The Book of Proverbs Paraphrased, Part 2
THE SECOND PART Of the BOOK of PROVERBS.
Now from this verſe, there is ſcare any Inter preter but hath obſerved, another form of ſpeech, much different from the former, begins, and continues unto the XXV Chapter: And therefore it may not unfitly be called, The Second Part of the Book of Proverbs.
From the beginning of the Tenth Chapter to this place, the Inſtructions of Wiſedom are delivered in ſhort ſentences, and Proverbs properly ſo called; which have ſeldom any connexion one with another, or not eaſily diſcerned: ſhowing what is good or bad, true or falſe, &c. But now follows Exhortations, and Precepts, in the Imperative Mode of ſpeech, and thoſe comprehended in two or three, or more verſes, before he finiſh what he intends. In which alteration, ſome think the weakneſs of the Reader is conſulted: who being weary of the ſententious way of Inſtruction, may be refreſhed and awakened unto new attention, by varying the form of writing. And thus the ſon of Syrack after his gnomae or ſentences, adds an earneſt exhortation to the ſtudy of Wiſedom and Vertue, like this of Solomon, in the following Section, which I call his Second Part. Which may have reſpect both to that which went before; and to that which follows: as if he had ſaid, let not all that hath been ſaid be loſt, or ſuperficially regarded; but take a ſerious Review of the foregoing Counſels; and give ear alſo to what I have further to deliver, &c.
[f] And to more the greater attention, he recommends them (v. 20.) under the name of Schaliſchim, words fit for a Prince to ſpeak, and the beſt men in the world to hear: which we truly therefore render excellent things. There is another notion of the word, I know; which I have not altogether neglected: but it always ſignifying in the Bible, either great Captains, and Commanders, and Nobles, or the beſt ſort of Muſical Inſtruments (as it doth in one place) I look upon this as the moſt proper Interpretation of it.
[g] And among thoſe Principal Rules of life, he firſt commends this v. 22. not to be injurious to poor people: eſpecially by oppreſſing them in a form of Juſtice. Which all know was adminiſtred by the Elders in the gate of their City; as may be ſeen in many more places, beſides that, which I have noted in the Paraphraſe XXI Deut. 19. XXII. 9. XXV. 7. IV Ruth 1, 2, &c. Which being ſo common a notion, it is ſtrange that the Greek Interpreters ſhould here underſtand this verſe of poor people begging at their doors: whom the Wiſe man admoniſhes them not to abuſe. This ſeems to be their ſenſe: but the word Tedakkee ſignifies more than foreign, diſhonour or abuſe, (which is the word whereby the LXX expreſs it) for it denotes as much, as to cruſh, and that into bits, i. e. to undoe people utterly; which no body is inclined to doe, unto poor wretches begging at their doors: who are undone already.
[h] Then follows a moſt neceſſary advice about the choice of a Friend, v. 24, 25. upon which the Lord Bacon hath paſſed this judicious remark; (Advanc. of Learning, B. VIII. Ch. II. Par. 26.) "By how much the more devoutly the Laws of Friendſhip among good men are to be obſerved; by ſo much the more it ſtands us upon to uſe all caution, even at the very firſt, in the prudent Election of Friends. And let the diſpoſition and humours of our Friends be what they will, ſo far as concerns our ſelves onelyonly, they are by all means to be born withall: but when they impoſe a neceſſity upon us, to behave our ſelves juſt as they would have us towards other men, it is a very hard, and unreaſonable condition of Friendſhip. Wherefore it highly concerns us, as Solomon here admoniſhes, for the preſerving of the peace and ſafety of our life, that we intermingle not our matters with men of a cholerick nature: and ſuch as eaſily provoke, or undertake Quarrels, and Debates. For ſuch kind of Friends will perpetually engage us in contentions and factions: ſo that we ſhall be conſtrained either to break off Friendſhip, or to be wanting to our own perſonal ſafety."
[i] In the two next verſes (v. 26, 27.) he ſeems to warn men againſt ſuch Friendſhips, as will engage them to be bound for the debts of others. There are ſeveral Admonitions before, againſt being ſurety for a ſtranger, VI. 1. XI. 15. and in one place (XVII. 18.) he ſeems to caution againſt raſh engagements, though for a neighbour or friend: but eſpecially, he here adds, when a man is conſcious to himſelf that he hath no eſtate, and doth but deceive him to whom he ſtands bound for another man's debt: And ſo, by pretending to be more able than he is, deprives himſelf of the benefit of that Law mentioned XXII Exod. 26, 27. and repeated XXIV Deut. 6.
[k] What is ſaid in the 28 verſe againſt the removing of the Boundaries whereby one man's poſſeſſions are diſtinguiſhed from anothers; and that by ancient conſent; is applied, by all ſorts of Writers, as a caution againſt innovations. And it is a great miſtake to imagine, that onelyonly Popiſh Authours make that uſe of it: for the beſt of the Proteſtants, have thought fit to accommodate it to the ſame purpoſe. And among the reſt Melancthon hath very judiciouſly explained it, in this manner. "This Precept is not obſcure, if it be cited allegorically for not changing the Laws, which Antiquity by Grave Authority hath delivered; unleſs there be an evident neceſſity. For this is often repeated among the precepts of political life, not raſhly to change the ancient Laws. And here he quotes a long paſſage out of Demoſthenes againſt Timocrates, concerning the people of Locri; who ordained that he who propoſed a new Law to them, ſhould doe it with an halter about his neck, &c. And if there were ſuch ſeverity now, ſaith Melancthon, we ſhould not have ſo many new Dogmatiſts and Lycurgus's, about Wax-candles, and Bells, and ſuch-like things; of whoſe change, as there is no neceſſity at all, ſo it would bring no utility. And wiſe men require us to pardon and indulge ſome ſmall inconveniences to cuſtom; leſt by motion, as it is in ſick bodies, the Commonwealth ſhould ſuffer a greater evil. It is neceſſary indeed here to add this caution, when any Doctrine is impious, and the Law eſtabliſhes impious opinions and Idols, then we ought to prefer Rules before them, and to obey God rather than man. But when ſuch amendment is neceſſary, the boundaries and limits of our Fathers are not taken away, but reſtored: becauſe we onelyonly return to the Doctrine delivered by God to our firſt Father, according to that of Tertullian, Primum quodque veriſſimum eſt. All our care therefore herein is to enquire diligently, what is the true Antiquity: for that is a great confirmation of our Faith, when we underſtand the true ſtate of the Church in all Ages, to follow the teſtimony of thoſe who retain the Foundation."
[l] In the laſt verſe, Solomon doth not merely commend Induſtry and Diligence, as ſome underſtand it (taking this to be the ſame with the Greek Proverb, foreign) but ſomething more; which the Hebrew word Mahir plainly imports, viz. ſpeed, ſwiftneſs, readineſs, and cheerfulneſs, in the diſpatch of buſineſs. To which is required a quickneſs of apprehenſion in diſcerning the fitteſt means, and a dexterity in the application of them: ſo that the buſineſs is not onelyonly done, but done ſpeedily, and without much noiſe and buſtle. On ſuch a perſon, if he can be found, Solomon here makes this remark, that he is likely to come to great preferment. "For there are no qualities (as is obſerved by the Lord Bacon B. VIII. Ch. II. Parab. XIX.) which Princes more reſpect and require in the choice of a Miniſter, or Servant, than celerity and alacrity in the diſpatch of buſineſs: which is above all the reſt, as he ſhows, by this induction. Men of profound Wiſedom, are many times ſuſpected by Kings as too prying; and able by the ſtrength of their wit (as with an Engine) to turn and wind about their Maſters, inſenſibly, whether they will or no. Then popular perſons are hated, as thoſe that ſtand in the light of Kings, and draw the eyes of the people too much unto themſelves. Men of courage, are commonly taken for turbulent ſpirits, and more daring than is meet. Honeſt men, who are valuable for their integrity, are thought too ſtiff; not ſo pliable as their Maſters deſire, to their will and pleaſure in every thing. To conclude, ſaith he, there is not any other good quality, which preſents not ſome ſhaddow, wherewith the mind of Kings may be offended: onelyonly quickneſs of diſpatch, in the execution of commands, hath nothing in it, that doth not pleaſe. The motions alſo of the minds of Kings are ſwift, and not very patient of delays. For they imagine they can doe any thing: this onelyonly being wanting, that it be done out of hand. Ʋpon which account, above all other qualities, celerity is to them moſt acceptable."
1. A Good name is rather to be choſen than great riches, and loving favour rather than ſilver and gold.
1. RIches are not ſo great a good as men imagine; for a wiſe man will prefer the fame of uſing them well (or any other vertue) much before them: and chuſe much rather to be eſteemed and beloved of good men, than to be poſſeſſed of abundance of ſilver and gold. See Arg. [a]
2. The rich and poor meet together: the LORD is the maker of them all.
2. The World doth not conſiſt all of rich, nor all of poor; but they are mixed together, and have need one of another: and will agree well enough, and not claſh one againſt another, if they both conſider; that there is one Lord who is the Creatour of both; and hath by his Providence ordered this inequality, for their mutual good. See Arg. [a]
3. A prudent man foreſeeth the evil, and hideth himſelf: but the ſ…ple paſs on, and … puniſhed.
3. He whoſe long experience and obſervation of things hath made him cautious and circumſpect, foreſees a calamity before it come; and withdraws himſelf from the danger, into a place of ſafety; but an incautious and credulous perſon is eaſily abuſed by crafty men, to overlook the miſchief which, even they intend againſt him; and ſo he goes on ſecurely in his accuſtomed track, till it overtake him.
4. By humility, and the fear of the LORD, are riches, and honour, and life.
4. A modeſt ſenſe of a man's ſelf, and humble ſubmiſſion to the meaneſt condition, ariſing from a Religious regard to the divine Majeſty, is the way to be promoted, both to wealth and to honour; and to enjoy them both alſo, a long time, in joy and pleaſure.
5. Thorns and ſnares are in the way of the froward: he that doth keep his ſoul, ſhall be far from them.
5. The life of a man that winds and turns any way, to bring about his ends, is very ſcandalous to others; and will intangle him at laſt in moſt grievous troubles: he therefore that hath a care of his ſoul, will have no ſociety with ſuch perſons; and thereby avoid the danger of being undone by them.
6. Train up a child in the way he ſhould go; and when he is old, he will not depart from it.
6. Inſtruct a child, as ſoon as ever he is capable, and ſeaſon his mind with the principles of vertue, before he receive other impreſſions: and it is moſt likely they will grow up with him; ſo that when he is older, he will not forſake them, but retain them as long as he lives.
7. The rich ruleth over the poor, and the borrower is ſervant to the lender.
7. Riches draw dominion along with them over the meaner ſort; nay, though a man be not abſolutely poor, yet if he be forced to borrow, he loſes his liberty, and depends upon the will and pleaſure of the lender.
8. He that ſoweth iniquity, ſhall reap vanity: and the rod of his anger ſhall fail.
8. But let not ſuch abuſe their power, for no man can reap better than he ſows; but if he doe injury to others, it ſhall produce his own trouble: and the Authority which he employs vexatiouſly and ſpitefully ſhall fail him; and not be able to bear him out in his inhumanity.
9. He that hath a bountifull eye, ſhall be bleſſed: for he giveth of his bread to the poor.
9. On the other ſide, he that beholding the miſerable condition of others, takes compaſſion upon them, and friendly relieves them, ſhall be bleſſed by God, and commended by men: becauſe he doth not put them off to be ſupplied by others, but imparts of his own goods to him, that cannot requite him again.
10. Caſt out the ſcorner, and contention ſhall go out: yea, ſtrife and reproach ſhall ceaſe.
10. Throw the ſcoffer, who derides all things, out of a ſociety, and contention, which he is wont to raiſe, will go out together with him: there will be no quarrels, no ſuits, no reproachfull words, wherewith contending perſons are apt to beſpatter one another, when ſuch inſolent, and turbulent men are excluded.
11. He that loveth pureneſs of heart, for the grace of his lips, the king ſhall be his friend.
11. He whoſe heart is ſo free from guile, that he places his pleaſure in the integrity of his mind, and the purity of his conſcience, will never gloſe, nor flatter, nor ſtudy to put falſe colours upon things; but ſpeak ingeniouſly, according to the ſincere ſenſe of his Soul: upon both which accounts a Wiſe Prince will value him; and adviſe with him as a Friend. See Arg. [b]
12. The eyes of the LORD preſerve knowledge, and he overthroweth the words of the tranſgreſſour.
12. There is a ſpecial Providence of God, which watches over honeſt men (who ſpeak as they think) and which proſpers the advice they give, and the affairs they manage: but He ſubverts ſuch as are treacherous and perfidious; and blaſts all their counſels and deſigns. See Arg. [c]
13. The ſlothfull man ſaith, There is a lion without, I ſhall be ſlain in the ſtreets.
13. A ſlothfull man never wants pretences to excuſe himſelf from labour; for he can feign to himſelf imaginary difficulties, and make a dreadfull repreſentation of them: affrighting himſelf with dangers where there are none; or which happen very rarely. See Arg. [d]
14. The mouth of ſtrange women is a deep pit: he that is abhorred of the LORD, ſhall fall therein.
14. When thou art inticed by the beauty and blandiſhments of thoſe leud women, from whom thou oughteſt to eſtrange thy ſelf as far, as they are eſtranged from God (ſee II. 16.) remember that they allure thee into ſuch a gulph of utter deſtruction; that to fall into their familiarity, is a mark of the higheſt diſpleaſure of Almighty God againſt thee, for ſome other crimes.
15. Fooliſhneſs is bound in the heart of a child: but the rod of correction ſhall drive it far from him.
15. Falſe opinions and bad inclinations ſtick ſo cloſe ſometime to the mind and will of a child, and are ſo twiſted with them; that no admonitions, no reproofs, nor the wiſeſt diſcourſes; but onelyonly prudent and ſeaſonable chaſtiſement, and that not without ſome ſeverity, will remove ſuch obſtinate folly.
16. He that oppreſſeth the poor to increaſe his riches, and he that giveth to the rich, ſhall ſurely come to want.
16. There are ſome men have ſuch a mixture of ill qualities; that at the ſame time they will take from the poor to inrich themſelves, though it be by violence or fraud; and give to the rich and powerfull to wink at their oppreſſions: But all in vain, for ſuch practices ſhall certainly bring them to beggary. See Arg. [e]
The End of the Firſt Part of the Book of PROVERBS.