The Book of Proverbs Paraphrased, Part 1 · Chapter 20
CHAP. XX.
ARGUMENT.
[a] The firſt precept in this Chapter is againſt Drunkenneſs, as an enemy to Wiſedom, even in common things; much more in thoſe of everlaſting conſequence: For that it commonly expells out of mens minds all reverence both to God, and to others, inclining them to take the licenſe to ſay or doe any thing without reſtraint or diſcretion; and what unruly paſſions it excites when the brain is diſturbed with it; is known to all, and need not be here recited. The word Homeh which Solomon here uſes, and which we render raging or outragious, includes them all: ſignifying that diſcompoſed, unquiet and reſtleſs ſtate of mind; which expreſſes it ſelf in ſome wild motion or other, according as men are naturally inclined. But nothing worſe can be ſaid of it, than this that it makes men either ſtupid ſots, or profane ſcoffers at Religion and all ſobriety.
[b] Next to this he adviſes every man to take heed, how he ſuffers himſelf to be drunk with anger. For nothing elſe but an intoxication therewith, can make a man ſo diſtracted, as to fly in the face of Majeſty. For ſo that word hithabber properly ſignifies, not to provoke the King (though moſt Interpreters, even Bochartus himſelf, ſo render it) but to be angry at him: which is a kind of madneſs: For thereby he is provoked to ſuch fury, as is in young Lions, who are the fierceſt of all others. I have therefore expreſſed both ſenſes of the word.
[c] In the next verſe I take iſh to ſignifie a more than ordinary man; one of the higheſt rank; and that in Wiſedom: For it is oppoſed to a fool; and therefore ſo I have expounded it.
[d] As I have alſo underſtood it in v. 5. where Solomon obſerves that there are no men ſo cunning, but there are others as ſubtil to find them out. Concerning which Art of finding out men, the Great Lord Bacon hath given many notable rules (in his ſecond Chapter of the VIII Book of the Advancement of Learning) for though the knowledge it ſelf falls not under precepts, becauſe it is of Individuals; yet inſtructions for the deducing of it may be given. And he obſerves ſix ways whereby the knowledge of men may be drawn out and diſcloſed. By their faces and countenances; by words; by deeds; by their nature; by their ends; and by the relations of others. What he ſays upon theſe heads, the Reader may there find. I ſhall onelyonly mention this ſingle obſervation of his; That the weakeſt and ſimpleſt ſort of men, are beſt interpreted by their Natures (according to which they commonly act) but the wiſeſt and moſt reſerved, are beſt expounded by their ends and aims.
[e] The next verſe is very variouſly expounded; but our Tranſlation ſeems to come neareſt to the ſenſe of the Hebrew words: Which may admit alſo of this conſtruction; which approaches nearer than any other, beſide that which we follow. It is the common inclination of mankind, when they are in need or danger, to call for relief or help from him, whom they have obliged: but there are very few, that in ſuch a condition will approve themſelves to be faithfull friends.
[f] The eleventh verſe alſo may be expounded quite contrary ways. Becauſe the word ithnakker ſignifies both to make ones ſelf known, and to make ones ſelf a ſtranger, unto others. All the ancient Interpreters follow, as ours doth, the firſt ſenſe; which ſeems moſt genuine: for Nature commonly betrays its inclinations in children ſo plainly, and they are ſo ſtrong and violent, that they cannot diſſemble them. Yet that (which is the other) is no abſurd ſenſe; which ſome give of theſe words, Even children are ſo cunning, as to hide their inclinations: and therefore it is not eaſie to gueſs in their childhood, what they will prove when they come to man's eſtate. But this is not ſo common as the other.
[g] The next verſe ſome good Interpreters expound wholly, concerning the happineſs a people is in, when the Subjects are ſo humble, that they are inclined meekly to obey their Superiours; and their Superiours ſo wiſe, that they ſolicitouſly provide for their ſafety and good Government. Thus Melancthon obſerves, that in Government theſe two things muſt concur; Good Counſel in the Governours, and Obedience in the People: both of which Solomon acknowledges to be the gift of God. Nay, both theſe, ſaith he, muſt concur in a King; who muſt not onelyonly have good Counſellours, but be inclined alſo to hearken to them; or elſe he will not be happy. Jeremiah was an excellent Monitor, but Zedekiah would not be ruled by him; and ſo Jeruſalem was deſtroyed: as on the other ſide, Hezekiah in former times, hearkned to Iſaiah, and then it was preſerved. Haec eſt principalis ſententia, hujus dulciſſimi dicti. But I rather look upon this to be, that which they call a tropical ſenſe, not the literal; and therefore I onelyonly note it here, together with this wholeſome Admonition of that Authour which follows: That Kingdoms cannot be well governed onelyonly by humane Wiſedom; but the Aſſiſtance of God muſt be implored, both in giving of counſel, and in bowing the wills of men to Obedience, and in governing events.
[h] The fourteenth verſe is alledged by the Lord Bacon, as an Inſtance of one of the mere colours of good and evil: teaching us that all is not good which men praiſe; nor all bad which they diſcommend. For as faud, the wiſe man here obſerves, makes them diſpraiſe that, to which they have a mind: ſo in other caſes, out of ignorance, or out of partiality, or faction, nay ſometimes from natural diſpoſition, men both diſparage that which is praiſe-worthy, and commend that which is good for little.
But there are other Authours, who give a quite different ſenſe of theſe words; particularly Luther and Melancthon: who by koneh do not underſtand a buyer; but an owner or poſſeſſor. And imagine the meaning of this Proverb to be, that men are not wont to like that which they enjoy; but after God hath taken it away from them, then they commend the happineſs they have loſt. The laſt named Writer, heaps up abundance of excellent ſentences out of the Ancients, like this of Thucydides, foreign, the preſent is always grievous. Which ariſes out of ſickleneſs and inconſtancy; or becauſe they are cloyed with what they have long enjoyed; or are impatient of ſome inconveniencies in their preſent ſtate; but chiefly out of inconſideration, that all conditions will have ſomething troubleſome in them; and out of great unthankfulneſs to God, and inſenſibleneſs of his Providence, which diſpoſes things better than we can do our ſelves. But the word jithhallel, which we tranſlate boaſt, ſcarce admits of this ſenſe; and therefore I have not taken notice of it in the Paraphraſe.
[i] Whether peninim in the next verſe, ſignifie Rubies, or Pearls, or any other ſort of precious ſtone, or none in particular, is not very material: but Bochart I think hath demonſtrated that it ſignifies Pearls (Part II. L. V. C. 6. de Sacr. An.) and therefore I have ſo tranſlated it. And it is not an impertinent argument, which he alledges for this (cap. 8.) that Wiſedom in the Scripture is frequently compared to Pearls, or preferred before them; as it is here in this place.
[k] In the ſeventeenth verſe, under the name of bread of deceit, may be comprehended all things got wrongfully: which though they may pleaſe a man in the beginning, will bring ſorrow and pain in the concluſion: and therefore ſo I have expreſſed it in the Paraphraſe.
[l] There is little difficulty in the verſes that follow till we come to the 25 verſe. Where the vulgar Latin hath been ſo extremely corrupted, that various interpretations have thence ariſen of a very plain ſentence, as the words run in the Hebrew. Which are directed againſt Sacrilege, as Proteſtant Writers univerſally acknowledge. A corruption (ſaith Mr. Cartwright himſelf) which never more infeſted the World than in this age: in which moſt men, not onelyonly give nothing; but doe all they can to take away from that which their Anceſtors have given ☞ to the ſervice of God, and the ſupport of his Miniſters, of Schools, or of the Poor. By which they are guilty not onelyonly of their own deſtruction; but of the loſs of the ſouls of others. The onelyonly difference between them herein is, that ſome take the words to be a cenſure of the hypocritical wickedneſs of ſuch, as after they have committed ſacrilege, and ſuch like ſins, think to make God an amends by Vows, and Sacrifices, and Prayers.
Thus Luther and Melancthon, and among the Reformed (as they are called) de Dieu, who adds this new conjecture, that the firſt word Mokeſch may be interpreted by a ſnare, i. e. fraudulently and craftily; and then the ſenſe is this: A ſacrilegious man finds devices to rob God, of things that are conſecrated to Him: and then makes vows, in hope by them to expiate his ſacrilege. The whole ſentence he alſo obſerves may be otherways diſpoſed: but it ſeems to be ſo forced and unuſual that I ſhall not mention it.
[m] The like variety of interpretations, the miſtake of the Vulgar Latin hath produced in the next verſe. Which ſeems to intend no more than this, That a Good King ſeparates the bad from the good, by a due execution of his Laws: which is like the winnowing of the corn, after the chaff is ſeparated from it, by drawing the wheel over it. For as the flail is the Inſtrument among us of beating the corn out of the husk; ſo in thoſe hot Countries, they made this ſeparation by a wheel drawn by Oxen over it: which both preſſed out the corn, and broke the ſtraw; as may be ſeen in XXVIII Iſa. 27. 28. and many other places, which our learned Countryman N. Fuller hath explained in his Miſcellanies (L. VI. Cap. 12.) and Dr. Hammond hath applied to that place of the Pſalmiſt LXXVIII. Pſal. 13. though it ſeemed to me there, to have another meaning.
Others by the wheel underſtand here ſuch a ſore puniſhment as that mentioned 2 Sam. VIII. 2. XII. 31. and then the meaning is, He will uſe the utmoſt rigour to extirpate the wicked, and fright men from their wickedneſs.
[n] The plaineſt ſenſe alſo of v. 27. ſeems to be that in our Tranſlation: the latter part of which the Lord Bacon (with ſome others) refer to the inquiſitive ſearch of man's mind into all manner of things. "For though the Wiſe man ſays (in the III Eccleſiaſtes) that it is impoſſible for man to find out all the Works of God; yet this doth not derogate from the capacity of man's mind, but may be referred to the impediments of knowledge (ſuch as the ſhortneſs of life, janglings among learned men, and refuſing to joyn their Studies and Labours, unfaithfull and depraved tradition of Sciences, with many other inconveniences, wherein this preſent ſtate is intangled) for that no parcel of the world is denied to man's enquiry, or invention he declares in another place; where he ſaith, the Spirit of man is as the lamp of God; wherewith he ſearcheth into the inwards of all ſecrets." Thus he, in the beginning of his Advancement of Learning. Which, if it be not the full import of the words, is nearer than that ſenſe which others give of them; who by the candle of the Lord, underſtand either the knowledge of God himſelf, which penetrates into the ſecrets of all mens thoughts; or elſe his divine favour and love, the ſenſe of which marvellouſly recreates and refreſhes the ſoul; and is as it were the life of man, penetrating through his whole body.
[o] Ʋpon the next verſe Kab-venaki hath this note; that by cheſed, the mercy, which Solomon here commends unto a King we are to underſtand, an exceeding great exceſs of goodneſs, and kindneſs; even towards thoſe who are not worthy of it: and by Emeth truth, his keeping his word exactly, and loving and ſincerely practiſing this vertue. Which two will keep him from all harm; but it is that exceſſive degree of goodneſs alone; which eſtabliſhes and ſettles him in the throne of his Kingdom. A Proverb directly contrary to the wicked Maxims of Matchiavel, as Schickard obſerves in his Miſchpat Hammelech, Cap. IV.
[p] The laſt verſe ſome take to be a deſcription of the depraved condition of humane Nature; which makes men as loth to be cured of their ſins, by ſharp and ſevere rebukes, &c. as to be beaten till lumps be raiſed in the fleſh, &c. So they make Tamrick bera, the cleanſing or ſcouring of an evil man, to be the ſubject of which he ſpeaks. And then the Paraphraſe ſhould run thus, To rub up a wicked man, and chide him ſoundly for his ſins; is as grievous to him as to beat him till he be bruiſed; and ſo ſore, that he complains his very bowels are hurt and in anguiſh by it. This I have not wholly neglected; but yet followed the common Expoſition: which is, that the ſevereſt corporal puniſhments, are neceſſary for the cure of ſome offenders.
1. WIne is a mocker, ſtrong drink is raging: and whoſoever is deceived thereby, is not wiſe.
1. LET him whoſe deſign it is to be wiſe and good, take heed of accuſtoming himſelf to exceſs of Wine, and ſuch-like liquors; which is inconſiſtent with it: For drunkenneſs not onelyonly diſpoſes a man to be abuſive and ſcurrilous, in deriding even things moſt ſerious and ſacred; but to be ſo furious, tumultuous and quarrelſome, as declares him both to be a fool, and uncapable of being otherwiſe. See Arg. [a]
2. The fear of a King is as the roaring of a Lion: whoſo provoketh him to anger, ſinneth againſt his own ſoul.
2. The diſpleaſure of a King ſtrikes terrour into men and makes them tremble, as they are wont to do at the roaring of a young Lion, which comes with open jaws to devour them: It is beſt therefore to ſubmit to him; for whoſoever provokes him, eſpecially by angry and exaſperating language, brings his own life (as well as his ſoul) into very great danger. See Arg. [b]
3. It is an honour for a man to ceaſe from ſtrife: but every fool will be medling.
3. It is below a wiſe man, or one that is truly great, to ſcold and brawl; or if a quarrel be begun, it is no diſparagement to him (but the nobleſt thing he can doe) to withdraw himſelf from it, and let it reſt: but all fools and leud perſons love to thruſt themſelves into contention; and fancy, when they are ingaged in ſtrife, they are bound in honour to maintain it. See Arg. [c]
4. The ſluggard will not plow by reaſon of the cold; therefore ſhall he beg in harveſt, and have nothing.
4. The ſmalleſt difficulty frights a lazy perſon from the moſt neceſſary undertaking; for inſtance, he will not riſe to plough his ground in Autumn, when the morning air grows ſharp, for fear of catching cold: by which means he expoſes himſelf to far greater hardſhips; for in the harveſt time, when plenty crowns the labours of other men, he turns beggar, and no body pitties him, or will relieve him.
5. Counſel in the heart of man is like deep water: but a man of underſtanding will draw it out.
5. There is nothing but may be compaſſed by Wiſedom. For though the deſigns and intentions of another man, eſpecially that hath a deep wit, are as hard to be ſounded as Waters that lye in the ſecret Caverns of the Earth: yet there are perſons of ſuch penetrating underſtandings, and of ſo great a reach, that they will find means to diſcover them and draw them out. See Arg. [d]
6. Moſt men will proclaim every one his own goodneſs: but a faithfull man who can find?
6. It is ſuch an honour to be kind and to doe good to others, that a great part of mankind value themſelves very much upon the mere pretence of it; every one of them boaſting what he hath done, or will doe upon occaſion: though, alas! in a time of trial, it is very hard to find ſo much as one of them, that will be as good as his word. See Arg. [e]
7. The juſt man walketh in his integrity: his children are bleſſed after him.
7. But whoſoever he be, that is indued with this rare vertue of being juſt to his word; and ſo ſincerely charitable, that he perſevereth in his vertue to the end of his days; he ſhall not onelyonly fare the better for it, and enjoy great ſatisfaction in himſelf, while he lives; but his children after him ſhall reap the happy fruits, of his unfeigned love to God and man.
8. A king that ſitteth in the throne of judgment, ſcattereth away all evil with his eyes.
8. A Prince attentive to his peoples good, who doth not give up himſelf to pleaſure, nor abandon all the care of his affairs to his Miniſters, but ſits conſtantly himſelf to doe juſtice to his people; prevents a world of miſchief by his very preſence in the courts of judgment: and by his ſtrict obſervance how things are carried, and carefull ſearch into mens cauſes, keeps both Judges and Pleaders, and all men elſe within the bounds of their duty; and applies fitting and ſeaſonable remedies to all the publick grieveances.
9. Who can ſay, I have made my heart clean, I am pure from my ſin?
9. There is no man ſo perfect, that he hath nothing left to doe; for who can ſay, and ſay truly, that he hath not the leaſt evil affection remaining in him, no unruly paſſion ſtirring in his ſoul? Or that he is ſo free from every ſin, that he needs no further purifying?
10. Divers weights, and divers meaſures, both of them are alike abomination to the LORD.
10. It is not ſo ſmall a ſin as men imagin to cheat and coſen their neighbours; for inſtance, to buy by a weight or a meaſure too heavy and big, and to ſell by thoſe that are too light and ſcanty: for theſe are alike diſpleaſing to the Lord; nay ſuch injuſtice is deteſtable to Him beyond expreſſion.
11. Even a child is known by his doings, whether his work be pure, and whether it be right.
11. It is not hard to give a ſhrewd conjecture, what a child is like to prove when he is a man: For not onelyonly youths, but little children, make early diſcoveries, by their behaviour, by their contrivances, by their dealings one with another; nay, by their very ſports and paſttimes, and ſuch things wherein they delight, whether their future life will probably be modeſt and honeſt; free, that is, from laſciviouſneſs, impurity and ſuch-like vices; and void alſo of fraud, and guile, and malignity of ſpirit. See Arg. [f]
12. The hearing ear, and the ſeeing eye, the LORD hath made even both of them.
12. As the Lord is to be acknowledged the fountain of all good; particularly of thoſe excellent and uſefull ſenſes whereby the knowledge of all things is conveyed to us: So the towardly diſpoſition which we obſerve to be in any child, to liſſen to inſtruction, and a clear underſtanding to diſcern, with a ſound judgment to reſolve aright, are likewiſe, above all things, to be peculiarly aſcribed to the divine Grace. See Arg. [g]
13. Love not ſleep, leſt thou come to poverty: open thine eyes, and thou ſhalt be ſatisfied with bread.
13. But our Induſtry muſt be joined with God's bleſſing, in the faithfull improvement of thoſe faculties, or good inclinations He hath given us. And therefore let not idleneſs make thee indulge thy ſelf in too much ſleep; which is the way to beggery: but get up betime, and apply thy ſelf, with attentive care, to ſome honeſt labour; and then thy deſire of all things neceſſary ſhall not want ſatisfaction.
14. It is nought, it is nought, ſaith the buyer: but when he is gone his way, then he boaſteth.
14. The buyer ſometimes is as unjuſt and deceitfull as the ſeller (v. 10.) for when he cheapens a commodity, he diſparages it to ſuch a degree, as if he thought it nothing worth: but having purchaſed it, upon his own terms, he goes away and brags how ſubtil he was; and laughs at the ſimplicity of him that ſold it, at ſo vile a rate. See Arg. [h]
15. There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel.
15. Some think themſelves rich, and powerfull, and happy, becauſe they have treaſures of Gold, or perhaps heaps of Pearls, or other precious Stones: but among all the Jewels, or ornaments, or furniture that are moſt eſteemed, there is none comparable unto true Wiſedom; eſpecially joined with Eloquence; which can doe more than them all. See Arg. [i]
16. Take his garment that is ſurety for a ſtranger: and take a pledge of him for a ſtrange woman.
16. It is rank folly to truſt him, who is ſo raſh as to be bound for one, whoſe ability and fidelity is utterly unknown to him; eſpecially for a woman whoſe looſe way of life, makes her credit juſtly ſuſpected: therefore have nothing to doe with ſuch an inconſiderate perſon, without the utmoſt ſecurity that he can give thee, for the payment of what he owes thee.
17. Bread of deceit is ſweet to a man: but afterwards his mouth ſhall be filled with gravel.
17. Do not ſatisfie thy appetite of wealth, by fraud, lying or bribery; nor thy deſires of pleaſure by adultery or fornication: For though this may be ſweet for the preſent, it is but like the pleaſure of greety bread, which may reliſh well to an hungry man, when it is firſt taſted; but being chawed, hurts the pallate, cuts the gums, or breaks the teeth, with the ſharp and rough gravel that is in it. See Arg. [k]
18. Every purpoſe is eſtabliſhed by counſel: and with good advice make war.
18. Raſhneſs ſpoils the beſt deſigns; which muſt be carried on prudently and with good advice, if we would have them prove ſucceſsfull: and above all other, war-like expeditions are not to be undertaken without great deliberation; nor can be well managed without exact conduct, and ſubtil contrivance: unto which the Victory is commonly more to be aſcribed, than unto force.
19. He that goeth about as a tale-hearer, revealeth ſecrets: therefore meddle not with him that flattereth with his lips.
19. He whoſe trade it is to ingratiate himſelf by defaming others, will not ſtick moſt treacherouſly to diſcover the ſecrets wherewith they have intruſted him (XI. 13.) Therefore ſuſpect a fawning fellow, and have no familiarity with him; for his drift is, to intice thee to talk, what he intends to carry about to others.
20. Whoſo curſeth his father or his mother, his lamp ſhall be put out in obſcure darkneſs.
20. He that not onelyonly ſlights and deſpiſes, but reproaches, and wiſhes miſchief to his Father or Mother, ſhall bring the heavieſt puniſhments on himſelf, and on his poſterity: who, the happier they were before, ſhall be the more miſerable, by falling from a flouriſhing, into the moſt diſmal condition.
21. An inheritance may be gotten haſtily at the beginning: but the end thereof ſhall not be bleſſed.
21. Make not too much haſte to be rich; for though with a great deal of buſtle and ſtir, an eſtate may in a ſhort time be heaped up; yet the foundation of it being laid in rapine, extortion, or fraud; it moulders away many times as ſuddenly as it was gotten; and it is certain will not proſper unto many generations.
22. Say not thou, I will recompence evil: but wait on the LORD, and he ſhall ſave thee.
22. Be patient, and do not ſo much as reſolve to take revenge for any injury thou haſt received (of which thou art not the proper Judge, nor like to doe exact juſtice in it) but leave thy cauſe to the Lord, and expect his righteous ſentence: believing ſtedfaſtly He will not onelyonly doe thee right; but defend thee from farther injuries; which thou fancieſt, perhaps, thou ſhalt invite by thy forgiving thoſe that are paſt.
23. Divers weights are an abomination unto the LORD: and a falſe ballance is not good.
23. To buy by one weight and to ſell by another, is extremely odious not onelyonly to all honeſt men, but much more to the Lord: which was ſaid before (v. 10.) but is a ſin ſo heinous, and yet ſo commonly practiſed, that this is fit to be repeated again; that it is a moſt wicked thing to cheat another, though it be but in a little matter (v. XI. 1.)
24. Mans goings are of the LORD, how can a man then underſtand his own way?
24. There is no man great or ſmall, that can take one ſtep towards any thing he deſigns, without the permiſſion and direction alſo of the Lord: who over-rules their motions unto ends ſo far diſtant from mens thoughts, that it is impoſſible for them to know what the event ſhall be, of any thing they undertake.
25. It is a ſnare to the man who devoureth that which is holy: and after vows to make enquiry.
25. There are two pieces of prophaneneſs, which intangle him that is guilty of them, in great troubles; nay bring ruin upon him. Firſt when he makes no diſtinction between things holy and common; but converts that which was conſecrated to God (the firſt fruits, ſuppoſe, or ſuch-like ſacred things) to his own proper uſe: And ſecondly, when he vows in his diſtreſs, to give ſomething unto God; but having obtained his deſires, ſtudies how he may be looſed from his obligations. See Arg. [l]
26. A wiſe king ſcattereth the wicked, and bringeth the wheel over them.
26. Such impious perſons can no more ſtand before a Religious Prince, than the chaff before the wind: but he diſperſes them all, and thraſhes them (as we ſpeak) ſo ſeverely, that the Country is clean purged, and freed from ſuch wicked wretches. See Arg. [m]
27. The ſpirit of man is the candle of the LORD, ſearching all the inward parts of the belly.
27. That active ſpirit, which the Lord hath breathed into man, is like a torch lighted at the divine underſtanding, to guide and direct him in all his motions; and to make reflexions upon them afterward: nay, to penetrate alſo into the moſt ſecret deſigns of other men, that he may not be deceived by them. See Arg. [n]
28. Mercy and truth preſerve the King: and his throne is upholden by mercy.
28. The beſt and ſtrongeſt Guards for the preſervation of a Prince's Perſon, and for the ſecurity of his Government; are bounty and clemency, joined with juſtice and faithfulneſs to his Word: and if either of the two be of greater force than the other, for their ſupport and maintenance, it is an high degree of bounty and benignity; which ſettles him faſt in all mens affections, and intails the kingdom upon his poſterity. See Arg. [o]
29. The glory of young men is their ſtrength: and the beauty of old men is the gray head.
29. That which makes young men honoured is their ſtrength, and vigour, and courage; whereby they are capable to ſerve for the defence of their Country: but that which makes old men venerable is their aged gravity and experience, which qualifies them to adviſe and conſult for its ſafety.
30. The blewneſs of a wound cleanſeth away evil: ſo doe ſtripes the inward parts of the belly.
30. It is impoſſible to mend ſome perſons without blows; and thoſe not gentle neither, but ſevere: And therefore though it be a very ſharp and grievous remedy, which they by all means avoid, it muſt not be forborn; but they are rather to be beaten black and blew, and ſcourged till their very hearts ake, than not be cleanſed from their impurity. See Arg. [p]