but them; immediately upon the ſpeaking of thoſe words, XXXIII. Exod. 16. XXXIV. 6. For which aſſertion, as there is not the leaſt ſhadow of reaſon, ſo ſuppoſing it were true, it muſt notwithſtanding be confeſſed that there remained ſtill among other Nations, many excellent and wiſe perſons both men and women: who had ſuch communication alſo with the Jews, that many of them were proſelyted to their Religion: which might have countenanced their p. 568Authours if they had ſaid (and it ſeems to me a better fancy than any they have) that Lemuel's Mother was a Jewiſh Lady married to ſome Prince of another Country; by whom ſhe had this Son; and took care of his Inſtitution in the Divine wiſedom of her people.

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

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

p. 569[c] Firſt, to ſubdue that luſt, which ſhe knew to be very violent in youth; eſpecially in young Kings; who have more provocations, and are apt to take more licenſe than other men: but bring thereby ſuch miſchiefs upon themſelves, and their Kingdoms, as are not to be repaired; but often end in their deſtruction, v. 3.

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

[e] In which follows, v. 5. the true reaſon of this prohibition; and then an account (v. 6.) of their condition, to whom a larger quantity p. 570than ordinary, of wine or ſtrong drink, is fit to be allowed. Not to Kings, who have innumerable ways to relieve their cares, and to divert themſelves when any thing troubles them: but to poor miſerable people, that are ready to faint under their heavy burthens and oppreſſions. For whom this is a preſent relief; and the onelyonly one ſometime they are capable of; when they are in a very melancholy condition. And they that are of ſuch a temper, or are otherways made exceeding ſad, can better bear a great deal of wine, without any diſorder, than the ſanguine; and they who are gay and merry. There are thoſe, that by men ready to periſh, have underſtood ſuch as were condemned to dye, and going to execution. Ʋnto whom it was the cuſtom to give a draught of wine, to ſupport their ſpirits; and, in the degenerate ages of the Jewiſh Commonwealth, they put ſomething into it to intoxicate the poor wretches, ſo that they might be inſenſible of pain. And ſome imagin this cuſtom took its original from this place in the Proverbs; though it be not the true ſenſe of the words. For the latter part of this verſe, (and that which follows v. 7.) gives the beſt explication of the firſt: and they ſhew he ſpeaks of thoſe that were miſerably poor. And ſo the beſt Hebrew Expoſitours interpret thoſe words, XXVI. Deut. 4. my Father was a Syrian, ready to periſh: that is, extreme poor; and in want of all things.

p. 571[f] And thus having enlarged this ſecond Advice a little, ſhe paſſes to the third: which is (v. 8.) to take ſuch care that Juſtice be exactly adminiſtred (without which no Kingdom can ſubſiſt) as himſelf to undertake the defence of thoſe, who were in danger to loſe a good cauſe; for want of an Advocate to plead it for them, or to open the true ſtate of it, &c. Eſpecially ſhe commends to him, the patronage of Strangers, Orphans, and poor indigent people. The firſt of which in the Hebrew, are called children of change; or that are paſſed by: That is, perſons who have changed their country; or that are in danger to ſuffer grievous alterations in their condition, if right be not done them; or who are deſerted by all, and have none to ſtand by them. Several other ways there are to explain the phraſe; but to the ſame purpoſe.

[g] But the great care of Parents, being to ſee their Son well married, ſhe concludes with the deſcription of ſuch a wife, as ſhe would have him ſeek: which takes up the reſt of the Chapter, from v. 10. to the end. And it is in the form of a Poem (as S. Hierom takes it) conſiſting of a ſort of Iambick verſes: each of which begins with a new Letter of the Alphabet in order; the tenth with Aleph, the eleventh with Beth, and ſo to the bottom. Which was an elegant ſort of compoſure among the Ancients, and a great help p. 572to memory alſo; as we ſee in ſeveral Pſalms, and other parts of Scripture.

Now whether ſhe compoſed theſe verſes her ſelf, or got her ſenſe expreſſed by ſome eminent Poet, cannot be known; nor is it material. But I do not think fit to follow the conjecture of Huetius (in his late Demonſtr. Evang.) who imagins the words of Lemuel's Mother to end with the ninth verſe: and here to begin a diſtinct compoſition of ſome other perſon; ſuppoſe Solomon. For though this following Poem, be disjoyned from the foregoing words, in the LXX; and differs herein from the reſt that in the beginning of every verſe, the order of the Hebrew Alphabet is obſerved; yet there being no words in the head of it (as there is Chap. XXX. and the beginning of this Chapter) to denote it to belong to another Authour, I take it to be of the ſame piece with the firſt nine verſes. That is, to be a Copy of Verſes, delivered to Lemuel by his Mother, in commendation of an excellent woman: which perhaps ſhe did not make her ſelf (though there be no proof of that, and both Deborah and Hannah we find were Poets) but, notwithſtanding, being recommended to him by her; would, ſhe thought, have the ſame authority with him, as if ſhe had been the Authour. And it is very obſervable, that the general character of ſuch a woman as ſhe would have him marry, is eſcheth chajil, a vertuous woman, we p. 573tranſlate it. Which word chajil, ſignifies both ſtrength (or rather valour and courage) and riches and vertue. And, in the deſcription of fitting perſons for the Magiſtracy, Jethro in general ſaith they ſhould be anſchee chajil (XVIII. Exod. 21.) which we tranſlate able men: and then follows more particularly wherein their ability ſhould conſiſt, ſuch as fear God, men of truth, hating covetouſneſs. I take therefore eſcheth chajil to include in it a great fear of God (mentioned afterward v. 30.) which is ſo powerfull as to endue one with the courage to doe well, when piety is contemned; nay, laught at and abuſed: and have not therefore omitted this, among other words, to expreſs the force of this phraſe.

[h] And then follow, after this, abundance of other good qualities, which are included in this: ſuch as chaſtity; and ſuch a care of her husbands eſtate, that be might have a perfect confidence in her management; love to him without moroſeneſs; diligence in all houſhold affairs; frugality; gentleneſs in the government of her family; a prudent care in the education of her children; and in ſetting all the family to ſome employment or other; and increaſing alſo her husbands eſtate, and yet giving liberally to the poor; affability, and courteſie to all, &c. which excellent indowments if her Son found in a wife, ſhe knew it would be a certain means to preſerve p. 574him, from following other women (v. 3.) when he took perfect delight in her company: and from drunkenneſs alſo (v. 4.) which few fall into, who intirely love their wives, and ſtudy to pleaſe them in all things: for they generally abhor this loathſome vice. In order to this ſhe would have him marry ſuch an one, as he could perfectly confide in; and never in the leaſt ſuſpect of any levity, or unfaithfulneſs, or careleſneſs, when he was abroad, v. 11. and would never be croſs to him; but always loving, and kind, and pleaſing, when he was at home, v. 12.

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

[k] Which turns to a great account, ſhe ſhews, both in foreign commodities, v. 14. and in the purchaſe of land, v. 16. which the good houſwife her ſelf views, and walks about with great expedition (v. 17.) tucking up her garments (as we ſpeak) that ſhe may be fit for motion every where: and not minding p. 575fine clothes more than her buſineſs, nor for fear of ſpoiling them, neglecting that; but preferring ſtrength in her arms acquired by labour, before the ornaments wherewith they are wont to be adorned.

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

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

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

[n] Which ſeems not unfitly tranſlated by Caſtalio to this ſenſe, that ſhe being thus amply provided, and fortified, as it were, againſt all accidents; need not fear any want p. 576in future times. But conſidering what follows, v. 26, 27. I have choſen onelyonly to touch on that ſenſe; and to take ſtrength and honour for the excellent qualities belonging to her: which I have called her principal ornaments; becauſe the Hebrews are wont to expreſs that which adorns any perſon, and is moſt proper to them, by the name of clothing: as CXXXII. Pſal. 9. thy Prieſts ſhall be clothed with righteouſneſs.

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

I conclude all with the Obſervation of Melancthon, that this Deſcription, which he calls Speculum honeſtae Matronae, is altogether ſimple and plain, without any ſuch allegories p. 577as Simonides uſed, who ſaid, he was happy that married a wife like a Bee: and that all this, in a manner, is comprehended by the Apoſtle in thoſe words to Timothy 1. II. ult. ſhe ſhall be ſaved in Child-bearing, if they continue in faith, and charity, and holineſs; with ſobriety. Faith, ſaith he, is the acknowledgment of the true God, and confidence in his Son Jeſus Chriſt (that is, belief of the whole Goſpel) out of which ſprings the love of God, and from thence the love of her Husband and Children: and then holineſs or ſanctification, which is that vertue we call chaſtity: and laſtly temperance, as he tranſlates it, moderation in meat and drink; or rather, all manner of ſober behaviour, and prudence, in the Government of the family, and in the moderation of all ſorts of expences, &c. which things the Apoſtle particularly mentions; becauſe in the enumeration of Vertues, it is the manner of the holy Writers, to name thoſe onelyonly, which are moſt proper and ſutable to every ones ſtate and vocation.

1. THE words of king Lemuel, the prophecy that his mother taught him.

1. UNto thoſe Sayings of Agur, let theſe of King Lemuel be added and conſidered: which are weighty Sentences alſo (XXX. 1.) which his Mother taught him, with ſuch authority, p. 578as if ſhe had been a Propheteſs. See Arg. [a]

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

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

3. Give not thy ſtrength unto women, nor thy ways to that which deſtroyeth kings.

3. In the firſt place, let me prevail with thee, as thou loveſt me, and as thou loveſt thy ſelf, to be chaſte in thy deſires of bodily pleaſures, and not to give up thy ſelf to follow thy luſt after women; p. 579which will deſtroy the ſtrength of thy body, weaken thy mind, and exhauſt thy treaſures: that is, engage thee in ſuch courſes, as are the bane of Kings; and, by making them neglect their Government, have brought many of them and their Kingdoms to utter ruin. See Arg. [c]

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

4. And next to this, O Lemuel, Kings of all other men, Kings, I ſay, ſhould be ſparing, very ſparing in the uſe of wine, and of all other intoxicating drink: and ſo ſhould their Counſellours, and Commanders of Armies, and Judges, and all other Miniſters and Officers. See Arg. [d]

5. Leſt they drink and forget the law, and pervert the judgment of any of the afflicted.

5. For they may injure more than themſelves, when they are in drink. If a Cauſe, for inſtance, be brought before a Prince or a Judge, and his thoughts are confuſed by the fumes of wine; he may quite forget the ſtanding Rules whereby he ought to determine it: and things appearing to him quite otherwiſe p. 580wiſe than they are, he may not onelyonly judge amiſs, but unjuſtly condemn thoſe that ought to have been acquitted; and undoe poor and afflicted people, by giving away their right, when the comfort of their whole life depends upon his juſtice.

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

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

7. Let him drink and forget his poverty, and remember his miſery no more.

7. Then bring forth plenty of wine, and ſet it before ſuch a diſconfolate perſon: let him drink freely till he hath cheered his heart, and raiſed his drooping ſpirits, and be able to think of ſomething elſe, beſide his poverty and miſery; nay, till he be ſo merry, as quite to forget p. 581the cares and weariſome labours, that it brings upon him.

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

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

9. Open thy mouth, judge righteouſly, and plead the cauſe of the poor and needy.

9. And when thou haſt cleared the righteouſneſs of their cauſe, fear not to pronounce the ſentence boldly, according as the Laws require: Let no man perſwade thee to admit of delays, but bring the buſineſs to a ſpeedy p. 582iſſue; that he who is poor, nay, a mere beggar, may neither be oppreſſed by doing him injuſtice, or by deferring to doe him right.

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

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

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

11. I can onelyonly give the character of her (which may ſerve to direct others as well as thee, in their ſearch after ſuch a perſon) in whoſe chaſtity, as well as prudence, frugality, and fidelity in ordering all affairs at home, her Husband hath ſuch a p. 583confidence, that he may go abroad, and attend the publick affairs; without the leaſt care or ſolicitude what will become of his domeſtick concerns; and not be tempted to inrich himſelf, or ſupply his own neceſſities, with the ſpoil of other men. See Arg. [h]

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

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

13. She ſeeketh wooll, and flax, and worketh willingly with her hands.

13. Idleneſs is ſo hatefull to her, that ſhe need not be deſired to employ her ſelf in ſome piece of good houſwifery: but of her own accord p. 584ſets up a Linen and Woollen Manufacture; to which ſhe applies her own hands ſo willingly, as well as dextrouſly, that it appears ſhe delights in the work. See Arg. [i]

14. She is like the merchants ſhips, ſhe bringeth her food from afar.

14. And therewith ſhe maintains her family without expence, by carrying on as gainfull a traffick for foreign commodities (which ſhe gets in exchange for theſe) as if her husband ſet out a Fleet of Merchant Ships; to fetch them from far diſtant Countries.

15. She riſeth alſo while it is yet night, and giveth meat to her houſehold, and a portion to her maidens.

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

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

16. So far ſhe is from waſting her husbands eſtate, that by her prudent management ſhe continually increaſes it: firſt purchaſing a field for corn, when ſhe meets p. 585with one, that ſhe judges worth her money; and then, out of the mere product of her own labours, adding a vineyard to it, which ſhe cauſes to be well planted.

17. She girdeth her loyns with ſtrength, and ſtrengtheneth her arms.

17. And as her diligence is unwearied, ſo ſhe is neither ſlow in he rdiſpatches, nor refuſes any pains: but nimbly beſtirs her ſelf, and goes roundly (as we ſay) a-about her buſineſs: nay, exerciſes her arms to the ſtrongeſt labours, both within doors and without. See Arg. [k]

18. She perceiveth that her merchandiſe is good: her candle goeth not out by night.

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

19. She layeth her hands to the ſpindle, and her hands hold the diſtaff.

19. And ſhe doth not think it beneath her quality to put her hands to the ſpindle: but twiſts the thred or the yarn with her own fingers; p. 586and winds them with her own hands.

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

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

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

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

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

22. The furniture of her Houſe alſo is very noble, and her own apparel ſutable to it: p. 587in which her greatneſs is, not the leſs but, the more conſpicuous; becauſe they are of her own making. See Arg. [m]

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

23. And ſo are her husbands robes; which make him noted, when he comes into the Courts of Judicature, and ſits among the Senatours of the Country: who call him a happy man in ſuch a wife, as doth him honour, and eaſes him of all his cares, but onelyonly thoſe of the publick buſineſs; which her wiſedom, diligence and prudent management, gives him leaſure wholly to attend.

24. She maketh fine linen, and ſelleth it, and delivereth girdles unto the merchant.

24. For ſuch is her induſtry, that ſhe exerciſes more arts than one or two, to inrich her family; making, for inſtance, very fine linen, with embroidered belts, and girdles curiouſly wrought; which ſhe ſells to the Phoenician Merchant.

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

25. But her principal ornaments are, the firmneſs, conſtancy and vigour of her mind; her modeſt, comely p. 588and decent behaviour; her generous and honourable way of dealing with every one: which (accompanied with the forenamed diligence, &c.) make her ſo happy, that they free her from all fear of what may be hereafter; and prepare her to meet old age, and death it ſelf, with joyfull ſatisfaction. See Arg. [n]

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

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

p. 58927. She looketh well to the ways of her houſhold, and eateth not the bread of idleneſs.

27. But eſpecially in her own family, where ſhe narrowly obſerves the motions and manners of every one; whom ſhe neither ſuffers to gad abroad at their pleaſure, nor to labour at home without good inſtructions: but teaches them how to live as they ought; and by this, if ſhe did nothing elſe, deſerves the bread ſhe eates.

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

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

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

29. Daughters may doe much by their houſwifry, but nothing like to the care of a vertuous wife; and of all the wives that have done worthily, and mightily advanced the ſtate of their family, there were never any p. 590comparable unto thee; whoſe merits far tranſcend them all.

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

30. A hanſome ſhape and gracefull behaviour is very taking; and ſo is a good complexion and lovely features: but, alas! as the greateſt beauty ſoon fades and vaniſhes, ſo many ill qualities may lie concealed under goodly looks (which will utterly ſpoil all the happineſs that a man promiſed himſelf, in ſuch a choice) and therefore a truly religious woman, who dare not any way offend the Lord, is that amiable perſon, and ſhe alone, who will pleaſe a man always, and deſerve perpetual praiſes.

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

31. Let every one extoll her vertue, for I cannot do it enough; let her not want the juſt commendations of her pious labours: but while ſome are magnified for the nobleneſs of the ſtock from whence they ſpring, others for their fortune, others for their beauty, others for other things; let the good deeds p. 591which ſhe her ſelf hath done be publickly praiſed in the greateſt Aſſemblies; where if all men ſhould be ſilent, her own works will declare her excellent worth.

THE END.

End of the text · Simon Patrick, The Book of Proverbs Paraphrased (1683)