The Book of Proverbs Paraphrased, Part 1 · Chapter 12
CHAP. XII.
ARGUMENT.
This Chapter begins with an Admonition, often inculcated in this Book, concerning the affection wherewith a man, that would be wiſe and good, ought to receive charitable reproofs. And there are ſeveral things alſo repeated, concerning the Providence of Almighty God; in puniſhing men according to their wickedneſs, and delivering good men from thoſe who ſeek their deſtruction: which is notably expreſſed in three verſes one after another, v. 5, 6, 7. where he obſerves how the wicked labouring to compaſs their ends, by coſenage, or by violence, even by bloud (eſpecially if they can privately make a man away) not onelyonly miſcarry in their deſigns, but are unexpectedly overturned, and ſubverted out of their places, wherein they behaved themſelves with ſuch injuſtice and cruelty.
There are divers Inſtructions alſo here repeated about ſeveral vertues and vices; eſpecially, thoſe of the tongue. Among which Melancthon commends this to the remembrance of the Reader, v. 22, [a] lying lips are an abomination to the Lord; who recommends to us, ſays he, the love and care of Truth; both in doctrines concerning Himſelf, and in Arts, and in all honeſt Covenants, and Contracts. For Truth being among the chiefeſt and moſt conſpicuous vertues, therefore the contrary vice is condemned, by a terrible word, and called Abomination, i. e. ſuch an evil as God deteſts with a ſingular indignation (for Idols are called foreign, abominations, or abominable things) which is principally true of ſuch lies, as are on purpoſe invented to deſtroy mens fame; and much more of ſuch as are deviſed for the taking away their lives and the ruin of their families: ſuch as thoſe which David often complains were contrived againſt him.
The Lord Bacon hath made notable remarks alſo upon another paſſage in this Chapter, v. 10. where he obſerves concerning the former [b] part of the verſe, "that there is implanted in man's nature a noble and excellent affection of pity and compaſſion, called here Mercy: which extends it ſelf even unto brute creatures, that are by divine ordination ſubject to his command. And therefore this compaſſion hath ſome analogy with that of a Prince towards his ſubjects. Nay further, it is moſt certain, that the worthier any ſoul is, the larger is its compaſſion. For contracted and degenerate minds, imagin theſe things appertain not to them: but the mind that looks upon it ſelf as a nobler portion of the Ʋniverſe, is kndly affected towards inferiour creatures, out of the communion there is between them: wherefore we ſee that there were under the old Law many precepts concerning this, which were not ſo much merely ceremonial, as inſtitutions of Mercy." "As that of not eating fleſh with the bloud in it, and ſuch like." I ſuppoſe he means thoſe mentioned, XXIII. Exod. 5. 19. V. Deut. 4. XXII. 6, 7. XXV. 4. For, as Grotius hath excellently obſerved, it is very laudable to exerciſe kindneſs towards brute creatures, that we may keep our ſelves the more remote, from all manner of cruelty towards men. Which the Angel, the Jews think, reproved in Balaam when he chid him for ſtriking his Aſs three times. For thus they bring in the Angel ſpeaking to him, in the great Commentary upon Numbers, If I am required to demand ſatisfaction for the injury done thy Aſs, concerning whom there is no Law of juſtice, nor Covenant of our Fathers, how much more for this, that thou goeſt about utterly to root out a whole Nation?
I omit what the ſame Lord Bacon there ſays (Book VIII. of the Advanc. of Learn. C. 2. Parab. 14.) concerning the ancient Eſſens, and Pythagoreans, and concerning ſome people now in the Mogul's Country, and the preſent Turks (who are full of affection to brute creatures;) and onelyonly obſerve that he looks upon the latter part of the ſame verſe, as a kind of caution added by the wiſe man; leſt we ſhould think he patronizes all ſort of mercy and compaſſion. "No, the mercy which ſpares wicked perſons from being cut off by the hand of juſtice, is not mercy, but more cruel than cruelty it ſelf. For cruelty is exerciſed upon ſingle perſons onelyonly: but this kind of mercy, by the grant of impunity, arms the whole band of impious men againſt the innocent." So by the Mercies of the wicked, he underſtands, mercy ſhewn to the wicked: Which is an unuſual form of ſpeech, and diſagreeing to the oppoſition which the wiſe man, in this proverbial ſaying, makes between the righteous and the wicked. And therefore it is not to be embraced, nor to be lookt upon as a true expoſition: in which though I believe he followed Druſius, yet he hath very little company beſides. And the ſenſe rather lies as I have expreſſed it in the Paraphraſe: in which if I have added more than Interpreters do, I am confident it will appear to him, that conſiders, not to be without reaſon. For theſe words, the tender mercies of the wicked are cruel, ſeem to me to have the ſame ſenſe with that proverbial ſpeech among the Greeks, foreign.
In the twelfth verſe I have expreſſed both ſenſes of which the word mezod is capable: which ſignifies both a net and a fortreſs. And ſo I have done in the next (v. 13.) which may be rendred two ways. Either, that by prevaricating with his lips, a wicked man lays ſnares, or [c] that he is himſelf inſnared by his prevarications. In the ſame manner I have comprehended more ſenſes than one, in ſeveral other verſes; which if I ſhould particularly mention, it would inlarge this Preface beyond its juſt length. Elſe I ſhould have made ſome remarks upon v. 15. where the danger of ſelf-love and ſelf-conceit is repreſented: which hath ever this effect, that it makes men ſlight, if not reject good counſel; out of a vain opinion, that none can adviſe them better than themſelves: which is to follow the direction of a fool. For it is a certain note of folly to rely wholly upon a man's own judgment, as it is of prudence to hearken to the advice of others.
1. WHoſo loveth inſtruction, loveth knowledge: but he that hateth reproof is brutiſh.
1. IT is an excellent ſign that a man will be wiſe and good, who not onelyonly patiently bears with thoſe that tell him of his faults, but loves and is thankfull for reproof: which he who not onelyonly declines but hates, and is thereby inraged, gives way to ſuch brutiſh paſſions paſſions and deſires, that there is little hope he ſhould ever be a man.
2. A good man obtaineth favour of the LORD: but a man of wicked devices will he condemn.
2. He that ſtudies how to doe good to others attracts the good will and bleſſing of the Lord upon himſelf: but he who contrives miſchievous deſigns, under a ſpecious ſhew of Religion and the publick good, ſhall be judged by Him, who knows the heart, to ſuffer what he deſerves.
3. A man ſhall not be eſtabliſhed by wickedneſs: but the root of the righteous ſhall not be moved.
3. For no man, though never ſo ſubtil or powerfull, ſhall be able to eſtabliſh himſelf and his family, who lays the foundation of his greatneſs in wickedneſs: But the righteous, like a tree that hath taken a deep root in the earth, though ſhaken with ſtorms and tempeſts, ſhall remain unmovable in a flouriſhing eſtate.
4. A vertuous woman is a crown to her husband: but ſhe that maketh aſhamed, is as rottenneſs in his bones.
4. A wife that ſtrenuouſly imploys her ſelf in her domeſtick affairs, and can prudently command her own paſſions and deſires, is a ſingular ornament and honour to her husband; who may well glory in his happineſs: but ſhe whoſe lazineſs, or laſciviouſneſs, or other infamous quality, makes him down his head for ſhame, is an incurable grief, and vexation, conſuming him and all that he hath.
5. The thoughts of the righteous are right: but the counſels of the wicked are deceit.
5. The deſigns of good men are managed with exact juſtice and truth: but the contrivances of the wicked are carried on with fraud, diſſimulation, and all manner of deceit.
6. The words of the wicked are to lie in wait for bloud: but the mouth of the upright ſhall deliver them.
6. Nay (ſuch is the height of their wickedneſs) they conſult one with another, and lay plots to take away ſecretly the life of thoſe who ſtand in the way of their deſigns: but men ſincerely good give the beſt advice they can to deliver ſuch innocent perſons from their bloudy ſnares.
7. The wicked are overthrown, and are not: but the houſe of the righteous ſhall ſtand.
7. And God befriends them alſo; who not onelyonly defeats thoſe wicked projectours in their deſigns, but ſo totally overthrows them and their families that no footſtep of them remains: whereas He not onelyonly continues, but ſettles the juſt man's family in a durable ſucceſſion (as I have often ſaid, v. 3. and X. 25, 30. XI. 35.) when they that aſſaulted them are quite extinct.
8. A man ſhall be commended according to his wiſedom: but he that is of a perverſe heart ſhall be deſpiſed.
8. True prudence, directing a man to effect his ends by fair and honeſt means, will procure him the greateſt eſteem, and the moſt laſting praiſe: but he who contrives by fraud, and ſuch like crooked ways, to attain his aim, ſhall fall into utter contempt, and be ſcorned by all as a fooliſh knave.
9. He that is deſpiſed, and hath a ſervant, is better than he that honoureth himſelf, and lacketh bread.
9. He is far happier who makes no ſhew in the world, but hath a competent eſtate; than he who appears in great ſplendour and pomp abroad, but wants bread to eat when he is at home.
10. A righteous man regardeth the life of his beaſt: but the tender mercies of the wicked are cruel.
10. A good man takes care that his beaſt be well uſed, and have food and reſt convenient for it; which is more than men bent upon wickedneſs will doe for their neighbours: For their very kindneſſes, being treacherous, are a cruel cheat; nay the higheſt expreſſions which they make of tenderneſs and compaſſion (whereby they induce others to repoſe a truſt in them) are intended merely as a cover, for the miſchief they mean more ſecurely to doe them. See Arg. [b]
11. He that tilleth his land ſhall be ſatisfied with bread: but he that followeth vain perſons, is void of underſtanding.
11. He that takes pains in an honeſt employment, ſuppoſe in tilling his land, ſhall find it requite him with ſufficient, if not plentifull, proviſion for himſelf and his family: but he that is idle, falling into the company of looſe and wicked perſons, will find at laſt (by the deſperate courſes into which they will lead him) that he wants not onelyonly bread, but underſtanding.
12. The wicked deſireth the net of evil men: but the root of the righteous yieldeth fruit.
12. The wicked deſires two things, firſt to doe as much miſchief as he can by his wiles and arts of deceiving; and then to be ſecure in his wickedneſs: but the righteous make every body the better for them; and thereby enjoy that ſafety, which the other have onelyonly in their wiſhes and deſires.
13. The wicked is ſnared by the tranſgreſſion of his lips: but the juſt ſhall come out of trouble.
13. The wicked inſnares himſelf by that deceitfull talk, wherewith he deſigned to have inſnared others: but the righteous eſcapes the danger; nay, by his prudent diſcourſe avoids very great difficulties, wherein otherways he might have been intangled. See Arg. [c]
14. Aman ſhall be ſatisfied with good by the fruit of his mouth, and the recompence of a mans hands ſhall be rendred unto him.
14. There is no man gives good counſel and advice (eſpecially in publick affairs) but he ſhall reap the fruit of it abundantly himſelf: and there is no good work he doth for the benefit of others, but God will requite it, and make it turn to his own good account.
15. The way of a fool is right in his own eyes: but he that hearkeneth unto counſel, is wiſe.
15. A fool is ſo conceited that he conſults no body but himſelf; for whatſoever he doeth, in his own opinion he is always in the right: but a wiſe man will not rely upon his own judgment alone; but, ſuſpecting himſelf, makes uſe of the ſound advice of other men.
16. A fools wrath is preſently known: but a prudent man covereth ſhame.
16. A fool (like a beaſt) is no ſooner provoked but he grows angry; and, which is worſe, it appears immediately in his countenance, words and actions: whereas a prudent man is not unſeemlily tranſported by his paſſion; but ſtifles his reſentments, even of the moſt reproachfull injuries that are done him.
17. He that ſpeaketh truth, ſheweth forth righteouſneſs; but a falſe witneſs, deceit.
17. He that freely and boldly ſpeaks the truth and all the truth, and nothing but the truth, demonſtrates himſelf an honeſt man and doth juſtice unto others: but he that conceals the truth or forges falſhoods, and teſtifies unto lies, declares himſelf both a deceitfull and miſchievous perſon.
18. There is that ſpeaketh like the piercings of a ſword: but the tongue of the wiſe is health.
18. A cut-throat is not more pernicious than he; and they are not much better, whoſe buſineſs it is by ſecret calumnies to wound the reputation of their neighbours, or to make diſcords and diviſions among them: which a good man uſes all his skill to cure; perſwading them to love, unity and peace.
19. The lip of truth ſhall be eſtabliſhed for ever: but a lying tongue is but for a moment.
19. He that ſpeaks the truth (being always conformable to himſelf) hath this advantage, that he can never be diſproved, nor conſequently diſcredited: but a liar, though he may at preſent be believed, is ſoon confuted; for he is apt to contradict himſelf and blaſt his own reputation for ever.
20. Deceit is in the heart of them that imagine evil: but to the counſellors of peace is joy.
20. They do but deceive themſelves, who look for any ſatisfaction from diſſentions and diſturbances; which they cannot contrive without much fear and anxiety of mind: but, as they are always cheerfull who conſult nothing but peace, concord, and happy ſettlement ſo, they will have great joy, whatſoever the iſſue be, of ſuch good deſigns.
21. There ſhall no evil happen to the juſt: but the wicked ſhall be filled with miſchief.
21. For the divine Providence takes a peculiar care of good men, to avert the harm that the iniquity of the wicked intends them: which ſhall fall upon themſelves in ſuch abundance as to overwhelm them.
22. Lying lips are abomination to the LORD: but they that deal truly are his delight.
22. It is thought no great matter, if a man break his word, or any way deceive his neighbour; but know, that this is a thing exceeding hatefull to the Divine Majeſty: and on the contrary they that faithfully perform their promiſes, and in all things deal truly with their neighbours, are no leſs acceptable to Him. See Arg. [a]
23. A prudent man concealeth knowledge: but the heart of fools proclaimeth fooliſhneſs.
23. A prudent man conceals his knowledge, and will not make a ſhew of being ſo wiſe as really he is: but a fool publiſhes his ignorance, as if he was ambitious that every one ſhould know he is a fool.
24. The hand of the diligent ſhall bear rule: but the ſlothfull ſhall be under tribute.
24. He that taketh pains in an honeſt employment, ſhall take his eaſe at laſt; nay raiſe himſelf to dominion and power: but he whoſe ſloth makes him live by ſhirking and deceit, ſhall bring that toil upon himſelf which he would avoid; when his poverty and villany have reduced him to be a ſlave.
25. Heavineſs in the heart of man maketh it ſtoup: but a good word maketh it glad.
25. Anxious cares and ſolicitude how to live depreſs the ſpirit of a man, otherwiſe magnanimous: but the kind and incouraging diſcourſes of a Friend (much more the gracious promiſes of God) erect it, nay make it glad.
26. The righteous is more excellent than his neighbour: but the way of the wicked ſeduceth them.
26. As in other things, ſo in this a righteous man is more excellent than his neighbour, that he doth not delude himſelf with vain hopes; nor miſs his end, as the wicked doth in all his deſigns.
27. The ſlothfull man roſteth not that which he took in hunting: but the ſubſtance of a diligent man is precious.
27. There is nothing more vile than a lazy fellow that lives by cheating; who, if he catch, ſhall not be able to keep his prey: But he is a valuable man, who by honeſt diligence getteth wealth; which ſhall durably remain with him.
28. In the way of righteouſneſs is life, and in the path-way thereof there is no death.
28. True goodneſs leads unto endleſs proſperity and happineſs: nor is there any one action of vertue that tends to make a man miſerable; as all manner of wickedneſs doth.