The Book of Proverbs Paraphrased, Part 1 · Chapter 11
CHAP. XI.
ARGUMENT.
This Chapter conſiſts of many promiſcuous obſervations, concerning ſuch things as will make men happy or miſerable. It begins with an Admonition concerning Juſtice in our dealings one with another: without which Society (which God deſigns and takes a ſpecial care to uphold) cannot be preſerved. And mankind being very apt to be regardleſs what they doe, towards God or towards man, when they grow rich and great; he next gives a caution againſt Pride and Inſolence, as a certain forerunner of ruin. For it conſiſting in forgetfulneſs of God, confidence in mens ſelves, deſpiſing others, ſlighting good counſels, and attempting things out of the bounds of mens place and calling (all which proceed from ſtupid folly) naturally leads men headlong into deſtruction.
Then he commends ſincerity and charity (v. 3, 4.) and repreſents the vaſt difference between Vertue and Wickedneſs, in order to mens private ſafety (v. 5, 6, &c.) and to the publick ſecurity (v. 10, 11.) After which follow a great many prudent obſervations and advices, for mens private, and for the common good: with ſuch remarks upon ſundry vertues and vices, as are ſufficient to invite to the one, and deter from the other.
[a] Among the reſt there is one, v. 21. (tranſlated thus by us, though hand join in hand, the wicked ſhall not be unpuniſhed) upon which there are as many gloſſes almoſt, as there are Interpreters. But I have onelyonly put together thoſe two ſenſes of the former part of the verſe, which are moſt agreeable to the latter; and do not think fit to trouble the Reader with the other, any further than merely to inform him of this one thing. That moſt Interpreters by hand in hand underſtand the hands of divers perſons: but ſome few take it, for the hands of one and the ſame perſon, who puts one hand into the other. And theſe laſt named, make the ſenſe one of theſe two ways: either that though a ſinner indeavour to hide his ſin (as a man doth a thing which he holds in one hand and covers with the other) he ſhall notwithſtanding be found out and ſuffer for it; or that, though wicked men doe nothing, but like an idle perſon have their hands folded one in the other, yet they are not free from ſin; which they are deviſing in their mind, and will draw a juſt vengeance upon them.
[b] In the next verſe I have followed Bochartus (de Animal. S. Part I. L. II. C. 57.) in his tranſlation of thoſe two words foreign which he renders her mind departeth, viz. from the love of her husband: but I have not neglected the other ſenſe of which I think thoſe words are capable.
[c] In the 29th verſe I have adhered to the opinion of the Lord Bacon (Book VIII. of the Advanc. of Learning, Ch. 2. Parab. 9.) "who takes it for a profitable admonition touching diſcords in families and domeſtick breaches (but may as well be applied to whole kingdoms, which are larger families) which whoſoever cheriſhes among his children or ſervants (or people) as a means to have his affairs better adminiſtred, when they have an evil eye upon, and hate one another; commonly finds his hopes turn into wind. For thoſe alterations and changes, for the moſt part ſucceed ill: and thoſe diſturbers of their own families oftentimes meet with vexations and ingratitudes from thoſe very perſons, whom (paſſing by others) they adopt as the objects of their ſpecial favour: Nay by this means, they draw upon themſelves ill reports and doubtfull rumours: for it is not ill obſerved by Cicero, That all reports, both good and bad fame, come from domeſticks. Which two evils (he thinks) Solomon expreſſes by inheriting the wind:" for the fruſtrating of expectations and raiſing of rumours are rightly compared unto winds. I have added in the Paraphraſe two other things belonging to wind; which makes a great noiſe, and leaves nothing behind it: for all make it an emblem of emptineſs.
[d] The laſt verſe is a wiſe conſideration ſuggeſted to good men, when they are under the oppreſſions of the wicked: that if the juſt be afflicted (as Melancthon gloſſes) who ſeriouſly endeavour amendment of life, God will take a time to reckon with thoſe lewd men, who contumaciouſly and furiouſly perſiſt in their wickedneſs. So the wiſe man (ſays he) admoniſhes us of two things. Firſt that the Church is ſubject to the Croſs, which the cruelty of Tyrants may lay upon it: but ſecondly thoſe Tyrants muſt one day anſwer for their cruelty by ſharp puniſhments upon themſelves; Nay, though they flouriſh for ſome time, at laſt, ſays he, they are ſhaken out of their empires. Hither he applies thoſe known words of the Poet, Ad generum Cereris ſine caede, &c.
1. A Falſe balance is abomination to the LORD: but a juſt weight is his delight.
1. IT is not ſo ſmall a ſin as men imagin, to cheat their neighbours (though it be onelyonly in a little matter) but extremely hatefull and deteſtable to the great Lord and Governour of the world: as on the other ſide, exactly juſt and equal dealing in all our commerce one with another, is highly pleaſing to him.
2. When pride cometh, then cometh ſhame: but with the lowly is wiſedom.
2. Do not entertain an haughty conceit of thy ſelf, nor inſult over others; for the folly of this appears, in drawing along with it that contempt and diſgrace, which above all things ſuch men would avoid: therefore be humble and modeſt; the wiſedom of which is manifeſt, from the univerſal reſpect which it gains every where.
3. The integrity of the upright ſhall guide them: but the perverſeneſs of tranſgreſſours ſhall deſtroy them.
3. The integrity of thoſe that uprightly obſerve the rules of vertue, is their higheſt prudence, and ſafeſt guide, through all manner of difficulties and dangers: but the crafty wilineſs of perfidious men, who will be tied unto no Laws, is mere folly; and ſhall be ſo far from preſerving them, that it ſhall prove their certain deſtruction.
4. Riches profit not in the day of wrath: but righteouſneſs delivereth from death.
4. Heaps of wealth, amaſſed by extortion or covetouſneſs, ſhall as little avail, as ſubtilty and cunning, when God in his righteous diſpleaſure ſhall puniſh the world by a common calamity: But Juſtice, accompanied with Mercy (as hath been obſerved already, X. 2.) will befriend him that hath conſtantly practiſed them, and reſcue him even when there is no hope of ſafety [See XXIX. Ecclus. 11, 12, 13. and XL. 24.]
5. The righteouſneſs of the perfect ſhall direct his way: but the wicked ſhall fall by his own wickedneſs.
5. Remember this (and be not nauſeated at the repetition of it, for it is a weighty Truth) that there is no ſurer Guide to direct men in the plain way to ſafety, or any other good, than a ſincere and impartial obſervance of all God's Laws: but that the wicked ſhall periſh, by thoſe very impious courſes (of lies, ſuppoſe, breach of promiſes, perjuries, and oppreſſion) whereby they think to greaten or to ſecure themſelves.
6. The righteouſneſs of the upright ſhall deliver them: but tranſgreſſours ſhall be taken in their own naughtineſs.
6. Remember it I ſay (for it cannot be too often culcated) that the vertue of unfeignedly and intirely upright men, ſhall be their preſervative when they are in danger: but they that are governed wholly by their own depraved deſires and intereſts, ſhall be intangled and inevitably periſh in their own naughty contrivances.
7. When a wicked man dieth, his expectation ſhall periſh: and the hope of unjuſt men periſheth.
7. Do not imagin therefore that they have the advantage of others, who are looſe from all Laws. They may ſeem ſo to have for the preſent; but, beſide what I have now ſaid, it muſt be conſidered that Death (and how ſuddenly doth that ſometime overtake them) utterly deſtroys all their projects and hopes: whatſoever they expected to accompliſh by their riches, or their power, or their friends, it periſheth together with them.
8. The righteous is delivered out of trouble, and the wicked cometh in his ſtead.
8. Nay, before that it is frequently ſeen, that a juſt man is unexpectedly drawn out of thoſe ſtraits and difficulties wherein he was perplexed, and the wicked (who perhaps brought him into them) takes the place which he hath left; falling into thoſe very diſtreſſes, from which the juſt is happily freed.
9. An hypocrite with his mouth deſtroyeth his neighbour: but through knowledge ſhall the juſt be delivered.
9. And more than this, a good man hath this advantage by his wiſedom, that it ſometimes inſtructs many how to evade thoſe ſnares, which the profane Hypocrite, with counterfeit profeſſions of friendſhip, lays to deſtroy his neighbours.
10. When it goeth well with the righteous, the city rejoyceth: and when the wicked periſh, there is ſhouting.
10. We ſee alſo in this how amiable vertue and how hatefull vice is, that the Inhabitants of a City generally leap for joy when good men proſper and are advanced unto power: but are ſo far from pitying the downfall of the wicked, that they ſhout when they behold them tumbling from the high places to which they were raiſed.
11. By the bleſſing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.
11. Men of unbiaſſed vertue make a City flouriſh, by the bleſſings they procure for it from heaven, by their prayers, by their prudent advice, their pious admonitions, and their conſtant ſtudy of the publick good: but the wicked, by their blaſphemies, their evil counſels, their peſtilent maximes, their impious doctrines, whereby they corrupt mens manners, utterly ſubvert the good eſtate thereof.
12. He that is void of wiſedom, deſpiſeth his neighbour: but a man of underſtanding holdeth his peace.
12. It is a great weakneſs to ſpeak contemptuouſly of any man, or to render him ridiculous (for no man is ſo mean but he is ſenſible of deſpiſal, and may find ways to ſhew his reſentment) therefore a thoroughly prudent perſon, whatſoever he thinks of others, ſaith nothing to their reproach.
13. A tale-bearer revealeth ſecrets: but he that is of a faithfull ſpirit concealeth the matter.
13. A man whoſe trade it is to ingratiate himſelf by defaming others, will not ſtick moſt treacherouſly to diſcover the ſecrets wherewith they have intruſted him: But a man whoſe mind is ſtedfaſtly fixed to be true and faithfull to his neighbours, will ſtudy (though they have not deſired him) to hide thoſe things, which, being known, may prove injurious to them.
14. Where no counſel is, the people fall: but in the multitude of counſellers there is ſafety.
14. Where prudent Counſellours are wanting a Nation goes to wrack, as certainly as a Ship doth without a Pilot: nor is one ſufficient; but then a Country is ſafe, when there are many wiſe men to govern affairs: that if one fail, there may inow ſtill remain; or what one or two ſees not, others may be able to diſcern.
15. He that is ſurety for a ſtranger, ſhall ſmart for it: and he that hateth ſuretiſhip is ſure.
15. He is in great danger to be undone, who ſtands bound to pay the debts of another man, eſpecially of a ſtranger (VI. 1.) whoſe ability and honeſty is unknown to him: And the way to be ſecure from that fear, is not onelyonly to avoid ſuch ingagements ones ſelf, but to abhor to ſee other men enter into them.
16. A gracious woman retaineth honour: and ſtrong men retain riches.
16. Beauty and vertue in a woman advances her to Honour; as formidable ſtrength and power in men advances them to Riches: and as their principal care is to keep their Treaſures, ſo hers ſhould be to preſerve her Reputation.
17. The mercifull man doeth good to his own ſoul: but he that is cruel, troubleth his own fleſh.
17. He that hath a heart to be kind and bountifull unto his neighbours, will have this advantage by it, among many others, that he will not deny what is fit and convenient to himſelf: whereas the covetous and hard-hearted, as he hath no regard to his neareſt relations, ſo he pinches his own fleſh, by his ſordid way of living.
18. The wicked worketh a deceitfull work: but to him that ſoweth righteouſneſs ſhall be a ſure reward.
18. He thinks perhaps hereby to raiſe himſelf, or his poſterity to greatneſs, but, like all other wicked men, will be deceived in his expectation; for the event of his actions never anſwers the deſign: but vertuous men ſhall infallibly reap the fruit of their pious, juſt and charitable labours.
19. As righteouſneſs tendeth to life: ſo he that purſueth evil, purſueth it to his own death.
19. Thus God orders it in his Providence, and thus it is in the nature of things, that vertue tends to make men happy: but the more eagerly any man purſues an evil thing, the more he is bent upon his own deſtruction.
20. They that are of a froward heart, are abomination to the LORD: but ſuch as are upright in their way, are his delight.
20. Of all other men they are moſt odious to the Lord, who pretend to juſtice, kindneſs and truth; but ſtudy and deviſe how to compaſs their ends, though it be by the wickedeſt means: as on the contrary, they whoſe exact obſervance of the rules of righteouſneſs in the whole courſe of their lives, teſtifie the integrity of their hearts, are highly in his favour and love.
21. Though hand join in hand, the wicked ſhall not be unpuniſhed: but the ſeed of the righteous ſhall be delivered.
21. Though the wicked indeavour to ſtrengthen himſelf and his family by powerfull leagues and confederacies, and his ſucceſſours alſo have mighty aſſociates to maintain his acquiſitions, they ſhall not be able to defend themſelves from the puniſhment their iniquity deſerves: but the poſterity of the righteous need not be at ſuch pains; but, though deſerted by men, eſcape the danger into which the other fall, by the help of God alone. See Arg. [a]
22. As a jewel of gold in a ſwines ſnout, ſo is a fair woman which is without diſcretion.
22. As a golden ring is ill placed in the ſnout of a ſwine, which is always routing in the mire: ſo is beauty ill beſtowed on the body of a woman, whoſe mind having loſt all ſavour and reliſh of vertue, carries her from her husband, to wallow in filthy luſts, and adulterous pleaſures. See Arg. [b]
23. The deſire of the righteous is onelyonly good: but the expectation of the wicked is wrath.
23. The righteous deſire nothing but that it may be well with all men; but the wicked wiſh for trouble and diſturbance, eſpecially that they may execute their malice and wrath upon thoſe whom they hate: And accordingly God will deal with them; good things ſhall be the portion of the righteous, but his juſt indignation ſhall fruſtrate the expectation of the wicked.
24. There is that ſcattereth, and yet increaſeth; and there is that withholdeth more than is meet, but it tendeth to poverty.
24. You may ſee by this how miſerably they are miſtaken, who imagin none ſo wiſe as the penurious; that you ſhall find here and there a man who communicates readily and liberally to the neceſſities of others, and yet his eſtate is ſo far from being impaired thereby, that it increaſes: when others, who are ſo ſaving that they will part with nothing, no not upon the moſt juſt occaſions, do not thrive at all, but by one means or other become beggars.
25. The liberal ſoul ſhall be made fat: and he that watereth, ſhall be watered alſo himſelf.
25. Let not him therefore that beſtows benefits, imagin thereby he ſhall be impoveriſhed, for it is the certain way to inrich himſelf: and the larger his charity is, and the more diffuſed for the refreſhment of others, the greater abundance ſhall be poured on him, and the abler ſtill ſhall he grow to doe more good.
26. He that withholdeth corn, the people ſhall curſe him: but bleſſing ſhall be upon the head of him that ſelleth it.
26. He that hoardeth up corn in a time of ſcarcity, on purpoſe to raiſe the price, ſhall fall into the popular hatred; and be loaded with many a curſe: but he who then opens his granaries and ſells at a moderate rate, ſhall not onelyonly have the peoples good word, but the bleſſing of God.
27. He that diligently ſeeketh good, procureth favour: but he that ſeeketh miſchief, it ſhall come unto him.
27. He that from the time he riſes, ſtudies nothing but how to doe good to others, ſhall obtain favour both with God and man: but he whoſe buſineſs it is to doe miſchief, ſhall draw upon himſelf the evil he deſigns againſt others.
28. He that truſteth in his riches, ſhall fall: but the righteous ſhall flouriſh as a branch.
28. He whoſe confidence in riches as the ſureſt ſupport and defence, makes him covetous, unjuſt and unmercifull, ſhall fall to decay like a withered leaf: but they whoſe pious dependance upon God, makes them juſt and charitable, like a flouriſhing tree, ſhall thrive and proſper.
29. He that troubleth his own houſe, ſhall inherit the wind: and the fool ſhall be ſervant to the wiſe of heart.
29. He that makes or cheriſhes diſſentions and factions in his own family (or kingdom) may, by making a great buſtle and ſtir, ſeem to be a notable man; but will not onelyonly be deceived in his expectations, but defame his government, and bring his eſtate to nothing: nay, it is oftentimes ſeen that he who is thus fooliſh, loſes all his authority, and becomes a ſervant to him, who adminiſters his affairs with a more prudent care. See Arg. [c]
30. The fruit of the righteous is a tree of life; and he that winneth ſouls, is wiſe.
30. The benefit the world receives from a juſt and charitable man is ſo great that it may be compared to the fruit of the tree of life; which keeps mankind from being miſerable: but he is the greateſt Benefactour of all, who communicates wiſedom ſo charitably and ſeaſonably, that he draws ſouls to the love of vertue.
31. Behold, the righteous ſhall be recompenſed in the earth: much more the wicked and the ſinner.
31. But who is there ſo good as to doe or to ſuffer no evil? And if God do not let the juſt and charitable men (mark what I ſay) they who are ſo uſefull and beneficial to the world go without correction; who can think that the wicked, who is good for nothing, but obſtinately contemns and breaks all the Laws of God and man ſhall eſcape the juſt puniſhment of his many crimes? See 1 Pet. IV. 18. and Argument [d]