The Book of Proverbs Paraphrased, Part 1 · Chapter 18
CHAP. XVIII.
ARGUMENT.
[a] There is ſo much difficulty in the two firſt Verſes, which hath produced ſo many various interpretations, that I ſcarce know which to follow. Some take that word which we tranſlate ſeparateth himſelf, in a good ſenſe; others in a bad: I have choſen the latter, becauſe it ſeems moſt agreeable to the reſt of the words. But the Chaldee Interpreter, gives a quite different ſenſe both of that word, and of ſome other in theſe verſes: and de Dieu hath ſhown there is ſuch reaſon for it, that I think I am obliged here to take notice of it, and to Paraphraſe upon it.
By niphrad, which we render ſeparateth himſelf, he underſtands a man divided, uncertain in his own mind, who can ſtick to nothing; but wanders about in his own thoughts. And the laſt word in the firſt verſe, jith galla, which we tranſlate intermedleth, he tranſlates is left deſolate. And then in the next verſe, taking behith galloth for wandring up and down; not for diſcovering, or revealing, as we do, the Paraphraſe will run thus.
V. 1. An unconſtant man deſires many things, and ſeeks ſatisfaction: but whatſoever he ſeeks, he never meets with it, but is defeated, and diſappointed in all his deſigns.
2. And this is a certain character of a fool, that he never fixes in any thing: but chuſes rather to gad up and down, and rove from one inquiry to another; than give his mind to true wiſedom and prudence, in which he hath no pleaſure.
The Lord Bacon aims at this, I ſuppoſe, when he briefly expreſſes the ſenſe of Solomon, thus, Pro deſiderio quaerit cerebroſus, omnibus immiſcet ſe, "A hare-brain'd man ſeeks to ſatisfie his fancy, and intermixeth himſelf with all things." According to that of Seneca, Vita ſine propoſito, languida eſt & vaga, "A life that propoſeth no end to purſue, is faint, ſickly and vagrant."
If we take the word niphrad in a good ſenſe, then the Paraphraſe muſt run thus:
1. He that lives retired, and ſequeſters himſelf from ill company, and buſineſs, out of a true affection to wiſedom; endeavours to have a ſound knowledge and underſtanding of things.
2. But a vain man addicts himſelf to his Studies, for no other end; but onelyonly to vapour with a ſhew of wiſedom, which he doth not love.
[b] As for the vulgar Tranſlation, it is ſo remote from the Hebrew, that I ſhall onelyonly obſerve an handſome application which the Lord Bacon hath made of the ſecond verſe; to a quite different purpoſe from all Interpreters that I am acquainted with. The words there run thus, Non recipit ſtultus verba prudentum, niſi ea dixeris quae verſantur in corde ejus. Which is commonly underſtood, of accommodating ones ſelf to the humour of a fool, who otherwiſe will not regard what is ſaid to him: but that great Man applies to the way of dealing with men, of corrupt minds and depraved judgments. "Who pre-ſuppoſe that honeſty grows out of weakneſs of wit, and want of experience; or onelyonly out of a ſilly belief given to Preachers and School-maſters, to Books and Popular opinions. And therefore unleſs you can make them plainly perceive that you know what is in their very heart, when you exhort and admoniſh them; and are as well acquainted with their depraved principles and crooked rules, and have as fully diſcovered, and deeply ſounded them as themſelves; they will deſpiſe all manner of vertue and the moſt excellent counſels; according to that admirable Oracle of Solomon, A fool will not receive the words of the wiſe; unleſs thou ſpeakeſt the very things that are in his heart, i. e. an honeſt man can doe no good upon the wicked; unleſs he know all the coverts and depths of wickedneſs. In which Matchiavel himſelf hath done ſome ſervice; by diſcovering plainly what men uſe to doe, not what they ought to doe." Advanc. of Learning, B. VII. Chap. 2.
[c] The next verſe may have a connexion with theſe two, and intend to deſcribe the worſt of wicked men; who ſeek for glory by being ſo bold as to ſcorn Religion, and all the Teachers of it. Such men are the greateſt of Solomon's fools: by whom an excellent perſon (whom the Hebrews call Iſh in oppoſition to Adam) ſhould not be diſcouraged, from pouring out good inſtructions; as he ſhows in the following words, verſe 4.
[d] Then after a caution to Judges (v. 5.) to ſearch into the merits of a cauſe; and not merely to look to the quality of the perſon that appears before them; he obſerves in ſeveral verſes, the miſchief done by the tongue, v. 6, 7, 8. In the laſt of which the word Mithlahamim being of uncertain ſignification, (becauſe it is but once more uſed, and in this Book, to the ſame purpoſe) I have taken in two or three of the ſenſes, of which it is capable: as he that pleaſes to examin, will be ſatisfied.
[e] Rabbi Levi obſerves that in the tenth verſe there begins another ſort of precepts, of a different kind from thoſe that have been hitherto delivered from the beginning of the Tenth Chapter, to this place. All which have been in a manner, concerning the danger of ſuch vices, as ſloth, hatred, anger, deceit, brawling, ſtrife, impiety; and other parts of that folly, againſt which he hath given many General cautions. But now he proceeds, as that Jewiſh Doctor thinks, to an Argument of another nature, directing men in the management of affairs of State, or in domeſtick buſineſs, &c. Which is true in part, but not an exact Obſervation. For there are precepts, of the former kind, interſperſed in the following Chapters, as any one may ſee that will reade them: and ſo there are ſeveral political maxims, and others belonging to different matters, in the Chapters foregoing. Even that obſervation which here immediately follows (v. 11.) concerning a rich man's confidence in his Wealth, rather than in the Divine Providence and protection, was delivered in part before X. 13. And the very next concerning pride and humility (v. 12.) in Chapt. XV. 33. and XVI. 18. And that alſo (v. 16.) about gifts was touched in XVII. 8.
[f] The thirteenth verſe is referred by ſome to Judges, who were anciently called Cognitores. And in good Authours cognoſcere is as much as to doe the office of a Judge; who ought to take the greateſt care to know the truth, before he give a ſentence. For if it be a ſhame to a private perſon, in ordinary diſcourſe, to anſwer a matter before he heareth it; much more will it be to a Magiſtrate, if in matters of juſtice and judgment, he come to a reſolution, before he hath taken full cognizance of them.
[g] Some would connect the ſeventeenth verſe with the foregoing, but I have taken it ſeparately. And there being ſeveral ways of interpreting it, either politically, with relation to cauſes brought before a Judge; or ſpiritually, with relation to what is tranſacted in a man's own Soul; I have followed our Tranſlation, which ſeems to me, neareſt to the Hebrew. In which a juſt man is not the perſon of whom Solomon ſpeaks; but the mark of the Nominative Caſe (as Grammarians call it) is ſet before the word firſt. So that it hath the ſame meaning with our vulgar ſaying; One tale is good, till another be told: though I think there is more in it; and the Lord Bacon hath made this excellent diſcourſe upon it; which I have not neglected in my Paraphraſe.
"The firſt Information, ſays he, (Adv. of Learning, Book VIII. Ch. 2. Parab. 17.) in any cauſe, if it a little fix it ſelf in the mind of the Judge, takes deep root, and wholly ſeaſons and prepoſſeſſes it: ſo as it can hardly be taken out, unleſs ſome manifeſt falſhood be found in the matter of the Information; or ſome cunning dealing, in exhibiting, and laying open the ſame. For a bare and ſimple defence, though it be juſt and more weighty, can hardly compenſate the prejudice of the firſt Information, nor is of force in it ſelf, to reduce the ſcales of Juſtice, once ſwayed down, to an equal ballance. Wherefore it is the ſafeſt courſe for a Judge, that nothing touching the proofs and merit of the cauſe, be intimated before hand; untill both Parties be heard together: And it is beſt for the defendant, if he perceive the Judge to be preoccupated, to labour principally in this (ſo far as the quality of the cauſe will admit) to diſcover ſome cunning ſhifts, and fraudulent dealing, practiſed by the adverſe party, to the abuſe of the Judge."
They that expound this verſe (as the Ancients generally do) concerning private judgment, within a man's own ſoul, follow the LXX. and the vulgar Latine: and commonly make this the meaning. A good man, before he mind another man's faults, will firſt narrowly look to his own: and call himſelf to an account, before he inquire after their miſcarriages. This is an excellent ſenſe (if the words would bear it) which ſome of the Lutherans follow: even Melancthon himſelf, who thus tranſlates it, Juſtus initio eſt accuſator ſui, poſtea inquirit in alium: and runs into a long diſcourſe concerning ſelf-love, and mens blindneſs to their own faults, and quick-ſightedneſs in ſpying other mens; citeing the known ſayings of Catullus, Horace and Perſius to this purpoſe. But, though he take the juſt man here to be oppoſed to the hypocrite our Saviour ſpeaks of, who minds the more in his Brother's eye, and neglects the beam in his own yet, he acknowledges that the Greek word in the LXX belongs to the Law, and the civil Courts, viz. foreign, which is the allegations of the accuſer, before the other party be heard: and hath this remark out of Demoſthenes, It is hard to pull out of mens minds, the opinion they have firſt conceived.
Which Verres among the Romans underſtood ſo well, that it was his common trick, to accuſe thoſe whom he had injured: for men are apt to favour the Plaintiff; ſuppoſing he cannot have the impudence to complain without a cauſe.
Nay, there are thoſe in the Roman Church that apply the vulgar Tranſlation this way; to this ſenſe. A juſt man is ſo prudent (as well as honeſt) as to relate all that concerns his cauſe ſincerely, without concealing any thing; even accuſing himſelf if he be guilty: whereby he procures greater favour, and prevents what his Adverſary would have ſaid; who, beſure, would have laid it open to his diſgrace, if he had craftily omitted any thing, &c.
But I will not trouble the Reader with any other of their Interpretations; which are deviſed merely to make good that Tranſlation. The truth of ours may be further juſtified from the next, v. 18. which belongs to the matter of civil controverſies: which if the Judges could not determine, were referred to God's deciſion by lots.
[h] But I have ſaid enough, if not too much of this: and therefore ſhall onelyonly obſerve a few reflexions which Melancthon makes upon the Twenty-ſecond verſe. "Where he notes firſt how acceptable the ſtate of Marriage is to Almighty God, as well as unto us. And next, what care he takes of pious perſons in that ſtate; for ſo he underſtands thoſe words, as they run in the Vulg. Lat. Hauriet voluptatem à Deo. As if he ſhould ſay, there are great dangers in humane life, and many common miſeries; but God will be the keeper of ſuch married perſons, as in happy concord and agreement, invoke his protection. Such were Zachary and Elizabeth, and other pious perſons: whom God wonderfully preſerved, when the armies of wicked men ravaged all Judea. When Lamyrus ſlew 30000 Jews, and cauſed the captives to eat the carkaſes of their Brethren; then he protected. Zachary and Elizabeth, and the bleſſed Virgin and her parents; as he ſaved the three Children in the fiery furnace. By which examples we may conceive, what it is to draw pleaſure from the Lord."
"Thoſe words alſo ſhow, what comfort and delight there is in an agreeable marriage; and therefore we ought to flee fornication: and keep in mind thoſe ſevere threatnings, Whoremongers and adulterers God will judge, &c. and the puniſhments God inflicted upon the inhabitants of Canaan for their confuſed luſts. Nec eſt dubium, magnam partem calamitatum, &c. Nor is there any doubt, that a great part of the calamities, among all mankind, are the puniſhments of filthy luſts. Let us therefore be more ardent in begging chaſtity of God; for the more he is diſpleaſed with impurity, the more carefully we ought to preſerve chaſtity: and let us obſerve that rule, To ſhun ſins, is to ſhun the occaſions of ſins."
1. THrough deſire, a man having ſeparated himſelf, ſeeketh and intermedleth with all wiſedom.
1. HE that affects ſingularity, inquires into all manner of things; according as his vain-glorious humour leads him: which makes him alſo bend himſelf, with all the wit he hath, to overthrow the ſolid reaſons of wiſer men. See Arg. [a]
2. A fool hath no delight in underſtanding, but that his heart may diſcover it ſelf.
2. For a fool will never take any pleaſure in true underſtanding; but all the deſign of his ſtudies is, to make a vain oſtentation of wiſedom unto others: This is his chiefeſt pleaſure, to hear himſelf diſcourſe; that is, diſcover the folly that is in his heart. See Arg. [b]
3. When the wicked cometh, then cometh alſo contempt, and with ignominy, reproach.
3. Into whatſoever company or ſociety (ſuppoſe into the Schools of Wiſedom) a prophane perſon comes, he brings along with him, contempt of God, and Religion, and good men: and (as one wickedneſs grows out of another) that contempt improves into affronts, and reproachfull language of them. See Arg. [c]
4. The words of a mans mouth, are as deep waters, and the well-ſpring of wiſedom, as a flowing brook.
4. A man of great underſtanding is never exhauſted, nor wants matter of uſefull inſtruction: his mind being like a fountain, out of which wiſe thoughts ſpring perpetually; and flow in abundance, with a torrent of Eloquence, for the common good and benefit.
5. It is not good to accept the perſon of the wicked, to overthrow the righteous in judgment.
5. Apologies may be made for it, but it can never be made conſiſtent with honeſty and goodneſs, to have reſpect to the perſon, not to the cauſe; which is brought before one in judgment: for by that means the wicked is favoured, becauſe he is rich, or becauſe he is a friend, &c. and the juſt man loſes his right, and is oppreſſed, becauſe he is poor, or none of the Judge's acquaintance.
6. A fools lips enter into contention, and his mouth calleth for ſtrokes.
6. If a fool find others ſcolding or contending, he will thruſt himſelf into the quarrel: but is ſo unskilfull, that inſtead of making them friends, he increaſes the difference, till from words they come to blows; in which he eſcapes not without ſome ſhare of them to him ſelf.
7. A fools mouth is his deſtruction, and his lips are the ſnare of his ſoul.
7. For in all other caſes, a fool uſes his tongue ſo imprudently, that he ruins himſelf by his own diſcourſe: and if he go about to defend what he ſaith; he is but the more intangled, to the certain hazard of his life.
8. The word of a tale-bearer are as wounds, and they go down into the innermoſt parts of the belly.
8. A whiſperer of falſe ſtories makes a great ſhow of harmleſneſs, if not of love and kindneſs, when he backbites others; nay ſeems perhaps to doe it very unwillingly, with great grief of heart, and not without excuſes for the perſons, from whom he detracts: but his words give them the moſt deadly wound; and ſink deep into the mind of thoſe that hear them. See Arg. [d]
9. He alſo that is ſlothfull in his work, is brother to him that is a great waſter.
9. There is ſo little difference between a ſlothfull man and a prodigal, that they may be called Brethren: for he that looks not after his buſineſs, muſt needs come to poverty, as well as he that is a ſpend-thrift.
10. The Name of the Lord is a ſtrong tower: the righteous runneth into it, and is ſafe.
10. The Almighty power and goodneſs of the great Lord of the World, is the ſecureſt defence in all manner of dangers: unto which a vertuous man may have the confidence cheerfully to reſort, and hope to find protection; nay, to be there as ſafe, as if he was in an impregnable fortreſs. See Arg. [e]
11. The rich mans wealth is his ſtrong city: and as an high wall in his own conceit.
11. The worldly-minded man indeed thinks otherwiſe, and places his ſecurity in heaps of wealth; which he fancies hath a power to doe any thing, and is able to defend him (like a high bulwark, which none can ſcale) from all aſſaults: but, alas! this is onelyonly his own vain opinion; he is ſafe merely in imagination.
12. Before deſtruction the heart of man is haughty. and before honour is humility.
12. When a man's ſpirit grows lofty by proſperity, forgetting God, and deſpiſing his brethren, it is a certain forerunner of his utter deſtruction: as on the other ſide, humility, meekneſs and patience, in a low condition, is the beſt preparation for honour and preferment.
13. He that anſwereth a matter before he heareth it, it is folly and ſhame unto him.
13. He that is ſo forward as to anſwer to a buſineſs before he hath heard the ſtate of it (that is before he underſtand it) thinks perhaps to ſhow the quickneſs of his apprehenſion: but, by his impertinent diſcourſe, declares his egregious folly, and makes himſelf ridiculous. See Arg. [f]
14. The ſpirit of a man will ſuſtain his infirmity: but a wounded ſpirit, who can bear?
14. There is a vaſt difference between outward and inward evils; for a manly ſpirit will ſupport us under bodily ſickneſſes and outward afflictions: but if the mind it ſelf have loſt its courage, and become abject, caſt down and oppreſſed with grief and ſadneſs; it is not in the power of man to raiſe and lift it up.
15. The heart of the prudent getteth knowledge; and the ear of the wiſe ſeeketh knowledge.
15. He (therefore) that hath ſo much underſtanding, as to conſider what is good for himſelf, will take the greateſt care, to poſſeſs his mind with the true knowledge of God, and of his duty to him: and be ſo wiſe as to liſſen to thoſe that can give him right information, for it is this alone, that can preſerve the mind from being dejected and broken).
16. A mans gift maketh room for him, and bringeth him before great men.
16. There is no man ſo mean but he may make his way, whitherſoever he deſires, by gifts and preſents: which will procure his inlargement, if he be in priſon; and more than that, bring him into favour with great men; nay, purchaſe him the honour to wait upon Princes.
17. He that is firſt in his own cauſe, ſeemeth juſt: but his neighbour cometh and ſearcheth him.
17. A man may ſeem to have a good cauſe, who hath got the ſtart of his neighbour; till he come alſo to examine his information, and open the whole matter before the Judge: nay more than this, he hath a great advantage who firſt poſſeſſes the Judge's mind, with the juſtice of his cauſe; for it will not be eaſie for his adverſary to find out his tricks and to confute him, without a diligent ſearch and curious inquiry into what he hath alledged. See Arg. [g]
18. The lot cauſeth contentions to ceaſe, and parteth between the mighty.
18. But in ſome caſes it is very hard to make an end of ſuits; where the reaſons are ſtrong on both ſides, or the parties contending both very powerfull to maintain their pretenſions: and then the caſting of lots is an equal way to determine the controverſie; and put each of them in quiet poſſeſſion of that which falls to his ſhare.
19. A brother offended is harder to be won than a ſtrong city: and their contentions are like the bars of a caſtle.
19. But there are no contentions ſo ſharp and obſtinate, as thoſe among Brethren: who grow ſo refractory when they have tranſgreſſed againſt each other, that it is eaſier to take a ſtrong City, or to break the barrs of a Caſtle; than it is to compoſe their differences, and remove all the obſtructions that lie in the way to their hearty reconciliation.
20. A mans belly ſhall be ſatisfied with the fruit of his mouth; and with the increaſe of his lips ſhall he be filled.
20. The Tongue is ſo hard to govern, and ſo much depends upon it, that (it cannot be too oft repeated XII. 14. XIII. 2.) we ought to take as great care about the words we ſpeak, as we do about the fruit of our Trees, or the increaſe of the earth, which we are to eat: for according as they are wholſome and good, or unſavoury and bad; ſo will the pleaſure or the pain be, wherewith we ſhall be filled.
21. Death and life are in the power of the tongue; and they that love it, ſhall eat the fruit thereof.
21. The good or the harm that the Tongue can doe, both to a man's ſelf and unto others, is more than can be expreſſed; for many have cut their own throats by incautious words, when others have remained ſafe by ſilence, or brought themſelves off from danger by prudent anſwers: in like manner by falſe accuſations it deſtroys other men, or ſaves them by teſtifying the truth; and this may be laid down for a general Rule, that they who love to talk much ſhall ſuffer by it.
22. Whoſo findeth a wife, findeth a good thing, and obtaineth favour of the LORD.
22. He who hath married a wife, that is truly a help meet for him, hath met with a moſt excellent bleſſing: and ought thankfully to acknowledge the ſingular favour of God, in guiding his mind to make ſo happy a choice. See Arg. [h]
23. The poor uſeth intreaties, but the rich anſwereth roughly.
23. Boldneſs doth not become a Beggar, but modeſt intreaties and dolefull ſupplications; which is the proper language of the poor and miſerable: and if they meet with a ſtern or harſh anſwer from the rich, it is no wonder; and they muſt ſtill humbly deprecate their diſpleaſure.
24. A man that hath friends, muſt ſhew himſelf friendly: and there is a friend that ſticketh cloſer than a brother.
24. A friendly perſon is prone to doe all neighbourly offices; which is the very end of friendſhip, and the way to preſerve it: and ſuch a friend is ſometimes found, who loves ſo heartily; that he ſticks cloſer to his Friend in any ſtrait, and aſſiſts him more faithfully, than a Brother.