The Book of Proverbs Paraphrased, Part 1 · Chapter 14
CHAP. XIV.
ARGUMENT.
[a] As the foregoing Chapter began with a deſcription of a towardly child, ſo this with the Character of a good Mother of a family: who by her prudent care makes it flouriſh; when a lewd woman throws the houſe (as we ſay) out of the windows: For ſo the wiſe man obſerves, She pulls down the houſe with her own hands, that is, ruins the family without any other help. There needs no more than a bad wife, to undo a family.
[b] A little after this (v. 4.) there follows an Admonition for the man without doors, as here for the woman within; that he do not neglect his husbandry. Of which Oxen, every one knows, were the principal inſtruments: being not onelyonly employed in that Country (as they are here) in plowing the ground, and carrying home the crop; but alſo in treading out the corn. The ſtrength alſo of the Ox (which is here mentioned) is celebrated in all Authours: and thence Bulls are called Abbarim, i. e. robuſt among the Hebrews; who were very carefull about the breeding of theſe moſt profitable creatures. It is not my buſineſs to inquire after the difference between Alaphim and Sor (which we render here, in this Verſe, by the ſame Engliſh word) but certain it is, they are uſed promiſcuouſly for either ſex; and the latter without any reſpect to age: though moſt commonly it ſignifies one grown to maturity, which we call an Ox.
[c] Ʋpon the next Verſe but one (v. 6.) the Lord Bacon (in his VII Book of the Adv. of Learning, Chap. 2.) hath made this uſefull gloſs, He that comes to ſeek after knowledge, with a mind to ſcorn and cenſure, ſhall be ſure to find matter enough for his humour, but none for his inſtruction. One reaſon of which is, that this humour of deriding all things, ſprings from a great pride and conceit of their own wit, which diſpoſes them to ſeek for Wiſedom not from others, but wholly from themſelves: and ſo (as the Wiſe man obſerves) they are not likely to find it, where it is not to be had. When he that attributes leſs to himſelf, and hath the humility to liſten to inſtruction, in a ſhort time attains great wiſedom. I cannot wholly omit the opinion of Janſenius; who thinks the Wiſe man means that he hath accuſtomed himſelf to laugh at all wholeſome counſel, and in ſome ſtrait or other begins to think what is beſt to doe, commonly finds himſelf at ſuch a loſs, that he cannot ſee his way out of it. And it may be applied to thoſe alſo, who having mockt at Religion all their days, at laſt deſire to underſtand it; but cannot, through their own inveterate indiſpoſition to it.
[d] In the next Verſe I have joyned thoſe two ſenſes together, which it may have according to the different acception of the word Minneged ſignifying either before, or from before.
[e] The next (v. 8.) I take to be that, which the Lord Bacon, minding the ſenſe rather than the words, thus tranſlates (Advancement of Learn. B. VIII. C. 2. Parab. 30.) Prudens advertit ad greſſus ſuos, ſtultus divertit ad dolos. Which his Engliſh Tranſlatour (who refers this to XXVII. Prov. 12. which is quite to another purpoſe) reades thus, A wiſe man is wary of his way, a cunning fool ſeeks evaſions. Ʋpon which that Lord thus deſcants: "There be two ſorts of Wiſedom, the one true and ſound, the other counterfeit and falſe: which laſt Solomon doubts not to call folly. He that applies himſelf to the former, takes heed to his own ways and footings, foreſeeing dangers, ſtudying remedies, uſing the aſſiſtance of good men, and fortifying himſelf againſt the wicked: wary how he enters upon a buſineſs; and not unprepared for a retreat, and how he may come off handſomely: attent upon advantages, courageous againſt impediments, with innumerable other things, that relate to the government of his own ways and actions. But that other kind of Wiſedom is made up altogether of fallacies, and cunning devices; and relies wholly upon hopes of circumventing others, and framing them as he liſt himſelf. This Wiſedom the Parable rejects not onelyonly as wicked, but as fooliſh. For, firſt, it is not in the number of things, which are in our own power, nor is it directed by any conſtant rule; but new ſtratagems muſt be every day deviſed, the old failing and growing uſeleſs. And, ſecondly, as ſoon as ever a man hath got the name, and the opinion of a cunning crafty companion, he hath deprived himſelf utterly of the principal Inſtrument for the management of his affairs, which is Truſt: And ſo he will find by experience all things to go croſs to his deſires. For, laſtly, theſe arts and ſhifts, how ever they promiſe fair, and much pleaſe ſuch as practiſe them, yet they are commonly fruſtrated, and which is worſe end ſadly." Which Tacitus hath well obſerved in theſe remarkable words, Conſilia calida & audacia, expectatione laeta, tractatu dura, eventu triſtia, "Crafty and audacious counſels, are joyfull in the expectation, difficult in the management, and ſad in the event."
[f] There is the ſame difficulty in the 9th verſe that was in the ſeventh: For the word Jaliz is tranſlated by ſome mock, by others excuſe: and ſo (beſides what I have comprehended in my Paraphraſe) there may be this ſenſe of the words; Fools indeavour to make handſome apologies for their faults, and to find out colourable excuſes; but upright men freely confeſs them, and eaſily grant a pardon for them, and make up the differences which they raiſe in a friendly manner. Or if we retain the acception of mocking, this may be the ſenſe of the verſe; Fools laugh and jeer at thoſe who have committed a ſin: but good men pity them, and by kind reproofs ſeek their amendment. I know not how otherways to make out the oppoſition, which is uſual between one part of the Verſe and the other, unleſs we chuſe to take it thus; That when fools offend God in the higheſt manner, they make nothing of it: but if good men in the leaſt offend, they preſently beg his pardon and ſeek his grace and favour. The former part of the ſentence alſo may be inverted, and make this plain obvious ſenſe; which is as natural as any: Sin will expoſe thoſe to ſcorn, who are ſo fooliſh as to commit it: And then the latter part is as plain; But the upright will have favour both with God and man. A good Admonition to them that make a mock of ſin; which will in time make a mock of them, and expoſe them as ridiculous fools.
[g] Some take the next (verſe 10.) to be an Admonition to a prudent man, that he ſhould conceal both his grief and his joy; and keep them to himſelf. But it is rather an advice to every one, not to cenſure too heavily the paſſions of grief or of ioy in others; becauſe the cauſes of them may be unknown to us. Or we may look upon the former part of the Verſe, as an admonition to thoſe that are at eaſe; not to cenſure too ſeverely the complaints of thoſe that are in pain or trouble: and the latter part as an admonition to ſuch as are delivered from trouble, to be more thankfull than any one can exhort them to be, becauſe they beſt know what reaſon they have for it.
[h] The next Verſe but one (v. 12.) is the onelyonly ſentence which Melancthon points out to his Scholars, as moſt remarkable in this Chapter. Which he takes to be an Admonition of the weakneſs and blindneſs of mens judgment, and all humane counſels: which miſtake lamentably, and lead men frequently into ruine. According to that ſaying of Simonides foreign, ſhows and ſeeming appearances doe violence to Truth, Or truth is forced to give way to the mere ſhow of it: and that other, foreign ſhadows too oft cheat us of the reality Againſt which there is no remedy, but the word of God, and invoking his direction: according to ſuch ſayings as theſe, Thy word is a light to my feet, &c. Commit thy way unto the Lord, and truſt in him, and he will bring it to paſs. This ſhall be your wiſedom, to walk in my precepts, Deut. IV.
[i] And as ſome are deceived by their own counſels, ſo others by the counſel of flatterers; if they be ſo ſimple as to believe every one that pretends to kindneſs, v. 15. Where Bochartus notes very appoſitely, that as prudence without ſimplicity degenerates into craft: ſo ſimplicity without prudence, is no better than mere fatuity.
[k] In like manner the wiſe man obſerves, v. 23. that talking without doing is vain; and to no purpoſe; but onelyonly to be a cover perhaps for Idleneſs. As the Lord Bacon (Advancement of Learning, B. VIII. C. 11. Paral. 28.) gloſſes upon that Verſe in theſe words: "Solomon here ſeparates the fruit of the labour of the tongue, and of the labour of the hands, as if want was the revenue of the one, and wealth the revenue of the other. For it commonly comes to paſs, that they who talk liberally, boaſt much, and promiſe mighty matters, are beggars; and receive no benefit by their brags or by any thing they diſcourſe of. Nay, rather for the moſt part ſuch men are not induſtrious and diligent in their employment; but onelyonly feed and fill themſelves with words, as with wind. Certainly as the Poet ſays, Qui ſilet, eſt firmus, He that is conſcious to himſelf of proficiency in his endeavours, contents himſelf with inward applauſe in his own breaſt, and holds his peace: but he who knows within himſelf that he onelyonly hunts after vain glory, and hath nothing elſe to live upon, talks abundantly, and reports wonders unto others."
There are ſeveral other remarkable things in the reſt of the Chapter; but this Preface is already ſo long, that I ſhall onelyonly touch upon one, verſe 34.
[l] Where they ſeem to me to have tranſlated the Hebrew moſt exactly, who take the word Cheſed in the ordinary ſenſe of it, for mercy or clemency; not for reproach, which it never ſignifies unleſs, perhaps, once, Lev. XX. 17. of which there may be a juſt doubt made. As for the word Chattaah, no body doubts but it ſignifies a ſin-offering, as well as ſin; yet, with reſpect to our tranſlation, I have endeavoured to expreſs both ſenſes of thoſe two words in my Paraphraſe.
1. EVery wiſe woman buildeth her houſe; but the fooliſh plucketh it down with her hands.
1. HE hath a great Treaſure, whoſoever he be, that hath a wiſe and vertuous wife; for ſhe alone by her diligence and prudent adminiſtration, is able to raiſe her family, and increaſe its riches and reputation: But ſhe that is fooliſh, and void of goodneſs, by her negligence, ill management, and luxury, without any other aſſiſtance, will lay it low, and waſte all that hath been gotten by her predeceſſours care. See Arg. [a]
2. He that walketh in his uprightneſs, feareth the LORD: but he that is perverſe in his ways, deſpiſeth him.
2. He that ſincerely diſcharges his duty in all the actions of his life, hath a due regard and reverence to the Lord; from which all vertue flows: but he that cares not what he doth, ſo he do but ſatisfie his own luſts and paſſions, lives in a prophane contempt of his Majeſty; which is the very fountain of all wickedneſs.
3. In the mouth of the fooliſh is a rod of pride: but the lips of the wiſe ſhall preſerve them.
3. A fool is ſo inſolent that he boldly calumniates and wounds the reputation of others, though it come home at laſt, with a terrible back-blow, upon himſelf: but wiſe men are carefull of their words, not to offend, much leſs abuſe, the meaneſt perſon; and thereby they remain in ſafety.
4. Where no Oxen are, the crib is clean: but much increaſe is by the ſtrength of the Ox.
4. If the fields lye fallow and be neglected, a famine muſt needs follow: but good husbandry beſtowed upon them, makes great plenty. See Arg. [b]
5. A faithfull witneſs will not lie: but a falſe witneſs will utter lies.
5. A perſon of integrity will not be prevailed withall, either for fear or favour, to juſtifie the leaſt untruth: but a man of no conſcience, who hath accuſtomed himſelf to lying, cares not how many falſhoods he teſtifies; which he utters without any difficulty.
6. A ſcorner ſeeketh wiſedom, and findeth it not: but knowledge is eaſie unto him that underſtandeth.
6. He that ſcoffs and jeers at every thing he reades or hears, would be thought wiſe; but loſes all his pains, which perhaps he takes, to be ſo: When a ſerious perſon, who doth not think himſelf too wiſe to learn, eaſily and quickly attains the knowledge of things neceſſary, and uſefull for him. See Arg. [c]
7. Go from the preſence of a fooliſh man, when thou perceiveſt not in him the lips of knowledge.
7. Obſerve a fool (and a wicked man is no better) as diligently as thou pleaſeſt, and thou ſhalt never learn any good from him: and therefore it is beſt to flee the company of ſuch perſons, whoſe diſcourſe thou perceiveſt tends to nothing but vice and miſchief. See Arg. [d]
8. The wiſedom of the prudent is to underſtand his way: but the folly of fools is deceit.
8. The greateſt cunning and ſubtilty that a truly wiſe and good man ſtudies, is to underſtand what he ought to doe, and what to avoid, upon all occaſions: but all the skill of wicked men, ſuch is their folly, lyes in cheating tricks, and in deviſing arts of circumvention and deceit. See Arg. [e]
9. Fools make a mock at ſin: but among the righteous there is favour.
9. Lewd men, as if it were but a ſport, care not what injury they do their neighbours, and, when they have done, laugh at thoſe that talk to them of making ſatisfaction: but among men exactly vertuous there is nothing but good will, which makes them live without offence, or preſently reconcile themſelves to thoſe they have offended. See Arg. [f]
10. The heart knoweth his own bitterneſs; and a ſtranger doth not intermeddle with his joy.
10. No body can know what another ſuffers, ſo well as he himſelf: and he alone is privy to the greatneſs of that joy, which ſprings from the happy concluſion of his ſufferings. See Arg. [g]
11. The houſe of the wicked ſhall be overthrown: but the tabernacle of the upright ſhall flouriſh.
11. Men of ſincere integrity are happier in a mean cottage, than the wicked are in their palaces: For, when the great and potent families of thoſe wicked men are over-turned, the deſpicable family of the ſincerely pious ſhall flouriſh and grow illuſtrious.
12. There is a way which ſeemeth right unto a man: but the end thereof are the ways of death.
12. Examine every thing ſtrictly and impartially, and be not led merely by thy appetite: for that makes many actions ſeem innocent, which in the iſſue prove deadly deſtructive. See Arg. [h]
13. Even in laughter the heart is ſorrowfull; and the end of that mirth is heavineſs.
13. Do not think that every one that laughs is merry, or that profuſe and immoderate joy is true pleaſure; for it leaves the heart more heavy and ſad after-wards, eſpecially when the mind reflects upon it: Nay, ſuch is the vanity of this preſent life, there is no joy with out a mixture of ſorrow; which oft-times treads ſo cloſe upon its heels, that it immediately follows.
14. The backſlider in heart ſhall be filled with his own ways: and a good man ſhall be ſatisfied from himſelf.
14. He that, to avoid a danger, revolts from thoſe vertuous courſes, unto which he knows he ought to have adhered, ſhall bring upon himſelf miſery enough, by his own devices: But a truly good man is, even in this, far ſuperiour to him, that, though he ſhould ſuffer, his own integrity and the clearneſs and quietneſs of his conſcience, gives him abundant ſatisfaction.
15. The ſimple believeth every word: but the prudent man looketh well to his going.
15. It is a mark of great ſillineſs to be credulous; that is, to take all thoſe for friends who make profeſſion of it, and eaſily to follow every ones advice: for a prudent man is ſuſpicious, and proceeds cautiouſly; examining, before he truſt; and conſidering well, before he doe as he is adviſed. See Arg. [i]
16. A wiſe man feareth, and departeth from evil: but the fool rageth, and is confident.
16. A wiſe man being admoniſhed of his errour, and of his danger, is afraid of incurring the divine diſpleaſure; and inſtantly ſtarts back from that evil way, into which he was entring, or wherein he was ingaged: but a fool ſtorms at thoſe that would ſtop him in his courſe, and proceeds boldly and ſecurely to his own ruine.
17. He that is ſoon angry, dealeth fooliſhly: and a man of wicked devices is hated.
17. He whoſe anger is preſently kindled, and breaks out when he is offended, may doe ſuch things, when the fit is upon him, as none but a fool would be guilty of; but he is nothing ſo bad as him, who, ſuppreſſing his wrath, lets it boil in his breaſt, and deliberately contrives how to take a cruel revenge: for moſt men are inclined to pity the weakneſs of him that is haſty, but this mans wickedneſs is odious, and execrable unto all.
18. The ſimple inherit folly: but the prudent are crowned with knowledge.
18. Inconſiderate men will never leave their folly, till they feel the wofull effects of it: but they who are cautious and adviſed will heartily embrace all the means of Inſtruction, and indeavour to arrive at the perfection of knowledge; which will prove a ſingular ornament and glory to them.
19. The evil bow before the good: and the wicked at the gates of the righteous.
19. Evil doers had beſt not be inſolent in their proſperity; for they may not onelyonly be brought low, but have been ſeen to humble themſelves before the face of thoſe good men, whom they had oppreſſed: the moſt impious of them, that ſtuck at nothing which would ſupport them in their wickedneſs, have been forced to wait as humble ſupplicants at the gate of that juſt man (whom they deſpiſed and abuſed) and implore his favour, and relief.
20. The poor is hated even of his own neighbour: but the rich hath many friends.
20. There is little ſincere kindneſs left in the world; for if a man fall into poverty, his near neighbour, nay, even he that profeſſed friendſhip to him before, not onelyonly forſakes him, but hates his company: but if a man grow very rich (let it be by what means it will) there are many that before took no notice of him, who will pretend to love him; nay the greateſt perſons offer him their favour.
21. He that deſpiſeth his neighbour, ſinneth: but he that hath mercy on the poor, happy is he.
21. But let ſuch men know that it is a greater ſin than they imagine, and ſhall be ſeverely puniſhed, to overlook their poor neighbour, and deny him their charitable relief: which whoſoever compaſſionately affords him, not onelyonly doth a good deed, but ſhall be amply rewarded for it.
22. Do they not err that deviſe evil? but mercy and truth ſhall be to them that deviſe good.
22. Need I tell you (when it is ſo known a truth) that they miſs their end, and do but contrive their own ruine, who carry on miſchievous deſigns againſt the innocent? But they that take the ſame pains to ſtudy how to doe men good, ſhall never fail of that bountifull reward, which is ſecured to them by the faithfull promiſe of God.
23. In all labour there is profit: but the talk of the lips tendeth onelyonly to penury.
23. If a man take pains in any honeſt employment, though never ſo mean, it will bring him in ſome profit: but to ſpend ones time in talking onelyonly, and perhaps boaſting what he can doe, tends to nothing, but to make a man a beggar. See Arg. [k].
24. The crown of the wiſe is their riches: but the fooliſhneſs of fools is folly.
24. Riches are a ſingular advantage and ornament to a wiſe and vertuous man, who knows how to uſe them: but ſuch is the folly of wicked men, that their Wealth makes them the more vile, and onelyonly gives them the greater means to ſhow what ſenſeleſs fools they are.
25. A true witneſs delivereth ſouls: but a deceitfull witneſs ſpeaketh lies.
25. An upright man will not fear to indanger himſelf in juſtifying the truth, to ſave the lives of thoſe that are falſly accuſed: but falſe and deceitfull men boldly pour out lies and calumnies, though thereby they deſtroy the innocent.
26. In the fear of the LORD is ſtrong confidence: and his children ſhall have a place of refuge.
26. A religious care to pleaſe the Lord in all things, gives a man the firmeſt reſolution, and the ſtrongeſt confidence of ſecurity and protection in all dangers: And his children after him may flee to God for ſafety; and hope to fare the better for their pious father's ſake.
27. The fear of the LORD is a fountain of life, to depart from the ſnares of death.
27. There is nothing makes a man live ſo comfortably and happily, as this Religious care to avoid every thing offenſive to his Majeſty: which, like a perpetual Spring, gives endleſs ſatisfaction; and diverts a man from thoſe dangerous ways, wherein others are intangled to their utter deſtruction.
28. In the multitude of people is the kings honour: but in the want of people is the deſtruction of the prince.
28. The honour and ſplendour of a King depends upon the multitude, wealth and ſtrength of his Subjects; whom therefore he ought to cheriſh: for if they be waſted by unneceſſary Wars, or forced, into other Countries by oppreſſion and unjuſt ex actions, it proves the ruine of his Kingdom.
29. He that is ſlow to wrath, is of great underſtanding: but he that is haſty of ſpirit, exalteth folly.
29. He declares himſelf to be a great man, and to abound with prudence, who is not ſoon provoked to anger, by reproaches or ill uſage: by which if a man be haſtily inflamed, he expoſes his folly, and makes it apparent to every body.
30. A ſound heart is the life of the fleſh: but envy, the rottenneſs of the bones.
30. There is nothing conduces more to health and happineſs, than a quiet, gentle and contented mind: but envy, and ſuch like fretfull paſſions, is as miſerable a torment and conſuming diſeaſe, as rottenneſs in the bones.
31. He that oppreſſeth the poor, reproacheth his Maker: but he that honoureth him, hath mercy on the poor.
31. He that defrauds or oppreſſes the poor, forgets God, who can reduce him to the ſame condition; nay, affronts his Majeſty, who hath promiſed to be the Defender of ſuch helpleſs people: therefore whoſoever hath any reſpect to God, will be ſo far from injuring, that he will ſhew mercy and doe good to him that is needy.
32. The wicked is driven away in his wickedneſs: but the righteous hath hope in his death.
32. When a wicked man falls into calamity, his heart ſails him, and he is driven away from all his confidences, like the chaff before the wind, by the conſcience of his own wickedneſs: but a righteous man is not diſmaid in the greateſt dangers; but remains ſteady and confident, even in death it ſelf.
33. Wiſedom reſteth in the heart of him that hath underſtanding: but that which is in the midſt of fools, is made known.
33. A prudent perſon makes no unſeaſonable demonſtration of his Wiſedom; but lets it lye quiet in his own mind, till there be a fitting opportunity to doe good with it: whereas fools cannot contain themſelves, but preſently vent whatſoever they know, thô never ſo ſmall, in every company whereinto they come.
34. Righteouſneſs exalteth a nation: but ſin is a reproach to any people.
34. Juſtice and Piety raiſe a Nation to the higheſt degree of proſperity and glory, eſpecially when mercy, humanity and kindneſs, even unto ſtrangers and enemies, is joyned with them: which pacifies the divine anger, and turns away many calamities; which the contrary ſins bring down upon a people, till they make them vile and miſerable. See Arg. [l].
35. The kings favour is toward a wiſe ſervant: but his wrath is againſt him that cauſeth ſhame.
35. A prudent and dextrous Miniſter of State, who underſtands his buſineſs, and is faithfull in it, muſt needs be very acceptable to his Prince: whoſe anger nothing more provokes, than one who regards not his Maſter's honour, but, by his ill management, diſgraces his Government, and brings all things into confuſion.