The Book of Proverbs Paraphrased, Part 1 · Chapter 6
CHAP. VI.
ARGUMENT.
For the ſecuring of the peace and happineſs of a married life (which the Wiſe Man had commended in the foregoing Chapter) he here adds two cautions; one againſt ſuretiſhip, the other againſt ſloth: which make great diſcontents in a Family, by bringing it to poverty. He illuſtrates both by elegant ſimilitudes; eſpecially the latter, by the example of the Ant: Who borrows of none, and yet is not in danger to ſtarve; laying up in ſtore, by a notable induſtry, ſufficient proviſion in due ſeaſon againſt a time of need. Which the great Lord [a] Bacon ingeniouſly applies (in the beginning of his Sixth Book of the Advancement of Learning) to the improvement of Arts and Sciences, by every ones bringing his grain. And in this buſineſs he defines the ſlothfull to be; whoſe onelyonly care it is to live upon the main ſtock; but not to improve it by ſowing the ground of Sciences over again, and reaping a new harveſt. This is the ſum of the eleven firſt verſes.
And upon this occaſion he annexes the deſcription of a deceitfull knave (v. 12, &c.) who cares not by what wicked arts he lives, when he is reduced to poverty. Whoſe character he gives from his mouth, his eyes, feet, ſingers, heart and tongue. And after a ſeptenary of vices (v. 16, &c.) which he repreſents as moſt odious to God, he returns to his former Argument; to give cautions againſt uncleanneſs, eſpecially Adultery (verſe 20, 24, &c.) which as it is many times the effect of Idleneſs, ſo he ſhews is the way to bring one to poverty; nay, to indanger ones life, or to bring inevitably upon him ſome other miſchief: not onelyonly infamy, but the hatred and revenge of that perſon who is wronged by the Adulterer; who hereby puts himſelf into a worſe condition, than that of a Thief. [b] They that would ſee the terrible effects of this jealouſy fully and lively deſcribed, let them reade Saint Chryſoſtom, foreign, chap. 52. Where he obſerves, among other things, that foreign, &c. this Diſeaſe is wont to breed and bring forth not onelyonly an intolerable heavineſs of mind, but an inſupportable rage; and that, ſuch is the madneſs of this diſtemper, that it is not cured, no not by the revenge it takes upon him that is the cauſe of it.
The principal points of Wiſedom to be learnt in this Chapter are theſe; care of our Family; caution in ingaging for others; diligence in ſome honeſt employment; hatred of idleneſs as contrary to nature; not to contemn the meaneſt Inſtructor, but to learn ſomething even of the ſmalleſt Creature; and to improve the preſent time; to dread the miſchievous effects of poverty, eſpecially that which comes by idleneſs: (the effect of which is too oft the loſs of all conſcience, v. 12, 13, &c.) to give good heed to the Admonitions of our Parents and Inſtructours, when they teach the will of God: and above all things to fortify our ſelves againſt the ſins of uncleanneſs. About which the Wiſe Man gives the more frequent cautions, becauſe youth is not more prone to them, than they are pernitious to youth. Who ought therefore not onelyonly to weigh diligently the miſerable conſequences of them, eſpecially of Adultery (which he repreſents in the concluſion of the Chapter) but carefully to avoid the occaſions of ſuch ſins; and faithfully to ſuppreſs the firſt motions towards them, v. 25, &c. [c] Where he gives a particular charge to watch over our eyes (which are the inlets of love) and uſes a remarkable phraſe to expreſs the danger of gazing upon an evil Woman; leſt he be taken or caught with her eye-lids: which he ſeems to compare to nets as other Authours do. Particularly Philoſtratus in his Epiſtles; where he often ſpeaks of the foreign, nets of the eyes; and hath in theſe elegant words expreſſed the power of love which reſides in the eyelids, here mentioned. foreign. &c. Epiſt. foreign.
It would be too long to note the Proverbial Speeches in this Chapter. I ſhall onelyonly give a brief account of one of them, and of one phraſe in this Chapter that needs a little explication.
[d] As for the Proverbial Speech it is v. 11. upon which the Lord Bacon hath made a very ingenious obſervation; diſtinguiſhing in this manner, between the poverty that comes as a Traveller, and the want that comes as an armed Man: that the ſhipwrack of fortune falls upon Prodigals or ſuch as are careleſs of their Eſtates, by inſenſible degrees at the firſt; with ſoft ſilent paces, like a Traveller, and is hardly perceived: but ſoon after Neceſſity invades him, like an armed Man: that is, preſſes upon him ſo hard, that he feels it plainly, and perceives there is no reſiſtance to be made. And thereupon he gives this prudent advice, to prevent the Traveller, and to be well provided againſt the armed Man. But it is ſufficient to have noted this here, (out of his Eighth Book of the Advancement of Learning, ch. 2. parab. 5.) which they that pleaſe may make uſe of upon occaſion. In my Paraphraſe I have waved this exact curioſity: becauſe I obſerve the Wiſe Man generally repeats the ſame thing in other words, without any ſuch diſtinction.
[e] As for the phraſe I ſpoke of it is v. 31. where it is ſaid a Thief ſhall reſtore ſevenfold (as we tranſlate the word) when the Law of Moſes enjoyns no ſuch reſtitution, but much leſs (XXII. Exod. 1, 4.) and there is no reaſon to think the Law was altered in after-times. Therefore I have followed another uſe of the word Schivatajim, which ſignifies not any determinate number; but onelyonly ſuch as is perfect and compleat in its kind; as may be ſeen IV. Gen. 15, 24. XII. Pſal. 7. XXX. Iſa. 26.
1. MY ſon, if thou be ſurety for thy friend, if thou haſt ſtricken thy hand with a ſtranger,
1. AND now, My Son, (ſee ch. II. 1. III. 1. 17.) that no difference may ariſe between thy Wife and Thee; be adviſed by me, not to paſs thy word raſhly for the money which thy Neighbour or Friend borroweth of another: much leſs ſtand bound for a Stranger, whoſe honeſty or ability is unknown to thee.
2. Thou art ſnared with the words of thy mouth, thou art taken with the words of thy mouth.
2. Young men indeed think this no great matter: but if thou haſt been ſo incautious, as to be drawn into ſuch ingagements, look upon thy ſelf as no longer a free man; but hampered and inſlaved in dangerous obligations.
3. Doe this now, my ſon, and deliver thy ſelf, when thou art come into the hand of thy friend: go, humble thy ſelf, and make ſure thy friend.
3. And therefore, in that caſe, immediately follow the counſel which I now give thee, My Son; do thy utmoſt endeavour to be diſcharged, by preſſing thy Friend forthwith to ſatisfy the debt, or to give thee ſecurity againſt the Creditor: Make no delay, and ſtick not, if need be, to caſt down thy ſelf before him on the ground, and beſeech him as readily to grant thy requeſt, as thou waſt forward to comply with his: be not modeſt at all; nor ceaſe to urge and importune him by thy ſelf and by thy Friends, till thou haſt prevailed with him.
4. Give not ſleep to thy eyes, nor ſlumber to thy eye-lids.
4. Be not quiet till this be accompliſhed; nor take ſo much as a wink of ſleep till thou art eaſed of this care: which, if thou underſtandeſt thy ſelf, may well diſturb thy reſt.
5. Deliver thy ſelf as a roe from the hand of the hunter, and as a bird from the hand of the fowler.
5. For thou art in the ſame condition with a young Roe, or ſilly Bird; that is taken in the toile of the Hunter or the ſnare of the Fowler: and therefore ſtruggle, like them, with all thy might, to get looſe (if it be poſſible) and to be releaſed from the bond wherein thou art intangled.
6. ¶ Go to the ant, thou ſluggard, conſider her ways, and be wiſe:
6. ¶ Nor is induſtry and diligence requiſite in this alone, but in all thy affairs: to which therefore, if thou art ſlothfull, I muſt excite thee by the example of the Ants; whoſe orderly and unanimous diligence, in collecting and preſerving food for themſelves, if thou wilt mark and obſerve, thou mayſt be aſhamed to be an idle ſpectator of their labours; and learn hereafter to imitate their provident care. See Arg. [a]
7. Which having no guide, overſeer, or ruler,
7. Which is the more remarkable, becauſe they have none to lead and direct them (as Mankind have) no overſeer to exact their labours; no ſupreme Governour to call them to an account for any negligence.
8. Provideth her meat in the ſummer, and gathereth her food in the harveſt.
8. And yet they never omit the opportunity they have in Harveſt, to make proviſion againſt the Winter; but toil perpetually in gathering, and carrying food into the cells, they have digged for it in the Earth; where they lay it up and ſecure it with admirable art; that it may neither be injured by the weather, nor ſtoln from them by other Creatures.
9. How long wilt thou ſleep, O ſluggard? when wilt thou ariſe out of thy ſleep?
9. O the ſtrange idleneſs of Mankind! who have many Monitours and Governours, that call upon them again and again, and ſtir them up in vain to labour. What rechleſneſs is this, which makes thee, O ſluggard, indulge thy ſelf in lazineſs and ſloth? as if thou waſt made for nothing elſe, but to ſleep and take thine eaſe?
10. Yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep.
10. Rolling thy ſelf in thy Bed, and ridiculouſly deſiring thy pains may be ſpared, and thou mayſt be ſuffered ſtill, without any diſturbance, to enjoy a little more ſleep; when thou haſt loytered too long, and put off the care of thy affairs from time to time, till thou haſt none left to doe it in:
11. So ſhall thy poverty come as one that traveleth, and thy want as an armed man.
11. But poverty comes apace upon thee, and before thou art aware leaves thee as naked, as if thou waſt ſtript by a Highway-man: nay, extreme want ſeizes on thee unavoidably, like an armed Man, which thou canſt find no means to reſiſt. See Arg. [d]
12. ¶ Anaughty perſon, a wicked man walketh with a froward mouth.
12. ¶ By which means thou mayſt be tempted to become the worſt of men, a perfect ſhark, void of all faith and honeſty: whoſe mouth never ſpeaks a word of truth; but makes it his buſineſs by lyes, or flatteries, or ſlanders, or perjuries, to maintain himſelf in his idle courſes.
13. He winketh with his eyes, he ſpeaketh with his feet, he teacheth with his fingers.
13. His very Eyes are Inſtruments of deceit, or miſchief; for he makes ſigns with them to his Companions, when they are to play their pranks: or if that be too broad, he ſecretly treads upon their Toes; or ſignifies his mind by the motion of his Fingers; for every part of him is employed to make his wicked meaning underſtood.
14. Frowardneſs is in his heart, de deviſeth miſchief continually, he ſoweth diſcord.
14. How ſhould it be otherways, when his Heart is a Shop, furniſhed with nothing but all manner of perverſe inclinations; which are perpetually at work to contrive ſome miſchief or other: and (if they can doe nothing elſe) by caſting ſuſpicions into mens minds one of another, to ſtir up hatred, diſſention, ſtrife, brawlings, law ſuits, and all manner of diſcord; which is the deſtruction of Families and Kingdoms.
15. Therefore ſhall his calamity come ſuddenly; ſuddenly ſhall he be broken without remedy.
15. And ſhall prove his own utter ruin; which, for this very cauſe, ſhall ſooner than he thinks of in a terrible manner come upon him: when he fancies he hath carried his matters ſo cunningly, that no body diſcerns his villany, he ſhall on a ſudden be lookt upon as the peſt of Mankind; and, like a Veſſel broken into little bits, be incurably undone.
16. ¶ Theſe ſix things doth the LORD hate; yea, ſeven are an abomination unto him:
16. ¶ For, among offences of this kind, nothing is more odious to the Lord (who is the diſpenſer of rewards and puniſhments) nothing more oppoſite to the Divine Nature, and which He more ſeverely puniſhes, than theſe ſix or ſeven things; which are commonly found in ſuch looſe Companions, as I have now deſcribed.
17. A proud look, a lying tongue, and hands that ſhed innocent bloud.
17. Firſt, pride and haughtineſs of ſpirit; which ſwelling a man with a vain opinion of himſelf, makes him contemn all others, and overlook them as below his notice. Secondly, falſhood, or treachery; which ſtick not at any lyes, or flatteries, or calumnies. And thirdly, a violent, cruel diſpoſition; which makes a man rather embrue his hands in the bloud even of an innocent perſon, than not have him removed, who ſtands in the way of his deſigns.
18. An heart that deviſeth wicked imaginations, feet that be ſwift in running to miſchief,
18. To which add the fountain of all theſe, and of thoſe that follow, a mind that ſtudies nothing but how by fraud or force (though never ſo injurious to others) to ſatisfy ſome deſire of pleaſure, covetouſneſs, or revenge: which produces three other abominable Vices. Firſt, forwardneſs to execute ſuch miſchievous intentions and deſires cheerfully, without any check or delay.
19. A falſe witneſs that ſpeaketh lies, and him that ſoweth diſcord among brethren.
19. Secondly, An Atheiſtical impudence, which makes a man in open court (when he is upon his oath) teſtify any falſhood againſt his Neighbour; and laſtly, ſuch malicious envy, as loves to make the deareſt Friends fall out; and takes pleaſure to ſee thoſe at variance, who ought to be moſt cloſely united in brotherly affection.
20. ¶ My ſon, keep thy father's commandment, and forſake not the law of thy mother.
20. ¶ And here, My Son, I muſt remember thee of what I ſaid in the beginning (I. 8.) about a reverend regard unto thy Parents; eſpecially when they warn thee againſt ſuch wickedneſſes as theſe: do not make light of their admonitions; but obſerve the precepts of thy Father, and let thy Mother's commands be a law to thee. See I. 8.
21. Bind them continually upon thine heart, and tie them about thy neck.
21. Fix them in thy mind, and link thy affections ſo faſt to them, that they may not onelyonly be continually before thine eyes; but ſeem the greateſt ornament to all thy words and actions, when they are ordered by their directions.
22. When thou goeſt, it ſhall lead thee; when thou ſleepeſt, it ſhall keep thee; and when thou awakeſt, it ſhall talk with thee.
22. Thou wilt find the benefit, of giving early entertainment to ſuch good counſel from thy Parents, in every paſſage of thy whole life: for when thou goeſt about any buſineſs, it will guide thee to doe it honeſtly and ſucceſsſully; when thou lieſt down to ſleep, it will make thee reſt ſecure of the guardianſhip of the Divine Providence over thee; and, when thou awakeſt in the morning, ſuggeſt to thy thoughts how thou oughteſt to behave thy ſelf at home and abroad.
23. For the commandment is a lamp; and the law is light; and reproofs of inſtruction are the way of life:
23. In the darkeſt times and the moſt dubious caſes, it will both direct and comfort thee: for every particular Commandment of God (which they teach thee) is like a Candle; and the whole Law is like the light of the Sun; to ſhew thee thy way, and to exhilarate thy Spirits, while thou walkeſt in it: nay, the ſevereſt reproofs, which correct thy errours and reduce thee to obedience, are the way to the greateſt happineſs.
24. To keep thee from the evil woman, from the flattery of the tongue of a ſtrange woman.
24. As thoſe inſtructions and reproofs, for inſtance, ought to be accounted, which preſerve thee from being deluded by the flattering ſpeeches, and inticements of a leud Woman: from whom thou oughteſt perfectly to eſtrange thy ſelf, as from a ſink of all wickedneſs.
25. Luſt not after her beauty in thine heart; neither let her take thee with her eye-lids.
25. Let me adviſe thee again (though I have done it oft II. 16. V. 3, 4, &c.) not to gaze upon her beauty, or upon her fine attire; but ſuppreſs the very firſt deſire, which a glance of her may have kindled in thy heart: do not conſent to purſue it in the leaſt; much leſs ſuffer thy ſelf to be caught in the nets of her wanton Eyes, and thereby drawn into her dangerous embraces. See Argument [c]
26. For by means of a whoriſh woman, a man is brought to a piece of bread: and the adultereſs will hunt for the precious life.
26. For ſuch is the cunning of a Harlot, that having got a ſilly Youth into her toils, ſhe will hardly let him go, till ſhe have reduced him to the extremeſt beggary: and if ſhe be another Man's Wife, a train is laid for that which is more precious by far than all the treaſures he hath ſpent, viz. his deareſt life; which he fooliſhly loſes for the ſhort pleaſure of a ſinfull Luſt.
27. Can a man take fire in his boſom, and his clothes not be burnt?
27. He may think perhaps to enjoy his pleaſure ſo privately, that none ſhall know it; but that's as unlikely, as that a man ſhould take fire ſecretly into his Boſom, and ſo conceal it that it ſhall not break out and burn his Clothes.
28. Can one go upon hot coals, and his feet not be burnt?
28. Who ever heard that fire will doe no hurt, becauſe it is cloſely lodged? or that any body ever walked barefoot upon red-hot Coals, and his Feet eſcaped from being burnt?
29. So he that goeth in to his neighbour's wife: whoſoever toucheth her, ſhall not be innocent.
29. Even ſo is it ſottiſh folly to imagine that a man ſhall ſuffer nothing, who lies with his Neighbour's Wife: let him be who he will that commits that crime, he ſhall not eſcape unpuniſhed.
30. Men do not deſpiſe a Thief, if he ſteal to ſatisfy his ſoul when he is hungry:
30. For he is not a common Thief, who onelyonly ſteals a man's goods, and that perhaps out of extreme neceſſity, merely to ſatisfy his hungry Appetite, which he knows not otherways how to fill: ſuch an one we are apt to pity, and do not expoſe him to ſhame, by whipping him, and laying ſtripes upon his back;
31. But if he be found, he ſhall reſtore ſeven-fold, he ſhall give all the ſubſtance of his houſe.
31. But when he is found out, he ſhall onelyonly make as compleat a reſtitution (LXXIX. Pſal. 12.) as the Law requires (XXII. Exod. 1, &c.) though that perhaps may be no leſs than all that he is worth. See Argument [e]
32. But whoſo committeth adultery with a woman, lacketh underſtanding: he that doeth it, deſtroyeth his own ſoul.
32. But the Adulterer robs a Man of his Wife, without any ſuch neceſſity, there being other and honeſt ways to ſatisfy his deſires: and therefore hath no excuſe, but muſt be lookt upon as a ſtupid Fool void of common underſtanding; and when he is found out be puniſhed not merely in his eſtate, but with the loſs of his life. XX. Levit. 10.
33. A wound and diſhonour ſhall he get, and his reproach ſhall not be wiped away.
33. And beſides the quarrels and other troubles wherein this ſin may engage him, his Reputation ſhall receive a deadly wound; and it will make him infamous, as long as he lives and when he is dead: for while his Name laſts it ſhall not be mentioned without reproach; but have a brand of diſgrace ſet upon it, which ſhall never be blotted out.
34. For jealouſy is the rage of a man: therefore he will not ſpare in the day of vengeance.
34. For no Reſtitution can be made, or Satisfaction given in this caſe, as there may be in the other; no Prayers neither, or Submiſſions ſhall prevail with the injured. Husband: whoſe juſtly provoked indignation riſes up to a furious rage; which will not pity or ſpare the Adulterer (though the publick Juſtice ſhould be aſleep) when he finds an opportunity to be revenged. See Arg. [b]
35. He will not regard any ranſom; neither will he reſt content, though thou giveſt many gifts.
35. Though he may be willing to expiate his crime, and redeem his life at any rate, it will not be accepted; the largeſt gifts will be refuſed; and though greater and greater be ſtill offered, they will not appeaſe his wrath: which purſues the Adulterer implacably, and never reſts contented, but in his utter ruin.