The Book of Proverbs Paraphrased, Part 1 · Chapter 15
CHAP. XV.
ARGUMENT.
This Chapter begins with that Aphoriſm, which [a] the Lord Bacon (Adv. of Learning. B. VIII. Ch. 2.) hath ſet in the front of all thoſe, which he hath culled out of this Book; for an example of that ſort of wiſedom which is to be exerciſed in buſineſs, upon various occaſions. And he applies it particularly to a man's behaviour towards a Prince or other great Perſon, when he is angry with him. "Two things, ſaith he, Solomon adviſes in this caſe: the one is that an Anſwer be made; the other, that it be ſoft. The firſt of which contains three precepts. Firſt that you beware of a ſad and ſullen ſilence; which either charges the fault wholly upon your ſelves; or impeaches your Maſter of injuſtice, as if his ears were not open to a juſt defence. Secondly that you beware of delaying the Anſwer, and of craving longer time for your defence: becauſe that plainly betrays you are deviſing ſome cunning and counterfeit Apology, having no preſent Anſwer. Thirdly that by all means an Anſwer be made: an Anſwer I ſay, not a mere confeſſion or ſubmiſſion; but with ſome ſprinklings of an excuſe let fall here and there. For it is not ſafe to bear your ſelf otherways, unleſs you have to deal with very generous and noble diſpoſitions, which are rare. But then, this Anſwer (which is the ſecond and principal thing here adviſed) muſt be very ſoft and temperate, not harſh and peremptory: for that will make the buſineſs worſe than if it had never been meddled with at all; and increaſe that wrath which you ſhould ſtudy to appeaſe."
Melancthon alſo, I find, in his ſhort Lectures upon this Book, commends this Leſſon very much to his Scholars: but looks upon it as a general precept for the preſervation of peace, and avoiding unneceſſary contentions; which ariſe out of pride, ambition, moroſity of nature, emulation, wrath, ſuperſtition; which move men either to give ill words, or to return worſe to thoſe that are given them; indeavouring to overcome by ſharpneſs and bitterneſs, not by lenity and moderation. And the truth is, the Hebrew word we tranſlate anſwer, ſignifies as well what is firſt ſaid, as the reply to it. So that Solomon here gives this caution, that we ſhould not think it enough, not to begin ſtrife and contention; but if others begin it, we ſhould not continue it by rough anſwers: but indeavour to make an end preſently, by mollifying the matter; and yield much for the common tranquility's ſake. And he thinks it is a precept of the ſame nature, with that of Pythagoras, Stirr not up fire with a ſword: and commends thoſe excellent verſes of Euripides,
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And next to this precept he commends to his Scholars [b] that in v. 8. which is all that he gloſſes upon in this Chapter: And thinks it is a caution againſt reſting in ceremonious worſhip, without moral vertue. Concerning which he ſays ſo many things, uſefull for theſe preſent times, that I cannot but here give the ſum of them.
There are three ſorts of works, ſaith he, mentioned by the Prophets, concerning ceremonies, and concerning moral vertue, and concerning faith. For the firſt of theſe, ceremonies or external ſigns; God inſtituted ſome for two cauſes. Firſt, that they ſhould be ſigns of the promiſes. Secondly, that they ſhould be the nerves of the publick Congregation: becauſe God would not have his Church be hid in obſcurity, but be conſpicuous and diſcerned from other nations, voce & ceremoniis. But here we muſt prudently conſider, how ceremonies are to be uſed; becauſe men are prone to falſe worſhip, and eſpecially to the abuſe of ceremonies: which they take for righteouſneſs, and think thereby to merit remiſſion of ſin: which perſwaſion ſpread it ſelf largely among mankind, in the heathen world, among the Phariſaical Jews, and in the Roman Church. Yet the wiſer heathen themſelves corrected this errour, of truſting to ceremonies, without moral good works. Plato, for inſtance, ſaith that, God loves Worſhippers, foreign, not that can artificially complement him with geſtures and outward ſhows; but that in truth honour vertue. But the Scripture goes a great deal further; and teaches us alſo to add faith in God and in our Lord Jeſus Chriſt. Moral good works will pleaſe God, when done for this end; not that we may merit thereby remiſſion of ſin: but that we may be obedient to God, and teach others to know him, and to celebrate him. And then alſo ceremonies, inſtituted by God, are pleaſing to him, when they are done for this end; not to merit remiſſion: but becauſe they are ſigns admoniſhing us of the promiſes, to ſtirr up our faith; and likewiſe becauſe they are ſigna confeſſionis, ſigns of what Religion we profeſs; and laſtly, quia ſunt nervi congregationis, becauſe they are the nerves whereby the Congregation of Chriſtian people are joyned together, and preſerved in unity. Theſe true ends, ſaith he, ought to be underſtood by the Church, and impious opinions to be removed. And for ſuch good ends, one would think none ſhould queſtion, much leſs quarrel with thoſe few Ceremonies, which our Church hath appointed in God's ſervice.
That this was his opinion alſo, appears in his Commentaries upon the Fiftieth Pſalm: where he ſaith, that even humane Ceremonies are, in ſome ſort, the nerves of diſcipline; and condemns onelyonly thoſe that make them effectual for the remiſſion of ſin. But his mind is delivered moſt fully, in a diſcourſe which I find in the Second Volume of his Works, concerning the method of preaching: where he directs Preachers to tell the people in general, that all Ceremonies are not to be aboliſhed; as appears by this, that then we muſt take away Baptiſm and the Euchariſt. And if any one ask, what muſt be done with Ceremonies inſtituted by man, he anſwers; ſome of them are neceſſary, and therefore muſt be retained; as certain days, in which the word of God is taught; and certain rites in the Church, ſuch as that of ſinging Pſalms; and certain forms of communicating, &c.
But there are others not ſo neceſſary, what muſt be done with them? muſt they be tolerated? He anſwers, yes; if they be not impious, ☞ and if they be uſefull: either becauſe they commend Religion to the Vulgar, or they are inſtructive to Children, for whoſe ſake they were chiefly inſtituted. N.B.For we ſee in ſome Churches, where there are no Ceremonies left but onelyonly the Sacraments; that Religion was never ſo contemptible as it is now. For there is need of external ſhow, which may commend Religion to the Vulgar, and make it appear more venerable; becauſe they cannot of themſelves ſee its magnitude and dignity.
It is impious alſo, he reſolves, to think that all Ceremonies were inſtituted by wicked Popes. No, there were ſome prudent and holy men, who perceived how ſupine and dull the minds of the vulgar were; that they would never be ſenſible of the dignity and amplitude of Religion, unleſs their minds were both awakned and deteined by ſome reverend ſolemn Ceremonies; which might help to lift them up, and teach them to admire it.
Theſe are his Reaſons why all Ceremonies ought not to be aboliſhed; becauſe ſome are commanded; others neceſſary; and others, that are not, have no impiety in them, and are very profitable for weaker minds. Which I thought good here to inſert; becauſe the opinion of ſo great and wiſe a Reformer, may weigh much with ſome perſons, who have little regard to us.
I have been ſo long in this, that I muſt but briefly mention two verſes more: upon which the before named Lord Bacon hath given ſome touches.
[c] The firſt is v. 15. where by a merry heart he underſtands a good Conſcience (Adv. of Learn. B. VII. Ch. 1.) and thus gloſſes. A mind conſcious of good intentions, though ſucceſs be wanting, affords truer and purer joy, and to nature more agreeable, than all that this world can furniſh a man withall, either for the enjoyment of his deſires, or the repoſe of his mind. The words indeed of Solomon ſeem to be larger, and to extend unto all that are void of care, anxiety and ſorrow: but this is a pious ſenſe, and may well be comprehended in them.
[d] The other place is v. 19. the beginning of it: where he hath inlarged the ſenſe further, than I have done in my Paraphraſe (and the words will bear it) to this purpoſe, that ſloth, in the concluſion, proves laborious. "For diligence and ſedulous preparation levels the way we are to go in any buſineſs; and removes impediments in our paſſage. But he that is ſlothfull, and put's off all to the laſt point of execution, muſt needs perpetually, at every ſtep, paſs as it were through briars and thorns; which ever and anon intangle, detain and hinder him in his proceedings. The ſame obſervation may be made concerning the Government of a Family, wherein if there be due care and providence uſed, all goes on cheerfully; and as it were of its own accord, without noiſe or tumult: but if thoſe be wanting, when ſome greater occaſion falls out, all matters throng in to be diſpatched at once; the Servants are in an uproar, the whole houſe rings, and there is nothing well done in that confuſion."
[e] The two verſes before this ſome have connected; but there is no neceſſity of it: though it be a great truth, that paſſionate men are apt to make diſturbance even at feaſts; which men of temperate ſpirits indeavour to appeaſe, though affronts be offered them. According to that excellent advice of Seneca, Let diſſention begin from others, but reconciliation from thee. It is there obſerved by Bochartus (L. II. de Animalibus Sacris, Cap. 32. Part 1.) that herbs, or as ſome tranſlate it, green pottage, was the pooreſt; and an Ox put up into a ſtall and there fatted (or as the Talmudiſts underſtand the phraſe a crammed Ox) the nobleſt entertainment in thoſe Countries. For it is reckoned among the proviſion made for the tables of Solomon and Nehemiah; and in the New Teſtament, the Marriage proviſion which the King made at his Son's Wedding were oxen and fatlings, XXI. Matth. 4. and the fatted calf was brought forth to entertain the returning Prodigal. And thus it was in other Countries, as he obſerves out of Dioſcorides; who notes that Homer never ſets any other cheer before his Heroes but this; no not at Marriages or any other meetings: though he introduce Agamennon often treating the Princes of Greece.
1. A Soft anſwer turneth away wrath: but grievous words ſtir up anger.
1. A Mild, ſubmiſſive and yielding anſwer, to him who ſeverely chides, pacifies wrath; and prevents the further progreſs of it: but ſharp, contemptuous and ſawcy language incenſes it more, or raiſes a paſſion, where there was none before. See Arg. [a]
2. The tongue of the wiſe uſeth knowledge aright: but the mouth of fools poureth out fooliſhneſs.
2. A wiſe man gives profitable inſtructions; and underſtands alſo how to ſpeak ſo ſeaſonably and prudently, that it ſhall make the knowledge he imparts, both acceptable and uſefull: whereas fools have nothing but ſilly ſtuff to utter; or pour out their thoughts ſo indiſcreetly and confuſedly, that they onelyonly ſerve abundantly to declare their folly.
3. The eyes of the LORD are in every place, beholding the evil and the good.
3. There is nothing either in heaven or earth that can eſcape the knowledge of God: who is every-where; and obſerves the moſt ſecret motions and actions of men, both good and bad.
4. A wholſome tongue is a tree of life: but perverſneſs therein is a breach in the ſpirit.
4. He that skilfully employs his tongue to give wholſome inſtructions, eſpecially to heal differences and make peace, is an incomparable bleſſing to the place where he lives, and makes it a paradiſe: But he that abuſes his tongue, to poiſon men with ill principles, to lie, to calumniate, to make bates, doth moſt miſerably diſturb mankind, and (like a biting wind) blaſts all the comforts of their life.
5. A fool deſpiſeth his fathers inſtruction: but he that regardeth reproof, is prudent.
5. He that regards not, or rejects the inſtruction of his Father, or Tutour, or other Superiour, whoſe love is equal to his authority, will always be a fool: But he that is willing to receive even rebukes, from whomſoever they come, and carefully obſerve them, hath already attained a great degree of wiſedom; and prudently conſults his own welfare and happineſs.
6. In the houſe of the righteous is much treaſure: but in the revenues of the wicked is trouble.
6. A truly juſt and mercifull man is very rich, whether he hath little or much; becauſe he is well contented, and what he hath is likely to continue in his family: But there is much diſquiet and trouble in the greateſt revenues of the wicked; which can neither ſtay long with him, nor give him ſatisfaction while he enjoys them.
7. The lips of the wiſe diſperſe knowledge: but the heart of the fooliſh doth not ſo.
7. Wiſe and good men are neither envious nor ſparing of their pains to diſperſe their knowledge; which they freely communicate, and diligently propagate unto others: but evil men are ſuch fools, that either they have nothing to impart, or no heart to doe any good with what they have.
8. The ſacrifice of the wicked is an abomination to the LORD: but the prayer of the upright is his delight.
8. It is impious to think to pleaſe God, with mere gifts and ſacrifices; which when they are preſented from wicked men, who have no thought of amending their lives, are abominable to the Divine Majeſty: but the very prayers of upright men, though they are not able to bring Him any coſtly offerings, are exceeding acceptable, and prevail for great bleſſings from Him. See Arg. [b]
9. The way of the wicked is an abomination unto the LORD: but he loveth him that followeth after righteouſneſs.
9. For the whole way of a wicked man, his deſigns, contrivances and courſe of life, are all odious and abominable to the Lord; which make even his ſacrifices no better: but He loves him, whoſe thoughts, affections and indeavours, are earneſtly bent to an unwearied purſuit of piety and vertue.
10. Correction is grievous to him that forſaketh the way: and he that hateth reproof ſhall die.
10. Sharp and grievous puniſhments ſhall be inflicted on him that forſakes the vertuous path, in which he began to tread: for he is not eaſily reclaimed; becauſe it is unpleaſing to him to hear of his faults; and in time he hates reproof, and then muſt certainly periſh.
11. Hell and deſtruction are before the LORD: how much more then the hearts of the children of men?
11. The Lord is perfectly acquainted with things moſt hidden and ſecret to us; with the grave, the infernal places, and things periſhed and quite conſumed: how much more therefore with the ſouls of all men living upon earth, if they have but ſo much as an intention, or inclination to depart from Him?
12. A ſcorner loveth not one that reproveth him: neither will he go unto the wiſe.
12. A prophane man, who makes a mock of God and of Religion, loves not to argue with himſelf about ſuch matters, and hates thoſe that reprove him: which makes him avoid the acquaintance and ſociety of wiſe and vertuous men, for fear he ſhould meet with their reprehenſion.
13. A merry heart maketh a cheerfull countenance: but by ſorrow of the heart the ſpirit is broken.
13. When the mind of a man is inwardly ſatisfied and full of joy, it doth good to his body too; as appears in his cheerfull countenance: But when grief and ſorrow ſeiſes on the heart, it dejects, infeebles and breaks the moſt couragious ſpirit.
14. The heart of him that hath underſtanding ſeeketh knowledge: but the mouth of fools feedeth on fooliſhneſs.
14. An intelligent man, who is heartily in love with wiſedom, greedily ſeeks for ſolid knowledge: but men void of underſtanding gape after, and reliſh nothing but frivolous, vain and unprofitable things; which are like meat and drink unto them.
15. All the days of the afflicted are evil: but he that is of a merry heart hath a continual feaſt.
15. All the days of a poor man are full of anxiety and trouble; eſpecially if, when any affliction befalls him, he be diſcontented with his condition, and cannot bear with diſappointments: but a good heart, and cheerfull ſpirit is a cure for this; eſpecially, a mind conſcious to it ſelf of deſigning well, whatſoever the ſucceſs prove, is a perpetual comfort, and a higher ſatisfaction, than the moſt delicious banquet of the rich and proſperous. See Arg. [c]
16. Better is little with the fear of the LORD, than great treaſure, and trouble therewith.
16. A ſmall eſtate, with a fear of offending the Divine Majeſty by diſcontent or any other ſin, is much better than vaſt Treaſures with diſquiet and confuſion of thoughts; which (without a religious ſenſe of God) are wont to attend upon abundance of wealth.
17. Better is a dinner of herbs where love is, than a ſtalled ox, and hatred therewith.
17. The meaneſt fare, with the love of him that invites, and with agreement among the gueſts, is much better than the moſt ſumptuous entertainment of him that hates us; or among thoſe that quarrel and contend, even then when all differences ſhould be forgotten. See Arg. [e]
18. A wrathfull man ſtirreth up ſtrife: but he that is ſlow to anger appeaſeth ſtrife.
18. A man prone to wrath will eaſily diſturb the moſt peaceable company, being apt to quarrel for very trifles: but a meek and patient perſon is ſo far from raiſing ſtrife, that he will indeavour to compoſe it, when he finds it is begun by others.
19. The way of the ſlothfull man is as an hedge of thorns: but the way of the righteous is made plain.
19. A ſlothfull man, when he hath any thing to doe, feigns to himſelf moſt grievous difficulties, which he fancies, or pretends are impoſſible to be overcome: but thoſe very things ſeem eaſie to the induſtry of honeſt hearted men; who go on ſmoothly in their buſineſs, and conquer all impediments. See Arg. [d]
20. Awiſe ſon maketh a glad father: but a fooliſh man deſpiſeth his mother.
20. A pious Son (as hath been ſaid before X. 1. and cannot be repeated too often) is a great joy to his Parents; eſpecially to his Father, who hopes he will ſupport his Name and Family: but a wicked man is as great a grief unto them; eſpecially to his Mother (whoſe indulgence perhaps makes him more irreverend towards her) when he bears no regard to her; nay deſpiſes her commands and admonitions, and makes her contemptible unto others.
21. Folly is joy to him that is deſtitute of wiſedom: but a man of underſtanding walketh uprightly.
21. It is a pleaſure (as was alſo ſaid before X. 23.) to a man void of conſideration, to doe the moſt abſurd and wicked things: but he that underſtands himſelf, not onelyonly directs his thoughts, and takes the greateſt care, to live orderly and regularly; but feels it to be his higheſt ſatisfaction.
22. Without counſel, purpoſes are diſappointed: but in the multitude of counſellers they are eſtabliſhed.
22. The neceſſity likewiſe of prudent Counſellors is fit again to be repeated (XI. 14.) for if they be wanting, the beſt deſigns are likely to miſcarry: but where there are a multitude of wiſe and vertuous men conſulting for the publick good, they will eaſily compaſs any thing; by foreſeeing all difficulties, and providing againſt them.
23. A man hath joy by the anſwer of his mouth: and a word ſpoken in due ſeaſon, how good is it?
23. And it is a great pleaſure to a man to give wholſome counſel; and a greater to ſee the good ſucceſs of it: but the greateſt of all (an inexpreſſible pleaſure) both to himſelf and others, to have given it ſo ſeaſonably, that a buſineſs was eaſily effected by it, which had not been done without it.
24. The way of life is above to the wiſe, that he may depart from hell beneath.
24. The way to be perfectly happy, a truly wiſe man ſees, is to raiſe his thoughts, deſires and hopes above this earth, and to have reſpect to God in all his actions: which will make him truly noble and great; and preſerve him both from all mean and baſe practices, and from the moſt horrid dangers here, and utter deſtruction hereafter.
25. The LORD will deſtroy the houſe of the proud: but he will eſtabliſh the border of the widow.
25. Truſt not in riches and power, but in the great Lord of the world, who poſſeſſes and diſpoſes all things; for He will overturn the Family of haughty men (who forgetting Him, trample upon their inferiours) though never ſo ſtrongly ſupported: but will preſerve the poor Widow, who hath no helper, in her right; when ſuch inſolent perſons invade it.
26. The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleaſant words.
26. For the Lord abhorrs all wicked deſigns, and miſchievous contrivances: but the kind conſultations and diſcourſes of ſuch, as ſeek the welfare and comfort of others, are no leſs pleaſing to Him than they are pure.
27. He that is greedy of gain, troubleth his own houſe; but he that hateth gifts ſhall live.
27. He that is ſo greedy of money, that he cares not how he gets it, inſtead of raiſing his Family, confounds it: but he that hateth bribes, and all unlawfull ways of gain, ſhall proſper, and continue it.
28. The heart of the righteous ſtudieth to anſwer: but the mouth of the wicked poureth out evil things.
28. A good man thinks it is ſoon enough to ſpeak, when he is askt about a buſineſs; and deliberates within himſelf to ſpeak nothing that is not to the purpoſe: but bad men are raſh and forward to utter their mind; and generally doe more hurt than good.
29. The LORD is far from the wicked: but he heareth the prayer of the righteous.
29. The Lord is far from giving any regard to the wicked, whoſe buſineſs it is to doe evil, though they implore his favour: but ſends good men help, when they pray unto him, as readily as they were wont to ſend relief to others.
30. The light of the eyes rejoyceth the heart: and a good report maketh the bones fat.
30. It is a wonderfull pleaſure to behold all the beautifull works of God, which preſent themſelves to our eyes: But nothing gives ſuch intimate ſatisfaction, and makes a man ſo cheerfull in well-doing, as to hear a fair report of his own honeſt actions; or to receive the good news of the well-doing of other vertuous men.
31. The ear that heareth the reproof of life, abideth among the wiſe.
31. He that lends an attentive ear to wholſome reproof, and is obedient to it, is to be numbred among the wiſe; and ſhall at laſt be able to give good inſtructions unto others.
32. He that refuſeth inſtruction, deſpiſeth his own ſoul: but he that heareth reproof, getteth underſtanding.
32. And whoſoever he be that refuſeth, much more that contemneth, ſuch inſtructions and reproofs, he ſets his own Soul at naught; and deſpiſeth the means of his ſafety: but he that diligently hearkens to it, knows what's good for himſelf; and keeps his Soul from being loſt for want of underſtanding.
33. The fear of the LORD is the inſtruction of wiſedom; and before honour is humility.
33. A brief Inſtitution of Wiſedom and Vertue is this, to have an awfull ſenſe of God; with a devout affection to Him, and fear to offend Him: And as this is the beſt diſpoſition for Wiſedom; ſo humility, and patient ſubmiſſion, in a low condition, is the beſt preparation for honour and preferment.