The Book of Proverbs Paraphrased, Part 1 · Chapter 10
CHAP. X. The Proverbs of Solomon.
ARGUMENT.
Here now properly begins the Book of the Proverbs (as the Title of this Chapter tells us) what hath been delivered hitherto, being rather a Preface; to awaken attention; and from ſundry arguments to commend the wiſe Inſtructions, which now follow, to every ones practice; and to caution thoſe, who would receive benefit by theſe Inſtructions, from ſuch things as may hinder their edification in the School of Wiſedom.
Whoſe Leſſons, in this firſt part of the Book, (which reaches to the 17th Verſe of the XXII. Chapter) are delivered in ſhort Sentences; every Verſe being a Leſſon by it ſelf, which commonly hath no connection with that which goes before and follows after: or if there be any, it is not ſo clear as to be eaſily made out. And theſe Leſſons are for the moſt part delivered, either by way of Antitheſis, i. e. comparing oppoſites one with another; the wiſe, for inſtance, and the fooliſh, the diligent and the ſluggiſh, the rich and the poor, and, in general vertue and vice, aſſigning to each their proper rewards and puniſhments: or they are mere Parables, that is, ſimilitudes; in which one thing is compared to another that reſembles it.
And he intending to inſtruct all ſorts of men in their ſeveral kinds of life, theſe Leſſons are very various; and do not merely inform them about their manners, but about the events alſo, which are wont (either frequently or ſometimes) to accompany or follow ſuch and ſuch eſtates, offices, and actions of humane life. And ſome are directions for ſingle perſons; others for the ordering of houſhold affairs; and others for the government of kingdoms. In ſhort, ſome are divine Precepts; others civil Advertiſements for the management of our ſelves in ſeveral paſſages of humane life: to the obſervance of which he excites the Reader ſometimes by promiſes, ſometimes by threatnings.
It is not to be expected that in a Paraphraſe, I ſhould preſerve the ſmartneſs that is in many of theſe Sentences: And it will be hard to abridge, as I have done hitherto, the Contents of each Chapter. Yet, I ſhall attempt ſomething in it: And though I cannot ſay there is an order obſerved in them all (they being onelyonly a Collection of wiſe Obſervations and Aphoriſms, in which, Method is wont to be neglected by other Authours) yet the firſt Sentence of this Chapter, ſeems not to have been caſually, [a] but deſignedly ſet in the front of the reſt. Becauſe nothing contributes ſo much every way to the happineſs of mankind, as a Religious care about the Education of Children. Which Parents are here admoniſhed to attend, if they deſire their Children ſhould not prove a grief and ſhame to them: and Children are put in mind of the Obedience they owe to their Inſtructions, that they may be a joy to their Parents.
The Lord Bacon (in his Advancement of Learning, L. VIII. C. 2. Parab. VII.) thinks that the gladneſs and heavineſs, which are in Fathers and Mothers, according as their Children prove good or bad, are here ſo accurately diſtinguiſhed by Solomon; "that he would repreſent a wiſe and well govern'd Son, to be chiefly a comfort to the Father, who knows the value of wiſedom and vertue better than the Mother (which account the Hebrews alſo give of this matter) and therefore rejoices more at the towardlineſs of his Son: which he not onelyonly better underſtands, but hath taken perhaps ſo much more care about his Education, that the good fruits of it give him a greater joy than they can do to the Mother. Who on the other ſide is more grieved and diſcomforted at the calamity of a Son; both becauſe the affection of a Mother is more ſoft and tender, and perchance is conſcious to her ſelf that by too much indulgence ſhe hath tainted and corrupted his tender years." She is more at home alſo (it may be added) and therefore, having her Son's folly more in her eye, hath a greater ſhare in the grief that it cauſes.
But this is not to be too much preſſed, I think, for both of them have ſuch a ſhare either in the joy or in the ſorrow, that it is as hard to diſtinguiſh between them conſtantly, as it is to make a difference between the joy and grief for the well or ill doing of a Son, and the well or ill doing of a Daughter: which may be, and oft times are, equal. And therefore I have but juſt touched upon this in my Paraphraſe of the firſt verſe. Concerning which I ſhall note this further, that whether theſe Inſtructions were written with a peculiar reſpect to the education of Solomon's own Son, or indifferently for all, it was moſt judiciouſly done to begin with ſuch as this firſt part chiefly conſiſts of: there being ſo great a neceſſity (as the forenamed Writer obſerves in his VIIth Book Chap. 3.) "that men drink deeply all pious and moral knowledge before they taſte of politick, that they who are bred up in the Courts of Princes, and in affairs of State from tender years, rarely attain to inward and ſincere probity of manners. For not being ſeaſoned with Religion and the Doctrine of manners and offices of life, their judgments are corrupted and made to think, that there are no true and ſolid moral differences of things, but all things are to be meaſured by utility and ſucceſs." And in this falſe opinion they are the more immovably ſettled if to ill education, there be added the fewel of bad Books: which all thoſe will reject with diſdain, who ſhall be ſo happy as to make this Book their early ſtudy.
In which there follow here immediately (and very properly) ſome Inſtructions about getting riches, and about the keeping and uſing them aright (v. 2, 3, &c.) that a curſe may not be intailed upon them, and deſcend with them unto our children. And then v. 7. a memorable obſervation is annexed, [b] (which Plato, as Euſebius obſerves, tranſlated into his VIIth Book of Laws) concerning the fame of good and bad men, after they are dead. About which the ſame great man before named (the Lord Bacon) hath this Note in the ſame VIIIth Book, Parab. 8. That the Name of good men after Envy is extinguiſht (which cropt the bloſſome of their Fame, while they were alive) preſently ſhoots up and flouriſheth; and their Praiſes daily increaſe in ſtrength and vigour: But for wicked men (though their fame through the partial favour of Friends, and of men of their own faction, may laſt for a little time) a deteſtation of their name ſprings up not long after; and at laſt thoſe vaniſhing praiſes end in infamy, and like bodies that putrifie, expire in a filthy and noiſome odour. And thus the LXX. in this place inſtead of the memory of the juſt is bleſſed, or is with bleſſing or benediction, have theſe words, the memory of the juſt is with encomiums or praiſes: which is the true explication of the phraſe. And accordingly the Church commemorates the Saints of God, recounting their worthy deeds, and praiſing Him for them. Of which ſee Mr. Mede Diſcourſe XXII.
The reſt of the Chapter conſiſts of mixt obſervations, concerning the difference between wiſe men and fools, idle perſons and diligent, ill-natured people and thoſe who are candid and kind (v. 12.) and eſpecially between the vices and vertues of the tongue, and their rewards and puniſhments, v. 13, 14, &c. And one remarkable obſervation is inſerted, v. 22. which belongs to [c] that head of diligence and laboriouſneſs: upon which, he remembers us, no man is ſo to depend, as to imagin to obtain what he would have by that alone; but to look up to God as the donour of all good things, and giving ſucceſs to our induſtry. Which was a thing little thought of by heathens, who were too prone to imagin all things requiſite unto happineſs, to be placed in themſelves. But the Scriptures every where inculcate this, that it is God who gives wiſedom to the wiſe, and victory to the valiant, and riches to the diligent, and good ſucceſs to the prudent and potent, &c.
[d] Ʋnto which add that obſervation alſo, v. 24. which may be further improved than is expreſſed in the Paraphraſe, to this ſenſe; that wicked men many times draw upon themſelves that which they feared, by thoſe very means whereby they ſtudy to avoid them. An Example of which (as Bochartus obſerves in his Phaleg, L. I. c. 16. Part. 1.) we have in thoſe that built the Tower of Babel: who for fear of diſperſion deſigned to build a City and a Tower, ſaying, Go to, let us build, &c. leſt we be ſcattered abroad upon the face of the whole earth, XI. Gen. 4. But God ſo ordered it that this very attempt was the occaſion of their diſperſion, and brought what they feared ſooner upon them, atque ipſum mali remedium, illis ceſſit in periculum: the very remedy of the evil they would have avoided, leading them directly into it.
R. Levi hath an obſervation that the precepts of Wiſedom from the beginning of this Chapter to the 10th verſe of the XVIIIth are in a manner all concerning the danger of ſeveral ſorts of vice and wickedneſs: and afterward they are all concerning other ſubjects. Which, how true it is, I ſhall there conſider.
1. THE proverbs of Solomon. A wiſe ſon maketh a glad father; but a fooliſh ſon is the heavineſs of his mother.
1. LET the Father's care in educating his Children (eſpecially his Son the Heir of his Family) be equal to the joy he will have in their well doing: and let the Mother beware that her indulgence do not ſpoil them; for ſhe will have the greateſt ſhare in the heavineſs, which their untowardneſs will give them. See Arg. [a]
2. Treaſures of wickedneſs profit nothing: but righteouſneſs delivereth from death.
2. This is more neceſſary than the care of heaping up riches for them (which many times tempt men to fraud and oppreſſion) for though great treaſures be gotten by ſuch means, they will be ſo far from availing the owners in time of diſtreſs, that they will rather expoſe them to be a prey; when juſtice and mercy with a little wealth, will procure ſafety and deliverance from the greateſt dangers.
3. The LORD will not ſuffer the ſoul of the righteous to famiſh: but he caſteth away the ſubſtance of the wicked.
3. The reaſon is, the Lord hath Treaſures in ſtore, for the juſt, eſpecially for the mercifull man; and will ſend him ſuch ſupplies in his ſtraits, that he ſhall not ſtarve, but rather have enough: But He will drive the wicked out of their ill-gotten poſſeſſions, whereby they think to ſecure themſelves from want.
4. He becometh poor that dealeth with a ſlack hand: but the hand of the diligent maketh rich.
4. And next unto Vertue let Children be bred up to Induſtry; without which indeed they cannot be vertuous: for both poverty and fraud are commonly the fruit of negligence and ſloth; when an active diligence is wont to inrich men, without the help of deceit.
5. He that gathereth in ſummer is a wiſe ſon: but he that ſleepeth in harveſt is a ſon that cauſeth ſhame.
5. Eſpecially if prudence be added to diligence and opportunity be not neglected: For as he that makes Hay (as we ſpeak) while the Sun ſhines is commended for his provident care; ſo he that by taking his eaſe, when he ſhould gather the fruits of the earth, loſes all the benefit of his former labours, is a ſhame to himſelf, and unto thoſe that bred him.
6. Bleſſings are upon the head of the juſt: but violence covereth the mouth of the wicked.
The bleſſings of heaven ſhall viſibly deſcend in great plenty, upon the juſt and mercifull man: but their own iniquity ſhall violently overwhelm thoſe, to their utter confuſion, who wickedly defraud and oppreſs their neighbours.
7. The memory of the juſt is bleſſed: but the name of the wicked ſhall rot.
7. And though Envy may ſometime cloud a good man for the preſent, yet after death an honourable mention ſhall be made of him; and he ſhall be commemorated with praiſes: when the memory of the wicked, who now perhaps are extolled, ſhall either periſh or ſtink and be abominated. See Arg. [b]
8. The wiſe in heart will receive commandments: but a prating fool ſhall fall.
8. He that is truly wiſe will thankfully receive ſuch good advices as theſe, and avoid the dangers of which he is admoniſhed: But he whoſe wiſedom lies onelyonly in his tongue (which moves upon all occaſions, and will not let him learn of others) ruins himſelf, even by his own imprudent prating.
9. He that walketh uprightly, walketh ſurely: but he that perverteth his ways, ſhall be known.
9. He that deals ſincerely in all his actions is both ſafe and ſecure: but he that relies upon fraud and tricks of deceiving ſhall find his cunning fail him at the laſt; and beſides can never be ſecure that he ſhall not be detected and made a publick reproach.
10. He that winketh with the eye, cauſeth ſorrow: but a prating fool ſhall fall.
10. But he eſpecially, that under pretence of kindneſs betrays his neighbour, and gives the ſign to others, when he would have them circumvent him, is a common grievance; and ſhall himſelf, in the end, feel the miſerable effects of his falſeneſs: for he is worſe than a man, who openly profeſſing his malice rails perpetually, and thereby, ſooner hurts himſelf than others.
11. The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.
The diſcourſe of a good man (like a perpetual ſpring of wholſome water) always tends to the profit, comfort, and refreſhment of thoſe that receive it: but a wicked man, how fair ſoever his language be, doth but conceal the miſchief, which (like peſtilent waters out of a deep pit) he deſigns to produce when opportunity ſerves.
12. Hatred ſtirreth up ſtrifes: but love covereth all ſins.
12. Such is the difference between hatred and love, that where all things are in quiet hatred raiſes up diſturbance, and makes men quarrel about trifles; when love pacifies the minds of thoſe that it finds provoked by real offences, and compoſes all thoſe contentions, for which there was too much occaſion.
13. In the lips of him that hath underſtanding, wiſedom is found: but a rod is for the back of him that is void of underſtanding.
13. He that would be wiſe muſt ſeek the acquaintance of ſome intelligent perſon: but the moſt knowing perſon in the world cannot make him wiſe that is void of conſideration; who will never learn, unleſs perhaps by ſome great affliction.
14. Wiſe men lay up knowledge: but the mouth of the fooliſh is near deſtruction.
14. Wiſe men treaſure up knowledge, and reſerve it till a fitting opportunity to make uſe of it: but a fool is always talking, and ſeldom opens his mouth but it proves a preſent miſchief to himſelf or others.
15. The rich mans wealth is his ſtrong city: the deſtruction of the poor is their poverty.
15. Riches are a powerfull defence to their owners againſt a great many evils, to which we are ſubject in this life; and naturally raiſe mens minds and make them confident: whereas poverty expoſes men to injuries and abuſes; and is apt to depreſs and deject their ſpirits.
16. The labour of the righteous tendeth to life; the fruit of the wicked to ſin.
16. Which is a great motive to an honeſt diligence; but then remember this, that the end of a vertuous mans labours after riches is onelyonly that he may provide himſelf the neceſſaries of life, and that he may doe good with them: but the great revenues, which perhaps are left to a wicked man by his anceſtours without any pains of his own, are imployed to ſatisfie his ſinfull luſts and paſſions.
17. He is in the way of life that keepeth inſtruction: but he that refuſeth reproof, erreth.
17. He that carefully obſerves, and puts men in mind of theſe wholſome admonitions, which may teach them to correct and amend their lives, is in the way to make himſelf and others happy: but he that leaves off to give reproof incourages men in their errours; from which he, who ſhuns thoſe that are wont to reprehend him, is never like to be reclaimed.
18. He that hideth hatred with lying lips, and he that uttereth ſlander, is a fool.
18. He that diſſembleth his hatred, by great profeſſions of Friendſhip before ones face, and then goes and vents it in ſlanders behind his back, may ſeem a cunning man; but is really an impious fool.
19. In the multitude of words there wanteth not ſin: but he that refraineth his lips, is wiſe.
19. Nor are calumny and flattery the onelyonly vices of the tongue; but much ſpeaking is rarely innocent: therefore he that is ſparing of his words, and conſiders well both when, and where, and what he ſpeaks, is a truly prudent perſon.
20. The tongue of the juſt is as choice ſilver: the heart of the wicked is little worth.
20. The words of ſuch a man are exceeding valuable; becauſe they are both ſolid and ſincere: but let wicked men deviſe and ſtudy what they pleaſe, it will be good for little, or rather very miſchievous.
21. The lips of the righteous feed many: but fools die for want of wiſedom.
21. Many are preſerved from periſhing by the diſcourſes of a good man: But a fool, for want of conſideration, receives no benefit by them, and doth not ſo much as take care to ſave himſelf.
22. The bleſſing of the LORD, it maketh rich, and he addeth no ſorrow with it.
22. It is not merely mens induſtry and provident care, to which they owe their riches; but the bleſſing of God proſpering their endeavours: which when He favours, wealth flows in apace upon them; and is enjoyed alſo without anxious thoughts and labours. See Arg. [c]
23. It is as a ſport to a fool to doe miſchief: but a man of underſtanding hath wiſedom.
23. A ſenſeleſs ſinner makes a jeſt of the moſt horrid impieties that can be committed by himſelf, or others: but a man that weighs things wiſely conſiders that this is no laughing matter; and takes that pleaſure in doing well, which fools take in miſchievous wickedneſs.
24. The fear of the wicked, it ſhall come upon him: but the deſire of the righteous ſhall be granted.
24. Yet there is none ſo wicked but he is ſometime afraid; and, ſince this will not amend him, he ſhall feel what he fears: but this is the comfort of righteous men, who have reaſon to hope, that they ſhall at length obtain their deſires. See Arg. [d]
25. As the whirlwind paſſeth, ſo is the wicked no more: but the righteous is an everlaſting foundation.
25. Though the wicked, like a whirlwind, may bluſter terribly, and overthrow all that ſtands in his way, yet he quickly vaniſhes, and deſtroys himſelf by his own violence: but the righteous, as he is fixt and ſettled in his vertue, which is peaceable and quiet and makes no diſturbance; ſo he enjoys the ſolid fruits of it, in a durable, and immovable felicity.
26. As vineger to the teeth, and as ſmoke to the eyes, ſo is the ſluggard to them that ſend him.
26. Vineger is not more offenſive to the teeth, nor ſmoke more vexatious to the eyes, than a remiſs and negligent miniſter is to him that imploys him, and relies upon him in a weighty buſineſs.
27. The fear of the LORD prolongeth days: but the years of the wicked ſhall be ſhortned.
27. The beſt way to prolong life is religiouſly to obſerve the Laws of God: but wickedneſs generally (both by its own nature and by God's righteous judgment) brings men to an untimely end.
28. The hope of the righteous ſhall be gladneſs: but the expectation of the wicked ſhall periſh.
28. And what a lamentable caſe is a wicked man in, when he finds himſelf unexpectedly undone? for this is another difference between a good man and a bad; that the hope of the former concludes in a joyfull poſſeſſion of what he waits for: but the other, failing of his expectation, ends his days in ſadneſs and ſorrow.
29. The way of the LORD is ſtrength to the upright: but deſtruction ſhall be to the workers of iniquity.
29. Whence it follows alſo that a faithfull obſervance of the rules of Vertue, which the Lord hath preſcribed us, inſpires the upright man with great courage and undaunted reſolution, when any evil threatens him: but the workers of iniquity, being weak and feeble ſpirited, are terribly ſhaken, nay broken, with the fear of that deſtruction which is coming on them.
30. The righteous ſhall never be removed: but the wicked ſhall not inhabit the earth.
30. There is no way like Piety, Juſtice, and Mercy, to eſtabliſh a family in perpetual proſperity: But the wicked (how ſucceſsfull ſoever they may be for a time) ſhall not be able to ſettle themſelves and their poſterity, in the good land, which God hath given us.
31. The mouth of the juſt bringeth forth wiſedom: but the froward tongue ſhall be cut out.
31. The very diſcourſe of a righteous man is ſo profitable to inſtruct others in Wiſedom, and Goodneſs, that it ſhall be a means to perpetuate him, like a fruitfull tree, in a flouriſhing condition: but he that uſes his tongue perverſly, to abuſe, coſen, or raiſe diſſenſions among his neighbours, ſhall be cut down, like a tree that combers the ground.
32. The lips of the righteous know what is acceptable; but the mouth of the wicked ſpeaketh frowardneſs.
32. The righteous knows very well, how to ſpeak thoſe things (and accuſtoms his mouth unto them) which are gratefull to men, and yet not diſpleaſing to Almighty God: But the wicked are odious to both; becauſe they are skilled altogether in lying and flattery, fraud and calumny, and ſuch like ſubtill, but deteſtable, arts of doing miſchief.