The Book of Proverbs Paraphrased, Part 1 · Chapter 22
CHAP. XXII.
ARGUMENT.
[a] After an Admonition not to ſet too great a price upon Riches; (v. 1.) there follows another (v. 2.) unto rich men; not to ſet too great a value upon themſelves: but with an inſtruction alſo to the poor, not to be diſcontented with their condition; the rich having as much need of them, as they have of the rich. Greg. Nazianzen. indeed (Orat. XVI. p. 263.) is of opinion that Solomon doth not ſay, that God hath made one man poor and another rich, foreign, for it is not apparent that ſuch a diſtinction is from God: but his meaning is onelyonly this, that foreign, they are both alike the workmanſhip of God, though in external regards they be unequal. Which ought to ſhame rich men into ſympathy, and brotherly kindneſs towards them; that when they are apt to be lifted up becauſe of thoſe things wherein they are unequal, they may be taken down again and become more moderate; when they conſider how in the greateſt things they are both alike.
But I have had a reſpect to the other thing alſo in my Paraphraſe: becauſe, if God did not intend, in the beginning, ſo great a diſparity as we now ſee (which this is not a place to diſpute) yet ſome diſparity, it may be eaſily proved, he did deſign; the mean condition, that is (though not beggary) of ſome, in compariſon with others. Which ſerves many wiſe ends of his Providence: nay, beggary may be very uſefull, to give the greater occaſion of liberality on the one hand, and of patience, humility, and honeſt diligence on the other. And to be commended for theſe vertues, is much better than to be rich, as he obſerves, in the firſt verſe. Where Melancthon, hath a large diſcourſe to ſhow that it is lawfull, nay neceſſary, to endeavour after a good fame: according to that ſaying, I have need of a good conſcience, with reſpect to God, and of a good name for the ſake of my neighbours. And he alledges ſome ancient ſentences to the ſame purpoſe with this of Solomon; as that of Publius, Honeſtus rumor alterum patrimonium eſt: and that of Plautus, Honeſtam famam ſi ſervaſſo, ſat ero dives.
[b] There are more obſervations about riches, in v. 7, 8, 9. which ſeem to me to have a dependance one upon the other; and ſo I have conſidered them in the Paraphraſe. And in the next verſe but one (v. 11.) I have followed the judgment of Lud. de Dieu, who thinks Solomon obſerves two fruits of pureneſs of heart; one, that the word of ſuch a man may be relied on; and the other, that the King (who loves not to be deceived) will be his Friend, upon that account. This ſeems neareſt to the Hebrew; unleſs we will take it thus: Two things recommend a man to the affection of a Prince, his Integrity, and his Eloquence: which make him very capable to doe his Prince ſervice. And then the Paraphraſe muſt run thus: He that loves ſincerity above all things, and is able to deliver his mind in acceptable language, is fit to be Privy Counſellor to a King.
[c] And to this, I conceive, he hath ſome reſpect in the next verſe; where by Dáath Knowledge, in the firſt part of it, we are to underſtand (the other part of the verſe ſhows) men truly knowing, and who ſpeak according to their knowledge.
[d] In the 13 verſe, there is an admirable deſcription of the diſpoſition of ſlothfull perſons, who raiſe difficulties in their own fancies, where there are none; or, pretending them greater than they are, will not ſo much as attempt any thing, becauſe it is poſſible they may meet with inſuperable hindrances. Which ſome have, not unfitly, applied, to cowardly Magiſtrates, who dare not puniſh great and powerfull offenders; but excuſe themſelves, ſaying, He is a mighty man, there is no dealing with him, &c. Whereas a Worthy Magiſtrate (as an excellent Prelate of our own, Biſhop Sanderſon ſpeaks) would meet with ſuch a Lion to chuſe; that he might make God's Ordinance to be reverenced, and clear the way for others, by tearing ſuch a beaſt in pieces: and would no more fear to make a Worſhipfull Thief, or a Right Worſhipfull Murtherer (if ſuch a one ſhould come in his circuit) an example of Juſtice; than to twitch up a poor ſheep-ſtealer.
But the Lord Bacon applies it, no leſs wittily, to the lazineſs of Mankind, in the Advancement of Learning (L. 1. C. ult.) the knowledge of ſome things being ſo abſtruſe, that it is impoſſible to be compaſſed by humane induſtry. Whereas all thoſe things are to be held poſſible and performable, which may be accompliſhed by ſome perſons, though not by every one; and which may be done by the united labours of many, though not by any one apart; and which may be effected in a ſucceſſion of Ages, though not in the ſame age; and in brief, which may be finiſhed by the publick care and charge, though not by the abilities and induſtry of particular perſons. But there is no excuſe for thoſe, who will not ſet themſelves to any enquiries; becauſe ſome things cannot be known. Which is perfectly the temper of the ſluggard, Solomon here mentions; who becauſe a Lion ſometimes comes into the ſtreet, would not ſtir out of his doors. It was not ordinary, you muſt know, for Lions to come into Towns; no, nor to rove in the day-time (the night being their ſeaſon, CIV Pſal. 20.) But ſometimes by the divine vengeance they were ſtirred up to leave the deſerts, and go into inhabited places (V Jer. 6. 2 King. XVII. 25, 26.) and likewiſe (if we may believe the great Philoſopher in his Hiſtory of Animals) when they grow old, foreign, &c. they haunt Cities more than other places; becauſe then they are not ſo able to prey upon beaſts, and therefore lie in wait for men. The ſame is affirmed by Pliny, as Bochartus obſerves, L. III. C. 2. Part 1.
[e] In the Sixteenth verſe I have followed our Tranſlation, and expreſſed the ſenſe to as much advantage as I could. But I think the Vulgar Latin which Luther and ſome others follow, comes nearer to the Hebrew, which runs thus: He that ſqueezes the poor to increaſe his own eſtate, gives to the rich (not to ſecure what he hath gotten but) onelyonly to impoveriſh it: That is, He ſhall be ſqueezed by ſome mightier perſon than himſelf. And ſo the Paraphraſe, in more words, ſhould be this:
Such is the juſt Providence of Almighty God, that he, who to enlarge his own eſtate or power, oppreſſeth the poor by violence or deceit, ſhall meet with the like extortion, from others more powerfull than himſelf: and thereby be reduced to as poor a condition, as thoſe whom he oppreſſed.
The End of the Firſt Part of the Book of PROVERBS.