The Book of Proverbs Paraphrased, Part 1 · Chapter 17
CHAP. XVII.
ARGUMENT.
In the firſt verſe of this Chapter the Wiſe man obſerves how happy that Family is, which lives in peace, and perfect agreement one with another; though they have but a mean eſtate. And next to this how happy a thing it is, if there be but one wiſe and vertuous man in a Family (ſuppoſe he be but a Servant) when any diſſentions and differences ariſe in it. For ſo the Lord Bacon (Advanc. of Learning, Book VIII. Chap. 2. Parab. 2.) expounds the [a] ſecond verſe: whoſe words I will ſet down, becauſe, if they hit not the ſenſe compleatly yet, they very pithily expreſs a part of it, and carry in them a very important truth. "In all troubled and diſagreeing Families, ſaith he, there is commonly ſome Servant or gentle Friend, who being powerfull with both ſides, may moderate and compoſe the differences that are among them. To whom, in that reſpect, the whole houſe, and the Maſter himſelf are much engaged and beholden. This Servant, if he aim onelyonly at his own ends, cheriſhes and aggravates the diviſions of the Family: but if he be ſincerely faithfull and upright, certainly he deſerveth much; ſo as to be reckoned as one of the Brethren; or at leaſt to receive a fiduciary adminiſtration of the inheritance."
[b] And after ſome other documents there follows a notable rule for the making peace, and ending all differences; whether between particular perſons in Families, or between Kingdoms, v. 9. upon which, the ſame great perſon thus gloſſes (ib. Parab. 27.) "There are two ways of proceeding, to arbitrate differences and reconcile affections. The one begins with an act of oblivion of what is paſt; the other begins with a repetition of wrongs, ſubjoyning apologies and excuſes. Now ſome think this laſt to be the onelyonly way; inſomuch that I have heard a prudent perſon and great Stateſman lay down this Maxime, He that treats of peace, without a recapitulation of the terms of difference, rather deceives mens minds with the ſweet name of agreement, than compoſes them by equity and moderation of right. But Solomon, a wiſer man than he, is of a contrary opinion: approving an act of oblivion, and forbidding repetition. For in repetition or renewing the memory of the cauſes of difference, there are theſe inconveniences: not onelyonly that it is, as we ſay unguis in ulcere, raking in the ulcer, which very much exaſperates, but alſo indangers the breeding of new quarrels while they are debating the old (for the parties at difference will never accord about the terms of their falling out) and laſtly, in the iſſue it brings the matter to apologies: whereas both the one and the other party would ſeem rather to have remitted the offence, than to have admitted excuſes for it."
Melancthon thinks this and the three next verſes 10, 11, 12. to be Sentences near of kin; all belonging to the right method in judging, which is comprehended in that ſaying of Chriſt's, If thy Brother ſin againſt thee, tell him of it between thy ſelf and him: And interprets this ninth verſe thus (taking Aluph for a Prince, which we tranſlate chief Friends) He that orderly admoniſhes him that erreth, cures him and makes no publick diſturbance; ſaves the man, and preſerves publick concord: but this order being neglected, thence ariſes out of brawlings, diſcords of Princes, wars and devaſtations.
[c] Now an evil man onelyonly ſeeks ſcoldings or contentions (as it follows v. 11.) i. e. ſaith he, he doth not ſeek truth, nor the good of the Church; but troubles without end. Thus Cleon and Alcibiades in the State, ſcattered ſeeds of war at Athens: the Cynicks and Academicks contradicted every body among the Philoſophers: and lately Valla, Cornelius Agrippa, Caroloſtadius, &c. had the like ſcolding natures. Theſe ſeek not truth; but contradict things rightly ſpoken, or wantonly move unneceſſary diſputes, and will not yield when they are admoniſhed, but with greater rage defend their errours. Of ſuch Solomon here ſaith in the next verſe, it is better to meet a bear robbed of her whelps, than a fool in his folly. An example of which we meet withall, when we meet with a bewitched Papiſt, who defends the moſt manifeſt errours. Thus he.
But that which the Vulgar tranſlates ſemper jurgia quaerit malus, and we tranſlate, an evil man ſeeks onelyonly rebellion, the moſt and the beſt Interpreters, take the other way, as the words lye more naturally in the Hebrew, a man very rebellious, ſeeks nothing but miſchief: which ſenſe I have expreſſed in the Paraphraſe, together with the other.
[d] The truth of the next verſe (v. 12.) is admirably opened by Bochartus (L. III. de Animal. Sacris, Cap. 9. Part. 1.) who obſerves four things concerning the Bear, out of good Authours. The firſt every one knows, that a Bear is an exceeding fierce Creature: the ſecond is, that the Female is more fierce than the Male: the third, that ſhe is more fierce than ordinary, when ſhe hath Whelps: and laſtly, that when ſhe is robbed of them ſhe is fierceſt of all, immanem in modum, even unto rage and madneſs. Which the Scripture takes notice of in two other places beſide this, 2. Sam. XVII. 8. XIII. Hoſea 8. where S. Hierome obſerves that the writers of natural Hiſtory ſay, among all wild Beaſts, none more fierce and cruel than the Bear, in two caſes eſpecially, when ſhe wants food, and when ſhe is robbed of her Whelps. The reaſon of this laſt is there given by Kimchi; which well enough agrees with the compariſon, which the Wiſe man here makes: for a Bear cannot be more in love with her Whelps, than a fool is with his abſurd opinions and reſolutions: and as a Bear falls upon the next perſon ſhe meets withall, taking him for the robber; ſo doth a fool upon every one that ſtands in his way, though he be never ſo much obliged to them. He ſpares none in the heat of his paſſions, but furiouſly abuſeth them, &c.
[e] Ʋnto what is expreſſed in the Paraphraſe upon v. 17. concerning a Brother being born for Adverſity (which I have referred, as the beſt Interpreters do, unto a Friend) this may be added; as the plaineſt tranſlation of the Hebrew words. A true Friend (ſpoken of before) is born (that is, becomes) a Brother in Adverſity. He was a Friend before; this makes him a Brother: and ſo he is to be eſteemed.
[f] There is a phraſe in the nineteenth verſe, exalteth his gate, which is variouſly taken by Interpreters. I have expounded it literally; not for the mouth, but for the gate of an houſe or other place: and have put two ſenſes together.
[g] Various gloſſes alſo have been made upon the beginning of v. 22. a merry heart doth good like a medicine: where, becauſe the particle like is wanting in the Hebrew, other conſtructions have been made of the words: ſome, for inſtance, having taken them thus, a merry heart makes a medicine work better, or doe more good. But he that can conſult Bochartus (in his ſecond Book of Sacred Animals, Chap. 16. Part 2.) may find ſo many examples of the defect of that which they call foreign caph …militudinis; that he will not think it unreaſonable to ſupply it, (as our Tranſlatours have done) in this place of the Proverbs.
In the twenty fourth verſe I have put two ſenſes, in which the words may be taken, into one. And that none may wonder at the repetition of the [h] ſame thing in the twenty fifth verſe, which was ſaid juſt before in the twenty firſt; I ſhall here obſerve: That there is no doubt but Solomon, having frequent occaſions to ſpeak of the ſame matter, varied the words ſometimes, but not the ſenſe; and ſo the Collectours of his ſayings put down both. And he might ſpeak the oftner of this matter, having an example before his eyes of the great weakneſs of his own Son: who, it is not unlikely, was a perpetual grief to him. There is alſo ſomething obſervable in this verſe, which was not in the other, viz. that the untowardneſs of Children have many times different effects upon the Parents: provoking the Fathers to anger and exaſperation; and the Mothers to grief and ſorrow, to which their tenderneſs more inclines them than to the other paſſion.
There are ſeveral ways alſo of expounding the latter end of the next verſe, v. 26. I have expreſſed the ſenſe of our Tranſlation; and had reſpect, in the next verſe to that (v. 27.) to both readings of the word which we render excellent.
BEtter is a dry morſel, and quietneſs therewith, than a houſe full of ſacrifices with ſtrife.
1. THere is more ſatisfaction in a bit of dry bread (without butter or oyl, &c.) in the open field, and love and concord therewith; than in a houſe full of the beſt chear in the world, attended with brawling, contention and ſtrife.
2. A wiſe ſervant ſhall have rule over a ſon that cauſeth ſhame: and ſhall have part of the inheritance among the brethren.
2. Probity and prudence, are ſo much better than mere riches and noble birth; that a wiſe and faithfull Servant ſometimes arrives at the honour, of being appointed the Governour of a Son, whoſe folly and wickedneſs make him a diſcredit to his Family: nay, he is left not onelyonly Executor of the Father's Will, or Truſtee for the Children; but his merits perhaps are rewarded with a portion of the Eſtate, which is to be diſtributed among them. See Arg. [a]
3. The fining-pot is for ſilver, and the furnace for gold: but the LORD trieth the hearts.
3. The art of man hath found out means to prove whether gold and ſilver be pure or no; but none can ſearch into the ſecret thoughts, deſigns and inclinations of mens Souls, but the Lord: who (as thoſe metals are tried by fire) many times proves and diſcovers what they are by ſharp afflictions and troubles.
4. A wicked doer giveth heed to falſe lips: and a liar giveth ear to a naughty tongue.
4. A man that deſigns evil unto others, hearkens greedily to him, that will tell falſe and miſchievous ſtories; and there never wants ſuch a man, of the very ſame mind with himſelf: for he who gives his mind to lying and falſhood, liſſens to him that ſpeaks the moſt peſtilent things.
5. Whoſo mocketh the poor, reproacheth his maker: and he that is glad at calamities, ſhall not be unpuniſhed.
5. He that derides a man becauſe he is poor, forgets God, who can bring him down to as low a condition; nay, affronts his Majeſty, who hath promiſed to take a peculiar care of ſuch friendleſs perſons: nor is he much better, who rejoyceth at the calamity of others; which will bring unavoidable puniſhments upon himſelf.
6. Childrens children are the crown of old men; and the glory of children are their fathers.
6. The honour and comfort of Parents lies in a numerous progeny; which doth not degenerate from their anceſtours Vertue: And that which makes Children illuſtrious, is their being deſcended from worthy Parents; whoſe wiſedom and vertue reflects an honour upon their poſterity.
7. Excellent ſpeech becometh not a fool: much leſs do lying lips a prince.
7. It doth not become a fool to diſcourſe of grave and weighty matters; which as they are above him, ſo are not regarded out of his mouth, though he ſhould ſpeak excellent things: but it is much leſs ſeemly for a Prince to lie and deceive; which as it is below him, who repreſents the God of truth, ſo makes him deſpicable and deſtroys his Authority, when his Subjects cannot rely upon his word.
8. A gift is as a precious ſtone in the eyes of him that hath it: whither ſoever it turneth, it proſpereth.
8. A gift is ſo tempting that it can no more be refuſed, than a lovely Jewel by him to whom it is preſented: and ſuch is its power, it commonly prevails over all men, diſpatches all buſineſs, carries all cauſes; and, in a word, effects whatſoever a man deſires.
9. He that covereth a tranſgreſſion, ſeeketh love; but he that repeateth a matter, ſeparateth very friends.
9. He that paſſes by and buries in oblivion, a tranſgreſſion that hath been committed againſt him, takes the beſt courſe to preſerve friendſhip, and to make himſelf univerſally beloved: but he who rakes up that fault again, and objects it a freſh when it was forgotten, breaks the ſtricteſt bands of amity, and makes an irreconcilable ſeparation. See Arg. [b]
10. A reproof entreth more into a wiſe man, than an hundred ſtripes into a fool.
10. One reproof penetrates deeper into the mind of an ingenuous man, and works a greater alteration there; than an hundred ſtripes will do for the amendment of an obſtinate ſool:
11. An evil man ſeeketh onelyonly rebellion: therefore a cruel meſſenger ſhall be ſent againſt him.
11. Who ſeeking nothing but to have his own will; and being ſo refractory that he hath ſhaken off all reverence to God, or to his Governours, is wholly bent upon miſchief and cannot be reclaimed; it remains therefore onelyonly, that a ſevere execution be done upon him; to cut him off in his folly, without mercy. See Arg. [c]
12. Let a bear robbed of her whelps meet a man, rather than a fool in his folly.
12. There is leſs danger in meeting a Bear in the height of her rage, than a furious fool in the purſuit of his unruly paſſions and deſires: for it is poſſible to defend a man's ſelf againſt the one; but there is no way to hinder the brutiſh motions of the other. See Arg. [d]
13. Whoſo rewardeth evil for good, evil ſhall not depart from his houſe.
13. It is ſo unnatural for a man to return evil to him, from whom he hath received nothing but good; that the puniſhment of his ingratitude ſhall not reſt in his own perſon, but deſcend upon his poſterity to all generations.
14. The beginning of ſtrife is as when one letteth out water: therefore leave off contention before it be meddled with.
14. When men begin a quarrel or a difference they know not where it will end: For the very firſt breach is like cutting the banks of a river; which preſently overflows the neighbouring grounds, but cannot eaſily be reduced into its bounds again. It is beſt therefore to make peace immediately, before both parties be involved in ſuch troubles, as, like a deluge of water, lay all deſolate.
15. He that juſtifieth the wicked, and he that condemneth the juſt, even they both are abomination to the LORD.
15. It is hard to ſay, which is moſt deteſtable to the Lord, he that pleads for a wicked man, and, more than that, acquits him; or he that pleads againſt the righteous, nay plainly condemns him. Certain it is, they are both moſt highly obnoxious to his diſpleaſure, who is the fountain of juſtice; and as he would have it exactly adminiſtred, ſo hates thoſe who indeavour to confound the nature of good and evil among men.
16. Wherefore is there a price in the hand of a fool to get wiſedom, ſeeing he hath no heart to it?
16. What good doth a great eſtate in the poſſeſſion of a fool? Can he therewith purchaſe wiſedom, how to uſe it? alas! he wants underſtanding to deſire it, and to procure good Inſtructours; in which his riches (if his mind were good) might be ſerviceable to him.
17. A friend loveth at all times, and a brother is born for adverſity.
17. Time makes proof of a Friend; who, if he be ſincere, loves not merely for a fit, nor alters with the change of one's condition: but continues ſtedfaſt in adverſity, as well as in proſperity; nay, in ſtraits and diſtreſſes, ſhews himſelf more like a Brother than a Friend. See Arg. [e]
18. A man void of underſtanding ſtriketh hands, and becometh ſurety in the preſence of his friend.
18. He is very inconſiderate, whoſe kindneſs makes him forward to paſs his word for the payment of another man's debts (VI. 1. XI. 15.) and eſpecially to enter into bonds in the preſence of his neighbour for whom he engages: which may make him more careleſs about the payment; than he would have been, if, unknown to him, he had been ſecurity for him.
19. He loveth tranſgreſſion that loveth ſtrife: and he that exalteth his gate, ſeeketh deſtruction.
19. He vainly pretends to the love of piety, who accuſtoms himſelf to brawling and contention: which as neceſſarily draws along with it abundance of ſins, as lifting up a man's ſelf above his eſtate, in raiſing ſumptuous buildings, brings him to ruin; or as breach of the publick peace opens wide the floud-gates to all iniquity. See Arg. [f]
20. He that hath a froward heart, findeth no good: and he that hath a perverſe tongue, falleth into miſchief.
20. A man of wicked deſigns, which he reſolves to accompliſh by any ſort of means, ſhall find himſelf deceived in his expectation: and he who employs his tongue to deceit and fraud, pretending fair to men before their face, but ſlandering them behind their back, ſhall, by that very means, bring miſchief upon himſelf.
21. He that begetteth a fool, doeth it to his ſorrow: and the father of a fool hath no joy.
21. Great is the care which ought to be taken, in the contract of Marriage, and in the education of Children: For if a Son prove vicious and leud, it will be ſuch an inexpreſſible grief to his Father, that he will take no comfort at all, in any thing he injoys, v. 25.
22. A merry heart doeth good like a medicine: but a broken ſpirit drieth the bones.
22. And conſequently it will ſhorten his days: For as nothing conduces more to health than a cheerfull ſpirit, which ſerves inſtead of phyſick; ſo nothing deſtroys it more than ſadneſs and grief, which conſumes the vital juyces, and dryes up the body to skin and bone. See Arg. [g]
23. A wicked man taketh a gift out of the boſom to pervert the ways of judgment.
23. No man would willingly be known to be ſo wicked as to be bribed to doe injuſtice: but there are too many that will ſuffer themſelves to be ſecretly corrupted by preſents; to give counſel or judgment contrary to the courſe of Law and Equity.
24. Wiſedom is before him that hath underſtanding; but the eyes of a fool are in the ends of the earth.
24. As a wiſe man's underſtanding appears in his very countenance; and a fool is known by his gariſh and wandring eyes: ſo the one hath his wiſedom always preſent and ready at hand to guide and govern him; when the other knows not what to follow, but his thoughts are roving up and down to no purpoſe, though he ramble to the very ends of the earth.
25. A fooliſh ſon is a grief to his father, and bitterneſs to her that bare him.
25. A fooliſh diſſolute Son, who regards not the counſel of his Parents, waſting their Eſtate and diſgracing their Family, is ſuch a vexation to his Father that he provokes his indignation; and ſuch a grief to his mother, that it makes her life bitter and irkſome to her. See Arg. [h]
26. Alſo to puniſh the juſt is not good; nor to ſtrike princes for equity.
26. There may be ſpecious pretences for it, but it is againſt all honeſty and piety; to puniſh innocent perſons together with delinquents: eſpecially to ſcourge Judges and Governours, for doing equal juſtice upon all offenders.
27. He that hath knowledge, ſpareth his words: and a man of underſtanding is of an excellent ſpirit.
27. The more any man knows, the leſs he is apt to talk: for his wiſedom gives him ſuch an excellent compoſure of ſpirit, that it repreſſes his heat, his forwardneſs and haſte; and makes him cooly deliberate what, and when it is fit to ſpeak.
28. Even a fool, when he holdeth his peace, is counted wiſe: and he that ſhutteth his lips, is eſteemed a man of underſtanding.
28. Such a vertue it is to be ſilent, that he who underſtands nothing is deemed wiſe, as long as he holds his peace: and he whoſe mind hath ſuch power over his mouth, as to keep it ſhut, that nothing may ſuddenly and impetuouſly go out, is wiſe indeed.