The Book of Proverbs Paraphrased, Part 1 · Chapter 13
CHAP. XIII.
ARGUMENT.
This Chapter begins, as the foregoing did, with and Admonition about receiving inſtruction and reproof with due regard to them; eſpecially from Parents, who cannot be thought to intend any thing, but the good of their Children.
And as he did there ſo, here again the Wiſe man gives freſh advice about the government of the tongue, about diligence and induſtry: and hath ſeveral obſervations, not much different from what he made before, of the advantage which the Righteous have of the Wicked, in a great many inſtances, which are eaſie to obſerve in the Paraphraſe.
And in the eighth verſe he ſeems to me to teach [a] contentedneſs of mind; by ſhewing that the poor have a great advantage of the rich in an evil time. Some indeed take the ſentence quite otherways, as if the Wiſe man intended to repreſent the great advantage rich men have of the poor, in this ſenſe; a rich man, when he fears any evil from his enemies, can divert it by a ſum of money: but a poor man when he is threatned; dare not ſtay, but runs away. And others there are who go a middle way, and think he intends to ſhew, that each of them have their advantages of ſeveral kinds. But conſidering the oppoſition that is uſual in this Book, between one part of the verſe and the other; this ſeems not to be the meaning: yet I have mentioned it, that they who do not take the oppoſition to lie as I have expreſſed it in the Paraphraſe; may have their choice, and follow which ſenſe they like beſt. As for that of Clemens Alexandrinus L. III. Paedagog. Cap. 7. who thus gloſſes upon the former part of the verſe, foreign, if a man be rich, he ſhall be ſaved by giving away to thoſe in want; it doth not anſwer to the oppoſite part of the verſe; unleſs we ſhould interpret it thus: as for the poor, they ſhall have no rebuke for not giving, becauſe they have nothing to give. But I look upon this as not genuine; though his Admonition upon this occaſion be excellent, which is this: He that earneſtly preſſes to go up to heaven muſt foreign, carry about with him that good ſtaff of beneficence, and by relieving thoſe that are afflicted, partake himſelf of true reſt and refreſhment.
Which it is impoſſible to find any way but in [b] vertuous courſes, as the fifteenth verſe ſuggeſts to us; the ſenſe of which according to the plain import of the Hebrew words, I have expreſſed in the Paraphraſe. But as the laſt part of it ſounds in our language it will not be incongruous, to take the meaning of the whole thus: If a man have underſtanding enough to be thoroughly good, he will find things favourable to his honeſt deſires; but they that take evil courſes meet with great difficulties, and are forced to go backward and forward, and wind and turn every way, to bring about their ends, or ſave themſelves perhaps from ruin.
[c] There are ſeveral other notable ſentences in this Chapter; upon which if I ſhould enlarge it would be to write a Book. The onelyonly two which Melancthon ſingled out for the obſervation of his Scholars, are the one of them in v. 10. concerning pride. Ʋpon which he remembers them of the Greek Proverb, foreign, A mountain cannot mix with a mountain, i. e. two high men will never agree together: and of another excellent ſaying among the Latins, Crede mihi, ſapere, eſt non multum ſapere, Believe me, to be wiſe, is not to be over wiſe. For they whoſe minds are infected with a vain opinion of themſelves, either cannot ſee the truth, if it be againſt their thoughts; or if they do, they will not acknowledge it, for fear they ſhould yield and confeſs themſelves overcome.
[d] The other is v. 23. the latter part of which he renders differently from all that I have read; there is much food in the furrows of the poor, & alii ſine modo cumulant; and others heap up without any meaſure, that is, to no purpoſe, when a little will ſuffice. Which is a wiſe ſaying, but not agreeable to the Hebrew Text.
I ſhall onelyonly add that as the Chapter begins with an Admonition to hearken to reproof (eſpecially from Parents) which is repeated again in the middle, v. 13, 18. ſo it concludes, [e] in the laſt verſe but one, with an advice to Parents; not to ſpare the rod, if reproof will not do: which is but neceſſary in very young Children; becauſe there is no other means perhaps to make them underſtand the difference between good and evil, decent and unſeemly; but onelyonly to make them ſmart for the one, and to give them ſome ſenſible pleaſure for the other. Some Children, that is, are ſo diſpoſed, that they muſt be thus treated: and it ſeems a wonderfull piece of wiſedom in the old Lacedaemonians (as Plutarch relates in his Laconical Inſtitutes) that, out of an univerſe love and care for each others good, made it lawfull for any man to correct the Child of another perſon, if he ſaw him doe amiſs. And if the Child complained of it to his Father; it was lookt upon as a fault in the Father, if he did not correct him again for making that complaint. Such was their confidence in each other, that every man being as much concerned for another man's Children as for his own, would never doe them any injury, nor unreaſonably check them without cauſe. For this is the Character Plutarch gives of them; that they did not as in other Cities, look every man onelyonly after his own children, ſervants and cattel; but every man lookt upon what was his neighbour's, as his own, foreign, that there might be, as much as was poſſible, a communion among them, and they might take care of what belonged to others, as if they were their own proper goods.
1. A Wiſe ſon heareth his fathers inſtruction: but a ſcorner heareth not rebuke.
A Good Child will reverendly receive and obey, both the inſtruction and the reprehenſion of his Father: but there is no hope of him, that laughs and ſcoffs, when he is admoniſhed or chidden for his faults.
2. A man ſhall eat good by the fruit of his mouth: but the ſoul of the tranſgreſſours ſhall eat violence.
2. He that ſpeaks well of others, or gives them faithfull counſel, ſhall reap the benefit thereof himſelf: and ſo ſhall they that perfidiouſly calumniate or deceive them, ſuffer themſelves that injury which they deſired to doe their neighbours.
3. He that keepeth his mouth keepeth his life: but he that openeth wide his lips, ſhall have deſtruction.
3. It is worth a man's pains to watch over his tongue; for he that carefully obſerves every word he ſpeaks, preſerves himſelf from much trouble and danger: but he that blurts out every thing that comes into his head, not minding what he ſaith, is in the ready way to ruin.
4. The ſoul of the ſluggard deſireth, and hath nothing: but the ſoul of the diligent ſhall be made fat.
4. There is nothing gotten by ſloth, neither riches, nor learning; which he in vain deſires that will not labour for them: but the diligent and induſtrious ſhall never want ſatisfaction, but enjoy perhaps a great deal more than he deſired.
5. A righteous man hateth lying: but a wicked man is lothſom, and cometh to ſhame.
5. A good man not onelyonly avoids but hates all manner of falſhood, both in word and deed: but the wicked delights to abuſe others with ſuch abominable lies and frauds, as make him no leſs loathſome than a ſtinking carkaſs; and ſo contemptible, that he dare not ſhew his face for ſhame.
6. Righteouſneſs keepeth him that is upright in the way: but wickedneſs overthroweth the ſinner.
6. The juſtice of all honeſt and upright deſigns, will be a ſufficient ſecurity to them: but all wicked contrivances are overthrown by their own iniquity.
7. There is that maketh himſelf rich, yet hath nothing: there is that maketh himſelf poor, yet hath great riches.
7. You will be deceived, if you judge of men by the outward appearance; for there are thoſe, who have the vanity to make a great ſhow in the world, when they are not worth a farthing: and others, who are ſo cunning as to diſſemble their vaſt eſtates under the garb of poverty.
8. The ranſom of a mans life are his riches: but the poor heareth not rebuke.
8. Rich men are not always ſo happy as they are imagined; for their wealth ſometimes onelyonly ſerves to make them accuſed of high crimes, and then to bring them off with a huge ſum of money, which they pay to ſave their lives: but no body is apt to find fault with the poor, or to bring any charge againſt them. See Arg. [a]
9. The light of the righteous rejoyceth: but the lamp of the wicked ſhall be put out.
9. The happineſs of the juſt is great and illuſtrious, like the light of the ſun; and increaſes ſtill to their endleſs joy: but the happineſs of the wicked, is weak and dim, like the light of a candle; and will at laſt be utterly extinguiſhed.
10. OnelyOnly by pride cometh contention: but with the well-adviſed is wiſedom.
10. They that have an high conceit of themſelves and will yield to none, declare their folly; in that they can doe nothing without ſtrife and contention: but they that are ſo humble as to be adviſed by others, doe all things prudently, in quietneſs and peace. See Arg. [c]
11. Wealth gotten by vanity, ſhall be diminiſhed: but he that gathereth by labour, ſhall increaſe.
11. Wealth ill gotten (by lying, gaming, cheating, &c.) ſoon waſtes away: but what is gotten by honeſt labour ſwells to a greater heap, which moulders not but ſtill increaſes.
12. Hope deferred maketh the heart ſick: but when the deſire cometh, it is a tree of life.
12. The delay of that which a man eagerly expects is ſuch an affliction, that it differs little from a lingering diſeaſe: but when he enjoys what he hath long lookt for, it reſtores him preſently to his former vigour and livelineſs.
13. Whoſe deſpiſeth the word, ſhall be deſtroyed: but he that feareth the commandment, ſhall be rewarded.
13. He that deſpiſes the good admonitions or counſels that are given him, is his own enemy, and deſtroys himſelf: but he that reverendly ſubmits to the divine commandment makes God his Friend, who will reward him for it.
14. The law of the wiſe is a fountain of life, to depart from the ſnares of death.
14. The Inſtructions of a good man ought to be as a Law to him that receives them; for, like the water of a perpetual ſpring, they are moſt beneficial: eſpecially to preſerve him from thoſe pernicious and deſtructive principles whereby too many are inſnared.
15. Good underſtanding giveth favour: but the way of tranſgreſſours is hard.
15. A prudent, pious and regular behaviour, is moſt amiable and acceptable to all men: but the converſation of ſuch as live by no law but their own luſts, like rough way, is grievouſly uneaſie. See Arg. [b]
16. Every prudent man dealeth with knowledge: but a fool layeth open his folly.
16. All prudent perſons are ſo cautious not to diſcredit themſelves, that they undertake nothing but with due deliberation, and what they underſtand: but a fool diſcovers his weakneſs to be greater than was thought, by raſh medling with matters out of his reach.
17. A wicked meſſenger falleth into miſchief: but a faithfull ambaſſadour is health.
17. A Meſſenger, or a Miniſter, that wickedly betrays his truſt, is ſo injurious to (his Prince or) him that employs him, that he ſhall not eſcape a juſt puniſhment: but he that faithfully diſchargeth this Office (healing ſuppoſe, or preventing differences and breaches) procures ſafety to himſelf, as well as to the perſon that uſed his ſervice.
18. Poverty and ſhame ſhall be to him that refuſeth inſtruction: but he that regardeth reproof, ſhall be honoured.
18. He that proudly rejects inſtruction, and diſdains to be checkt in his lewd courſes, is likely to be a beggar, and expoſed to the publick ſcorn: but he that is ſo humble as to give a due regard to reproof, and to correct his errours, not onelyonly gains a juſt eſteem, but is likely to riſe unto dignity and honour.
19. The deſire accompliſhed is ſweet to the ſoul: but it is abomination to fools to depart from evil.
19. It is an high ſatisfaction to enjoy what we earneſtly deſire: but fools herein defeat themſelves; being ſo wedded to their wickedneſs, that they will not quit it, if that muſt be the condition of their being ſo happy.
20. He that walketh with wiſe men, ſhall be wiſe: but a companion of fools ſhall be deſtroyed.
20. He that keeps company with wiſe and good men is likely to be ſo himſelf; that is, to be happy: but he who aſſociates himſelf with the wicked, ſhall be as certainly ruin'd, as he will be unavoidably infected with their wickedneſs.
21. Evil purſueth ſinners: but to the righteous, good ſhall be repayed.
21. The wickedneſs of ſinners purſues them to their unavoidable deſtruction: and the good which righteous men doe, will infallibly return into their own boſome, and reward them with many bleſſings.
22. A good man leaveth an inheritance to his childrens children: and the wealth of the ſinner is laid up for the juſt.
22. A man that doeth good with his eſtate, takes the ſureſt courſe to ſettle it upon his poſterity for many generations: but the wealth of him, who regards nothing but his own ſinfull luſts and pleaſures, ſhall be transferred from his Family unto one that is truly vertuous.
23. Much food is in the tillage of the poor: but there is that is deſtroyed for want of judgment.
23. A poor man, many times, makes a plentifull proviſion for himſelf and his Family, out of a few acres of Land; which he manages judiciouſly and honeſtly: but there is a ſort of men, whoſe larger eſtates are waſted; either for want of skill to improve their ground, or becauſe they do not pay the hireling his wages. See Arg. [d]
24. He that ſpareth his rod, hateth his ſon: but he that loveth him, chaſteneth him betimes.
24. Fond affection, which makes a Parent forbear to chaſtiſe his Child for the faults that cannot otherways be amended, is no better than hatred; for it helps to undo him: therefore he that truly loves his child muſt not be ſo indulgent; but as ſoon as ill inclinations begin to appear, while he is tender and flexible, give him early correction as well as admonition, before he have accuſtomed himſelf to the doing evil. See Arg. [e]
25. The righteous eateth to the ſatisfying of his ſoul: but the belly of the wicked ſhall want.
25. A righteous man never wants ſatisfaction, becauſe his deſires are moderate, and he lives in a temperate uſe of God's bleſſings: but wicked men, ſome of them bring themſelves to extreme poverty, by their luxury and riot; and others of them are indigent even in the midſt of the greateſt abundance; becauſe their deſires are inſatiable, and they never think they have enough.